1. Hebrew Bible, Psalms, 82.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •arana, arona, bet arona, aron Found in books: Levine (2005) 198| 82.1. "מִזְמוֹר לְאָסָף אֱלֹהִים נִצָּב בַּעֲדַת־אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט׃", | 82.1. "A Psalm of Asaph. God standeth in the congregation of God; in the midst of the judges He judgeth:", |
|
2. Hebrew Bible, 1 Kings, 8.44 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •arana, arona, bet arona, aron Found in books: Levine (2005) 198| 8.44. "כִּי־יֵצֵא עַמְּךָ לַמִּלְחָמָה עַל־אֹיְבוֹ בַּדֶּרֶךְ אֲשֶׁר תִּשְׁלָחֵם וְהִתְפַּלְלוּ אֶל־יְהוָה דֶּרֶךְ הָעִיר אֲשֶׁר בָּחַרְתָּ בָּהּ וְהַבַּיִת אֲשֶׁר־בָּנִתִי לִשְׁמֶךָ׃", | 8.44. "If Thy people go out to battle against their enemy, by whatsoever way Thou shalt send them, and they pray unto the LORD toward the city which Thou hast chosen, and toward the house which I have built for Thy name;", |
|
3. Hebrew Bible, 2 Chronicles, 6.34, 6.38 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •arana, arona, bet arona, aron Found in books: Levine (2005) 198| 6.34. "כִּי־יֵצֵא עַמְּךָ לַמִּלְחָמָה עַל־אוֹיְבָיו בַּדֶּרֶךְ אֲשֶׁר תִּשְׁלָחֵם וְהִתְפַּלְלוּ אֵלֶיךָ דֶּרֶךְ הָעִיר הַזֹּאת אֲשֶׁר בָּחַרְתָּ בָּהּ וְהַבַּיִת אֲשֶׁר־בָּנִיתִי לִשְׁמֶךָ׃", 6.38. "וְשָׁבוּ אֵלֶיךָ בְּכָל־לִבָּם וּבְכָל־נַפְשָׁם בְּאֶרֶץ שִׁבְיָם אֲשֶׁר־שָׁבוּ אֹתָם וְהִתְפַּלְלוּ דֶּרֶךְ אַרְצָם אֲשֶׁר נָתַתָּה לַאֲבוֹתָם וְהָעִיר אֲשֶׁר בָּחַרְתָּ וְלַבַּיִת אֲשֶׁר־בָּנִיתִי לִשְׁמֶךָ׃", | 6.34. "If Thy people go out to battle against their enemies, by whatsoever way Thou shalt send them, and they pray unto Thee toward this city which Thou hast chosen, and the house which I have built for Thy name;", 6.38. "if they return unto Thee with all their heart and with all their soul in the land of their captivity, whither they have carried them captive, and pray toward their land, which Thou gavest unto their fathers, and the city which Thou hast chosen, and toward the house which I have built for Thy name;", |
|
4. Hebrew Bible, Daniel, 6.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •arana, arona, bet arona, aron Found in books: Levine (2005) 198| 6.11. "וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃", | 6.11. "And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.", |
|
5. Philo of Alexandria, Hypothetica, 7.13 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •arana, arona, bet arona, aron Found in books: Levine (2005) 28 | 7.13. and, in fact, they do constantly assemble together, and they do sit down one with another, the multitude in general in silence, except when it is customary to say any words of good omen, by way of assent to what is being read. And then some priest who is present, or some one of the elders, reads the sacred laws to them, and interprets each of them separately till eventide; and then when separate they depart, having gained some skill in the sacred laws, and having made great advancers towards piety. |
|
| 6. Tosefta, Megillah, 2.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •arana, arona, bet arona, aron Found in books: Levine (2005) 198 |
7. Mishnah, Taanit, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •arana, arona, bet arona, aron Found in books: Levine (2005) 351| 2.1. "סֵדֶר תַּעֲנִיּוֹת כֵּיצַד, מוֹצִיאִין אֶת הַתֵּבָה לִרְחוֹבָהּ שֶׁל עִיר, וְנוֹתְנִין אֵפֶר מִקְלֶה עַל גַּבֵּי הַתֵּבָה, וּבְרֹאשׁ הַנָּשִׂיא וּבְרֹאשׁ אַב בֵּית דִּין, וְכָל אֶחָד וְאֶחָד נוֹתֵן בְּרֹאשׁוֹ. הַזָּקֵן שֶׁבָּהֶן אוֹמֵר לִפְנֵיהֶן דִּבְרֵי כִבּוּשִׁין, אַחֵינוּ, לֹא נֶאֱמַר בְּאַנְשֵׁי נִינְוֵה, וַיַּרְא הָאֱלֹהִים אֶת שַׂקָּם וְאֶת תַּעֲנִיתָם, אֶלָּא (יונה ג) וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם, כִּי שָׁבוּ מִדַּרְכָּם הָרָעָה. וּבַקַּבָּלָה הוּא אוֹמֵר (יואל ב) וְקִרְעוּ לְבַבְכֶם וְאַל בִּגְדֵיכֶם:", | 2.1. "What is the order [of service] for fast days?They take the ark out to the open space of the city. And they put ashes on the ark and on the head of the Nasi and on the head of the head of the court (av bet. And everyone [else] puts ashes on his own head. The elder among them says in front of them words of admonition, “Brothers, it does not say of the people of Nineveh, ‘And God saw their sackcloth and their fasting,’ but, ‘And God saw their deeds, for they turned from their evil way. (Jonah 3:10)’ And in the prophets it says, ‘And rend your heart and not your garments” (Joel 2:13).", |
|
8. Mishnah, Megillah, 3.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •arana, arona, bet arona, aron Found in books: Levine (2005) 351| 3.1. "בְּנֵי הָעִיר שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁל עִיר, לוֹקְחִין בְּדָמָיו בֵּית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לוֹקְחִין תֵּבָה. תֵּבָה, לוֹקְחִין מִטְפָּחוֹת. מִטְפָּחוֹת, לוֹקְחִין סְפָרִים. סְפָרִים, לוֹקְחִין תּוֹרָה. אֲבָל אִם מָכְרוּ תוֹרָה, לֹא יִקְחוּ סְפָרִים. סְפָרִים, לֹא יִקְחוּ מִטְפָּחוֹת. מִטְפָּחוֹת, לֹא יִקְחוּ תֵבָה. תֵּבָה, לֹא יִקְחוּ בֵית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לֹא יִקְחוּ אֶת הָרְחוֹב. וְכֵן בְּמוֹתְרֵיהֶן. אֵין מוֹכְרִין אֶת שֶׁל רַבִּים לְיָחִיד, מִפְּנֵי שֶׁמּוֹרִידִין אוֹתוֹ מִקְּדֻשָּׁתוֹ, דִּבְרֵי רַבִּי יְהוּדָה. אָמְרוּ לוֹ, אִם כֵּן, אַף לֹא מֵעִיר גְּדוֹלָה לְעִיר קְטַנָּה: \n", | 3.1. "Townspeople who sold the town square, they may buy with the proceeds a synagogue. [If they sold] a synagogue, they may buy with the proceeds an ark. [If they sold] an ark they may buy covers [for scrolls]. [If they sold] covers, they may buy scrolls [of the Tanakh]. [If they sold] scrolls they may buy a Torah. But if they sold a Torah they may not buy with the proceeds scrolls [of the Tanakh]. If [they sold] scrolls they may not buy covers. If [they sold] covers they may not buy an ark. If [they sold] an ark they may not buy a synagogue. If [they sold] a synagogue they may not buy a town square. The same applies to any money left over. They may not sell [something] belonging to a community because this lowers its sanctity, the words of Rabbi Meir. They said to him: if so, it should not be allowed to sell from a larger town to a smaller one.", |
|
9. Mishnah, Berachot, 4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •arana, arona, bet arona, aron Found in books: Levine (2005) 198| 4.5. "הָיָה רוֹכֵב עַל הַחֲמוֹר, יֵרֵד. וְאִם אֵינוֹ יָכוֹל לֵירֵד, יַחֲזִיר אֶת פָּנָיו, וְאִם אֵינוֹ יָכוֹל לְהַחֲזִיר אֶת פָּנָיו, יְכַוֵּן אֶת לִבּוֹ כְּנֶגֶד בֵּית קֹדֶשׁ הַקָּדָשִׁים:", | 4.5. "If he is riding on a donkey, he gets down [and prays.] If he is unable to get down he should turn his face [towards Jerusalem], and if he cannot turn his face, he should direct his heart to the Holy of Holies.", |
|
10. Josephus Flavius, Against Apion, 1.209 (1st cent. CE - 1st cent. CE) Tagged with subjects: •arana, arona, bet arona, aron Found in books: Levine (2005) 28 | 1.209. “There are a people called Jews, who dwell in a city the strongest of all other cities, which the inhabitants call Jerusalem, and are accustomed to rest on every seventh day; on which times they make no use of their arms, nor meddle with husbandry, nor take care of any affairs of life, but spread out their hands in their holy places, and pray till the evening. |
|
| 11. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 12. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 13. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 14. Palestinian Talmud, Bikkurim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 15. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •arana, arona, bet arona, aron Found in books: Levine (2005) 198 |
16. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •arana, arona, bet arona, aron Found in books: Levine (2005) 198, 351| 32a. ראשית קראתי אתכם על עסקי ראשית הזהרתי אתכם נשמה שנתתי בכם קרויה נר על עסקי נר הזהרתי אתכם אם אתם מקיימים אותם מוטב ואם לאו הריני נוטל נשמתכם,ומ"ש בשעת לידתן אמר רבא נפל תורא חדד לסכינא אביי אמר תפיש תירוס אמתא בחד מחטרא ליהוי רב חסדא אמר שבקיה לרויא דמנפשיה נפיל מר עוקבא אמר רעיא חגרא ועיזי ריהטן אבב חוטרא מילי ואבי דרי חושבנא רב פפא אמר אבב חנואתא נפישי אחי ומרחמי אבב בזיוני לא אחי ולא מרחמי,וגברי היכא מיבדקי אמר ריש לקיש בשעה שעוברים על הגשר גשר ותו לא אימא כעין גשר רב לא עבר במברא דיתיב ביה עכו"ם אמר דילמא מיפקיד ליה דינא עליה ומתפיסנא בהדיה שמואל לא עבר אלא במברא דאית ביה עכו"ם אמר שטנא בתרי אומי לא שליט,ר' ינאי בדיק ועבר ר' ינאי לטעמיה דאמר לעולם אל יעמוד אדם במקום סכנה לומר שעושין לו נס שמא אין עושים לו נס ואם עושין לו נס מנכין לו מזכיותיו אמר רבי חנין מאי קראה (בראשית לב, יא) קטנתי מכל החסדים ומכל האמת רבי זירא ביומא דשותא לא נפיק לביני דיקלא,אמר ר' יצחק בריה דרב יהודה לעולם יבקש אדם רחמים שלא יחלה שאם יחלה אומרים לו הבא זכות והפטר אמר מר עוקבא מאי קראה (דברים כב, ח) כי יפול הנופל ממנו ממנו להביא ראיה תנא דבי רבי ישמעאל כי יפול הנופל ממנו (ממנו) ראוי זה ליפול מששת ימי בראשית שהרי לא נפל והכתוב קראו נופל אלא שמגלגלין זכות על ידי זכאי וחובה על ידי חייב.,ת"ר מי שחלה ונטה למות אומרים לו התודה שכן כל המומתין מתודין אדם יוצא לשוק יהי דומה בעיניו כמי שנמסר לסרדיוט חש בראשו יהי דומה בעיניו כמי שנתנוהו בקולר עלה למטה ונפל יהי דומה בעיניו כמו שהעלוהו לגרדום לידון שכל העולה לגרדום לידון אם יש לו פרקליטין גדולים ניצול ואם לאו אינו ניצול,ואלו הן פרקליטין של אדם תשובה ומעשים טובים ואפי' תשע מאות ותשעים ותשעה מלמדים עליו חובה ואחד מלמד עליו זכות ניצול שנאמר (איוב לג, כג) אם יש עליו מלאך מליץ אחד מני אלף להגיד לאדם ישרו ויחננו ויאמר פדעהו מרדת שחת וגו': ר' אליעזר בנו של ר' יוסי הגלילי אומר אפילו תשע מאות ותשעים ותשעה באותו מלאך לחובה ואחד לזכות ניצול שנאמר מליץ אחד מני אלף:,תנו רבנן על שלש עבירות נשים מתות יולדות רבי אלעזר אומר נשים מתות ילדות ר' אחא אומר בעון שמכבסות צואת בניהם בשבת וי"א על שקורין לארון הקודש ארנא.,תניא ר' ישמעאל בן אלעזר אומר בעון שני דברים עמי . הארצות מתים על שקורין לארון הקודש ארנא ועל שקורין לבית הכנסת בית עם תניא ר' יוסי אומר שלשה בדקי מיתה נבראו באשה ואמרי לה שלשה דבקי מיתה נדה וחלה והדלקת הנר חדא כר' אלעזר וחדא כרבנן,תניא רשב"ג אומר הלכות הקדש תרומות ומעשרות הן הן גופי תורה | 32a. b I called you first, /b as it is stated: “Israel is the Lord’s hallowed portion, His first fruits of the increase” (Jeremiah 2:3) b and I warned you about matters of the first: /b “of the first of your dough you shall set apart i ḥalla /i for a gift” (Numbers 15:20). b The soul that I have placed in you is called i ner /i : /b “The spirit of man is the lamp [ i ner /i ] of the Lord” (Proverbs 20:27), and b I warned you about matters of the /b Shabbat b lamp. If you fulfill these /b mitzvot, b fine, and if not, then I will take your soul. /b , b And, /b if so, b what is different during childbirth? /b Why does the divine attribute of judgment punish them for dereliction in fulfillment of these mitzvot specifically then? The Gemara cites several folk sayings expressing the concept that when a person is in danger, he is punished for his sins. b Rava said: /b If b the ox fell, sharpen the knife /b to slaughter it. b Abaye said: /b If b the maidservant’s insolence abounds, she will be struck by a single blow /b as punishment for all her sins. So too, when a woman is giving birth and her suffering is great due to Eve’s sin of eating from the Tree of Knowledge, all the punishments for her own sins are added to that suffering. b Rav Ḥisda said: Leave the drunk, as /b he b falls on his own. /b Similarly, the time of birth is a time of danger, and if the Holy One, Blessed be He, does not come to her assistance at that time, that is sufficient to cause her death. b Mar Ukva said: The shepherd is crippled, and the goats are running, /b and he cannot catch them. However, b next to the gate, /b he speaks harsh b words, and inside the pen /b he settles the b account. /b Similarly, as long as a woman is in a healthy state, her sins are in abeyance, and she is not held accountable for them. However, when she is giving birth, which is a time of danger, she is held accountable for her sins and a calculation is made whether or not she is worthy of a miracle. b Rav Pappa said: At the entrance to the stores, /b during a time of prosperity, b brothers and loved ones abound. /b When a person is prospering ficially, everyone acts like his brother or friend. However, b at the gate of disgrace, /b during a time of loss and poverty, he has b no brothers and no loved ones; /b everyone abandons him.,And the Gemara asks: b And where /b are b men examined? /b When are men vulnerable to judgment and held accountable for their actions? b Reish Lakish said: When they are crossing a bridge. /b The Gemara wonders: Only when they are crossing b a bridge and at no other /b time? Rather, b say: /b Anything b like a bridge, /b any place where danger is commonplace. On a similar note, the Gemara relates: b Rav would not cross /b a river b in a ferry in which a gentile sat. He said /b to himself: b Perhaps a judgment will be reckoned with him, and I will be caught together with him /b when he is punished. Whereas, b Shmuel would only cross in a ferry if there was a gentile in it. He said: Satan does not have dominion over two nations. /b He settles his accounts with people from each nationality separately., b Rabbi Yannai would examine /b the ferry b and cross. /b The Gemara comments that b Rabbi Yannai /b acted b in accordance with his reasoning /b stated elsewhere, as b he said: A person should never stand in a place of danger saying that they /b on High b will perform a miracle for him, lest /b in the end b they do not perform a miracle for him. And, /b moreover, even b if they do perform a miracle for him, they will deduct it from his merits. Rabbi Ḥanin said: What is the verse /b that alludes to this? When Jacob said: b “I am not worthy of all the mercies, and of all the truth, /b which You have shown unto Your servant” (Genesis 32:11), and he explains: Since You have bestowed upon me so much kindness and truth, my merits have been diminished. Similarly, the Gemara relates that b Rabbi Zeira would not go out /b and walk b among the palm trees on a day when there was a southern wind /b blowing due to the fear that the trees might fall on him.,In a similar vein, b Rav Yitzḥak, son of Rav Yehuda, said: A person should always pray that he will not become ill, as if he becomes ill they say to him: Bring /b proof of your b virtue and exempt yourself. /b It is preferable for a person not to be forced to prove that he merits staying alive, as he might not be able to prove it. b Mar Ukva said: What is the verse /b that alludes to this? As it says: “When you build a new house, then you shall make a parapet for your roof, that you bring not blood upon your house, b if the fallen falls i mimenu /i ” /b (Deuteronomy 22:8). He explains: b i Mimenu /i , from him proof must be brought. /b When one falls from his previous situation, it is his own responsibility to prove his innocence and emerge unharmed. b The school of Rabbi Yishmael taught: /b What is the meaning of the phrase: b If the fallen falls from it? This /b person b was destined to fall /b from that roof b from the six days of Creation, /b it was ingrained into nature. b As, /b although b he did not /b yet b fall, the verse calls him fallen. Nevertheless, /b the owner of the house is indicted for this, as b merit is engendered by means of /b the b innocent and guilt by means of /b the b guilty. /b , b The Sages taught: One who became ill and tended toward death, they say to him: Confess, as all those executed /b by the courts b confess. /b Even if he is dying of natural causes, it is worthwhile for him to consider his death atonement for his sins. The Sages said: When b a person goes out to the marketplace /b where there are fights and disputes, b he should consider himself as someone who has been handed over to a soldier [ i seradiyot /i ]. /b If b his head hurt, he should consider it as if they placed him in a chain [ i kolar /i ] /b around his neck. If b he climbed into bed and fell ill, he should consider himself as if they took him up to the gallows to be judged, as /b with regard to b anyone who goes up to the gallows to be judged, if he has great advocates [ i peraklitin /i ], he is spared, and if not, he is not spared. /b , b And /b with regard to divine judgment, b these are a person’s advocates: Repentance and good deeds. /b The Gemara comments: b And even /b if there are b nine hundred ninety-nine asserting his guilt and /b only b one /b asserting his b innocence, he is spared, /b as b it is stated: “If there be for him an angel, an advocate, one among a thousand, to vouch for a man’s uprightness; then He is gracious unto him, and says: Deliver him from going down to the pit, /b I have found a ransom” (Job 33:23–24). b Rabbi Eliezer, son of Rabbi Yosei HaGelili, says: Even /b if there are b nine hundred ninety-nine /b portions b within that same angel accusing /b him, b and one /b portion asserting b his innocence, he is spared, as it stated: “An advocate, one among a thousand.” /b Even when the advocate who asserts his innocence finds only one-tenth of one percent of innocence in this man, even then, he is gracious unto him, and says: Deliver him from going down to the pit, I have found a ransom., b The Sages taught /b in a i baraita /i : b For three transgressions women die in childbirth [ i yoledot /i ]. Rabbi Elazar /b has a different version and b says /b that b women die /b when they are b young [ i yeladot /i ]. /b These transgressions are those enumerated in the mishna: The i halakhot /i of a menstruating woman, i ḥalla /i , and Shabbat lights. b Rabbi Aḥa says /b they are punished b for the sin of laundering their children’s feces /b from clothing b on Shabbat. And some say: Because they call the Holy Ark /b simply b ark. /b ,Similarly, b we learned /b in a i baraita /i that b Rabbi Yishmael ben Elazar says: On account of two sins, ignoramuses [ i amei ha /i ’ i aretz /i ] die /b young (Rav Ya’akov Emden): b Because they call the Holy Ark /b simply b ark, and because they call the synagogue the house of the people. It was taught /b in a i baraita /i that b Rabbi Yosei says: Three crucibles /b potentially leading to b death were created in the woman, and some say: Three accelerants of death. /b They are: b Menstruation, i ḥalla /i , and lighting the Shabbat lights. /b The Gemara explains that b one /b version, accelerants of death, is b in accordance with /b the opinion of b Rabbi Elazar, /b who said that women die young. b And /b the other b one, /b crucibles of death, is b in accordance with /b the opinion of b the Rabbis, /b who said that women die in childbirth.,Similarly, b it was taught /b in a i baraita /i that b Rabbi Shimon ben Gamliel says: The i halakhot /i of consecrated items, i terumot /i , and tithes are themselves /b the b essence of Torah /b and are extremely severe, |
|
17. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •arana, arona, bet arona, aron Found in books: Levine (2005) 198| 6a. אמר ר' יוסי ברבי חנינא זוכה לברכות הללו שנאמר (ישעיהו מח, יח) לוא הקשבת למצותי ויהי כנהר שלומך וצדקתך כגלי הים ויהי כחול זרעך וצאצאי מעיך וגו':,תניא אבא בנימין אומר אלמלי נתנה רשות לעין לראות אין כל בריה יכולה לעמוד מפני המזיקין,אמר אביי אינהו נפישי מינן וקיימי עלן כי כסלא לאוגיא,אמר רב הונא כל חד וחד מינן אלפא משמאליה ורבבתא מימיניה,אמר רבא האי דוחקא דהוי בכלה מנייהו הוי הני ברכי דשלהי מנייהו הני מאני דרבנן דבלו מחופיא דידהו הני כרעי דמנקפן מנייהו,האי מאן דבעי למידע להו לייתי קיטמא נהילא ונהדר אפורייה ובצפרא חזי כי כרעי דתרנגולא האי מאן דבעי למחזינהו ליתי שלייתא דשונרתא אוכמתא בת אוכמתא בוכרתא בת בוכרתא ולקליה בנורא ולשחקיה ולימלי עיניה מניה וחזי להו ולשדייה בגובתא דפרזלא ולחתמי' בגושפנקא דפרזלא דילמא גנבי מניה ולחתום פומיה כי היכי דלא ליתזק רב ביבי בר אביי עבד הכי חזא ואתזק בעו רבנן רחמי עליה ואתסי:,תניא אבא בנימין אומר אין תפלה של אדם נשמעת אלא בבית הכנסת שנאמר (מלכים א ח, כח) לשמוע אל הרנה ואל התפלה במקום רנה שם תהא תפלה,אמר רבין בר רב אדא א"ר יצחק מנין שהקב"ה מצוי בבית הכנסת שנאמר (תהלים פב, א) אלהים נצב בעדת אל,ומנין לעשרה שמתפללין ששכינה עמהם שנאמר אלהים נצב בעדת אל,ומנין לשלשה שיושבין בדין ששכינה עמהם שנאמר (תהלים פב, א) בקרב אלהים ישפוט,ומנין לשנים שיושבים ועוסקין בתורה ששכינה עמהם שנאמר (מלאכי ג, טז) אז נדברו יראי ה' איש אל רעהו ויקשב ה' וגו',מאי (מלאכי ג, טז) ולחושבי שמו אמר רב אשי חשב אדם לעשות מצוה ונאנס ולא עשאה מעלה עליו הכתוב כאילו עשאה,ומנין שאפילו אחד שיושב ועוסק בתורה ששכינה עמו שנאמר (שמות כ, כד) בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך,וכי מאחר דאפילו חד תרי מבעיא תרי מכתבן מלייהו בספר הזכרונות חד לא מכתבן מליה בספר הזכרונות,וכי מאחר דאפי' תרי תלתא מבעיא מהו דתימא דינא שלמא בעלמא הוא ולא אתיא שכינה קמ"ל דדינא נמי היינו תורה,וכי מאחר דאפי' תלתא עשרה מבעיא עשרה קדמה שכינה ואתיא תלתא עד דיתבי:,א"ר אבין בר רב אדא א"ר יצחק מנין שהקב"ה מניח תפילין שנאמר (ישעיהו סב, ח) נשבע ה' בימינו ובזרוע עוזו,בימינו זו תורה שנאמר (דברים לג, ב) מימינו אש דת למו ובזרוע עוזו אלו תפילין שנאמר (תהלים כט, יא) ה' עוז לעמו יתן,ומנין שהתפילין עוז הם לישראל דכתי' (דברים כח, י) וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך ותניא ר' אליעזר הגדול אומר אלו תפילין שבראש,א"ל רב נחמן בר יצחק לרב חייא בר אבין הני תפילין דמרי עלמא מה כתיב בהו א"ל (דברי הימים א יז, כא) ומי כעמך ישראל גוי אחד בארץ,ומי משתבח קוב"ה בשבחייהו דישראל אין דכתיב (דברים כו, יז) את ה' האמרת היום (וכתיב) וה' האמירך היום אמר להם הקב"ה לישראל אתם עשיתוני חטיבה אחת בעולם ואני אעשה אתכם חטיבה אחת בעולם,אתם עשיתוני חטיבה אחת בעולם שנאמר (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד ואני אעשה אתכם חטיבה אחת בעולם שנאמר ומי כעמך ישראל גוי אחד בארץ,אמר ליה רב אחא בריה דרבא לרב אשי תינח בחד ביתא בשאר בתי מאי,א"ל (דברים ד, ז) כי מי גוי גדול ומי גוי גדול (דברים לג, כט) אשריך ישראל (דברים ד, לד) או הנסה אלהים (דברים כו, יט)ולתתך עליון,אי הכי נפישי להו טובי בתי אלא כי מי גוי גדול ומי גוי גדול דדמיין להדדי בחד ביתא אשריך ישראל ומי כעמך ישראל בחד ביתא או הנסה אלהים בחד ביתא ולתתך עליון בחד ביתא | 6a. In terms of this reward, b Rabbi Yosei, son of Rabbi Ḥanina said: /b One who waits in the synagogue for the other to finish his prayer b merits the following blessings, as it is stated: “If only you had listened to My mitzvot then your peace would be as a river, and your righteousness as the waves of the sea. Your seed would be as the sand, and the offspring of your body /b like the grains thereof; his name would be neither cut off nor destroyed from before Me” (Isaiah 48:18–19). The explanation of this passage is based on the etymological similarity between the word mitzva and the word i tzevet /i , which means group. If he keeps the other person company and does not abandon him after his prayer, all of the blessings that appear later in the verse will be fulfilled in him ( i Talmidei Rabbeinu Yona /i ).,In another i baraita /i b it was taught /b that b Abba Binyamin says: If the eye was given permission to see, no creature would be able to withstand the /b abundance and ubiquity of the b demons /b and continue to live unaffected by them.,Similarly, b Abaye said: They are more numerous than we /b are b and they stand over us like mounds of earth surrounding a pit. /b , b Rav Huna said: Each and every one of us has a thousand /b demons b to his left and ten thousand to his right. /b God protects man from these demons, as it says in the verse: “A thousand may fall at your side, and ten thousand at your right hand; they will not approach you” (Psalms 91:7).,Summarizing the effects of the demons, b Rava said: /b br b The crowding at the i kalla /i , /b the gatherings for Torah study during Elul and Adar, b is from /b the demons; br b those knees that are fatigued /b even though one did not exert himself b is from /b the demons; br b those clothes of the Sages that wear out, /b despite the fact that they do not engage in physical labor, b is from friction /b with the demons; br b those feet that are in pain is from /b the demons., b One who seeks to know /b that the demons exist b should place fine ashes around his bed, and in the morning /b the demons’ footprints b appear like chickens’ footprints, /b in the ash. b One who seeks to see them should take the afterbirth of a firstborn female black cat, born to a firstborn female black cat, burn it in the fire, grind it and place it in his eyes, and he will see them. /b He must then b place /b the ashes b in an iron tube sealed with an iron seal [ i gushpanka /i ] lest the demons steal it from him, and /b then b seal the opening /b so b he will not be harmed. Rav Beivai bar Abaye performed this /b procedure, b saw /b the demons, b and was harmed. The Sages prayed for mercy on his /b behalf b and he was healed. /b , b It was taught /b in a i baraita /i that b Abba Binyamin said: One’s prayer is only /b fully b heard in a synagogue, as it is stated /b with regard to King Solomon’s prayer in the Temple: “Yet have You turned toward the prayer of Your servant and to his supplication, Lord my God, b to listen to the song and the prayer /b which Your servant prays before You on this day” (I Kings 8:28). The following verse concludes: “To hear the prayer Your servant directs toward this place” (I Kings 8:29). We see that one’s prayer is heard specifically in the Temple, of which the synagogue is a microcosm (Rav Yoshiyahu Pinto). It may be inferred that b in a place of song, /b a synagogue where God’s praises are sung, b there prayer should be. /b ,In explaining Abba Binyamin’s statement, b Ravin bar Rav Adda said /b that b Rabbi Yitzḥak said: From where /b is it derived b that the Holy One, Blessed be He, is located in a synagogue? As it is stated: “God stands in the congregation of God; /b in the midst of the judges He judges” (Psalms 82:1). The congregation of God is the place where people congregate to sing God’s praises, and God is located among His congregation., b And from where /b is it derived that b ten people who pray, the Divine Presence is with them? As it is stated: “God stands in the congregation of God,” /b and the minimum number of people that constitute a congregation is a quorum of ten., b From where /b is it derived b that three who sit in judgment, the Divine Presence is with them? /b It is derived from this same verse, b as it is stated: “In the midst of the judges He judges,” /b and the minimum number of judges that comprises a court is three., b From where /b is it derived b that two who sit and engage in Torah /b study, b the Divine Presence is with them? As it is stated: “Then they that feared the Lord spoke one with the other, and the Lord listened, /b and heard, and a book of remembrance was written before Him, for them that fear the Lord, and that think upon His name” (Malachi 3:16). The Divine Presence listens to any two God-fearing individuals who speak with each other.,With regard to this verse, the Gemara asks: b What /b is the meaning of the phrase, b “And that think upon His name”? Rav Ashi said: /b If b a person intended to perform a mitzva, but due to /b circumstances b beyond /b his b control, he did not perform it, the verse ascribes him /b credit b as if he performed /b the mitzva, as he is among those that think upon His name.,The Gemara returns to Ravin bar Rav Adda’s statement: b And from where /b is it derived b that when even one who sits and engages in Torah /b study, b the Divine Presence is with him? As it is stated: “In every place where I cause My Name to be mentioned, I will come to you and bless you” /b (Exodus 20:21); God blesses even a single person who mentions God’s name, a reference to Torah study ( i Iyyun Ya’akov /i ).,The Gemara asks: b Since /b the Divine Presence rests b even /b upon b one /b who engages in Torah study, b was it necessary /b to say that the Divine Presence rests upon b two /b who study Torah together? The Gemara answers: There is a difference between them. b Two /b people, b their words /b of Torah b are written in the book of remembrance, /b as it is stated: “And a book of remembrance was written”; however b a single /b individual’s b words /b of Torah b are not written in a book of remembrance. /b ,The Gemara continues: b Since /b the Divine Presence rests b even /b upon b two /b who engage in Torah study, is it b necessary /b to mention b three? /b The Gemara answers: Here too, a special verse is necessary b lest you say that judgment is merely to /b keep the b peace /b among the citizenry, b and the Divine Presence does not come /b and rest upon those who sit in judgment as they are not engaged in Torah study. Ravin bar Rav Adda b teaches us that /b sitting in b judgment is also Torah. /b ,The Gemara asks: b Since /b the Divine Presence rests b even /b upon b three, /b is it b necessary /b to mention b ten? /b The Gemara answers: b The Divine Presence arrives before a group of ten, /b as the verse: “God stands in the congregation of God,” indicates that when the ten individuals who comprise a congregation arrive, the Divine Presence is already there. For a group of b three /b judges, however, the Divine Presence does not arrive b until they sit /b and begin their deliberations, as in the midst of the judges He judges. God aids them in their judgment, but does not arrive before them.,The Gemara cites another aggadic statement: b Rabbi Avin bar Rav Adda said /b that b Rabbi Yitzḥak said: From where /b is it derived b that the Holy One, Blessed be He, wears phylacteries? As it is stated: “The Lord has sworn by His right hand, and by the arm of His strength” /b (Isaiah 62:8). Since it is customary to swear upon holy objects, it is understood that His right hand and the arm of His strength are the holy objects upon which God swore.,Specifically, b “His right hand” refers to the Torah, as it is stated /b in describing the giving of the Torah: b “From His right hand, a fiery law for His people” /b (Deuteronomy 33:2). b “The arm of His strength,” /b His left hand, b refers to phylacteries, as it is stated: “The Lord gave strength to His nation” /b (Psalms 29:11), in the form of the mitzva of phylacteries.,The Gemara asks: b And from where /b is it derived b that phylacteries provide strength for Israel? As it is written: “And all the nations of the land shall see that the name of the Lord is called upon you, and they will fear you” /b (Deuteronomy 28:10). b It was taught /b in a i baraita /i that b Rabbi Eliezer the Great says: This is /b a reference to b the phylacteries of the head, /b upon which the name of God is written in fulfillment of the verse: “That the name of the Lord is called upon you.”, b Rav Naḥman bar Yitzḥak said to Rav Ḥiyya bar Avin: What is written in the phylacteries of the Master of the world? Rav Ḥiyya bar Avin replied: /b It is written: b “Who is like Your people, Israel, one nation in the land?” /b (I Chronicles 17:21). God’s phylacteries serve to connect Him, in a sense, to the world, the essence of which is Israel.,Rav Naḥman bar Yitzḥak continues: b Is the Holy One, Blessed be He, glorified through the glory of Israel? /b Rav Ḥiyya bar Avin answered: b Yes, /b as indicated by the juxtaposition of two verses; b as it is stated: “You have affirmed, this day, /b that b the Lord /b is your God, and that you will walk in His ways and keep His laws and commandments, and listen to His voice.” b And the /b subsequent b verse states: “And the Lord has affirmed, this day, /b that b you /b are His treasure, as He spoke to you, to keep His commandments” (Deuteronomy 26:17–18). From these two verses it is derived that b the Holy One, Blessed be He, said to Israel: You have made Me a single entity [ i ḥativa /i ] in the world, /b as you singled Me out as separate and unique. b And /b because of this, b I will make you a single entity in the world, /b and you will be a treasured nation, chosen by God., b You have made Me a single entity in the world, as it is stated /b that Israel declares God’s oneness by saying: b “Hear, Israel, the Lord is our God, the Lord is One” /b (Deuteronomy 6:4). b And /b because of this, b I will make you a single entity in the world, /b unique and elevated with the utterance: b “Who is like Your people, Israel, one nation in the land?” /b Consequently, the Holy One, Blessed be He, is glorified through the glory of Israel whose praises are written in God’s phylacteries., b Rav Aḥa, son of Rava said to Rav Ashi: It works out well /b with regard to the contents of b one /b of the four b compartments /b of God’s phylacteries of the head. However, all four compartments of Israel’s phylacteries of the head contain portions of the Torah that praise God. b What /b portions in praise of Israel are written in b the rest of the compartments /b of God’s phylacteries of the head?,Rav Ashi b said to him: /b In those three compartments it is written: b “For who is a great nation, /b to whom God is close, like the Lord our God whenever we call upon Him?” (Deuteronomy 4:7); b “And who is a great nation, /b who has righteous statutes and laws, like this entire Torah which I set before you today?” (Deuteronomy 4:8); b “Happy are you, Israel, /b who is like you? A people saved by the Lord, the shield of your help, and that is the sword of your excellence. And your enemies shall dwindle away before you, and you shall tread upon their high places” (Deuteronomy 33:29); b “Or has God attempted /b to go and take for Himself a nation from the midst of another nation, by trials, by signs and by wonders” (Deuteronomy 4:34); b “And to elevate you /b above all nations that He has made, in praise, in name and in glory; that you may be a holy people to the Lord, your God, as He has spoken” (Deuteronomy 26:19).,Rav Aḥa, son of Rava, raises an objection: b If /b all of these verses are included in God’s phylacteries of the head, b there are too many compartments /b as more than four verses of praise were listed. b Rather, /b the portions in God’s phylacteries must be arranged as follows: The verses b “For who is a great nation” and “And who is a great nation” /b are included b in one compartment, /b as they are similar. b “Happy are you, Israel” and "Who is like your people, Israel" are in one compartment. “Or has God attempted” is in one compartment and “And to elevate you” is /b in one b compartment /b |
|
18. Babylonian Talmud, Arakhin, None (6th cent. CE - missingth cent. CE) Tagged with subjects: •arana, arona, bet arona, aron Found in books: Levine (2005) 198| 6b. איני והא רבי ינאי יזיף ופרע שאני רבי ינאי דניחא להו לעניים דכמה דמשהי מעשי ומייתי להו,ת"ר ישראל שהתנדב מנורה או נר לבית הכנסת אסור לשנותה סבר רבי חייא בר אבא למימר לא שנא לדבר הרשות ולא שנא לדבר מצוה אמר ליה רב אמי הכי אמר רבי יוחנן לא שנו אלא לדבר הרשות אבל לדבר מצוה מותר לשנותה,מדאמר ר' אסי אמר ר' יוחנן בעובד כוכבים שהתנדב מנורה או נר לבית הכנסת עד שלא נשתקע שם בעליה אסור לשנותה משנשתקע שם בעליה מותר לשנותה,למאי אילימא לדבר הרשות מאי איריא עובד כוכבים אפילו ישראל נמי,אלא לדבר מצוה וטעמא דעובד כוכבים הוא דפעי אבל ישראל דלא פעי שפיר דמי,שעזרק טייעא אינדב שרגא לבי כנישתא דרב יהודה שנייה רחבא ואיקפד רבא איכא דאמרי שנייה רבא ואיקפד רחבא וא"ד שנייה חזני דפומבדיתא ואיקפד רחבא ואיקפד רבה,מאן דשנייה סבר דלא שכיח ומאן דאיקפד סבר זמנין דמקרי ואתי:, big strongמתני׳ /strong /big הגוסס והיוצא ליהרג לא נידר ולא נערך ר' חנינא בן עקביא אומר נערך מפני שדמיו קצובין רבי יוסי אומר דנודר ומעריך ומקדיש ואם הזיק חייב:, big strongגמ׳ /strong /big בשלמא גוסס לא נידר דלאו בר דמים הוא ולא נערך דלאו בר העמדה והערכה הוא אלא יוצא ליהרג בשלמא לא נידר דלאו בר דמים הוא אלא לא נערך אמאי לא,דתניא מנין היוצא ליהרג ואמר ערכי עלי שלא אמר כלום ת"ל (ויקרא כז, כח) כל חרם לא יפדה יכול אפילו קודם שנגמר דינו תלמוד לומר (ויקרא כז, כט) מן האדם ולא כל האדם,ולרבי חנינא בן עקביא דאמר נערך מפני שדמיו קצובין האי כל חרם מאי עביד ליה,לכדתניא רבי ישמעאל בנו של רבי יוחנן בן ברוקה אומר לפי שמצינו למומתים בידי שמים שנותנין ממון ומתכפר להם שנאמר (שמות כא, ל) אם כופר יושת עליו יכול אף בידי אדם כן תלמוד לומר כל חרם לא יפדה,אין לי אלא מיתות חמורות שלא ניתנה שגגתן לכפרה מיתות קלות שניתנה שגגתן לכפרה מנין תלמוד לומר כל חרם:,רבי יוסי אומר נודר ומעריך כו': ותנא קמא מי קאמר דלא,אלא בנודר ומעריך ומקדיש כ"ע לא פליגי כי פליגי באם הזיק תנא קמא סבר אם הזיק אינו חייב בתשלומין ורבי יוסי סבר אם הזיק חייב בתשלומין,במאי קמיפלגי אמר רב יוסף במלוה על פה גובה מן היורשין קמיפלגי תנא קמא סבר מלוה על פה אינו גובה מן היורשין ורבי יוסי סבר המלוה על פה גובה מן היורשין,רבא אמר דכ"ע מלוה על פה אינו גובה מן היורשין והכא במלוה כתובה בתורה קמיפלגי תנא קמא סבר מלוה כתובה בתורה לאו ככתובה בשטר דמיא ורבי יוסי סבר ככתובה בשטר דמיא,ואיכא דמתני לה אהא היוצא ליהרג הוא שחבל באחרים חייב אחרים שחבלו בו פטורין רבי שמעון בן אלעזר אומר אף הוא אם חבל באחרים פטור שלא ניתן לחזרת עמידת בית דין | 6b. The Gemara asks: b Is that so? But Rabbi Yannai, /b who was a charity collector, b borrowed /b money belonging to charity b and repaid. /b The Gemara answers: The case of b Rabbi Yannai is different; /b it is b beneficial to the poor /b that he be allowed to borrow and repay, b as the longer he leaves /b the charity fund empty, the more he b impels /b people to give charity, b and /b he thereby b brings /b more money b to /b the poor., b The Sages taught /b a i baraita /i that deals with a similar matter: In the case of b a Jew who donated a candelabrum or a lamp to the synagogue, /b it is b prohibited to change it /b and use it for another purpose. b Rabbi Ḥiyya bar Abba thought to say /b that there b is no difference /b whether he wishes to change b for a voluntary matter or for a matter /b involving b a mitzva, /b as in both cases it is prohibited. b Rav Ami said to /b Rabbi Ḥiyya bar Abba: b This /b is what b Rabbi Yoḥa says: /b When the Sages taught the i baraita /i , they b taught only /b that it is prohibited when he changes it b for a voluntary matter, but /b it is b permitted to change it for a matter /b involving b a mitzva. /b ,This i halakha /i is derived b from /b the fact b that Rabbi Asi says /b that b Rabbi Yoḥa says: /b With regard to b a gentile who donated a candelabrum or a lamp to the synagogue, if /b it is b before its owner’s name /b has been b forgotten, /b i.e., people still remember that he donated the item, it is b prohibited to change it /b and use it for another purpose. b Once its owner’s name /b has been b forgotten, /b it is b permitted to change it. /b ,The Gemara clarifies: b With regard to what /b purpose is it stated that one may not change it before the owner’s name was forgotten? b If we say /b that it is prohibited to change it b for a voluntary matter, why /b does the i baraita /i b specifically /b mention b a gentile? /b It is prohibited to change it in this manner b even /b if it was donated by b a Jew. /b , b Rather, /b the i baraita /i must be dealing with a change b for a matter /b involving b a mitzva, /b and therefore it is prohibited only if the donor is a gentile and his name has not yet been forgotten. b And the reason /b for this i halakha /i is b that it is /b specifically b a gentile who /b would protest and b scream: /b Where is the candelabrum that I donated? b But /b in the case of b a Jew, who /b would b not /b protest and b scream /b if they used his donation for a different mitzva, one may b well /b change it.,The Gemara relates that b Sha’azrak, an Arab [ i tayya’a /i ] /b merchant, b donated a candelabrum to Rav Yehuda’s synagogue. Raḥava changed its /b purpose before Sha’azrak’s name was forgotten as the donor, and b Rava became angry /b at Raḥava for not waiting. b Some say /b the opposite: b Rava changed its /b purpose, and b Raḥava became angry /b at Rava. b And some say /b that the b attendants of Pumbedita, /b the charity collectors, b changed /b its purpose, and b Raḥava became angry /b at them, b and Rabba became angry /b at them as well.,The Gemara explains: The b one who changed /b its purpose b holds that /b it was permitted to change it, b as /b it was b not common /b for Sha’azrak to be in the city and it was unlikely that he would protest the change. b And /b the b one who became angry holds /b that even so, they should not have changed it, as b sometimes he happens to come /b there., strong MISHNA: /strong b One who is moribund and one who is taken to be executed /b after being sentenced by the court b is neither /b the object of b a vow nor valuated. Rabbi Ḥanina ben Akavya says: /b He is not the object of a vow, because he has no market value; but b he is valuated, due to /b the fact b that one’s value is fixed /b by the Torah based on age and sex. b Rabbi Yosei says: /b One with that status b vows /b to donate the assessment of another person to the Temple treasury, b and takes /b vows of b valuation, and consecrates /b his property; b and if he damages /b the property of others, he is b liable /b to pay compensation., strong GEMARA: /strong The Gemara asks: b Granted, /b it makes sense that b one who is moribund is not /b the object of b a vow, as he has no monetary /b value. b And /b it also stands to reason that he b is not valuated, /b as b he is not subject to setting, /b i.e., standing, b and /b therefore is not subject to b valuation. /b The verse states: “Then he shall be set before the priest, and the priest shall value him” (Leviticus 27:8). This teaches that anyone who cannot stand, such as one who is dying, is not included in the i halakha /i of valuation. b But /b with regard to b one who is taken to be executed, granted, /b he b is not /b the object of b a vow, as he has no monetary /b value, since no one would purchase him. b But /b with regard to the mishna’s statement that he is b not valuated, why not? /b ,The Gemara answers that the reason is b as it is taught /b in a i baraita /i : b From where /b is it derived that in the case of b one who /b is being b taken to be executed and /b who b said: My valuation is upon me /b to donate to the Temple, b that he did not say anything, /b and the valuation is not collected from his estate? b The verse states: “Anything dedicated [ i ḥerem /i ], /b that may be dedicated of men, b shall not be redeemed” /b (Leviticus 27:29). This teaches that with regard to one who is worthy of excommunication [ i ḥerem /i ], i.e., condemned to death, one cannot redeem him, i.e., pay his valuation. One b might /b have thought that this applies b even before his verdict is issued, /b i.e., that this i halakha /i applies even if one issued this statement before being sentenced to death. Therefore, b the verse states: “of men,” and not all men, /b i.e., only some men destined to be executed have no valuation, and not all of them.,The Gemara asks: b And with regard to Rabbi Ḥanina ben Akavya, who says /b in the mishna that even a person taken to be executed b is valuated, due to /b the fact b that one’s value is fixed, what does he do /b with the phrase b “anything dedicated”? /b ,The Gemara answers that he requires it b for that which is taught /b in a i baraita /i : b Rabbi Yishmael, son of Rabbi Yoḥa ben Beroka, says: Since we found with regard to those executed at the hand of Heaven that they give money and their /b sins b are atoned, as it is stated /b in the case of the owner of a forewarned ox that killed a person: “The ox shall be stoned, and its owner shall also be put to death. b If there be laid upon him a ransom, /b then he shall give for the redemption of his life whatsoever is laid upon him” (Exodus 21:29–30), one b might /b have thought that b even /b with regard to those liable to receive the death penalty b at the hands of man /b it is b so, /b that one can pay in lieu of execution. Therefore, b the verse states: “Anything dedicated /b that may be dedicated of men, b shall not be redeemed” /b (Leviticus 27:29)., b I have /b derived b only /b that one cannot give payment in lieu of execution with regard to b severe /b prohibitions punishable by the b death /b penalty, e.g., blasphemy or cursing one’s father, b for which no atonement is designated /b in the Torah b for their unwitting /b violation. b From where /b is it derived that the same applies to b less severe /b prohibitions punishable by the b death /b penalty, e.g., violating Shabbat or killing, b for which atonement /b of an offering or exile b is designated /b in the Torah b for their unwitting /b violation? b The verse states: “Anything dedicated,” /b to include all prohibitions punishable by court-administered execution.,§ The mishna teaches, with regard to one who is taken to be executed, that b Rabbi Yosei says: /b Such a person b vows /b to donate the assessment of another person to the Temple treasury, b and takes /b vows of b valuation, /b and consecrates his property; and if he damages the property of others, he is liable to pay compensation. The Gemara asks: b And does the first i tanna /i say /b that such a person does b not /b vow to donate the assessment of another person to the Temple treasury and take vows of valuation, such that Rabbi Yosei could be understood as disputing his opinion? The first i tanna /i merely said that such an individual is not subject to vows and valuations. What is the difference between their opinions?, b Rather, with regard to /b whether or not one who is taken to be executed can b vow /b to donate the assessment of another person to the Temple treasury, b and take /b vows of b valuation, and consecrate /b his property, b everyone, /b including the first i tanna /i , b agrees /b that he can. b When they disagree, /b it is b in /b a case b where /b he b causes damage. The first i tanna /i holds /b that b if /b he b causes damage /b he is b not liable for payment, and Rabbi Yosei holds /b that b if /b he b causes damage /b he is b liable to pay /b compensation.,The Gemara asks: b With regard to what /b principle b do /b these i tanna’im /i b disagree, /b as it is an accepted principle that one who causes damage must pay? b Rav Yosef said: /b They b disagree /b as to whether the payment can be collected from his estate. This depends on the question of whether or not one who is owed money from b a loan by oral /b agreement, i.e., a loan given without a document that places a lien on the land, can b collect from the heirs. The first i tanna /i holds /b that one who is owed money from b a loan by oral /b agreement b cannot collect from the heirs, and Rabbi Yosei holds /b that one who is owed money from b a loan by oral /b agreement can b collect from the heirs. /b , b Rava says: /b In fact, b everyone /b agrees that one who is owed money from b a loan by oral /b agreement b cannot collect from the heirs; and here /b the i tanna’im /i b disagree with regard to /b the status of b a loan that is written in the Torah, /b i.e., a ficial obligation decreed by Torah law, such as paying damages. b The first i tanna /i holds /b that b a loan that is written in the Torah is not /b considered b as though it is written in a document, /b and may not be collected from the heirs. b Rabbi Yosei holds /b that such a loan b is /b considered b as though it is written in a document, /b and therefore it may be collected from the heirs., b And there are those who teach /b the dispute between Rava and Rav Yosef b with regard to this /b i baraita /i : In the case of b one who is taken to be executed /b after being sentenced by the court, if b he injured another /b he is b liable /b for payment. But if b others injured him /b they are b exempt, /b as they would be if they injured a dead person. b Rabbi Shimon ben Elazar says: Even if /b it was b he /b who b injured others, /b he is b exempt, as /b he b cannot be brought back to stand /b before b the court /b for judgment, since he must be executed without delay. |
|
| 19. Anon., Pesiqta De Rav Kahana, 5.8 Tagged with subjects: •arana, arona, bet arona, aron Found in books: Levine (2005) 198 |
| 20. Anon., Seder Olam, 15 Tagged with subjects: •arana, arona, bet arona, aron Found in books: Levine (2005) 198 |
