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subject book bibliographic info
avesta Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 245
Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 36, 37, 40, 118, 191
Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 178
Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 81, 88
Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 44, 142, 157, 286, 310, 364
avesta, loss and recovery of Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 58, 59, 60, 61, 62, 63
Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 58, 59, 60, 61, 62, 63
avesta, old Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 79
avesta, recitation of Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 44, 45, 46, 47, 60, 71, 72, 73, 74, 75, 88, 123, 175, 187
Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 44, 45, 46, 47, 60, 71, 72, 73, 74, 75, 88, 123, 175, 187
avesta, sasanian zoroastrianism and Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 48, 49
Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 48, 49
avesta, status of in sasanian politics Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 103
avesta, transmission of Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 87, 200, 211

List of validated texts:
22 validated results for "avesta"
1. Hebrew Bible, Deuteronomy, 18.9-18.14 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Avesta, recitation of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 44, 45, 73, 74; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 44, 45, 73, 74

18.9 כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃, , 18.11 וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃, 18.12 כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃, 18.13 תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃, 18.14 כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃
18.9 When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations. 18.10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer, 18.11 or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer. 18.12 For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee. 18.13 Thou shalt be whole-hearted with the LORD thy God. 18.14 For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do.
2. Hebrew Bible, Numbers, 15.30 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Avesta, recitation of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 74; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 74

15.30 But the soul that doeth aught with a high hand, whether he be home-born or a stranger, the same blasphemeth the LORD; and that soul shall be cut off from among his people.
3. Mishnah, Sanhedrin, 7.5 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Avesta, recitation of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 47, 72; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 47, 72

7.5 הַמְגַדֵּף אֵינוֹ חַיָּב עַד שֶׁיְּפָרֵשׁ הַשֵּׁם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, בְּכָל יוֹם דָּנִין אֶת הָעֵדִים בְּכִנּוּי יַכֶּה יוֹסֵי אֶת יוֹסֵי. נִגְמַר הַדִּין, לֹא הוֹרְגִים בְּכִנּוּי, אֶלָּא מוֹצִיאִים כָּל אָדָם לַחוּץ וְשׁוֹאֲלִים אֶת הַגָּדוֹל שֶׁבָּהֶן וְאוֹמְרִים לוֹ אֱמֹר מַה שֶּׁשָּׁמַעְתָּ בְּפֵרוּשׁ, וְהוּא אוֹמֵר, וְהַדַּיָּנִים עוֹמְדִין עַל רַגְלֵיהֶן וְקוֹרְעִין וְלֹא מְאַחִין. וְהַשֵּׁנִי אוֹמֵר אַף אֲנִי כָּמוֹהוּ, וְהַשְּׁלִישִׁי אוֹמֵר אַף אֲנִי כָּמוֹהוּ:
7.5 The blasphemer is punished only if he utters the divine name. Rabbi Joshua b. Korcha said: “The whole day of the trial the witnesses are examined by means of a substitute for the divine name: ‘may Yose smite Yose.” When the trial was finished, the accused was not executed on this evidence, but all persons were removed from court, and the chief witness was told, ‘State literally what you heard.’ Thereupon he did so, using the divine name. The judges then arose and tore their garments, which were not to be resewn. The second witness stated: “I too have heard thus” but not uttering the divine name, and the third says: “I too heard thus.”, " 7 He who has sexual relations with a betrothed young woman is not punished until she is a young woman, a virgin, betrothed, and in her fathers house. If two men had sexual relations with her, the first is stoned, but the second is strangled.A sorcerer, if he actually performs magic, is liable to death, but not if he merely creates illusions. Rabbi Akiva says in Rabbi Joshuas name: “If two are gathering cucumbers by magic one may be punished and the other exempt: he who really gathers them is punished: while he who produces an illusion is exempt.”,Slaying by the sword was performed thus: they would cut off his head by the sword, as is done by the civil authorities. R. Judah says: “This is a disgrace! Rather his head was laid on a block and severed with an axe. They said to him: “No death is more disgraceful than this.” Strangulation was performed thus: the condemned man was lowered into dung up to his armpits, then a hard cloth was placed within a soft one, wound round his neck, and the two ends pulled in opposite directions until he was dead.The manner in which burning is executed is as follows: They would lower him into dung up to his armpits, then a hard cloth was placed within a soft one, wound round his neck, and the two loose ends pulled in opposite directions, forcing him to open his mouth. A wick was then lit, and thrown into his mouth, so that it descended into his body and burned his bowels. R. Judah says: “Should he have died at their hands being strangled by the bandage before the wick was thrown into his mouth, they would not have fulfilled the requirements of execution by fire. Rather his mouth was forced open with pincers against his wish, the wick lit and thrown into his mouth, so that it descended into his body and burned his bowels. Rabbi Eleazar ben Zadok said: “It once happened that a priests daughter committed adultery, whereupon bundles of sticks were placed around her and she was burnt. The Sages said to him: “That was because the court at that time was not well learned in law.Four deaths have been entrusted to the court: stoning, burning, slaying by the sword and strangulation. R. Simeon says: “burning, stoning, strangulation and slaying.” That (the previous chapter) is the manner of stoning.One who incites individuals to idolatry -- this refers to an ordinary person who incites an individual who said, “There is an idol in such and such a place; it eats thus, it drinks thus, it does good to those who worship it and harm to those who do not.” For all who are liable for the death penalty according to the Torah no witnesses are hidden to entrap them, excepting for this one. If he said these things to two, they themselves are witnesses against him, and he is brought to court and stoned. But if he said these things to one, he should reply, “I have friends who wish to do so likewise come and propose it to them too.” But if he was cunning and declined to speak before them, witnesses are hidden behind a partition, while he who was incited says to him, make your proposal to me now in private. When the inciter says to him (repeats to him what he had already said), the other replies, “How can we abandon our God in heaven to go and serve wood and stones?” Should he retract, it is well. But if he answers, “It is our duty to worship idols, and is seemly for us”, then the witnesses stationed behind the partition take him to court, and have him stoned. He who incites individuals to idolatry is one who is one who says, “I will worship it”, or, “I will go and worship”, or, “let us go and worship”; or, “I will sacrifice to it”, “I will go and sacrifice”, “let us go and sacrifice”; “I will burn incense, “I will go and burn incense”; “let us go and burn incense”; or “I will make libations to it”, “I will go and make libations to it”, “let us go and make libations”; “I will prostrate myself before it”, “I will go and prostrate myself”, “let us go and prostrate ourselves”. One who seduces a whole town to idolatry is one who says, “Let us go and serve idols”.He who desecrates the Sabbath is stoned, providing that it is an offence punished by “kareth” if deliberate, and by a sin-offering if unwitting. One who curses His father or his mother is not punished unless he curses them by the divine name. If he cursed them by a nickname, Rabbi Meir held him liable, but the Sages ruled that he is exempt.The following are stoned:He who has sexual relations with his mother, with his fathers wife, with his daughter-in-law, with a male; with a beast; a woman who commits bestiality with a beast; a blasphemer; an idolater; one who gives of his seed to molech; a necromancer or a wizard; one who desecrates the Sabbath; he who curses his father or mother; he who commits adultery with a betrothed woman; one who incites individuals to idolatry; one who seduces a whole town to idolatry; a sorcerer; and a wayward and rebellious son. He who has sexual relations with his mother incurs a penalty in respect of her both as his mother and as his fathers wife. R. Judah says: “He is liable in respect of her as his mother only.” He who has sexual relations with his fathers wife incurs a penalty in respect of her both as his fathers wife, and as a married woman, both during his fathers lifetime and after his death, whether she was widowed from betrothal or from marriage. He who has sexual relations with his daughter-in-law incurs a penalty in respect of her both as his daughter-in-law and as a married woman, both during his sons lifetime and after his death, whether she was widowed from betrothal or from marriage. He who has sexual relations with a male or a beast, and a woman that commits bestiality: if the man has sinned, how has the animal sinned? But because the human was enticed to sin by the animal, therefore scripture ordered that it should be stoned. Another reason is that the animal should not pass through the market, and people say, this is the animal on account of which so and so was stoned.He who gives of his seed to Molech is not liable unless he delivers it to Molech and causes it to pass through the fire. If he gave it to Molech but did not cause it to pass through the fire, or he caused it to pass through fire but did not give it to Molech, he incurs no penalty, unless he does both. A Baal Ob is the pithom who speaks from his armpit. The Yiddeoni is one who speaks from his mouth. These two are stoned; while he who inquires of them transgresses a formal prohibition.He who engages in idol-worship is executed. This includes the one whoserves it, sacrifices, offers incense, makes libations, bows to it, accepts it as a god, or says to it, “You are my god.” But he who embraces, kisses it, sweeps or sprinkles the ground before it, washes it, anoints it, clothes it, or puts shoes on it, he transgresses a negative commandment but is not executed. He who vows or swears by its name, violates a negative commandment. He who uncovers himself before Baal-Peor is guilty and is to be stoned for this is how it is worshipped. He who casts a stone on Merculis is guilty and is to be stoned for this is how it is worshipped.The blasphemer is punished only if he utters the divine name. Rabbi Joshua b. Korcha said: “The whole day of the trial the witnesses are examined by means of a substitute for the divine name: ‘may Yose smite Yose.” When the trial was finished, the accused was not executed on this evidence, but all persons were removed from court, and the chief witness was told, ‘State literally what you heard.’ Thereupon he did so, using the divine name. The judges then arose and tore their garments, which were not to be resewn. The second witness stated: “I too have heard thus” but not uttering the divine name, and the third says: “I too heard thus.”"
4. Plutarch, On Isis And Osiris, 46-47 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Avesta

 Found in books: Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 191; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 209

46 The great majority and the wisest of men hold this opinion: they believe that there are two gods, rivals as it were, the one the Artificer of good and the other of evil. There are also those who call the better one a god and the other a daemon, as, for example, Zoroaster The casual reader will gain a better understanding of chapters
46 and 47 if he will consult some brief book or article on Zoroaster (Zarathustra) and the Persian religion. the sage, That is, one of the Persian Magi or Wise Men. who, they record, lived five thousand years before the time of the Trojan War. He called the one Oromazes and the other Areimanius Cf. Moralia, 1026 b, and Diogenes Laertius, Prologue, 2. ; and he further declared that among all the things perceptible to the senses, Oromazes may best be compared to light, and Areimanius, conversely, to darkness and ignorance, and midway between the two is Mithras; for this reason the Persians give to Mithras the name, of Mediator. Zoroaster has also taught that men should make votive offerings and thank-offerings to Oromazes, and averting and mourning offerings to Areimanius. They pound up in a mortar a certain plant called omomi, at the same time invoking Hades Cf. Diogenes Laertius, Prologue, 8. and Darkness; then they mix it with the blood of a wolf that has been sacrificed, and carry it out and cast it into a place where the sun never shines. In fact, they believe that some of the plants belong to the good god and others to the evil daemon; so also of the animals they think that dogs, fowls, and hedgehogs, for example, belong to the good god, but that water-rats Cf. Moralia, 537 a and 670 d. belong to the evil one; therefore the man who has killed the most of these they hold to be fortunate. 47 However, they also tell many fabulous stories about their gods, such, for example, as the following: Oromazes, born from the purest light,and Areimanius. born from the darkness, are constantly at Avar with each other; and Oromazes created six gods, the first of Good Thought, the second of Truth, the third of Order, and, of the rest, one of Wisdom, one of Wealth, and one the Artificer of Pleasure in what is Honourable. But Areimanius created rivals, as it were, equal to these in number. Then Oromazes enlarged himself to thrice his former size, and removed himself as far distant from the Sun as the Sun is distant from the Earth, and adorned the heavens with stars. One star he set there before all others as a guardian and watchman, the Dog-star. Twenty-four other gods he created and placed in an egg. But those created by Areimanius, who were equal in number to the others, pierced through the egg and made their way inside It is plain that the two sets of gods became intermingled, but whether the bad gods got in or the good gods got out is not clear from the text. ; hence evils are now combined with good. But a destined time shall come when it is decreed that Areimanius, engaged in bringing on pestilence and famine, shall by these be utterly annihilated and shall disappear; and then shall the earth become a level plain, and there shall be one manner of life and one form of government for a blessed people who shall all speak o ne tongue. Theopompus Jacoby, Frag. Gr. Hist. Theopompus, no. 65. says that, according to the sages, one god is to overpower, and the other to be overpowered, each in turn for the space of three thousand years, and afterward for another three thousand years they shall fight and war, and the one shall undo the works of the other, and finally Hades shall pass away; then shall the people be happy, and neither shall they need to have food nor shall they cast any shadow. And the god, who has contrived to bring about all these things, shall then have quiet and shall repose for a time, The meaning of the text is clear enough, but the wording of it is uncertain. no long time indeed, but for the god as much as would be a moderate time for a man to sleep. Such, then, is the character of the mythology of the sages.
5. Anon., Qohelet Rabba, 3.3 (2nd cent. CE - 5th cent. CE)
 Tagged with subjects: • Avesta, recitation of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 45, 74; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 45, 74

עֵת לַהֲרוֹג, בִּשְׁעַת מִלְחָמָה. וְעֵת לִרְפּוֹא, בִּשְׁעַת שָׁלוֹם. עֵת לִפְרוֹץ, בִּשְׁעַת מִלְחָמָה. וְעֵת לִבְנוֹת, בִּשְׁעַת שָׁלוֹם.
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6. Anon., Sifre Deuteronomy, 170.9 (2nd cent. CE - 4th cent. CE)
 Tagged with subjects: • Avesta, recitation of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 44; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 44

NA>
7. Anon., Sifre Numbers, 112 (2nd cent. CE - 4th cent. CE)
 Tagged with subjects: • Avesta, recitation of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 74; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 74

112 " (Bamidbar 15:27) "And if one soul sin (the sin of idolatry) in error": Idolatry was in the category of all the mitzvoth — for which the individual brings a ewe-lamb or a she-goat; the leader (nassi), a he-goat; and the high-priest and beth-din, a bullock. And here (in respect to idolatry) Scripture removes them from their category, to have an individual, a Nassi, and the high-priest bring "a she-goat of the first year as a sin-offering" — for which reason this section was stated. You say that it speaks of idolatry, but perhaps it speaks of (any) one of all the mitzvoth written in the Torah! Would you say that? What is the subject under discussion? Idolatry! R. Yitzchak says: Scripture (here) speaks of idolatry. — But perhaps it speaks of (any) one of all the mitzvoth written in the Torah! — You reason as follows: The congregation was in the general category (of all of the mitzvoth, to bring a bullock), and (in respect to idolatry) its offerings were changed (to bring a bullock for a burnt-offering and a he-goat for a sin-offering.) And the individual was in the general category (of all the mitzvoth, etc.), and (in respect to idolatry) its offerings were changed, etc. Just as there (in respect to the congregation) Scripture speaks of idolatry; here, too, it is understood to be speaking of idolatry. "And if one soul sin (the sin of idolatry) in error": to exclude (from the offering) one who sins willfully (without witnesses or warning). For it would follow (otherwise), viz.: If "light" mitzvoth are liable (for an offering), willful (transgression) as unwitting, how much more the "grave" (transgression of idolatry)! It is, therefore, written "in error" — to exclude willful (transgression). "he shall bring a she-goat of the first year as a sin-offering." This is a prototype, viz.: Wherever "goat" is written, it must be of the first year. (Ibid. 28) "And the Cohein shall make atonement for the soul that is unwitting in sinning": It is the sins that he has done (willfully), which have caused him to err. "unwitting in sinning": to exclude unwittingness of (its being) idolatry, (e.g. mistaking a church for a synagogue and bowing down to it.) For it would follow (otherwise), viz.: If he is liable (to bring an offering) for unwitting transgression of other mitzvoth, how much more so for the "grave" transgression of idolatry! It is, therefore, written "unwitting in sinning," but not unwitting as to (its being) idolatry. "to atone for him": to exclude an instance of doubt (as to whether or not he had sinned). For it would follow (otherwise), viz.: If he must bring an offering for an instance of possible transgression of "light" mitzvoth, how much more so for an instance of possible transgression of idolatry (e.g. if there is a possibility of his having bowed down to an asheirah a tree devoted to idolatry)! It is, therefore, written "And he shall atone" (implying that there has been a sin), to exclude (an instance of) doubt (as to whether a sin has been committed.) "and he shall be forgiven": absolute forgiveness, as with all of the other "forgivings" in the Torah, (even though the sin of idolatry though unwitting has been committed). (Ibid. 15:29) "The native-born among the children of Israel, etc." What is the intent of this? Because it is written (Vayikra 24:22) "All of the native-born in Israel shall sit in succoth," I might think that only Israelites are intended. Whence do I derive the same for proselytes? It is, therefore, written "the native-born among the children of Israel and for the stranger that sojourns among them." This is a prototype: wherever "native-born" is written, proselytes are also included. Variantly: What is the intent of "the native-born among the children of Israel"? For it would follow otherwise, viz.: Israelites are commanded against idolatry, and gentiles are commanded against idolatry. If I have learned that Israelites bring (an offering) for unwitting idolatry, so, gentiles should bring an offering for unwitting idolatry. It is, therefore, written "the native-born among the children of Israel": Israelites bring (an offering) for unwitting idolatry, but not gentiles. (Ibid.) "One Torah shall there be for you for him who acts unwittingly": for the individual, and for the Nassi, and for the high-priest. For I would think (otherwise), viz.: Since the congregation bring a bullock for (unwitting transgression of) all of the mitzvoth, and the high-priest brings a bullock for transgression of all of the mitzvoth, then if I have learned about the congregation that just as they bring a bullock for all of the mitzvoth, so, they bring a bullock for idolatry, then the high-priest, (too,) who brings a bullock for all of the mitzvoth, should bring a bullock for idolatry. And, furthermore, it follows a fortiori, viz.: If (in the Yom Kippur service), where the congregation does not bring a bullock, the high-priest does bring a bullock, then here, (in unwitting transgression of idolatry), where the congregation does bring a bullock, how much more so should the high-priest bring a bullock! It is, therefore, written "One Torah (a she-goat of the first year) shall there be for you": for the individual, and for the Nassi, and for the high-priest. "for him who acts unwittingly": R. Yehudah b. Betheira says: One who acts unwittingly (re idolatry) is (in principle) like one who serves idolatry, viz.: Just as serving idolatry is distinct in that it is an act in which deliberate transgression is punishable by kareth (cutting-off viz. Vayikra 20:3), and unwitting transgression, by a sin-offering (viz. Bamidbar 16:27) so, (the act of) all who act unwittingly, (in order to be liable to a sin-offering), must be an act where deliberate transgression is punishable by kareth and unwitting transgression by a sin-offering.", , " (Bamidbar 15:30) "And the soul who acts with a high hand": This is one who perverts the Torah, like Menasheh ben Chezkiah, who would sit and cast ridicule in the face of the L-rd, saying (for example): He should not have written in the Torah (Bereshit 30:14) "And Reuven went in the days of the wheat harvest." And He should not have written (Ibid. 36:22) "And the sister of Lotan was Timna." of one such as he it is written in the Tradition (Psalms 50:20) "You sit and speak against your brother; you cast ridicule against your mother. These you have done and I have kept silent. You thought I was one such as you": (i.e.), you thought that perhaps as the ways of flesh and blood are the ways of the L-rd. (Ibid.) "I will reprove you and set (them) forth before your eyes." And of one such as he, Isaiah writes in the tradition (Isaiah 5:18) "Woe unto those who pull transgressions to themselves with strands of deceit, and sin as with the ropes of a wagon": In the beginning, sin is like the strands of a spiders web, and, in the end, sin is as ("stout" as) wagon ropes. Rebbi says: If a man does one mitzvah lishmah (for the sake of Heaven), let him rejoice not only in that mitzvah alone; for in the end, it will "pull along" many mitzvoth. And if a man commits one transgression, let him not despond over it alone, for in the end, it will pull along many transgressions. For mitzvah "tows" mitzvah, and transgression, transgression. (Bamidbar, Ibid.) "It is the L-rd whom he blasphemes (megadef)." R. Eliezer b. Azaryah says: As a man would say to his neighbor: "You have scraped out the dish (of food) and scraped (megaref, similar to megadef) the dish itself." (i.e. this is the ultimate insult). Issi b. Akiva says: As one would say to his neighbor: "You have scraped out the entire dish and left nothing in it." (Ibid.) "and that soul will be cut off": "cutting-off" connotes cessation (of the family line, i.e. he will be childless). "that soul": who acts deliberately. "from the midst of its people": but its people will remain at peace. (Ibid. 31) "For the word of the L-rd he has despised": This is a Sadducee. "and His commandment he has broken": This is a heretic. Variantly: "For the word of the L-rd he has despised": This is one who distorts the Torah. "and His commandment he has broken": This is one who breaks the covet of the flesh (circumcision, i.e. one who does not circumcise his sons.) From here R. Elazar Hamodai said: One who desecrates the offerings, and cheapens the festivals, and breaks the covet (of circumcision) of our father Abraham — even if he has performed many mitzvoth, it were best to "thrust" him from the world! Variantly: "For the word of the L-rd he has despised": this is one who says there is no Torah from Heaven. And even if he says: The entire Torah is from the mouth of the Holy One (except for) this thing that Moses said on his own — And even if he said: The entire Torah I accept, except for this inference, this kal vachomer (a fortiori argument) — this is "For the word of the L-rd he has despised." Variantly: "For the word of the L-rd he has despised": This is one who learns, but does not teach others. R. Nechemiah says: This is one who is able to learn but does not. R. Nathan said: This is one who paid no heed at all to words of Torah. R. Yishmael says: The verse speaks of idolatry, as it is written "For the word of the L-rd he has despised" — the first commandment of the Omnipotent One — (Shemot 20:2-3) "I am the L-rd your G-d … There shall be unto you no other gods before Me." (Bamidbar, Ibid.) "cut off shall be cut off": "cut off" — in this world; "shall be cut off" — in the world to come. These are the words of R. Akiva. R. Yishmael says: But is it not already written (Ibid. 30) "It is the L-rd whom he blasphemes; and that soul shall be cut off? Are there three worlds? Rather, "and that soul shall be cut off" — in this world. "cut off" — in the world to come. "cut off shall be cut off" — Torah speaks in the language of man. (Ibid. 31) "its transgression is in it": All who die are atoned for by death; but this one, "its transgression is in it." As it is written (Ezekiel 32:27) "And their transgressions shall be upon their bones." — Even if they have repented? — It is, therefore, written (when) "its transgression is in it," and not when he has repented. Similarly, (Devarim 32:5) "They have corrupted themselves — not His children — their blemish" — When their blemish is in them, they are not His children. When their blemish is not in them, they are His children. R. Yishmael says: "its transgression is in it": What is the intent of this? Because it is written (Shemot 20:5) "He visits the iniquity of the fathers upon sons," I might think that (the fathers sin of) idolatry, too, is visited upon sons "until the third and fourth generation"; it is, therefore, written (here, in respect to idolatry) "its transgression is in it" — in it (the soul of the doer) the transgression inheres, and it is not visited upon the sons, and not on the third and on the fourth generation. R. Nathan says: This ("its transgression is in it") is a good sign for a man, (indicating) that his transgressions are exacted of him after his death, (so that he may merit life in the world to come.) If a dead one is not eulogized or buried, or if he is eaten by an animal, or if rain descended upon it — this is a good sign, (indicating that his transgressions are being exacted of him after his death.) And even though there is no (Scriptural) proof for this, it is intimated in (Jeremiah 8:1-2) "At that time, says the L-rd, they will remove the bones of the kings of Judah, and the bones of its officers … And they will spread them out under the sun and the moon, etc." R. Shimon b. Elazar said: From here ("its transgression is in it") I have exposed (as false) the books of the Samaritans. For they say: The dead do not live — whereupon I said to them: But it is written "That soul shall be cut off; its transgression is in it." Let this not be stated (i.e. What purpose does it serve?) — It indicates that it (the soul) is destined to give an accounting on the day of judgment.",
8. Anon., Targum Onqelos, deuteronomy18.11 (2nd cent. CE - 4th cent. CE)
 Tagged with subjects: • Avesta, recitation of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 74; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 74

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9. Babylonian Talmud, Avodah Zarah, 18a (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Avesta, recitation of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 45; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 45

18a הוגה את השם באותיותיו והיכי עביד הכי והתנן אלו שאין להם חלק לעולם הבא האומר אין תורה מן השמים ואין תחיית המתים מן התורה אבא שאול אומר אף ההוגה את השם באותיותיו,להתלמד עבד כדתניא (דברים יח, ט) לא תלמד לעשות אבל אתה למד להבין ולהורות,אלא מאי טעמא אענש משום הוגה את השם בפרהסיא דהוי ועל אשתו להריגה דלא מיחה ביה מכאן אמרו כל מי שיש בידו למחות ואינו מוחה נענש עליו,ועל בתו לישב בקובה של זונות דאמר ר\ יוחנן פעם אחת היתה בתו מהלכת לפני גדולי רומי אמרו כמה נאות פסיעותיה של ריבה זו מיד דקדקה בפסיעותיה והיינו דאמר ר\ שמעון בן לקיש מאי דכתיב (תהלים מט, ו) עון עקבי יסבני עונות שאדם דש בעקביו בעולם הזה מסובין לו ליום הדין,בשעה שיצאו שלשתן צדקו עליהם את הדין הוא אמר (דברים לב, ד) הצור תמים פעלו וגו\ ואשתו אמרה (דברים לב, ד) אל אמונה ואין עול בתו אמרה (ירמיהו לב, יט) גדול העצה ורב העליליה אשר עיניך פקוחות על כל דרכי וגו\ אמר רבי כמה גדולים צדיקים הללו שנזדמנו להן שלש מקראות של צדוק הדין בשעת צדוק הדין,תנו רבנן כשחלה רבי יוסי בן קיסמא הלך רבי חנינא בן תרדיון לבקרו אמר לו חנינא אחי (אחי) אי אתה יודע שאומה זו מן השמים המליכוה שהחריבה את ביתו ושרפה את היכלו והרגה את חסידיו ואבדה את טוביו ועדיין היא קיימת ואני שמעתי עליך שאתה יושב ועוסק בתורה ומקהיל קהלות ברבים וספר מונח לך בחיקך,אמר לו מן השמים ירחמו אמר לו אני אומר לך דברים של טעם ואתה אומר לי מן השמים ירחמו תמה אני אם לא ישרפו אותך ואת ספר תורה באש אמר לו רבי מה אני לחיי העולם הבא,אמר לו כלום מעשה בא לידך אמר לו מעות של פורים נתחלפו לי במעות של צדקה וחלקתים לעניים אמר לו אם כן מחלקך יהי חלקי ומגורלך יהי גורלי,אמרו לא היו ימים מועטים עד שנפטר רבי יוסי בן קיסמא והלכו כל גדולי רומי לקברו והספידוהו הספד גדול ובחזרתן מצאוהו לרבי חנינא בן תרדיון שהיה יושב ועוסק בתורה ומקהיל קהלות ברבים וס"ת מונח לו בחיקו,הביאוהו וכרכוהו בס"ת והקיפוהו בחבילי זמורות והציתו בהן את האור והביאו ספוגין של צמר ושראום במים והניחום על לבו כדי שלא תצא נשמתו מהרה אמרה לו בתו אבא אראך בכך אמר לה אילמלי אני נשרפתי לבדי היה הדבר קשה לי עכשיו שאני נשרף וס"ת עמי מי שמבקש עלבונה של ס"ת הוא יבקש עלבוני,אמרו לו תלמידיו רבי מה אתה רואה אמר להן גליון נשרפין ואותיות פורחות אף אתה פתח פיך ותכנס בך האש אמר להן מוטב שיטלנה מי שנתנה ואל יחבל הוא בעצמו,אמר לו קלצטונירי רבי אם אני מרבה בשלהבת ונוטל ספוגין של צמר מעל לבך אתה מביאני לחיי העולם הבא אמר לו הן השבע לי נשבע לו מיד הרבה בשלהבת ונטל ספוגין של צמר מעל לבו יצאה נשמתו במהרה אף הוא קפץ ונפל לתוך האור,יצאה בת קול ואמרה רבי חנינא בן תרדיון וקלצטונירי מזומנין הן לחיי העולם הבא בכה רבי ואמר יש קונה עולמו בשעה אחת ויש קונה עולמו בכמה שנים,ברוריא דביתהו דר\ מאיר ברתיה דר\ חנינא בן תרדיון הואי אמרה לו זילא בי מלתא דיתבא אחתאי בקובה של זונות שקל תרקבא דדינרי ואזל אמר אי לא איתעביד בה איסורא מיתעביד ניסא אי עבדה איסורא לא איתעביד לה ניסא,אזל נקט נפשיה כחד פרשא אמר לה השמיעני לי אמרה ליה דשתנא אנא אמר לה מתרחנא מרתח אמרה לו נפישין טובא (ואיכא טובא הכא) דשפירן מינאי אמר ש"מ לא עבדה איסורא כל דאתי אמרה ליה הכי,אזל לגבי שומר דידה א"ל הבה ניהלה אמר ליה מיסתפינא ממלכותא אמר ליה שקול תרקבא דדינרא פלגא פלח ופלגא להוי לך א"ל וכי שלמי מאי איעביד א"ל אימא אלהא דמאיר ענני ומתצלת א"ל
18a pronounce the ineffable name of God with all of its letters, i.e. as it is spelled. The Gemara asks: And how could he do that? But didn’t we learn in the mishna (Sanhedrin 90a): These are the people who have no share in the World-to-Come: One who says that the Torah is not from Heaven or that there is no source from the Torah for the resurrection of the dead. Abba Shaul says: Also one who pronounces the ineffable name as it is written, with all of its letters, has no share in the World-to-Come.The Gemara answers: Rabbi Ḥanina ben Teradyon did it to teach himself, as it is taught in a baraita with regard to the prohibition against sorcery: “You shall not learn to do” (Deuteronomy 18:9); this indicates: But you may learn to understand and to teach. In other words, certain prohibitions do not apply when one is acting only in order to acquire knowledge of the subject.The Gemara asks: Rather, what is the reason that he was punished? The Gemara answers: He was punished because he would pronounce the ineffable name of God in public, instead of privately. And his wife was condemned to execution by decapitation because she did not protest his doing so. From here the Sages stated: Anyone who has the capability to protest effectively the sinful conduct of another and does not protest is punished for that person’s sin.The Gemara asks: And why was his daughter condemned to sit in a brothel? As Rabbi Yoḥa says: Once, the daughter of Rabbi Ḥanina ben Teradyon was walking before the nobles of Rome, and they said to each other: How pleasant are the steps of this young woman. Upon hearing this, she immediately took care to keep walking in such a fashion that her steps would continue to be pleasing to them. And this is the same as that which Rabbi Shimon ben Lakish says: What is the meaning of that which is written: “The iniquity of my heel encircles me” (Psalms 49:6)? It means that the sins that a person tramples with one’s heel in this world, i.e. dismisses and pays no attention to them as they seem to lack importance, e.g. the way that one walks, come and encircle him on the Day of Judgment.,The Gemara relates: When the three of them went out after being sentenced, they accepted the justice of God’s judgment. Rabbi Ḥanina ben Teradyon said: “The Rock, His work is perfect; for all His ways are justice” (Deuteronomy 32:4). And his wife said the continuation of the verse: “A God of faithfulness and without iniquity.” His daughter said: “Great in counsel, and mighty in work; whose eyes are open upon all the ways of the sons of men, to give every one according to his ways” (Jeremiah 32:19). Rabbi Yehuda HaNasi said: How great are these righteous people, that these three verses, which speak of the acceptance of God’s judgment, occurred to them at the time of accepting the righteousness of His judgment.The Sages taught: When Rabbi Yosei ben Kisma fell ill, Rabbi Ḥanina ben Teradyon went to visit him. Rabbi Yosei ben Kisma said to him: Ḥanina my brother, do you not know that this nation has been given reign by a decree from Heaven? The proof is that Rome has destroyed God’s Temple, and burned His Sanctuary, and killed His pious ones, and destroyed His best ones, and it still exists. Evidently, all of this is by Divine decree. And yet I heard about you that you sit and engage in Torah study, and convene assemblies in public, and have a Torah scroll placed in your lap, thereby demonstrating complete disregard for the decrees issued by the Romans.Rabbi Ḥanina ben Teradyon said to him: Heaven will have mercy and protect me. Rabbi Yosei ben Kisma said to him: I am saying reasonable matters to you, and you say to me: Heaven will have mercy? I wonder if the Romans will not burn both you and your Torah scroll by fire. Rabbi Ḥanina ben Teradyon said to him: My teacher, what will become of me? Am I destined for life in the World-to-Come?,Rabbi Yosei ben Kisma said to him: Did any special incident occur to you which might serve as an indication? Rabbi Ḥanina ben Teradyon said to him: I confused my own coins that I needed for the festivities of Purim with coins of charity, and I distributed them all to the poor at my own expense. Rabbi Yosei ben Kisma said to him: If that is so, may my portion be of your portion, and may my lot be of your lot.,The Sages said: Not even a few days passed before Rabbi Yosei ben Kisma died of his illness, and all of the Roman notables went to bury him, and they eulogized him with a great eulogy. And upon their return, they found Rabbi Ḥanina ben Teradyon, who was sitting and engaging in Torah study and convening assemblies in public, with a Torah scroll placed in his lap.,They brought him to be sentenced, and wrapped him in the Torah scroll, and encircled him with bundles of branches, and they set fire to it. And they brought tufts of wool and soaked them in water, and placed them on his heart, so that his soul should not leave his body quickly, but he would die slowly and painfully. His daughter said to him: Father, must I see you like this? Rabbi Ḥanina ben Teradyon said to her: If I alone were being burned, it would be difficult for me, but now that I am burning along with a Torah scroll, He who will seek retribution for the insult accorded to the Torah scroll will also seek retribution for the insult accorded to me.,His students said to him: Our teacher, what do you see? Rabbi Ḥanina ben Teradyon said to them: I see the parchment burning, but its letters are flying to the heavens. They said to him: You too should open your mouth and the fire will enter you, and you will die quickly. Rabbi Ḥanina ben Teradyon said to them: It is preferable that He who gave me my soul should take it away, and one should not harm oneself to speed his death.The executioner kaltzatoniri said to him: My teacher, if I increase the flame and take off the tufts of wool from your heart, so that you will die sooner and suffer less, will you bring me to the life of the World-to-Come? Rabbi Ḥanina ben Teradyon said to the executioner: Yes. The executioner said: Take an oath for me, that what you say is true. Rabbi Ḥanina ben Teradyon took the oath for him, and the executioner immediately increased the flame and took off the tufts of wool from his heart, causing his soul to leave his body quickly. The executioner too leaped and fell into the fire and died.A Divine Voice emerged and said: Rabbi Ḥanina ben Teradyon and the executioner are destined for the life of the World-to-Come. Upon hearing this, Rabbi Yehuda HaNasi wept and said: There is one who acquires his share in the World-to-Come in one moment, such as the executioner, and there is one who acquires his share in the World-to-Come only after many years of toil, such as Rabbi Ḥanina ben Teradyon.§ The Gemara relates: Berurya, the wife of Rabbi Meir, was a daughter of Rabbi Ḥanina ben Teradyon. She said to Rabbi Meir: It is a disrespectful matter for me that my sister is sitting in a brothel; you must do something to save her. Rabbi Meir took a vessel tarkeva full of dinars and went. He said to himself: If no transgression was committed with her, a miracle will be performed for her; if she committed a transgression, no miracle will be performed for her.,Rabbi Meir went and dressed as a Roman knight, and said to her: Accede to my wishes, i.e. engage in intercourse with me. She said to him: I am menstruating dashtana and cannot. He said to her: I will wait. She said to him: There are many women in the brothel, and there are many women here who are more beautiful than I. He said to himself: I can conclude from her responses that she did not commit a transgression, as she presumably said this to all who come.,Rabbi Meir went over to her guard, and said to him: Give her to me. The guard said to him: I fear that if I do so, I will be punished by the government. Rabbi Meir said to him: Take this vessel full of dinars; give half to the government as a bribe, and half will be for you. The guard said to him: But when the money is finished, what shall I do? Rabbi Meir said to him: Say: God of Meir answer me! And you will be saved. The guard said to him:
10. Babylonian Talmud, Berachot, 11b (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Avesta, recitation of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 75; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 75

11b (ישעיהו מה, ז) יוצר אור ובורא חשך,לימא יוצר אור ובורא נוגה,כדכתיב קאמרינן,אלא מעתה (ישעיהו מה, ז) עושה שלום ובורא רע מי קא אמרינן כדכתיב אלא כתיב רע וקרינן הכל לישנא מעליא הכא נמי לימא נוגה לישנא מעליא,אלא אמר רבא כדי להזכיר מדת יום בלילה ומדת לילה ביום,בשלמא מדת לילה ביום כדאמרינן יוצר אור ובורא חשך אלא מדת יום בלילה היכי משכחת לה,אמר אביי גולל אור מפני חשך וחשך מפני אור,ואידך מאי היא אמר רב יהודה אמר שמואל אהבה רבה וכן אורי ליה רבי אלעזר לר\ פדת בריה אהבה רבה,תניא נמי הכי אין אומרים אהבת עולם אלא אהבה רבה ורבנן אמרי אהבת עולם וכן הוא אומר (ירמיהו לא, ג) ואהבת עולם אהבתיך על כן משכתיך חסד,א"ר יהודה אמר שמואל השכים לשנות עד שלא קרא ק"ש צריך לברך משקרא ק"ש א"צ לברך שכבר נפטר באהבה רבה,אמר רב הונא למקרא צריך לברך ולמדרש א"צ לברך,ור\ אלעזר אמר למקרא ולמדרש צריך לברך למשנה א"צ לברך,ור\ יוחנן אמר אף למשנה נמי צריך לברך אבל לתלמוד א"צ לברך,ורבא אמר אף לתלמוד צריך (לחזור ו) לברך,דאמר רב חייא בר אשי זימנין סגיאין הוה קאימנא קמיה דרב לתנויי פרקין בספרא דבי רב הוה מקדים וקא משי ידיה ובריך ומתני לן פרקין.מאי מברך א"ר יהודה אמר שמואל אשר קדשנו במצותיו וצונו לעסוק בדברי תורה,ור\ יוחנן מסיים בה הכי הערב נא ה\ אלהינו את דברי תורתך בפינו ובפיפיות עמך בית ישראל ונהיה אנחנו וצאצאינו וצאצאי עמך בית ישראל כלנו יודעי שמך ועוסקי תורתך ברוך אתה ה\ המלמד תורה לעמו ישראל,ורב המנונא אמר אשר בחר בנו מכל העמים ונתן לנו את תורתו ברוך אתה ה\ נותן התורה אמר רב המנונא זו היא מעולה שבברכות,הלכך לימרינהו לכולהו:תנן התם אמר להם הממונה ברכו ברכה אחת והם ברכו וקראו עשרת הדברות שמע והיה אם שמוע ויאמר וברכו את העם ג\ ברכות אמת ויציב ועבודה וברכת כהנים ובשבת מוסיפין ברכה אחת למשמר היוצא,מאי ברכה אחת כי הא דרבי אבא ור\ יוסי בר אבא אקלעו לההוא אתרא בעו מנייהו מאי ברכה אחת לא הוה בידייהו ואתו שיילוהו לרב מתנה לא הוה בידיה אתו שיילוהו לרב יהודה אמר להו הכי אמר שמואל אהבה רבה,ואמר רבי זריקא אמר רבי אמי א"ר שמעון בן לקיש יוצר אור כי אתא רב יצחק בר יוסף אמר הא דרבי זריקא לאו בפירוש אתמר אלא מכללא אתמר דאמר ר\ זריקא א"ר אמי אמר ר\ שמעון בן לקיש זאת אומרת ברכות אין מעכבות זו את זו,אי אמרת בשלמא יוצר אור הוו אמרי היינו דברכות אין מעכבות זו את זו דלא קא אמרי אהבה רבה
11b “Who forms light and creates darkness, Who makes peace and creates evil, I am the Lord Who does all these things” (Isaiah 45:7).With regard to this formula of the blessing, the Gemara asks: Let him say the following formula instead: Who forms light and creates brightness, so as not to mention darkness, which has negative connotations.The Gemara answers: We say the blessing as the verse is written in the Bible and do not alter the formula that appears in the verse.The Gemara strongly objects: But if so, what about the continuation of the verse: “Who makes peace and creates evil”? Do we say this blessing as it is written in the Bible? Rather, it is written evil and we euphemistically recite the blessing all things to avoid mention of evil. Here, too, let us euphemistically say brightness instead of darkness.Rather, Rava said: The reason we recite: “Who creates darkness” is in order to mention the attribute of day at night and the attribute of night during the day, and thereby unify day and night as different parts of a single entity.The Gemara continues and asks: Granted, the attribute of night is mentioned during the day, as we say: Who forms light and creates darkness, but where do you find the attribute of day mentioned at night? In the blessing over the radiant lights recited at night there is no mention of “Who forms light.”,Abaye said: Nevertheless, the attribute of day is mentioned at night in the words: Rolling away light before the darkness and darkness before the light.,The Gemara asks: And what is the formula of the other blessing recited before Shema? Rav Yehuda said in the name of Shmuel: An abounding love ahava rabba. And Rabbi Elazar instructed his son, Rabbi Pedat, to also say: An abounding love.,That was also taught in a baraita: One does not recite: An eternal love ahavat olam; rather, one recites: An abounding love. And the Rabbis say that one recites: An eternal love, and so it says: “And an eternal love I have loved you, therefore I have drawn you with kindness” (Jeremiah 31:2).The blessing: An abounding love, is about God’s love for us and includes praise for His giving us the Torah. Therefore, Rav Yehuda said that Shmuel said: One who arose to study, until he recites Shema he must recite a special blessing over the Torah. If he already recited Shema he need not recite that blessing, as he has exempted himself by reciting the blessing of: An abounding love, which includes the components of the blessing over the Torah.Having mentioned the blessing recited over Torah, the Gemara focuses on a dispute over what constitutes Torah in terms of requiring a blessing. Rav Huna said: For the study of Bible, one must recite a blessing, as it is the word of God, and for halakhic midrash, the derivation of halakhot from verses, one need not recite a blessing.,And Rabbi Elazar said: For Bible and midrash, which includes halakhot derived from verses themselves, one must recite a blessing; for Mishna, which is only comprised of halakhic rulings issued by the Sages, one need not recite a blessing.,And Rabbi Yoḥa said: Even for Mishna, which includes final, binding halakhic rulings, one must recite a blessing as well, but for Talmud, which comprises a study of the Mishna and the rationales for its rulings, one need not recite a blessing.,And Rava said: Even for Talmud, which is the means to analyze the significance of the halakhot, and is the only form of Torah study that leads one to its true meaning, one must recite a blessing.,This statement is supported by the practical halakha derived from observation of Rav’s practice. His student, Rav Ḥiyya bar Ashi, said: Many times I stood before Rav to study our chapter in the Sifra, also known as Torat Kohanim, the halakhic midrash on Leviticus, of the school of Rav, and I saw that Rav would first wash his hands, then recite a blessing, and only then he would teach us our chapter. This demonstrates that even before their study of Torat Kohanim, which, due to Rav’s explanation of the reasons behind the halakhot, was the equivalent of studying Talmud, one must recite a blessing.The Gemara clarifies: What formula of blessings does he recite? There is a dispute over the formula of the blessings as well. Rav Yehuda said that Shmuel said: The formula of this blessing is like the standard formula for blessings recited over other mitzvot: Blessed are You, Lord our God, King of the universe, Who sanctified us with his mitzvot and commanded us to engage in matters of Torah.,And Rabbi Yoḥa concludes the blessing by adding the following: Lord our God, make the words of Your Torah sweet in our mouths and in the mouths of Your people, the house of Israel, so that we and our descendants and the descendants of Your people, the house of Israel, may be those who know Your name and engage in Your Torah. Blessed are You, Lord, Who teaches Torah to His people Israel.,And Rav Hamnuna said an additional formula: Who has chosen us from all the peoples and given us His Torah. Blessed are You, Lord, Giver of the Torah. With regard to this formula, Rav Hamnuna said: This concise blessing is the most outstanding of all the blessings over the Torah, as it combines thanks to God for giving us the Torah as well as acclaim for the Torah and for Israel.Since several formulas for the blessing over Torah were suggested, each with its own distinct advantage, the Gemara concludes: Therefore, let us recite them all as blessings over the Torah.The Gemara returns to dealing with the blessings that accompany Shema, and describes the practice in the Temple. We learned there, in a mishna in tractate Tamid: In the morning the deputy High Priest appointed to oversee activity in the Temple, said to the priests who were members of the priestly watch mishmar on duty that week: Recite a single blessing. The members of the priestly watch recited a blessing, and read the Ten Commandments, Shema, VeHaya im Shamoa and VaYomer, the standard recitation of Shema. Additionally, they blessed the people with three blessings. These blessings were: True and Firm, the blessing of redemption recited after Shema; Avoda, service, the special blessing recited over God’s acceptance of the sacrifices with favor, similar to the blessing of Temple Service recited in the Amida prayer; and the priestly benediction, recited in the form of a prayer without the outstretched hands that usually accompany that blessing (Tosafot). And on Shabbat one blessing is added to bless the outgoing priestly watch, as the watch serving in the Temple was replaced on Shabbat.Certain details in this mishna are not sufficiently clear. First, what is the single blessing that the deputy High Priest instructed the guards to recite? The Gemara relates: It is like the incident where Rabbi Abba and Rabbi Yosei bar Abba happened to visit a certain unnamed place, and the people there asked them: What is the single blessing mentioned in the mishna? They did not have an answer readily available. So they came and asked Rav Mattana, and he too did not have an answer readily available. They came and asked Rav Yehuda, and he told them: Shmuel said as follows: An abounding love is the single blessing recited by the priestly watch.Rabbi Zerika said that Rabbi Ami said that Rabbi Shimon ben Lakish said a different answer: This single blessing is: Who creates light. That was how Rabbi Shimon ben Lakish’s statement was received in Babylonia, yet when Rav Yitzḥak bar Yosef came from Eretz Yisrael to Babylonia, he said that this halakha was not a direct quote of a statement by Rabbi Shimon ben Lakish. That which Rabbi Zerika said was not stated explicitly by Rabbi Shimon ben Lakish, but rather it was inferred from another statement. As Rabbi Zerika said that Rabbi Ami said that Rabbi Shimon ben Lakish said: From the expression: Recite a single blessing, in the mishna in tractate Tamid, it follows that failure to recite one of the blessings recited before Shema does not prevent one from reciting the other. This means that if only one of the blessings was recited, the obligation to recite that blessing was fulfilled, as the two blessings are not mutually dependent.The conclusion was drawn from Rabbi Shimon ben Lakish’s statement that he held that the single blessing recited was: Who creates light. The considerations that led the Sages to that conclusion were: Granted, if you say that they would recite: Who creates light, then the conclusion of Reish Lakish, that failure to recite one of the blessings recited before Shema does not prevent one from reciting the other, is understandable, as they recited: Who creates light, and did not recite: An abounding love, and they nonetheless fulfilled their obligation.
11. Babylonian Talmud, Eruvin, 43a (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Avesta, recitation of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 46; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 46

43a להבריח מים עשויות,ורבה מאי טעמא לא אמר כרבי זירא במהלכת כולי עלמא לא פליגי כי פליגי בשעמדה,אמר רב נחמן בר יצחק מתני\ נמי דיקא דבמהלכת לא פליגי ממאי מדקתני מעשה שבאו מפלנדרסין והפליגה ספינתם בים רבן גמליאל ורבי אלעזר בן עזריה הלכו את כולה ורבי יהושע ורבי עקיבא לא זזו מארבע אמות שרצו להחמיר על עצמן,אי אמרת בשלמא במהלכת לא פליגי היינו דקתני רצו דילמא עמדה,אלא אי אמרת פליגי האי רצו להחמיר איסורא הוא,אמר רב אשי מתניתין נמי דיקא דקתני ספינה דומיא דדיר וסהר מה דיר וסהר דקביעי אף ספינה נמי דקביעא,אמר ליה רב אחא בריה דרבא לרב אשי הלכתא כרבן גמליאל בספינה הלכתא מכלל דפליגי,אין והתניא חנניא (בן אחי רבי יהושע) אומר כל אותו היום ישבו ודנו בדבר הלכה אמש הכריע אחי אבא הלכה כרבן גמליאל בספינה והלכה כרבי עקיבא בדיר וסהר:בעי רב חנניא יש תחומין למעלה מעשרה או אין תחומין למעלה מעשרה,עמוד גבוה עשרה ורחב ארבעה לא תיבעי לך דארעא סמיכתא היא,כי תיבעי לך בעמוד גבוה עשרה ואינו רחב ארבעה אי נמי דקאזיל בקפיצה,לישנא אחרינא בספינה מאי,אמר רב הושעיא ת"ש מעשה שבאו מפלנדרסין והפליגה ספינתם בים וכו\ אי אמרת בשלמא יש תחומין משום הכי רצו אלא אי אמרת אין תחומין אמאי רצו,כדאמר רבא במהלכת ברקק הכא נמי במהלכת ברקק,תא שמע פעם אחת לא נכנסו לנמל עד שחשיכה וכו\ אי אמרת בשלמא יש תחומין שפיר אלא אי אמרת אין תחומין כי לא היינו בתוך התחום מאי הוי,אמר רבא במהלכת ברקק,תא שמע הני שב שמעתא דאיתאמרן בצפר\ בשבתא קמיה דרב חסדא בסורא בהדי פניא בשבתא קמיה דרבא בפומבדיתא,מאן אמרינהו לאו אליהו אמרינהו אלמא אין תחומין למעלה מעשרה לא דלמא יוסף שידא אמרינהו,תא שמע הריני נזיר ביום שבן דוד בא מותר לשתות יין בשבתות ובימים טובים
43a for they are only made to keep the water out; that is to say, a boat’s walls are not designed to turn it into a place of residence, but to protect it from the water. Therefore, they do not have the status of partitions made for the purpose of residence.The Gemara asks: As for Rabba, what is the reason he did not state his opinion in accordance with the opinion of Rabbi Zeira? The Gemara answers: With regard to a boat that is moving, all agree, i.e. even Rabbi Yehoshua and Rabbi Akiva, that one is permitted to walk about the entire boat. They disagree only with regard to a boat that is stationary. Rabban Gamliel holds that the boat’s walls constitute effective partitions, whereas Rabbi Yehoshua disagrees.Rav Naḥman bar Yitzḥak said: The mishna is also precise in its implication that the tanna’im do not disagree with regard to a moving boat. The Gemara asks: From where is this implied? From that which is taught: There was an incident where all of these Sages were coming from Pelandarsin, and their boat set sail on the sea on Shabbat, taking them out beyond their Shabbat limit. Rabban Gamliel and Rabbi Elazar ben Azarya walked about the entire boat, while Rabbi Yehoshua and Rabbi Akiva did not move beyond four cubits, as they sought to be stringent with themselves.,Rav Naḥman bar Yitzḥak explains: Granted, if you say that they do not disagree with regard to a moving boat, that is why it is taught that they sought to be stringent with themselves, i.e. they wished to practice stringency although they were under no obligation to do so, as they were concerned that perhaps the boat will stand, i.e. come to a stop.But if you say that they disagree even in the case of a boat that is moving, this phrase: Sought to be stringent, is problematic, for the mishna should not refer to a desire to be stringent, as according to their opinion it is an outright prohibition.,With regard to the previous issue, Rav Ashi said: The mishna is also precise, implying this point in another manner as well, for it teaches the law governing a boat parallel to the law governing a pen and a stable. Just as a pen and a stable are fixed in their place, so too, the mishna discusses a boat that is fixed in its place.Rav Aḥa, son of Rava, said to Rav Ashi: Rav and Shmuel both said that the halakha is in accordance with Rabban Gamliel with regard to a boat, and if they had to decide the halakha, then this proves by inference that the tanna’im disagreed about the issue. This is difficult, as the words: They wished to be stringent upon themselves, imply that there was no fundamental dispute at all.Rav Ashi replied: Yes, the tanna’im do in fact disagree about a boat that is standing. When the mishna says that Rabbi Yehoshua and Rabbi Akiva wished to be stringent upon themselves, implying that there is no real dispute, it is referring to a boat that is stationary. And it was taught in a baraita: Ḥaya, son of Rabbi Yehoshua’s brother, says: All that day they spent on the boat, they sat and discussed the matter of halakha; and come evening my father’s brother, i.e. Rabbi Yehoshua, determined: The halakha is in accordance with the opinion of Rabban Gamliel with regard to a moving boat, i.e. one is permitted to walk about all of it. And the halakha is in accordance with the opinion of Rabbi Akiva with regard to a pen and a stable, i.e. one may only walk four cubits in them, and the same applies to a stationary boat.Rav Ḥaya raised a dilemma: Does the prohibition of Shabbat limits apply above ten handbreadths from the ground, or perhaps does the prohibition of Shabbat limits not apply above ten handbreadths? In other words, does the Shabbat limit apply only close to the ground, in which case walking more than ten handbreadths above the ground, would be permitted?The Gemara clarifies the case in which this dilemma arises: With regard to a post ten handbreadths high and four handbreadths wide, partly within the limit and partly outside of it, this case should not be a dilemma for you. Such a stable post is like solid ground, although it differs from the surrounding area in height; therefore, it is prohibited to walk from the part within the limit to the part outside of it.The case where there should be a dilemma for you is that of a post ten handbreadths high but not four handbreadths wide, or the like. Alternatively, the case is one where he advances by way of a leap in the air above ten handbreadths from the ground.The Gemara presents another version of the previous dilemma: What is the halakha with regard to a boat sailing on the surface of the water more than ten handbreadths from the sea or river bed? Does the prohibition of Shabbat limits apply or not?Rav Hoshaya said: Come and hear a resolution to this dilemma from what was taught in the mishna: It once happened that all of these Sages were coming from Pelandarsin, and their boat set sail on the sea, etc. Granted, if you say that the prohibition of Shabbat limits applies above ten handbreadths, this is why Rabbi Yehoshua and Rabbi Akiva sought to be stringent. However, if you say that the prohibition of Shabbat limits does not apply above ten handbreadths, why did they seek to be stringent?The Gemara answers: It may be suggested as Rava said with regard to a parallel case, establishing that case as one where the boat was moving through shallow, swampy water; here, too, we are dealing with a case where the boat was moving through shallow, swampy water, within ten handbreadths of the sea’s bed, so that the prohibition of Shabbat limits certainly applies.The Gemara cites another proof. Come and hear a resolution from the mishna: On one occasion on a Shabbat eve, they did not enter the port until after nightfall, etc. Granted, if you say that the prohibition of Shabbat limits applies above ten handbreadths, it was well that they asked whether or not they may disembark. However, if you say that the prohibition of Shabbat limits does not apply above ten handbreadths, even if Rabban Gamliel had told them: We were not within the city’s limit before nightfall, what difference would it have made? They could have alighted from the boat, for the boat was above ten handbreadths, where the prohibition of Shabbat limits does not apply.The Gemara answers that Rava said: The mishna refers to a case where the boat was moving through shallow, swampy water within ten handbreadths of the sea’s bed.The Gemara cites another proof: Come and hear a resolution from the incident involving the seven teachings that were first said on Shabbat morning before Rav Ḥisda in Sura and then repeated toward the conclusion of that Shabbat before Rava in Pumbedita, despite the fact that the distance between them is too great for someone to have traversed it on Shabbat.Who said those teachings, and delivered them from one place to the other? Was it not Elijah the Prophet, who traveled from Sura to Pumbedita by way of a miraculous leap through the air above ten handbreadths from the ground, who said them? Apparently, the prohibition of Shabbat limits does not apply above ten handbreadths, for Elijah would not have transgressed this prohibition. The Gemara rejects this argument: This is no proof; perhaps Yosef the demon, who does not observe Shabbat, reported these teachings and brought them from Sura to Pumbedita.The Gemara attempts to bring a different proof: Come and hear that which was taught in a baraita: With regard to one who said: I will be a nazirite on the day that the son of David comes, i.e. upon the arrival of the Messiah, he is permitted to drink wine on Shabbat and Festivals, for the Messiah will not arrive on one of those days.
12. Babylonian Talmud, Gittin, 67b (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Avesta, recitation of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 46; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 46

67b ואיכא דאפיך להו:אמר לעשרה כתבו גט: ת"ר אמר לעשרה כתבו גט ותנו לאשתי אחד כותב על ידי כולם כולכם כתובו אחד כותב במעמד כולם הוליכו גט לאשתי אחד מוליך ע"י כולם כולכם הוליכו אחד מוליך במעמד כולם,איבעיא להו מנה אותן מהו רב הונא אמר מנה אינו ככולכם ר\ יוחנן משום ר\ אלעזר דמן רומה אמר מנה הרי הוא ככולכם,אמר רב פפא ולא פליגי הא דמנה כולהו והא דמנה מקצתייהו אמרי לה להאי גיסא ואמרי לה להאי גיסא,אתקין רב יהודה בגיטא דכולכם כתובו או כולכון או כל חד וחד מינכון חתומו או כולכון או כל תרי מינכון אובילו או כולכון או כל חד וחד מינכון,אמר רבא זימנין דגאיז ליה לדיבוריה ואמר כולכון ולא אמר כל חד מינכון ואתי לאיפסולי,אלא אמר רבא כתובו כל חד מינכון חתומו כל תרי מינכון אובילו כל חד מינכון:הדרן עלך האומר:מי שאחזו קורדייקוס ואמר כתבו גט לאשתי לא אמר כלום אמר כתבו גט לאשתי ואחזו קורדייקוס וחזר ואמר לא תכתבנו אין דבריו האחרונים כלום,נשתתק ואמרו לו נכתוב גט לאשתך והרכין בראשו בודקין אותו שלשה פעמים אם אמר על לאו לאו ועל הן הן הרי אלו יכתבו ויתנו:גמ׳ מאי קורדייקוס אמר שמואל דנכתיה חמרא חדתא דמעצרתא וליתני מי שנשכו יין חדש הא קמ"ל דהא רוחא קורדייקוס שמה,למאי נפקא מינה לקמיעא מאי אסותיה בישרא סומקא אגומרי וחמרא מרקא,אמר אביי אמרה לי אם לשימשא בת יומא כוזא דמיא בת תרי יומי סיכורי בת תלתא יומי בשרא סומקא אגומרי וחמרא מרקא לשימשא עתיקתא ליתי תרנגולתא אוכמתי וליקרעה שתי וערב וליגלחיה למציעתא דרישיה ולותביה עילויה וננחיה עילויה עד דמיסרך,ולינחות וליקום במיא עד צואריה עד דחליש עלמא עילויה ולימוד ולסליק וליתיב ואי לא ליכול כרתי ולינחות וליקום במיא עד צואריה עד דחליש עלמא עילויה ולימוד ולסליק וליתיב,לשימשא בישרא סומקא אגומרי וחמרא מרקא לתלגא בישרא שמינא אגומרי וחמרא חייא,רב עמרם חסידא כי הוה מצערין ליה בי ריש גלותא הוו מגנו ליה אתלגא למחר אמרו ליה מאי ניחא ליה למר דלייתו ליה אמר הני כל דאמינא להו מיפך אפכי אמר להו בישרא סומקא אגומרי וחמרא מרקא אייתו ליה אינהו בישרא שמינא אגומרי וחמרא חייא,שמעה ילתא ומעיילה ליה לבי מסותא ומוקמי ליה במיא דבי מסותא עד דמהפכי מיא דבי מסותא והוו דמא וקאי בישריה פשיטי פשיטי,רב יוסף איעסק בריחיא רב ששת איעסק בכשורי אמר גדולה מלאכה שמחממת את בעליה,א"ל ריש גלותא לרב ששת מ"ט לא סעיד מר גבן א"ל דלא מעלו עבדי דחשידי אאבר מן החי א"ל מי יימר אמר ליה השתא מחוינא לך א"ל לשמעיה זיל גנוב אייתי לי חדא כרעא מחיותא,אייתי ליה אמר להו אהדמו לי הדמי דחיותא אייתו תלת כרעי אותיבו קמיה אמר להו הא בעלת שלש רגלים הואי פסוק אייתו חדא מעלמא אותיבו קמיה אמר ליה לשמעיה אותביה נמי להך דידך אותבה אמר להו האי בת חמש רגלים הואי,אמר ליה אי הכי ליעבדו קמיה (שמעיה) דמר וליכול א"ל לחיי קריבו תכא קמייהו ואייתו קמיה בישרא ואותיבו קמיה ריסתנא דחנקא חמתא גששיה ושקלה כרכה בסודריה,לבתר דאכיל אמרי ליה
67b And there are those who reverse the attribution of the opinions of Rabba and Rav Yosef with regard to this matter.The mishna teaches that if a man said to ten people: Write and give a bill of divorce to my wife, one of the ten writes the bill of divorce and two sign it. The Sages taught: If one said to ten people: Write a bill of divorce and give it to my wife, one writes on behalf of them all. If he said: All of you write the document, one writes it in the presence of them all. If he said: Deliver a bill of divorce to my wife, one person brings it on behalf of them all. If he said: All of you deliver a bill of divorce, then one brings it in the presence of them all.,A dilemma was raised before the Sages: If he said: Write a bill of divorce, and he enumerated them by name, what is the halakha? Can one of them write the bill of divorce on behalf of them all? Or perhaps it is comparable to a situation where one says: All of you write, when it must be written in the presence of them all. Rav Huna says: If one enumerated them by name, it is not comparable to saying: All of you write. Rabbi Yoḥa says in the name of Rabbi Elazar of Rome: If one enumerated them by name, it is comparable to saying: All of you write.Rav Pappa said: And they do not disagree. This is referring to a case where he enumerated them all, and that is referring to a case where he enumerated some of them. Some say that the distinction between the cases should be explained in this manner, and some say it in that manner. Some explain that the distinction is that if he enumerated them all, he insists that they all participate, but if he enumerated some of them, he does not insist that they do so. He enumerated the names that he did only to indicate that he wants the people performing the task to be chosen from those people. Others explain that if he enumerated only some of them, he thereby expressed his intent that they alone participate, but if he enumerated them all but did not say: All of you write, that is not the case.The Gemara recounts: Rav Yehuda instituted in the case of a bill of divorce with regard to which the husband gave instructions in the presence of many people and the concern is that it will be interpreted that he said: All of you write, and if they do not all sign there will be uncertainty whether or not the woman is divorced, that he should say: Write it, either all of you or each and every one of you; sign it, either all of you or every two of you; deliver it, either all of you or each and every one of you. In that way, there is no concern that the bill of divorce will be invalid if one of them fails to participate.Rava said: This ordice still leaves room for a pitfall. Since Rav Yehuda instituted a formula that is that long and complex, sometimes the husband may truncate his statement and say: All of you, but he will not say: Every one of you. And the bill of divorce will be invalidated as a result.Rather, Rava said that he must say: Each of you may write it, every two of you may sign it, each one of you may deliver it. However, he should not say: All of you, so that the bill of divorce will not be invalidated if one fails to do so.one who was afflicted with temporary insanity kordeyakos and said: Write a bill of divorce for my wife, he said nothing, because he was not lucid at the time. If he said: Write a bill of divorce for my wife, when he was lucid, and was then afflicted with temporary insanity and he retracted his previous statement and said: Do not write it, his latter statement is considered to be nothing, i.e. it is not halakhically valid.The mishna continues: In a case where the husband became mute, and two people said to him: Shall we write a bill of divorce for your wife, and he nodded his head indicating his agreement, they examine him with various questions three times. If he responded to questions that have a negative answer: No, and responded to questions that have a positive answer: Yes, indicating his competence, they shall write the bill of divorce and give it to his wife based on the nod of his head.What is the nature of the temporary insanity mentioned in the mishna? Shmuel said: The reference is to one who was afflicted by drinking new wine that came directly from the winepress. The Gemara asks: And let the tanna of the mishna then teach explicitly: With regard to one who was afflicted by drinking new wine. The Gemara answers: This teaches us that the name of the demon that causes this insanity is Kordeyakos.,The Gemara asks: What difference is there? The Gemara answers: The difference is with regard to writing an amulet to prevent harm caused by the demon. The amulet must include the name of the demon. The Gemara asks: What is the remedy for that illness? The Gemara responds: The afflicted person should eat red meat roasted over coals and drink wine diluted marka with a large amount of water.Abaye said: My mother told me that the remedy for a day-old fever, i.e. one contracted that day, is drinking a jug kuza of water. The remedy for a fever two days old is bloodletting sikurei. The remedy for a fever three days old is eating red meat roasted over coals and drinking diluted wine. For an old fever that lasts for an extended period of time, the remedy is to bring a black hen, tear it lengthwise and widthwise, shave the middle of the sufferer’s head, and place the hen upon it, and leave the hen upon him until it adheres to his head due to the blood.And let him descend into the water and let him stand in the water up to his neck until the world appears faint for him, i.e. he feels faint. And let him submerge himself in the water, and emerge from the water and sit and rest. And if he is not able to undergo this process, let him eat leeks, and descend into the water, and stand in the water up to his neck until the world appears faint for him. And let him submerge himself in the water, and emerge from the water and sit and rest.The remedy for a fever is eating red meat that was roasted over coals and drinking diluted wine. A remedy for the chills is eating fatty meat that was roasted over coals and drinking undiluted wine.,It was related: When the members of the Exilarch’s house would afflict Rav Amram the pious they would make him lie down to sleep all night on the snow. The next day they would say to him: What is preferable for the Master, i.e. Rav Amram, for us to bring him to eat? Rav Amram said to himself: Anything I say to them, they will do the opposite. He said to them: Bring me red meat roasted over coals and diluted wine. They brought him fatty meat roasted over coals and undiluted wine instead, which is what Rav Amram had intended, because this is the remedy for one who suffers from the chills.Yalta, Rav Naḥman’s wife, heard what the members of the Exilarch’s house did, and that Rav Amram was suffering from the chills. And she brought him to the bathhouse, and placed him in the water of the bathhouse until the water of the bathhouse turned red like blood. And his flesh became covered with spots that looked like coins peshitei.,It is related: When Rav Yosef suffered from the cold he would work by grinding with millstones in order to keep warm. When Rav Sheshet suffered from the cold he would work by lifting beams. He said: Great is labor, as it warms its master.,§ The Gemara relates another incident of the house of the Exilarch: The Exilarch said to Rav Sheshet: What is the reason that the Master, i.e. Rav Sheshet, does not eat with us? He said to him: Because the slaves do not act according to a high standard, as they are suspected of transgressing the prohibition against eating a limb severed from a living animal. The Exilarch said to him: Who says that this is so? Rav Sheshet said to him: I will now show you. Rav Sheshet said to his servant: Go steal one leg from the animal that the servants of the Exilarch’s house slaughtered for a meal and bring it to me.,Rav Sheshet’s servant brought one leg to him and afterward Rav Sheshet said to the servants of the Exilarch’s household: Set out the portions of the animal for me. They brought him only three legs and placed them before him, because the fourth leg had been stolen. Rav Sheshet said to them: Did this animal have only three legs? When the servants heard this they cut one leg from another living animal and they brought it and placed it before Rav Sheshet. Rav Sheshet said to his servant: Bring out this leg of yours, i.e. that you stole, as well. He placed that leg on the table and Rav Sheshet said to them: Did this animal have five legs?,The Exilarch realized that he could not rely on his servants. He said to Rav Sheshet: If so, they should prepare the meat in the presence of my Master’s servant and then you can eat without concern. Rav Sheshet said to him: Very well. They brought a table before them, and they brought the meat before him. And the servants placed a small bone in the meat before him so that it would cause Rav Sheshet to choke. Since Rav Sheshet was blind, they thought that he would be unable to notice the bone. He felt it, took the entire piece of meat and wrapped it in his scarf sudarei out of concern that he would be hurt by the small bones that he could not see.After he ate, the servants realized what he had done and they wanted to show the Exilarch that Rav Sheshet did not eat the meat that was given to him. Therefore, the servants said to the Exilarch:
13. Babylonian Talmud, Keritot, 7b (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Avesta, recitation of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 74; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 74

7b הכי קאמר מגדף מביא קרבן הואיל ובא בו כרת במקום קרבן דברי ר"ע קסבר מיגו דבעי מכתב כרת בעלמא וכתיב כרת במקום קרבן שמע מינה מייתי קרבן,ואומר (במדבר ט, יג) חטאו ישא אתא לרבנן והכי קאמר ר"ע לרבנן אמריתו מגדף לית ביה מעשה מהו מגדף מברך את השם אלא כרת דכתיב למאי אתא,אמרי ליה ליתן כרת למקלל דכתיב במקלל ((במדבר ט, יג) חטאו ישא האיש ההוא) וכתיב בפסח שני (במדבר ט, יג) חטאו ישא מה להלן כרת אף כאן כרת,ת"ר (במדבר טו, ל) את ה\ מגדף איסי בן יהודה אומר כאדם האומר לחבירו גירפתה הקערה וחיסרתה קסבר מגדף מברך את השם הוא,ר\ אלעזר בן עזריה אומר כאדם האומר לחבירו גירפתה הקערה ולא חיסרתה קסבר מגדף היינו עובד ע"ז,תניא אידך את ה\ רבי אלעזר בן עזריה אומר בעובד ע"ז הכתוב מדבר וחכמים אומרים לא בא הכתוב אלא ליתן כרת למברך השם:מתני׳ יש מביאות קרבן ונאכל ויש מביאות קרבן ואינו נאכל ויש שאינם מביאות,מביאות קרבן ונאכל המפלת כמין בהמה חיה ועוף דר"מ וחכ"א עד שיהא בו מצורת אדם,המפלת סנדל או שיליא או שפיר מרוקם והיוצא מחותך וכן שפחה שהפילה מביאה קרבן ונאכל,ואלו מביאות ואינן נאכלות המפלת ואין יודע מה הפילה ושתי נשים שהפילו אחת ממין פטור ואחת ממין חובה א"ר יוסי אימתי בזמן שהלכו זה למזרח וזה למערב אבל אם היו שתיהן עומדות שתיהן מביאות קרבן ונאכל,אלו שאין מביאות המפלת שפיר מלא מים מלא דם מלא גנינים המפלת כמין דגים וחגבים ושקצים ורמשים המפלת יום ארבעים ויוצא דופן ר\ שמעון מחייב ביוצא דופן:גמ׳ שפחה מנלן דת"ר (ויקרא יב, ב) בני ישראל אין לי אלא בני ישראל גיורת ושפחה מנין ת"ל (ויקרא יב, ב) אשה,מאי וכן שפחה ס"ד אמינא כי אמרינן כל מצות שהאשה חייבת בה עבד חייב בה ה"מ בדבר ששוה בין איש ובין אשה אבל יולדת דבנשים איתא באנשים ליתא אימא לא תחייב שפחה אהכי תנא שפחה:אלו מביאין קרבן כו\: מאי עבדין מייתין תרוייהו חד קרבן ודאי וחטאת עוף ספק ומתני,ומי אית ליה לר\ יוסי תנאה והתנן רבי שמעון אומר מביאות שניהן חטאת אחת רבי יוסי אומר אין שניהן מביאות חטאת אחת אלמא לר\ יוסי לית ליה תנאה,אמר רבא מודה ר\ יוסי במחוסר כפרה וכן כי אתא רבין אמר ר\ יוחנן מודה רבי יוסי במחוסר כפרה,מ"ט התם בעי גברא ידיעה דכתיב (ויקרא ד, כג) או הודע אליו חטאתו הילכך לא מתיין ומתני אבל הכא כי מתיין נשים קרבן לאישתרויי באכילת קדשים,כדתני סיפא דההיא רבי יוסי אומר כל חטאת שהיא באה על חטא אין שתים מביאות אותה:אלו שאין מביאות כו\ ר\ שמעון מחייב ביוצא דופן: מ"ט דר"ש אמר ר"ל אמר קרא (ויקרא יב, ה) ואם נקבה תלד לרבות לידה אחרת מאי היא יוצא דופן,ורבנן מ"ט א"ר מני בר פטיש (ויקרא יב, ב) אשה כי תזריע וילדה עד שתלד ממקום שמזרעת:מתני׳ המפלת לאור שמונים ואחד ב"ש פוטרין מן הקרבן וב"ה מחייבין,אמרו ב"ה לב"ש מ"ש אור שמונים ואחד מיום שמונים ואחד אם שיוה לו לטומאה לא ישוה לו לקרבן,אמרו להם ב"ש לא אם אמרתם במפלת יום שמונים ואחד שכן יצאה לשעה שהיא ראויה להביא בה קרבן תאמר במפלת לאור שמונים ואחד שלא יצאה לשעה שהיא ראויה להביא בה קרבן,אמרו להן ב"ה והלא המפלת יום שמונים ואחד שחל להיות בשבת תוכיח שלא יצאה לשעה שהיא ראויה להביא בהו קרבן וחייבת קרבן,אמרו להן ב"ש לא אם אמרתם יום שמונים ואחד שחל להיות בשבת שאף על פי שאינן ראוי לקרבן יחיד ראוי לקרבן ציבור תאמר במפלת לאור שמונים (יום) ואחד שאין הלילה ראוי לא לקרבן יחיד ולא לקרבן ציבור,והדמים אינן מוכיחים שהמפלת בתוך מלאת דמיה טמאים ופטורה מן הקרבן:
7b The Gemara answers that this is what Rabbi Akiva is saying: One who unwittingly blasphemes brings an offering, since its punishment of karet comes, i.e. is written, in a place where the Torah discusses an offering, i.e. karet is mentioned in a passage that discusses a sin offering (see Numbers 15:27–31). This is the statement of Rabbi Akiva, as he maintains: Since the verse should have written karet in general, i.e. without connecting it to bringing an offering, and yet this karet is written in a place where the Torah discusses an offering, conclude from it that the unwitting blasphemer brings an offering for his transgression.The Gemara analyzes the next clause of the baraita: And the verse states: “Whoever curses his God shall bear his sin” (Leviticus 24:15). The Gemara explains: Here we arrive at the opinion of the Rabbis, and this is what Rabbi Akiva is saying to the Rabbis: You say that the transgression of one who blasphemes does not involve an action, as what is the case of one who blasphemes? It is one who blesses, i.e. curses, the Name, i.e. God. But if so, then concerning the punishment of karet that is written: “That person blasphemes the Lord; and that soul shall be cut off venikhreta from among his people” (Numbers 15:30), for what purpose does it come, if not to render him liable to bring an offering?The Rabbis say to him: It comes to give the punishment of karet to one who curses God, in order to teach that the phrase: “Shall bear his sin,” written in the verse: “Whoever curses his God shall bear his sin” (Leviticus 24:15), is referring to karet, so that one can derive by verbal analogy that an individual who was obligated to bring a Paschal offering for the second Pesaḥ and did not do so is likewise liable to receive karet. As it is written with regard to one who curses God: “Whoever curses his God shall bear his sin,” and it is written with regard to one who was obligated to bring a Paschal offering for the second Pesaḥ and did not do so: “That man shall bear his sin” (Numbers 9:13). Just as there, with regard to one who curses God it is referring to the punishment of karet, so too here, with regard to the Paschal offering it is referring to the punishment of karet.,With regard to one who blasphemes, the Sages taught in a baraita: The verse states: “That person blasphemes megaddef the Lord” (Numbers 15:30). Isi ben Yehuda says: This is like a person who says to another: You cleaned geirafta the bowl and rendered it lacking, i.e. the transgression of blasphemy is so severe that it is compared to one who does actual damage to God. Isi ben Yehuda maintains that the case of the blasphemer is identical to that of one who blesses, i.e. curses, the Name, i.e. God, which is a particularly severe transgression.Rabbi Elazar ben Azarya says that this is like a person who says to another: You cleaned the bowl and removed its contents, but did not render it lacking, i.e. the transgression of blasphemy is not compared to one who does actual damage to God. Rabbi Elazar ben Azarya maintains that the case of the blasphemer is the same as that of an idol worshipper, which is a less severe transgression.This dispute as to the nature of the transgression of the blasphemer is taught in another baraita: “That person blasphemes the Lord” (Numbers 15:30), and Rabbi Elazar ben Azarya says: The verse is speaking of an idol worshipper. And the Rabbis say: The verse comes only to give the punishment of karet to one who blesses, i.e. curses, the Name, i.e. God.There are some women who bring a sin offering of a woman after childbirth and the offering is eaten by the priests. And there are some women who bring a sin offering but it is not eaten. And there are some women who do not bring a sin offering at all.The mishna elaborates: The following women bring a sin offering and it is eaten by the priests: One who miscarries a fetus with a form similar to a domesticated animal, one who miscarries a fetus with a form similar to an undomesticated animal, or one who miscarries a fetus with a form similar to a bird; this is the statement of Rabbi Meir. And the Rabbis say: She does not bring a sin offering unless the fetus has the form of a person.,With regard to a woman who miscarries a sandal fetus, i.e. one that has the form of a flat fish; or if she miscarries the placenta; or an amniotic sac in which tissue developed; or a fetus that emerged cut, i.e. in pieces; and likewise a Canaanite maidservant, owned by a Jew, who miscarried; in all these cases she brings a sin offering and it is eaten by the priests.And these women bring sin offerings but their sin offerings are not eaten: One who miscarries and does not know the nature of what she miscarried; and two women who miscarried, in a case where one miscarried a fetus of a type for which a woman is exempt from bringing an offering and the other one miscarried a fetus of a type for which a woman is liable to bring an offering, and they do not know which miscarried which type. Rabbi Yosei said: When is their sin offering not eaten? It is when both women went to different places within the Temple to bring their offerings, e.g. this woman went to the east and that woman went to the west. But if both of them were standing together, both of them together bring one sin offering, and it is eaten.,These women do not bring a sin offering: A woman who miscarries an amniotic sac full of water, or one full of blood, or one full of different colors; and likewise a woman who miscarries a fetus with a form similar to fish, or grasshoppers, or repugt creatures, or creeping animals; and a woman who miscarries on the fortieth day of her pregcy; and a woman who gives birth by caesarean section. Rabbi Shimon deems a woman liable to bring a sin offering in the case where she gives birth by caesarean section.,From where do we derive that in the case of a Canaanite maidservant, owned by a Jew, who miscarried, she brings a sin offering and it is eaten? As the Sages taught in a baraita: The passage discussing the halakhot of a woman following childbirth begins with the verse: “Speak to the children of Israel, saying: If a woman conceives and gives birth to a male” (Leviticus 12:2). From this verse I have derived only that the full-fledged children of Israel are included in these halakhot; from where do I derive that a convert and a Canaanite maidservant are also included in these halakhot? The verse states “a woman,” which includes other women.The Gemara asks: What is the meaning of the special emphasis in the mishna: And likewise a Canaanite maidservant? Why does the mishna deem it necessary to write this halakha? The Gemara answers: It might enter your mind to say that when we say: With regard to any mitzva in which a woman is obligated a Canaanite slave is also obligated in that mitzva, this statement applies with regard to a matter that is the same for a man and for a woman. But with regard to the offerings of a woman after childbirth, which is a category that applies to women but does not apply to men, one might say a Canaanite maidservant is not obligated to bring these offerings. It is for this reason the mishna taught the case of a Canaanite maidservant.,§ The mishna teaches: These women bring a sin offering but their sin offerings are not eaten. It then teaches that in a case where one miscarried a fetus of a type for which a woman is exempt from bringing an offering and the other one miscarried a fetus of a type for which a woman is obligated to bring an offering, Rabbi Yosei maintains that if both are standing together they bring one offering together. The Gemara asks: What exactly do they do? The two of them bring one definite burnt offering, and a sin offering of a bird due to uncertainty, and they each stipulate that if she is obligated to bring the sin offering the animal is hers, and if not then it belongs to the other woman.The Gemara asks: And is Rabbi Yosei of the opinion that a stipulation is effective in the case of a sin offering? But didn’t we learn in a mishna (23a): With regard to a situation where one of two women unwittingly ate a piece of forbidden fat and is obligated to bring a sin offering, but it is unknown which woman, Rabbi Shimon says: They both bring one sin offering together, and Rabbi Yosei says: They do not both bring one sin offering together. Evidently, Rabbi Yosei is not of the opinion that a stipulation is effective with regard to a sin offering.Rava said: Rabbi Yosei concedes that a stipulation is effective with regard to one who has not yet brought an atonement offering to complete the purification process, as is the case concerning a woman after childbirth. And likewise, when Ravin came from Eretz Yisrael to Babylonia he said that Rabbi Yoḥa says: Rabbi Yosei concedes with regard to one who has not yet brought an atonement offering that a stipulation is effective.The Gemara asks: What is the reason for this difference between the sin offering of one who has not yet brought an atonement offering and standard sin offerings? The Gemara answers: There, with regard to a sin offering brought for a transgression, the man requires definite awareness of his transgression for him to be obligated to bring a sin offering, as it is written: “If his sin, which he has sinned, be known to him” (Leviticus 4:28). Therefore, in the case where one of two women ate forbidden fat, they do not bring a sin offering together and stipulate that it should be for whichever of them ate the forbidden fat. But here, with regard to a woman after a miscarriage, when these women bring their sin offering they do so only in order to become permitted in the consumption of sacrificial food, and therefore the stipulation is effective.The Gemara cites a proof that this distinction is in fact the opinion of Rabbi Yosei: As it is taught in the latter clause of that mishna that Rabbi Yosei says: With regard to any sin offering that comes as atonement for a sin, two people do not bring it together. This indicates that if a sin offering does not atone for a sin, two people can bring it together.§ The mishna teaches: And these women do not bring a sin offering, and among them are a woman who gives birth by caesarean section. Rabbi Shimon deems a woman liable to bring an offering in a case where she gives birth by caesarean section. The Gemara asks: What is the reason of Rabbi Shimon? Reish Lakish said that the verse states: “But if she bears a girl” (Leviticus 12:5). The term “she bears” is superfluous in the context of the passage, and it serves to include another type of birth, and what is it? This is a birth by caesarean section.,The Gemara asks: And as for the Rabbis, what is their reasoning? Rabbi Mani bar Pattish said that their ruling is derived from the verse: “If a woman conceives tazria and gives birth to a male” (Leviticus 12:2). The word tazria literally means to receive seed, indicating that all the halakhot mentioned in that passage do not apply unless she gives birth through the place where she receives seed, not through any other place, such as in the case of a caesarean section.who miscarries a fetus on the night of, i.e. preceding, the eighty-first day, Beit Shammai deem her exempt from bringing a second offering and Beit Hillel deem her liable to bring a second offering.Beit Hillel said to Beit Shammai: What is different between the night of the eighty-first and the day of the eighty-first? If they are equal with regard to the halakhot of ritual impurity, i.e. the blood flow of this woman on the eighty-first night renders her ritually impure and all the standard strictures of ritual impurity apply to her, will the two time periods not be equal with regard to liability to bring an additional offering as well?Beit Shammai said to Beit Hillel: No, there is a difference between that night and the following day. If you said with regard to a woman who miscarries on the eighty-first day that she is obligated to bring an additional offering, this is logical, as she emerged into a period that is fit for her to bring her offering. Would you say the same with regard to a woman who miscarries on the night of the eighty-first day, where she did not emerge into a period that is fit for her to bring her offering, as offerings are not sacrificed at night?Beit Hillel said to Beit Shammai: But let the case of a woman who miscarries on the eighty-first day that occurs on Shabbat prove that this distinction is incorrect, as she did not emerge into a period that is fit for her to bring her offering because individual offerings are not sacrificed on Shabbat, and nevertheless she is obligated to bring an additional offering.,Beit Shammai said to Beit Hillel: No, there is a difference between these cases. If you said this ruling with regard to a woman who miscarries on the eighty-first day that occurs on Shabbat, the reason is that although Shabbat is unfit for the sacrifice of an individual offering, it is fit for the sacrifice of a communal offering whose time is fixed, e.g. the daily offering. Would you say the same with regard to a woman who miscarries on the night of the eighty-first day, as the night is completely unfit, since neither an individual offering nor a communal offering is sacrificed at night?Beit Shammai add: And as for the ritual impurity status of the blood, i.e. Beit Hillel’s opinion that the two time periods are equal with regard to the halakhot of ritual impurity, this does not prove what the halakha should be with regard to offerings, as with regard to a woman who miscarries before the completion of the term of eighty days, her blood is impure like the blood of a woman after childbirth, and nevertheless she is exempt from bringing the offering.
14. Babylonian Talmud, Niddah, 20b (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Avesta, loss and recovery of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 62; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 62

20b רבי חנינא הוא דחכים כולי עלמא לאו חכימי הכי,אמר רבי יוחנן חכמתא דרבי חנינא גרמא לי דלא אחזי דמא מטמינא מטהר מטהרנא מטמא אמר רבי אלעזר ענוותנותא דרבי חנינא גרמא לי דחזאי דמא ומה רבי חנינא דענותן הוא מחית נפשיה לספק וחזי אנא לא אחזי,אמר רבי זירא טבעא דבבל גרמא לי דלא חזאי דמא דאמינא בטבעא לא ידענא בדמא ידענא,למימרא דבטבעא תליא מלתא והא רבה הוא דידע בטבעא ולא ידע בדמא כל שכן קאמר ומה רבה דידע בטבעא לא חזא דמא ואנא אחזי,עולא אקלע לפומבדיתא אייתו לקמיה דמא ולא חזא אמר ומה רבי אלעזר דמרא דארעא דישראל הוה כי מקלע לאתרא דר\ יהודה לא חזי דמא אנא אחזי,ואמאי קרו ליה מרא דארעא דישראל דההיא אתתא דאייתא דמא לקמיה דרבי אלעזר הוה יתיב רבי אמי קמיה ארחיה אמר לה האי דם חימוד הוא בתר דנפקה אטפל לה רבי אמי אמרה ליה בעלי היה בדרך וחמדתיו קרי עליה (תהלים כה, יד) סוד ה\ ליראיו,אפרא הורמיז אמיה דשבור מלכא שדרה דמא לקמיה דרבא הוה יתיב רב עובדיה קמיה ארחיה אמר לה האי דם חימוד הוא אמרה ליה לבריה תא חזי כמה חכימי יהודאי א"ל דלמא כסומא בארובה,הדר שדרה ליה שתין מיני דמא וכולהו אמרינהו ההוא בתרא דם כנים הוה ולא ידע אסתייע מילתא ושדר לה סריקותא דמקטלא כלמי אמרה יהודאי בתווני דלבא יתביתו,אמר רב יהודה מרישא הוה חזינא דמא כיון דאמרה לי אמיה דיצחק ברי האי טיפתא קמייתא לא מייתינן לה קמייהו דרבנן משום דזהימא לא חזינא,בין טמאה לטהורה ודאי חזינא,ילתא אייתא דמא לקמיה דרבה בר בר חנה וטמי לה הדר אייתא לקמיה דרב יצחק בריה דרב יהודה ודכי לה,והיכי עביד הכי והתניא חכם שטימא אין חברו רשאי לטהר אסר אין חבירו רשאי להתיר,מעיקרא טמויי הוה מטמי לה כיון דא"ל דכל יומא הוה מדכי לי כי האי גונא והאידנא הוא דחש בעיניה דכי לה,ומי מהימני אין והתניא נאמנת אשה לומר כזה ראיתי ואבדתיו,איבעיא להו כזה טיהר איש פלוני חכם מהו,תא שמע נאמנת אשה לומר כזה ראיתי ואבדתיו שאני התם דליתיה לקמה,תא שמע דילתא אייתא דמא לקמיה דרבה בר בר חנה וטמי לה לקמיה דרב יצחק בריה דרב יהודה ודכי לה והיכי עביד הכי והתניא חכם שטימא אין חבירו רשאי לטהר וכו\,ואמרינן טמויי הוה מטמי לה כיון דאמרה ליה דכל יומא מדכי לה כי האי גונא והאידנא הוא דחש בעיניה הדר דכי לה אלמא מהימנא לה,רב יצחק בר יהודה אגמריה סמך,רבי ראה דם בלילה וטימא ראה ביום וטיהר המתין שעה אחת חזר וטימא אמר אוי לי שמא טעיתי,שמא טעיתי ודאי טעה דתניא לא יאמר חכם אילו היה לח היה ודאי טמא,אלא אמר אין לו לדיין אלא מה שעיניו רואות מעיקרא אחזקיה בטמא כיון דחזא לצפרא דאשתני אמר (ליה) ודאי טהור הוה ובלילה הוא דלא אתחזי שפיר כיון דחזא דהדר אשתני אמר האי טמא הוא ומפכח הוא דקא מפכח ואזיל,רבי בדיק לאור הנר רבי ישמעאל ברבי יוסף בדיק ביום המעונן ביני עמודי אמר רב אמי בר שמואל וכולן אין בודקין אותן אלא בין חמה לצל רב נחמן אמר רבה בר אבוה בחמה ובצל ידו,וכמזוג שני חלקים כו\ תנא
20b Rabbi Yishmael, son of Rabbi Yosei, explained: It is only Rabbi Ḥanina who is permitted to examine the blood in this fashion, as he is wise, but everyone else is not so wise that they can successfully perform the examination without water.Rabbi Yoḥa says: Rabbi Ḥanina’s wisdom causes me not to see blood for a halakhic examination. When I would examine blood and deem it impure, he would deem it pure, and when I would deem it pure, he would deem it impure. Conversely, Rabbi Elazar says: Rabbi Ḥanina’s humility causes me to see blood, as I reason to myself: If Rabbi Ḥanina, who is humble, places himself into a situation of uncertainty and sees various types of blood to determine their status, should I, who am not nearly as humble, not see blood for an examination?Rabbi Zeira says: The complex nature of the residents of Babylonia causes me not to see blood for a halakhic examination, as I say to myself: Even matters involving the complex nature of people I do not know; can I then claim that I know about matters of blood?,The Gemara asks: Is this to say that the matter of the appearance of blood is dependent on the nature of people, i.e. that it changes in accordance with their nature? But Rabba is an example of someone who knew about the complex nature of the people of Babylonia, and yet he did not know how to distinguish between different types of blood. The Gemara answers: Rabbi Zeira took this factor into account and said to himself: All the more so; if Rabba, who knew about the complex nature of these people, nevertheless would not see blood, should I, who am unknowledgeable about the nature of these people, see blood for examination?The Gemara relates that Ulla happened to come to Pumbedita, where they brought blood before him for an examination, but he would not see it, as he said: If Rabbi Elazar, who was the master of Eretz Yisrael in wisdom, when he would happen to come to the locale of Rabbi Yehuda, he would not see blood, shall I see blood here?The Gemara asks: And why would they call Rabbi Elazar the master of Eretz Yisrael in wisdom? The Gemara explains that there was an incident involving a certain woman who brought blood before Rabbi Elazar for examination, and Rabbi Ami was sitting before him. Rabbi Ami observed that Rabbi Elazar smelled the blood and said to the woman: This is blood of desire, i.e. your desire for your husband caused you to emit this blood, and it is not the blood of menstruation. After the woman left Rabbi Elazar’s presence, Rabbi Ami caught up with her and inquired into the circumstances of her case. She said to him: My husband was absent on a journey, and I desired him. Rabbi Ami read the following verse about Rabbi Elazar: “The counsel of the Lord is with those who fear Him; and His covet, to make them know it” (Psalms 25:14), i.e. God reveals secret matters to those who fear Him.The Gemara further relates that Ifera Hurmiz, the mother of King Shapur, sent blood before Rava for examination, as she sought to convert and was practicing the halakhot of menstruation. At that time Rav Ovadya was sitting before Rava. Rav Ovadya observed that Rava smelled the blood and later said to the woman: This is blood of desire. She said to her son: Come and see how wise the Jews are, as Rava is correct. Her son said to her: Perhaps Rava was like a blind man who escapes from a chimney, i.e. it was a lucky guess.Ifera Hurmiz then sent Rava sixty different types of blood, some impure and others pure, and with regard to all of them Rava accurately told her their origin. The Gemara adds: That last sample of blood sent by Ifera Hurmiz was blood of lice, and Rava did not know what it was. He received support in this matter in the form of heavenly guidance, as he unwittingly sent her as a gift a comb for killing lice. She said in exclamation: Jews, you must dwell in the chamber of people’s hearts.,§ The Gemara cites more statements of the Sages with regard to the examination of blood. Rav Yehuda says: At first I would see blood, i.e. perform examinations of blood, but I changed my conduct when the mother of my son Yitzḥak, i.e. my wife, said to me that she acts as follows: With regard to this first drop of blood that I see, I do not bring it before the Sages, because it is not pristine blood, i.e. other substances are mixed with it. After hearing this, I decided I would no longer see blood, as it is possible that the first drop, which I do not get to see, was impure.Rav Yehuda continues: But with regard to the examination of blood that a woman who gave birth emitted after the completion of her days of purity, i.e. at least forty days after giving birth to a male, or eighty after giving birth to a female (see Leviticus, chapter 12), in order to determine whether she is ritually impure or pure, I certainly see this blood and determine her status based on its color. This blood is clean, as the woman has been bleeding for a long period of time.§ The Gemara relates that Yalta, Rav Naḥman’s wife, brought blood before Rabba bar bar Ḥana, and he deemed her ritually impure. She then brought it before Rav Yitzḥak, son of Rav Yehuda, and he deemed her pure.,The Gemara asks: But how could Rav Yitzḥak, son of Rav Yehuda, act in this manner? But isn’t it taught in a baraita: In the case of a halakhic authority who deemed an item impure, another halakhic authority is not allowed to deem it pure; if one halakhic authority deemed a matter prohibited, another halakhic authority is not allowed to deem it permitted?,The Gemara explains that initially Rav Yitzḥak, son of Rav Yehuda, deemed her impure, but he changed his mind when Yalta said to him: Every day that I bring blood of this kind of color to Rabba bar bar Ḥana he deems me pure, and specifically now he issued a different ruling, as he feels pain in his eye. Upon hearing this, Rav Yitzḥak, son of Rav Yehuda, deemed her pure.,The Gemara asks: But are people deemed credible to present claims such as the one presented by Yalta? The Gemara answers: Yes; and likewise it is taught in a baraita: A woman is deemed credible if she says: I saw blood like this color, but I lost it before it could be examined.A dilemma was raised before the Sages: If a woman states to her friend who showed her blood: My blood, which has an appearance like this, so-and-so, the halakhic authority, deemed it pure, what is the halakha? Is she deemed credible concerning its status?The Gemara suggests: Come and hear a resolution to this dilemma from the baraita cited above: A woman is deemed credible if she says: I saw blood like this color, but I lost it. This demonstrates that a woman may issue claims of this kind. The Gemara rejects this proof: There it is different, as in that case the blood is not before her, and therefore the Sages were lenient. But here, the woman’s friend can take her blood to a halakhic authority for examination.The Gemara further suggests: Come and hear the incident cited above, as Yalta brought blood before Rabba bar bar Ḥana, and he deemed her ritually impure; she then brought it before Rav Yitzḥak, son of Rav Yehuda, and he deemed her pure. And the Gemara asked: How could Rav Yitzḥak, son of Rav Yehuda, act in this manner? But isn’t it taught in a baraita: In the case of a halakhic authority who deemed an item impure, another halakhic authority is not allowed to deem it pure?,And we say in response that initially Rav Yitzḥak, son of Rav Yehuda, deemed her impure, but he changed his mind when she said to him that every day that she brings blood of this kind of color to Rabba bar bar Ḥana he deems her pure, and specifically now he issued a different ruling, as he feels pain in his eye. The Gemara summarizes: The conclusion of the story was that upon hearing this, Rav Yitzḥak, son of Rav Yehuda, then deemed her pure. Evidently, when a woman issues claims with regard to blood that is presented, we deem her claims credible.,The Gemara answers: That incident does not provide proof, as Rav Yitzḥak, son of Rav Yehuda, relied on his studies in his lenient ruling. At first, he was reluctant to issue his ruling, in deference to Rabba bar bar Ḥana, who had said the blood was impure. But when he heard Yalta’s explanation he deemed the blood pure, as he had originally thought. Therefore, there is no proof from there that a woman’s statements of this kind are accepted.§ The Gemara further relates: Rabbi Yehuda HaNasi once saw a woman’s blood at night and deemed it impure. He again saw that blood in the day, after it had dried, and deemed it pure. He waited one hour and then deemed it impure again. It is assumed that Rabbi Yehuda HaNasi did not conduct another examination at this point; rather, he reasoned that the previous night’s examination had been correct, and the blood’s color should be deemed impure because of how it had looked when it was moist. Rabbi Yehuda HaNasi then said: Woe is me! Perhaps I erred by declaring the blood impure, as based on its color it should be pure.The Gemara questions this statement: Perhaps I erred? He certainly erred, as it is taught in a baraita that a halakhic authority may not say: If the blood were moist it would certainly have been impure, and yet here, Rabbi Yehuda HaNasi deemed the blood impure based on that type of reasoning.The Gemara explains that the incident did not unfold as initially assumed. Rather, Rabbi Yehuda HaNasi examined the blood three times, as he said: A judge has only what his eyes see as the basis for his ruling. Initially, Rabbi Yehuda HaNasi established the presumptive status of the blood as ritually impure, but when he saw in the morning that its color had changed, he said: It was definitely pure last night as well, and only because it was at night I thought that it was impure, because it could not be seen well. Subsequently, when he saw after a short while that its color again changed, Rabbi Yehuda HaNasi said: This blood is impure, and it is gradually becoming lighter as its color fades.With regard to the manner in which the Sages would examine blood, the Gemara relates that Rabbi Yehuda HaNasi would examine blood by candlelight. Rabbi Yishmael, son of Rabbi Yosef, would examine blood between the pillars of the study hall even on a cloudy day, despite the fact that it was not very light there. Rav Ami bar Shmuel says: And in all these cases, one examines blood only between sunlight and shade. Rav Naḥman says that Rabba bar Avuh says: One stands in a place lit by the sun, and he conducts the examination under the shadow of his hand, i.e. he places his hand over the blood. In this manner the color of the blood can be best discerned.§ The mishna states: And what is the color that is like diluted wine that is impure? It is specifically when the dilution consists of two parts water and one part wine, and specifically when it is from the wine of the Sharon region in Eretz Yisrael. The Sages taught in a baraita:
15. Babylonian Talmud, Pesahim, 93b, 110a (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Avesta, recitation of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 46, 74; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 46, 74

93b קסבר מגדף היינו מברך השם וכתיב במברך את השם (ויקרא כד, טו) ונשא חטאו,וגמר האי חטאו דהכא מחטאו דהתם מה להלן כרת אף כאן נמי כרת,ור\ נתן סבר (במדבר ט, יג) וחדל לעשות הפסח ונכרתה דהאי כי לשון דהא הוא וה"ק רחמנא דהא קרבן ה\ לא הקריב במועדו בראשון,האי חטאו ישא מאי עביד ליה קסבר מגדף לאו היינו מברך את השם וגמר האי חטאו דהתם מהאי חטאו דהכא מה הכא כרת אף התם כרת,ור\ חנניא בן עקביא סבר וחדל לעשות הפסח ונכרתה אי קרבן ה\ לא הקריב במועדו בשני,והאי חטאו ישא מאי עביד ליה כדאמרן,הלכך הזיד בזה ובזה דברי הכל חייב שגג בזה ובזה דברי הכל פטור,הזיד בראשון ושגג בשני לרבי ולר\ נתן מחייבי לרבי חנניא בן עקביא פטור,שגג בראשון והזיד בשני לרבי חייב לר\ נתן ולר\ חנניא בן עקביא פטור:מתני׳ איזו היא דרך רחוקה מן המודיעים ולחוץ וכמדתה לכל רוח דברי רבי עקיבא ר"א אומר מאיסקופת העזרה ולחוץ אמר ליה רבי יוסי לפיכך נקוד על (במדבר ט, י) ה\ לומר לא מפני שרחוק ודאי אלא מאיסקופת העזרה ולחוץ:גמ׳ אמר עולא מן המודיעים לירושלים חמשה עשר מילין הויא סבר לה כי הא דאמר רבה בר בר חנה אמר רבי יוחנן כמה מהלך אדם ביום עשרה פרסאות מעלות השחר ועד הנץ החמה חמשת מילין משקיעת החמה ועד צאת הכוכבים חמשת מילין פשו לה תלתין חמיסר מצפרא לפלגא דיומא וחמיסר מפלגא דיומא לאורתא,עולא לטעמיה דאמר עולא אי זה הוא דרך רחוקה כל שאין יכול ליכנס בשעת שחיטה,אמר מר מעלות השחר עד הנץ החמה חמשת מילין מנא לן דכתיב (בראשית יט, טו) וכמו השחר עלה ויאיצו המלאכים וגו\ וכתיב (בראשית יט, כג) השמש יצא על הארץ ולוט בא צוערה ואמר רבי חנינא לדידי חזי לי ההוא אתרא והויא חמשה מילין,גופא אמר עולא איזה הוא דרך רחוקה כל שאין יכול ליכנס בשעת שחיטה ורב יהודה אמר כל שאין יכול ליכנס בשעת אכילה,אמר ליה רבה לעולא לדידך קשיא ולרב יהודה קשיא לדידך קשיא דאמרת כל שאין יכול ליכנס בשעת שחיטה והא טמא שרץ דאין יכול ליכנס בשעת שחיטה וקאמרת שוחטין וזורקין על טמא שרץ,ולרב יהודה קשיא דאמר כל שאין יכול ליכנס בשעת אכילה והא טמא שרץ דיכול ליכנס בשעת אכילה וקאמר אין שוחטין וזורקין על טמא שרץ,אמר ליה לא לדידי קשיא ולא לרב יהודה קשיא לדידי ל"ק דרך רחוקה לטהור ואין דרך רחוקה לטמא, 110a מצוה באפי נפשה הוא,לא יעשה צרכיו תרי אמאי נמלך הוא אמר אביי הכי קאמר לא יאכל תרי וישתה תרי ולא יעשה צרכיו אפילו פעם אחת דילמא חליש ומיתרע,ת"ר שותה כפלים דמו בראשו אמר רב יהודה אימתי בזמן שלא ראה פני השוק אבל ראה פני השוק הרשות בידו אמר רב אשי חזינא ליה לרב חנניא בר ביבי דאכל כסא הוה נפיק וחזי אפי שוקא,ולא אמרן אלא לצאת לדרך אבל בביתו לא אמר ר\ זירא ולישן כלצאת לדרך דמי אמר רב פפא ולצאת לבית הכסא כלצאת לדרך דמי ובביתו לא והא רבא מני כשורי,ואביי כי שתי חד כסא מנקיט ליה אימיה תרי כסי בתרי ידיה ורב נחמן בר יצחק כי הוה שתי תרי כסי מנקיט ליה שמעיה חד כסא חד כסא מנקיט ליה תרי כסי בתרי ידיה אדם חשוב שאני,אמר עולא עשרה כוסות אין בהם משום זוגות עולא לטעמיה דאמר עולא ואמרי לה במתניתא תנא עשרה כוסות תיקנו חכמים בבית האבל ואי ס"ד עשרה כוסות יש בהן משום זוגות היכי קיימי רבנן ותקנו מילתא דאתי לידי סכנה אבל תמניא יש בהן משום זוגות,רב חסדא ורבה בר רב הונא דאמרי תרוייהו שלום לטובה מצטרף לרעה לא מצטרף אבל שיתא יש בהן משום זוגות,רבה ורב יוסף דאמרי תרוייהו ויחונך לטובה מצטרף לרעה לא מצטרף אבל ארבעה יש בהן משום זוגות,אביי ורבא דאמרי תרוייהו וישמרך לטובה מצטרף לרעה לא מצטרף,ואזדא רבא לטעמיה דרבא אפקינהו לרבנן בארבעה כוסות אע"ג דאיתזק רבא בר ליואי לא חש לה למילתא דאמר ההוא משום דאותבן בפירקא הוה,אמר רב יוסף אמר לי יוסף שידא אשמדאי מלכא דשידי ממונה הוא אכולהו זוגי ומלכא לא איקרי מזיק איכא דאמרי לה להאי גיסא אדרבה מלכא רתחנא הוא מאי דבעי עביד שהמלך פורץ גדר לעשות לו דרך ואין מוחין בידו,אמר רב פפא אמר לי יוסף שידא בתרי קטלינן בארבעה לא קטלינן בארבעה מזקינן בתרי בין בשוגג בין במזיד בארבעה במזיד אין בשוגג לא,ואי אישתלי ואיקרי ונפק מאי תקנתיה לינקוט זקפא דידיה דימיניה בידא דשמאליה וזקפא דשמאליה בידא דימיניה ונימא הכי אתון ואנא הא תלתא ואי שמיע ליה דאמר אתון ואנא הא ארבעה נימא ליה אתון ואנא הא חמשה ואי שמיע ליה דאמר אתון ואנא הא שיתא נימא ליה אתון ואנא הא שבעה הוה עובדא עד מאה וחד ופקע שידא,אמר אמימר אמרה לי רישתינהי דנשים כשפניות האי מאן דפגע בהו בנשים כשפניות נימא הכי חרי חמימי בדיקולא בזייא לפומייכו נשי דחרשייא קרח קרחייכי פרח פרחייכי
93b He holds that with regard to the case of the blasphemer mentioned in the verse: “That person blasphemes the Lord and that soul shall be cut off karet from among his people” (Numbers 15:30), this is identical to the case of one who blesses the name of God, a euphemism for cursing God’s name. And it is written with regard to one who blesses the name of God: “Whoever curses his God shall bear his sin” (Leviticus 24:15). Therefore, the punishment of karet applies to a sin about which the Torah states: Shall bear his sin.And Rabbi Yehuda HaNasi learned the meaning of this phrase: “And he shall bear his sin,” stated here, with regard to one who did not sacrifice the Paschal lamb, by way of a verbal analogy from the phrase: “Shall bear his sin” stated there, with regard to the blasphemer. Just as later, with regard to the blasphemer, it is referring to the punishment of karet, so too here, with regard to the Paschal lamb, it is referring to the punishment of karet. This concludes the Gemara’s explanation of the opinion of Rabbi Yehuda HaNasi.And Rabbi Natan holds that the verse should be understood differently. In the verse: “And refrains from offering the Paschal lamb, that soul shall be cut off from his people; because ki he did not bring the offering of the Lord in its appointed season” (Numbers 9:13), this word ki has the meaning of: Because. And this is what the Torah is saying: “Because he did not bring the offering of the Lord in its appointed season,” referring to participating in the Paschal lamb on the first Pesaḥ, he is liable to receive karet.The Gemara asks: If so, that part of the verse which says: He shall bear his sin, what does Rabbi Natan do with it? The Gemara answers: Rabbi Natan holds that the case of the blasphemer is not identical with the case of one who blesses the name of God; blasphemy refers instead to one who sings praises to false gods. Thus, the Torah does not specify the punishment of one who curses God. He learned the meaning of that phrase “his sin,” there, with regard to one who curses God, by way of a verbal analogy from this phrase “his sin” here, in the case of one who did not offer the Paschal lamb. Just as here, with regard to the Paschal lamb, the punishment is karet, so too there, with regard to one who curses God, the phrase: He shall bear his sin, is a reference to the punishment of karet.,And Rabbi Ḥaya ben Akavya holds that the word ki in the verse should be rendered: If, as Rabbi Yehuda HaNasi interpreted it, but the verse should be understood as follows: “And refrained from participating in the offering of the Paschal lamb, that soul shall be cut off from his people if he did not bring the offering of the Lord in its appointed season,” which is on the second Pesaḥ.The Gemara asks: And with regard to that phrase: “He shall bear his sin,” what does Rabbi Ḥaya ben Akavya do with it? The Gemara answers: He uses it in the same way as Rabbi Natan, as we said above, to derive the punishment for one who curses God.Therefore, if one intentionally refrained from offering the Paschal lamb on both the first and second Pesaḥ, all agree that he is liable to receive karet. If one unwittingly forgot on both the first and second Pesaḥ, all agree that he is exempt from karet.If one intentionally refrained from offering the Paschal lamb on the first Pesaḥ and unwittingly forgot on the second, according to the opinions of Rabbi Yehuda HaNasi and Rabbi Natan he is liable to receive karet, because he intentionally refrained from offering the sacrifice on the first Pesaḥ and did not rectify his mistake on the second Pesaḥ; however, according to the opinion of Rabbi Ḥaya ben Akavya he is exempt, because he holds that one is liable only if he intentionally refrained both times from offering the Paschal lamb.If one unwittingly forgot on the first Pesaḥ and intentionally refrained from bringing the offering on the second Pesaḥ, according to the opinion of Rabbi Yehuda HaNasi he is liable, because Rabbi Yehuda HaNasi considers the second Pesaḥ an independent Festival that is mandatory for all those who did not offer the Paschal lamb on the first Pesaḥ. According to the opinions of Rabbi Natan and Rabbi Ḥaya ben Akavya, who hold that the second Pesaḥ is a chance to redress the sin of the first Pesaḥ, since he did not intentionally fail to offer the Paschal lamb on the first Pesaḥ, he is exempt from the punishment of karet even if he intentionally failed to offer the Paschal lamb on the second Pesaḥ.What is the definition of a distant journey that exempts one from observing the first Pesaḥ? Anywhere from the city of Modi’im and beyond, and from anywhere located an equal distance from Jerusalem and beyond in every direction; this is the statement of Rabbi Akiva. Rabbi Eliezer says: From the threshold of the Temple courtyard and beyond is considered a distant journey; therefore, anyone located outside the courtyard at the time that the Paschal lamb is slaughtered is exempt from observing the first Pesaḥ. Rabbi Yosei said to him: Therefore, the word is dotted over the letter heh in the word “distant reḥokato say that the meaning of the word should be qualified: It should be understood that it is not because he is really distant; rather, it includes anyone located from the threshold of the Temple courtyard and beyond.,Ulla said: The distance from the city of Modi’im to Jerusalem is fifteen mil. He held like this following opinion that Rabba bar bar Ḥana said that Rabbi Yoḥa said: How far can an average person walk on an average day? One can walk ten parasangs parsaot, which are forty mil. This is divided in the following way: From dawn until sunrise one can walk a distance of five mil, and from sunset until the emergence of the stars one can walk another five mil. There are thirty mil remaining that one can walk in a day: Fifteen from the morning until midday, and fifteen from midday until evening.,The Gemara explains that Ulla conforms to his standard line of reasoning below, as Ulla said: What is the definition of a distant journey? It is any distance from which one is unable to reach Jerusalem and enter the Temple by the earliest time of the slaughter of the Paschal lamb. The obligation to slaughter the Paschal lamb begins at noon; therefore, if one is a distance of fifteen mil from the Temple in the morning, he will not be able to arrive there before the time that the offering may be slaughtered.The Gemara addresses the previously mentioned discussion: The Master said that from dawn until sunrise one can walk a distance of five mil. From where do we derive this? As it is written: “And when the morning arose, the angels hastened Lot, saying: Arise, take your wife and your two daughters that are here, lest you be swept away in the iniquity of the city” (Genesis 19:15), and it is written: “The sun was risen upon the earth when Lot came to Zoar” (Genesis 19:23). Therefore, the distance between Sodom and Zoar is the distance one can walk between dawn and sunrise, and Rabbi Ḥanina said: I myself saw that place, and it is a distance of five mil. This serves as a biblical proof that one can walk five mil between dawn and sunrise.The Gemara discusses the matter of the above statement itself. Ulla said: What is the definition of a distant journey; any journey of a distance from which one is unable to reach Jerusalem and enter the Temple by the earliest time of the slaughter of the Paschal lamb. And Rav Yehuda said: Any journey of a distance from which one is unable to reach Jerusalem, where the Paschal lamb is eaten, and enter during the time of the eating, the following night.Rabba said to Ulla: According to your opinion it is difficult, and according to Rav Yehuda’s opinion it is difficult. According to your opinion it is difficult, as you said that any journey of a distance from which one is unable to reach Jerusalem and enter the Temple courtyard by the time of the slaughter of the Paschal lamb is considered a distant journey. Yet with regard to one who is ritually impure due to contact with a dead creeping animal, who is unable to enter the Temple courtyard at the time of the slaughter due to his impurity, you said: One may slaughter the Paschal lamb and sprinkle its blood on behalf of one who is ritually impure due to contact with a dead creeping animal, even though he will only become pure after nightfall, when the Paschal lamb is eaten.And according to Rav Yehuda’s opinion it is difficult, as he said that any journey of a distance from which one is unable to enter Jerusalem during the time of the eating is considered a distant journey; yet with regard to one who is ritually impure due to contact with a dead creeping animal, who is able to enter Jerusalem and participate in consuming the offering at the time of the eating, he said the opposite: One may not slaughter the Paschal lamb and sprinkle its blood on behalf of one who is ritually impure due to contact with a dead creeping animal, even though he will be able to immerse and become ritually pure by nightfall, when the offering is to be eaten.Ulla said to him: According to my opinion it is not difficult, and according to Rav Yehuda’s opinion it is not difficult. According to my opinion it is not difficult because I hold that the concept of a distant journey applies only to one who is ritually pure, and the principle of a distant journey does not apply to one who is ritually impure. If one is ritually impure at the time of the slaughter, his obligation is immediately deferred to the second Pesaḥ regardless of the fact that he will become ritually pure in time to eat the offering at nightfall.
110a
is a distinct mitzva in its own right. In other words, each cup is treated separately and one is not considered to be drinking in pairs.The baraita taught that one should not attend to his sexual needs in pairs. The Gemara asks: Why should one be concerned for this; he has changed his mind? One does not plan in advance to engage in marital relations twice, and therefore the two acts should not combine to form a dangerous pair. Abaye said: This is what the tanna is saying, i.e. the baraita should be understood in the following manner: One should not eat in pairs nor drink in pairs, and if he does so he should not attend to his sexual needs right afterward even once, lest he is weakened by the act and will be harmed for having eaten or drunk in pairs.The Sages taught in another baraita: If one drinks in pairs his blood is upon his head, i.e. he bears responsibility for his own demise. Rav Yehuda said: When is that the case? When one did not leave the house and view the marketplace between cups. However, if he saw the marketplace after the first cup, he has permission to drink another cup without concern. Likewise, Rav Ashi said: I saw Rav Ḥaya bar Beivai follow this policy: Upon drinking each cup, he would leave the house and view the marketplace.,And we said that there is concern for the safety of one who drinks in pairs only when he intends to set out on the road after drinking, but if he intends to remain in his home there is no need for concern. Rabbi Zeira said: And one who plans to sleep is comparable to one who is setting out on the road. He should be concerned that he might be harmed. Rav Pappa said: And going to the bathroom is comparable to setting out on the road. The Gemara asks: And if one intends to remain in his home, is there no cause for concern? But Rava would count the beams of the house to keep track of the number of cups he had drunk so as to ensure that he would not consume an even number.And likewise Abaye, when he would drink one cup, his mother would immediately place two cups in his two hands so that he would not inadvertently drink only one more cup and thereby expose himself to the danger of drinking in pairs. And similarly, when Rav Naḥman bar Yitzḥak would drink two cups, his attendant would immediately place one more cup in his hand, and if he would drink one cup, the attendant would place two cups in his two hands. These reports indicate that one should be concerned for his safety after drinking an even number of cups, even when he remains at home. The Gemara answers: An important person is different. The demons focus their attention on him, and he must therefore be more careful than the average person.Ulla said: Ten cups contain no element of the danger associated with pairs. Ulla rules here in accordance with his reasoning stated elsewhere, as Ulla said, and some say it was taught in a baraita: The Sages instituted that one must drink ten cups of wine in the house of a mourner during the meal of comfort. And if it could enter your mind that ten cups do contain the element of danger associated with pairs, how could the Sages arise and institute something that might bring a person to a state of danger? However, eight cups do contain the element of danger associated with pairs.,Rav Ḥisda and Rabba bar Rav Huna both say that eight is also safe from the dangers of pairs, as the number seven, represented by the word shalom, combines with the previous cups for the good but does not combine for the bad. The final verse of the priestly benediction reads: “The Lord lift His countece upon you and give you peace shalom” (Numbers 6:26). The word shalom, the seventh Hebrew word in this verse, has a purely positive connotation. Rav Ḥisda and Rabba bar Rav Huna therefore maintain that the seventh cup combines with the previous six only for good purposes. After the seventh cup, i.e. from the eighth cup and on, the cups constitute pairs for the good but not for the bad. However, six cups do contain the element of danger associated with pairs.,Rabba and Rav Yosef both say that even drinking six cups is not dangerous. The reason is that the fifth cup, represented by the word viḥuneka in the second verse of the priestly benediction: “The Lord make His face to shine upon you, and be gracious to you viḥuneka” (Numbers 6:25), combines with the previous cups for the good but does not combine for the bad. However, four cups do contain the element of danger associated with pairs.,Abaye and Rava both say that even the number four is not dangerous, as veyishmerekha, the third word in the first verse of the priestly benediction, reads: “The Lord bless you and keep you veyishmerekha” (Numbers 6:24). It combines for the good but does not combine for the bad.,And Rava follows his standard line of reasoning in this regard, as Rava allowed the Sages to leave after having drunk four cups and was not concerned for their safety. Although Rava bar Livai was injured on one such occasion, Rava was not concerned that the matter had been caused by his consumption of an even number of cups, as he said: That injury occurred because Rava bar Livai challenged me during the public lecture. It is improper for a student to raise difficulties against his rabbi during a public lecture, lest the rabbi be embarrassed by his inability to answer.Rav Yosef said: Yosef the Demon said to me: Ashmedai, the king of the demons, is appointed over all who perform actions in pairs, and a king is not called a harmful spirit. A king would not cause harm. Consequently, there is no reason to fear the harm of demons for having performed an action in pairs. Some say this statement in this manner: On the contrary, he is an angry king who does what he wants, as the halakha is that a king may breach the fence of an individual in order to form a path for himself, and none may protest his action. Similarly, the king of demons has full license to harm people who perform actions in pairs.Rav Pappa said: Yosef the Demon said to me: If one drinks two cups, we demons kill him; if he drinks four, we do not kill him. But this person who drank four, we harm him. There is another difference between two and four: With regard to one who drinks two, whether he did so unwittingly or intentionally, we harm him. With regard to one who drinks four, if he does so intentionally, yes, he is harmed; if he does so unwittingly, no, he will not be harmed.The Gemara asks: And if one forgets and it happens that he goes outside after having drunk an even number of cups, what is his solution? The Gemara answers: He should take his right thumb in his left hand, and his left thumb in his right hand, and say as follows: You, my thumbs, and I are three, which is not a pair. And if he hears a voice that says: You and I are four, which makes a pair, he should say to it: You and I are five. And if he hears it say: You and I are six, he should say to it: You and I are seven. The Gemara relates that there was an incident in which someone kept counting after the demon until he reached a hundred and one, and the demon burst in anger.Ameimar said: The chief of witches said to me: One who encounters witches should say this incantation: Hot feces in torn date baskets in your mouth, witches; may your hairs fall out because you use them for witchcraft; your crumbs, which you use for witchcraft, should scatter in the wind;
16. Babylonian Talmud, Sanhedrin, 56a, 59a, 65b, 67b (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Avesta, recitation of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 45, 47, 74, 175; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 45, 47, 74, 175

56a בכל יום דנין את העדים בכינוי יכה יוסי את יוסי,נגמר הדין לא הורגין בכינוי אלא מוציאין כל אדם לחוץ שואלין את הגדול שביניהן ואומר לו אמור מה ששמעת בפירוש והוא אומר והדיינין עומדין על רגליהן וקורעין ולא מאחין,והשני אומר אף אני כמוהו והשלישי אומר אף אני כמוהו:גמ׳ תנא עד שיברך שם בשם,מנהני מילי אמר שמואל דאמר קרא (ויקרא כד, טז) ונוקב שם וגו\ בנקבו שם יומת,ממאי דהאי נוקב לישנא דברוכי הוא דכתיב (במדבר כג, ח) מה אקב לא קבה אל ואזהרתיה מהכא (שמות כב, כז) אלהים לא תקלל,ואימא מיברז הוא דכתיב (מלכים ב יב, י) ויקב חור בדלתו ואזהרתיה מהכא (דברים יב, ג) ואבדתם את שמם לא תעשון כן לה\ אלהיכם,בעינא שם בשם וליכא,ואימא דמנח שני שמות אהדדי ובזע להו ההוא נוקב וחוזר ונוקב הוא ואימא דחייק שם אפומא דסכינא ובזע בה ההוא חורפא דסכינא הוא דקא בזע,אימא פרושי שמיה הוא דכתיב (במדבר א, יז) ויקח משה ואהרן את האנשים האלה אשר נקבו בשמות ואזהרתיה מהכא (דברים ו, יג) את ה\ אלהיך תירא,חדא דבעינא שם בשם וליכא ועוד הויא ליה אזהרת עשה ואזהרת עשה לא שמה אזהרה,ואיבעית אימא אמר קרא (ויקרא כד, יא) ויקב ויקלל למימרא דנוקב קללה הוא,ודילמא עד דעבד תרוייהו לא סלקא דעתך דכתיב (ויקרא כד, יד) הוצא את המקלל ולא כתיב הוצא את הנוקב והמקלל שמע מינה חדא היא,תנו רבנן איש מה ת"ל איש איש לרבות את העובדי כוכבים שמוזהרין על ברכת השם כישראל ואינן נהרגין אלא בסייף שכל מיתה האמורה בבני נח אינה אלא בסייף,והא מהכא נפקא מהתם נפקא ה\ זו ברכת השם,אמר ר\ יצחק נפחא לא נצרכא אלא לרבותא הכינויין ואליבא דרבי מאיר,דתניא (ויקרא כד, טו) איש איש כי יקלל אלהיו ונשא חטאו מה תלמוד לומר והלא כבר נאמר (ויקרא כד, טז) ונוקב שם ה\ מות יומת לפי שנאמר ונוקב שם מות יומת יכול לא יהא חייב אלא על שם המיוחד בלבד מניין לרבות כל הכינויין תלמוד לומר איש כי יקלל אלהיו מכל מקום דברי רבי מאיר,וחכמים אומרים על שם המיוחד במיתה ועל הכינויין באזהרה,ופליגא דרבי מיישא דאמר רבי מיישא בן נח שבירך את השם בכינויים לרבנן חייב,מאי טעמא דאמר קרא (ויקרא כד, טז) כגר כאזרח גר ואזרח הוא דבעינן בנקבו שם אבל עובד כוכבים אפילו בכינוי,ורבי מאיר האי כגר כאזרח מאי עביד ליה גר ואזרח בסקילה אבל עובד כוכבים בסייף סלקא דעתך אמינא הואיל ואיתרבו איתרבו קמ"ל,ורבי יצחק נפחא אליבא דרבנן האי כגר כאזרח מאי עביד ליה גר ואזרח הוא דבעינן שם בשם אבל עובד כוכבים לא בעינן שם בשם,איש איש למה לי דיברה תורה כלשון בני אדם,תנו רבנן שבע מצות נצטוו בני נח דינין וברכת השם ע"ז גילוי עריות ושפיכות דמים וגזל ואבר מן החי 59a והא דינין קום עשה הוא וקא חשיב קום עשה ושב אל תעשה נינהו,ואמר ר\ יוחנן עובד כוכבים שעוסק בתורה חייב מיתה שנאמר (דברים לג, ד) תורה צוה לנו משה מורשה לנו מורשה ולא להם,וליחשבה גבי שבע מצות מ"ד מורשה מיגזל קא גזיל לה מאן דאמר מאורסה דינו כנערה המאורסה דבסקילה,מיתיבי היה ר"מ אומר מניין שאפילו עובד כוכבים ועוסק בתורה שהוא ככהן גדול שנאמר (ויקרא יח, ה) אשר יעשה אותם האדם וחי בהם כהנים לוים וישראלים לא נאמר אלא האדם הא למדת שאפילו עובד כוכבים ועוסק בתורה הרי הוא ככהן גדול,התם בשבע מצות דידהו:ר\ חנינא בן גמליאל אומר אף הדם מן החי: ת"ר (בראשית ט, ד) אך בשר בנפשו דמו לא תאכלו זה אבר מן החי רבי חנינא בן גמליאל אומר אף הדם מן החי,מ"ט דרבי חנינא בן גמליאל קרי ביה בשר בנפשו לא תאכל דמו בנפשו לא תאכל ורבנן ההוא למישרי שרצים הוא דאתא,כיוצא בדבר אתה אומר (דברים יב, כג) רק חזק לבלתי אכל הדם כי הדם הוא הנפש וגו\ (רק חזק לבלתי אכל הדם זה אבר מן החי כי הדם הוא הנפש זה דם מן החי),ורבנן ההוא לדם הקזה שהנשמה יוצאה בו הוא דאתא,למה לי למיכתב לבני נח ולמה לי למשני בסיני,כדר\ יוסי בר\ חנינא דא"ר יוסי בר\ חנינא כל מצוה שנאמרה לבני נח ונשנית בסיני לזה ולזה נאמרה,לבני נח ולא נשנית בסיני לישראל נאמרה ולא לבני נח ואנו אין לנו אלא גיד הנשה ואליבא דר\ יהודה,אמר מר כל מצוה שנאמרה לבני נח ונשנית בסיני לזה ולזה נאמרה אדרבה מדנשנית בסיני לישראל נאמרה ולא לבני נח,מדאיתני עבודת כוכבים בסיני ואשכחן דענש עובדי כוכבים עילווה ש"מ לזה ולזה נאמרה:לבני נח ולא נשנית בסיני לישראל נאמרה ולא לבני נח: אדרבה מדלא נישנית בסיני לבני נח נאמרה ולא לישראל ליכא מידעם דלישראל שרי ולעובד כוכבים אסור,ולא והרי יפת תואר התם משום דלאו בני כיבוש נינהו,והרי פחות משוה פרוטה התם משום דלאו בני מחילה נינהו:כל מצוה שנאמרה לבני נח ונישנית בסיני לזה ולזה נאמרה, 65b מתיב ר\ זירא יצאו עדים זוממין שאין בהן מעשה ואמאי הא ליתנהו בלב,אמר רבא שאני עדים זוממין הואיל וישנו בקול,וקול לרבי יוחנן לאו מעשה הוא והא איתמר חסמה בקול והנהיגה בקול רבי יוחנן אמר חייב ור"ל אמר פטור,רבי יוחנן אמר חייב עקימת פיו הוי מעשה ר"ל אמר פטור עקימת פיו לא הוי מעשה,אלא אמר רבא שאני עדים זוממין הואיל וישנן בראיה,ת"ר בעל אוב זה המדבר בין הפרקים ומבין אצילי ידיו ידעוני זה המניח עצם ידוע בפיו והוא מדבר מאליו,מיתיבי (ישעיהו כט, ד) והיה כאוב מארץ קולך מאי לאו דמשתעי כי אורחיה לא דסליק ויתיב בין הפרקים ומשתעי,תא שמע (שמואל א כח, יג) ותאמר האשה אל שאול אלהים ראיתי עולים מן הארץ מאי לאו דמשתעי כי אורחיה לא דיתיב בין הפרקים ומשתעי,ת"ר בעל אוב אחד המעלה בזכורו ואחד הנשאל בגולגולת מה בין זה לזה מעלה בזכורו אינו עולה כדרכו ואינו עולה בשבת נשאל בגולגולת עולה כדרכו ועולה בשבת,עולה להיכא סליק הא קמיה מנח אלא אימא עונה כדרכו ועונה בשבת,ואף שאלה זו שאל טורנוסרופוס את ר"ע אמר לו ומה יום מיומים אמר לו ומה גבר מגוברין א"ל דמרי צבי שבת נמי דמרי צבי,א"ל הכי קאמינא לך מי יימר דהאידנא שבתא אמר לו נהר סבטיון יוכיח בעל אוב יוכיח קברו של אביו יוכיח שאין מעלה עשן בשבת אמר לו ביזיתו ביישתו וקיללתו,שואל אוב היינו ודורש אל המתים,דורש למתים כדתניא (דברים יח, יא) ודורש אל המתים זה המרעיב עצמו והולך ולן בבה"ק כדי שתשרה עליו רוח טומאה,וכשהיה ר"ע מגיע למקרא זה היה בוכה ומה המרעיב עצמו כדי שתשרה עליו רוח טומאה שורה עליו רוח טומאה המרעיב עצמו כדי שתשרה עליו רוח טהרה על אחת כמה וכמה אבל מה אעשה שעונותינו גרמו לנו שנאמר (ישעיהו נט, ב) כי אם עונותיכם היו מבדילים ביניכם לבין אלהיכם,אמר רבא אי בעו צדיקי ברו עלמא שנאמר כי עונותיכם היו מבדילים וגו\,רבא ברא גברא שדריה לקמיה דר\ זירא הוה קא משתעי בהדיה ולא הוה קא מהדר ליה אמר ליה מן חבריא את הדר לעפריך,רב חנינא ורב אושעיא הוו יתבי כל מעלי שבתא ועסקי בספר יצירה ומיברו להו עיגלא תילתא ואכלי ליה,תנו רבנן מעונן ר\ שמעון אומר זה המעביר שבעה מיני זכור על העין וחכ"א זה האוחז את העינים ר"ע אומר זה המחשב עתים ושעות ואומר היום יפה לצאת למחר יפה ליקח לימודי ערבי שביעיות חיטין יפות עיקורי קטניות מהיות רעות,תנו רבנן מנחש זה האומר פתו נפלה מפיו מקלו נפלה מידו בנו קורא לו מאחריו עורב קורא לו צבי הפסיקו בדרך נחש מימינו ושועל משמאלו, 67b מיתה אחת,בן עזאי אומר נאמר (שמות כב, יז) מכשפה לא תחיה ונאמר (שמות כב, יח) כל שוכב עם בהמה מות יומת סמכו ענין לו מה שוכב עם בהמה בסקילה אף מכשף בסקילה,אמר לו רבי יהודה וכי מפני שסמכו ענין לו נוציא לזה בסקילה אלא אוב וידעוני בכלל מכשפים היו ולמה יצאו להקיש עליהן ולומר לך מה אוב וידעוני בסקילה אף מכשף בסקילה,לרבי יהודה נמי ליהוו אוב וידעוני שני כתובים הבאים כאחד וכל שני כתובין הבאין כאחד אין מלמדין,אמר רבי זכריה עדא אמרה קסבר ר\ יהודה שני כתובין הבאין כאחד מלמדין,אמר רבי יוחנן למה נקרא שמן כשפים שמכחישין פמליא של מעלה:(דברים ד, לה) אין עוד מלבדו אמר רבי חנינא אפילו לדבר כשפים,ההיא איתתא דהות קא מהדרא למשקל עפרא מתותי כרעיה דרבי חנינא אמר לה אי מסתייעת זילי עבידי אין עוד מלבדו כתיב,איני והאמר רבי יוחנן למה נקרא שמן מכשפים שמכחישין פמליא של מעלה שאני רבי חנינא דנפיש זכותיה,אמר רבי אייבו בר נגרי אמר רבי חייא בר אבא בלטיהם אלו מעשה שדים בלהטיהם אלו מעשה כשפים וכן הוא אומר (בראשית ג, כד) ואת להט החרב המתהפכת,אמר אביי דקפיד אמנא שד דלא קפיד אמנא כשפים,אמר אביי הלכות כשפים כהלכות שבת יש מהן בסקילה ויש מהן פטור אבל אסור ויש מהן מותר לכתחלה,העושה מעשה בסקילה האוחז את העינים פטור אבל אסור מותר לכתחלה כדרב חנינא ורב אושעיא כל מעלי שבתא הוו עסקי בהלכות יצירה ומיברי להו עיגלא תילתא ואכלי ליה,אמר רב אשי חזינא ליה לאבוה דקרנא דנפיץ ושדי כריכי דשיראי מנחיריה,(שמות ח, טו) ויאמרו החרטומים אל פרעה אצבע אלהים היא אמר ר\ אליעזר מיכן שאין השד יכול לבראות בריה פחות מכשעורה,רב פפא אמר האלהים אפילו כגמלא נמי לא מצי ברי האי מיכניף ליה והאי לא מיכניף ליה,א"ל רב לרבי חייא לדידי חזי לי ההוא טייעא דשקליה לספסירא וגיידיה לגמלא וטרף ליה בטבלא וקם אמר ליה לבתר הכי דם ופרתא מי הואי אלא ההיא אחיזת עינים הוה,זעירי איקלע לאלכסנדריא של מצרים זבן חמרא כי מטא לאשקוייה מיא פשר וקם גמלא דוסקניתא אמרו ליה אי לאו זעירי את לא הוה מהדרינן לך מי איכא דזבין מידי הכא ולא בדיק ליה אמיא:ינאי איקלע לההוא אושפיזא אמר להו אשקין מיא קריבו שתיתא חזא דקא מרחשן שפוותה שדא פורתא מיניה הוו עקרבי אמר להו אנא שתאי מדידכו אתון נמי שתו מדידי אשקייה הואי חמרא רכבה סליק לשוקא אתא חברתה פשרה לה חזייה דרכיב וקאי אאיתתא בשוקא,(שמות ח, ב) ותעל הצפרדע ותכס את ארץ מצרים אמר ר\ אלעזר צפרדע אחת היתה השריצה ומלאה כל ארץ מצרים,כתנאי רבי עקיבא אומר צפרדע אחת היתה ומלאה כל ארץ מצרים אמר לו רבי אלעזר בן עזריה עקיבא מה לך אצל הגדה כלה מדברותיך ולך אצל נגעים ואהלות צפרדע אחת היתה שרקה להם והם באו:אמר ר\ עקיבא כו\:

56a
On every day of a blasphemer’s trial, when the judges judge the witnesses, i.e. interrogate the witnesses, they ask the witnesses to use an appellation for the name of God, so that they do not utter a curse of God’s name. Specifically, the witnesses would say: Let Yosei smite Yosei, as the name Yosei has four letters in Hebrew, as does the Tetragrammaton.When the judgment is over, and the court votes to deem the defendant guilty, they do not sentence him to death based on the testimony of the witnesses in which they used an appellation for the name of God, without having ever heard the exact wording of the curse. Rather, they remove all the people who are not required to be there from the court, so that the curse is not heard publicly, and the judges interrogate the eldest of the witnesses, and say to him: Say what you heard explicitly. And he says exactly what he heard. And the judges stand on their feet and make a tear in their garments, as an act of mourning for the desecration of the honor of God. And they do not ever fully stitch it back together again.And the second witness says: I too heard as he did, but he does not repeat the curse explicitly. And the third witness, in the event that there is one, says: I too heard as he did. In this manner, the repetition of the invective sentence is limited to what is absolutely necessary.taught in a baraita: A blasphemer is not liable unless he blesses, a euphemism for curses, the name of God with the name of God, e.g. by saying: Let such and such a name strike such and such a name.The Gemara asks: From where is this matter derived? Shmuel says: It is derived from that which the verse states: “And he who blasphemes venokev the name of the Lord shall be put to death; all the congregation shall stone him; the convert as well as the homeborn, when he blasphemes benokvo the name, he shall be put to death” (Leviticus 24:16). It is derived from the repetition of the phrase “blasphemes the name” that the reference is to cursing the name of God with the name of God.The Gemara asks: From where is it derived that this word nokev is a term for blessing, i.e. cursing? The Gemara answers that it is derived from the statement of Balaam, who was sent by Balak to curse the Jewish people: “How shall I curse ekkov whom God has not cursed?” (Numbers 23:8). And the prohibition against cursing God is derived from here: “You shall not curse God” (Exodus 22:27).The Gemara asks: But say that perhaps the meaning of nokev is not cursing, but rather making a hole, as it is written: “And made a hole vayyikkov in its lid” (IIKings 12:10). According to this, the word nokev is referring to one who makes a hole and damages the written name of God. And the prohibition against doing so is derived from here: “And you shall destroy their name out of that place. You shall not do so to the Lord your God” (Deuteronomy 12:3–4).The Gemara answers: It is derived from the repetition of nokev that for one to be liable, it is necessary that his transgression involve the name of God with the name of God, and such a transgression is not possible if the reference is to making a hole.The Gemara challenges: But say that such a transgression is possible, as one can place two written names of God, one on top of the other, and tear through them at once. The Gemara explains: That would be defined as making a hole and again making a hole, not making a hole in one name by means of another name. The Gemara asks: But say that one can etch the name of God on the point of a knife and cut through another name with it. The Gemara answers: In that case, it is the point of the knife that is cutting, not the name of God.The Gemara asks: Say that nokev means the utterance of the ineffable name of God. As it is written: “And Moses and Aaron took these men that are pointed out nikkevu by name” (Numbers 1:17). And the prohibition to do so is derived from here: “You shall fear the Lord, your God” (Deuteronomy 6:13).The Gemara answers: One answer is that for one to be liable, it is necessary that his transgression involve the name of God with the name of God, and such a transgression is not possible if the reference is to uttering the ineffable name of God. Furthermore, the prohibition derived from the verse “You shall fear the Lord, your God” is a prohibition stated as a positive mitzva, and a prohibition stated as a positive mitzva is not considered a prohibition.,The Gemara presents an alternative proof that nokev is referring to cursing: And if you wish, say instead that the verse states: “And the son of the Israelite woman blasphemed vayyikkov the name and cursed” (Leviticus 24:11). That is to say that the meaning of nokev is to curse.,The Gemara asks: But perhaps this verse does not prove that the meaning of nokev is to curse; rather, it indicates that one is not liable to be executed unless he does both, i.e. both nokev and cursing God? The Gemara answers: This shall not enter your mind, as it is written: “Bring forth the one who cursed…and stone him” (Leviticus 24:14), and it is not written: Bring forth the nokev and one who cursed. Conclude from it that it is one act and not two.§ The Sages taught in a baraita with regard to the verse: “Anyone who curses his God shall bear his sin” (Leviticus 24:15), that the verse could have stated: One ish who curses his God. Why must the verse state: “Anyone ish ish”? It is to include the gentiles, who are prohibited from blessing, i.e. cursing, the name of God, just like Jews are. And they are executed for this transgression by the sword alone, as all death penalties stated with regard to the descendants of Noah are by the sword alone.,The Gemara asks: But is this halakha derived from here? Rather, it is derived from there: “And the Lord God commanded the man” (Genesis 2:16), as is stated in a baraita that will soon be quoted at length: “The Lord,” this is referring to the blessing, i.e. cursing, of the name of God. This verse concerns Adam, the first man, and is therefore binding on all of humanity.Rav Yitzḥak Nappaḥa says: The verse “anyone who curses his God” is necessary only to include gentiles who curse God using the appellations for the name of God, rather than mentioning the ineffable name, and this is in accordance with the opinion of Rabbi Meir.,As it is taught in a baraita: Why must the verse state: “Anyone who curses his God shall bear his sin”? But isn’t it already stated: “And he who blasphemes the name of the Lord shall be put to death” (Leviticus 24:16)? Rather, since it is stated: “And he who blasphemes the name of the Lord shall be put to death,” one might have thought that one will be liable only for cursing the ineffable name of God. From where is it derived that the verse includes one who curses any of the appellations as well? The verse states: “Anyone who curses his God,” to indicate that one is liable to be executed in any case. This is the statement of Rabbi Meir.,And the Rabbis say: For cursing the ineffable name of God, one is punished by death, and for cursing the appellations, one is liable to receive lashes for violating a prohibition.,The Gemara comments: And Rav Yitzḥak Nappaḥa, who holds that according to the Rabbis, gentiles are not liable for cursing appellations for the name of God, disagrees with the opinion of Rav Meyasha. As Rav Meyasha says: A descendant of Noah who blessed God by one of the appellations is liable to be executed even according to the opinion of the Rabbis.,What is the reason? It is because the verse states: “The convert as well as the homeborn, when he blasphemes the name, he shall be put to death” (Leviticus 24:16), from which it is derived that it is only in the case of a convert or a homeborn Jew that we require the condition: “When he blasphemes the name,” i.e. he is liable to be executed only if he curses the ineffable name. But a gentile is liable to be executed even due to merely cursing an appellation.,The Gemara asks: And what does Rabbi Meir do with this part of the verse: “The convert as well as the homeborn”? What does he derive from it? The Gemara answers: Rabbi Meir derives that a convert or a homeborn Jew is liable to be executed by stoning for this transgression, but a gentile is executed by the sword. This exclusion is necessary as otherwise it might enter your mind to say that since gentiles are included in the halakhot of this verse, they are included in all the halakhot of blasphemy. Therefore the verse teaches us that they are not stoned.The Gemara asks: And what does Rav Yitzḥak Nappaḥa do with this part of the verse: “The convert as well as the homeborn,” according to the opinion of the Rabbis, since Rav Yitzḥak Nappaḥa holds that the Rabbis do not deem either a Jew or a gentile liable for cursing an appellation of God’s name? The Gemara answers: He derives that it is specifically with regard to a convert and a homeborn Jew that we require the condition that he curse a name of God by a name of God; but with regard to a gentile, we do not require that he curse a name of God by a name of God in order for him to be liable.The Gemara asks: Why do I need the inclusive term “anyone who curses his God,” according to the opinions that do not derive from it that a gentile is liable for cursing an appellation of God’s name? The Gemara answers: No halakha is derived from it; it is not a superfluous term, as the Torah spoke in the language of people.,§ Since the halakhot of the descendants of Noah have been mentioned, a full discussion of the Noahide mitzvot is presented. The Sages taught in a baraita: The descendants of Noah, i.e. all of humanity, were commanded to observe seven mitzvot: The mitzva of establishing courts of judgment; and the prohibition against blessing, i.e. cursing, the name of God; and the prohibition of idol worship; and the prohibition against forbidden sexual relations; and the prohibition of bloodshed; and the prohibition of robbery; and the prohibition against eating a limb from a living animal.
59a
The Gemara challenges: But the mitzva of establishing courts of judgment is a mitzva to stand up and take action, and nevertheless he counts it among the seven mitzvot. The Gemara answers: This mitzva contains a requirement to stand up and take action, i.e. the obligation to establish courts and carry out justice, and it also contains a requirement to sit and refrain from action, i.e. the prohibition against doing injustice.And Rabbi Yoḥa says: A gentile who engages in Torah study is liable to receive the death penalty; as it is stated: “Moses commanded us a law torah, an inheritance of the congregation of Jacob” (Deuteronomy 33:4), indicating that it is an inheritance for us, and not for them.,The Gemara challenges: But if so, let the tanna count this prohibition among the seven Noahide mitzvot. The Gemara explains: According to the one who says that the verse is referring to the Torah as an inheritance, this prohibition is included in the prohibition of robbery, as a gentile who studies Torah robs the Jewish people of it. According to the one who says that the verse is referring to the Torah as betrothed, as the spelling of the Hebrew word for betrothed me’orasa, is similar to that of the word for inheritance morasha, the punishment of a gentile who studies Torah is like that of one who engages in intercourse with a betrothed young woman, which is execution by stoning.,The Gemara raises an objection to Rabbi Yoḥa’s statement from a baraita: Rabbi Meir would say: From where is it derived that even a gentile who engages in Torah study is considered like a High Priest? It is derived from that which is stated: “You shall therefore keep My statutes and My ordices, which if a man does he shall live by them” (Leviticus 18:5). The phrase: Which if priests, Levites, and Israelites do they shall live by them, is not stated, but rather: “A man,” which indicates mankind in general. You have therefore learned that even a gentile who engages in Torah study is considered like a High Priest.,The Gemara answers: There, in the baraita, the reference is to a gentile who engages in the study of their seven mitzvot. It is a mitzva for a gentile to study the halakhot that pertain to the seven Noahide mitzvot, and when he does so he is highly regarded.§ The baraita that lists the Noahide mitzvot (
56a) teaches that Rabbi Ḥanina ben Gamliel says: The descendants of Noah are also commanded concerning the prohibition against consuming the blood from a living animal. The Sages taught in a baraita: With regard to the verse: “Only flesh with its life, which is its blood, you shall not eat” (Genesis 9:4), this is the prohibition against eating a limb from a living animal. Rabbi Ḥanina ben Gamliel says: The blood from a living animal is also prohibited in this verse.The Gemara asks: What is the reasoning behind the opinion of Rabbi Ḥanina ben Gamliel? The Gemara answers: He reads into the verse: Flesh with its life you shall not eat; blood with its life you shall not eat. The Gemara asks: And how do the Rabbis explain the mention of blood in this verse? After all, in their opinion, blood from a living animal is not forbidden. The Gemara answers: That comes to permit eating limbs from living creeping animals. The verse indicates that the prohibition does not apply to creeping animals, whose blood is not considered separate from their flesh (see 59b).The baraita continues: Similarly, you can say that according to the opinion of Rabbi Ḥanina, blood from a living animal is also forbidden to the Jewish people in particular; as it is stated: “Only be steadfast in not eating blood, as the blood is the life, and you shall not eat the life with the flesh” (Deuteronomy 12:23). With regard to the statements: “Only be steadfast in not eating blood,” this is a limb from a living animal; “as the blood is the life,” this is blood from a living animal.The Gemara asks: And how do the Rabbis, who hold that there is no specific prohibition with regard to blood from a living animal, interpret this verse? The Gemara answers: That verse comes to teach the prohibition against consuming blood spilled in the process of bloodletting, as this is blood through which the soul departs (see Karetot 20b).The Gemara asks: According to Rabbi Ḥanina ben Gamliel, why do I need the Torah to write this halakha with regard to descendants of Noah, and why do I need the Torah to repeat it at Sinai with regard to Jews? Aren’t Jews also descendants of Noah?The Gemara answers that it is to be understood in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina; as Rabbi Yosei, son of Rabbi Ḥanina, says: Any mitzva that was first stated with regard to the descendants of Noah and was repeated at Sinai was stated for this group and for that group, i.e. it applies to both gentiles and Jews.But a mitzva that was stated with regard to the descendants of Noah and was not repeated at Sinai among the mitzvot given to the Jewish people was stated for the Jewish people and not for the descendants of Noah. And we have only the prohibition against eating the sciatic nerve to which this classification applies, and this is according to the opinion of Rabbi Yehuda, who holds that the verse: “Therefore the children of Israel do not eat the sciatic nerve, which is on the hollow of the thigh, until this day” (Genesis 32:32), is referring to the sons of Jacob, who were commanded to observe this prohibition even though they had the status of descendants of Noah.§ The Master said in a baraita: Any mitzva that was stated with regard to the descendants of Noah and was repeated at Sinai was stated for this group and for that group. The Gemara raises an objection: On the contrary, from the fact that it was repeated at Sinai, clearly it can be derived that it was stated for the Jewish people and not for the descendants of Noah, as if it pertains to the descendants of Noah as well, why repeat it at Sinai? Aren’t the Jewish people are also descendants of Noah?The Gemara answers: From the fact that the prohibition of idol worship was repeated at Sinai, and we find that God punished gentiles for it, conclude from it that any mitzva that was repeated at Sinai was stated for this group and for that group, and not only for the Jewish people.It is further stated in the baraita that a mitzva that was stated with regard to the descendants of Noah and was not repeated at Sinai was stated for the Jewish people and not for the descendants of Noah. The Gemara raises an objection: On the contrary, from the fact that it was not repeated at Sinai, clearly it can be derived that it was stated for the descendants of Noah and not for the Jewish people. The Gemara answers: There is nothing that is permitted to a Jew and forbidden to a gentile.,The Gemara asks: And is there not? But isn’t there the permission for a Jew to take a married beautiful woman, who was taken as a prisoner of war, to be his wife? For a gentile to do so is forbidden. The Gemara answers: There, the reason gentiles are prohibited from doing so is because they are not authorized to conquer. It is not permitted for gentiles to wage wars of conquest, and the halakha of marrying a beautiful woman is stated only with regard to a war of conquest. Therefore the fact that a beautiful woman who is a prisoner of war is permitted only to a Jew and not to a gentile does not indicate that gentiles have a higher degree of sanctity.The Gemara asks: But isn’t stealing less than the value of one peruta prohibited to a gentile and permitted to a Jew? The Gemara answers: There it is because gentiles are not apt to grant forgiveness of debts, even of less than the value of one peruta. Therefore, for a gentile to take even such a minuscule amount is considered robbery. Jews normally forgive such small amounts.It is stated in the baraita that any mitzva that was stated with regard to the descendants of Noah and was repeated at Sinai was stated both for this group and for that group.
65b
Rabbi Zeira raises an objection to Rava’s answer, as it is stated in a baraita that one who unwittingly commits a transgression punishable by death is obligated to bring a sin-offering, excluding conspiring witnesses, who are not obligated to bring a sin-offering, as their transgressions do not involve an action. Rabbi Zeira asks: And why is a false witness’s testimony not considered a transgression that involves an action? The testimony is delivered through speech, which should be considered an action, as this is not a transgression that is committed in the heart; the witnesses are liable for what they said, and not for their intention.Rava says: Conspiring witnesses are different, since their transgression is committed through their voice. The essence of their transgression is not speech itself but rather making themselves heard by the court. Therefore, since the projection of one’s voice does not involve action, the transgression of conspiring witnesses is considered not be to involving action.The Gemara asks: And is projecting one’s voice not considered an action according to Rabbi Yoḥa? But wasn’t it stated that amora’im engaged in a dispute concerning the following case: If one muzzled an animal by projecting his voice, by berating it whenever it tried to eat, has he transgressed the prohibition of: “You shall not muzzle an ox while it treads out the corn” (Deuteronomy 25:4)? And similarly, if one led different species to work together by projecting his voice, without performing any action, has he transgressed the prohibition of: “You shall not plow with an ox and a donkey together” (Deuteronomy 22:10)? Rabbi Yoḥa says he is liable, and Reish Lakish says he is exempt.,The Gemara explains the reasoning behind their opinions: Rabbi Yoḥa says he is liable, as he maintains that the twisting of one’s mouth to speak is considered an action, whereas Reish Lakish says he is exempt, because he holds that that the twisting of one’s mouth to speak is not considered an action. Evidently, Rabbi Yoḥa holds that a transgression one commits by projecting his voice is considered to involve an action.Rather, Rava says there is a different answer to Rabbi Zeira’s objection: Conspiring witnesses are different, since they are rendered liable mainly through sight, i.e. the important part of their testimony is what they saw, which is not considered an action.§ The Sages taught: A necromancer is one who causes the voice of the dead to be heard speaking from between his joints or from his armpit. A sorcerer yideoni is one who places a bone of an animal called a yadua in his mouth, and the bone speaks on its own.,The Gemara raises an objection from the verse: “And your voice shall be as a ghost out of the ground” (Isaiah 29:4). What, does the dead person not speak from the grave on his own? The Gemara answers: No, this is not so, as the dead person rises by sorcery and sits between the joints of the necromancer and speaks.,The Gemara suggests: Come and hear a proof from the statement of the necromancer to King Saul: “And the woman said to Saul, I see a godlike being coming up out of the earth” (ISamuel 28:13). What, does the verse not mean to say that the dead person spoke on his own? The Gemara refutes this proof: No, this is not so, as the dead person sits between the joints of the necromancer and speaks.,The Sages taught: The category of a necromancer includes both one who raises the dead with his zekhur, which is a form of sorcery, and one who inquires about the future from a skull begulgolet. What is the difference between this type of necromancer and that type of necromancer? When one raises the dead with his zekhur, the dead does not rise in its usual manner, but appears upside-down, and it does not rise on Shabbat. By contrast, when one inquires about the future from a skull, the dead rises in its usual manner, and it rises oleh even on Shabbat.,The Gemara asks with regard to the wording of the last statement: Rises? To where does it rise? Isn’t the skull lying before him? Rather, say as follows: The dead answers in its usual manner, and it answers ve’oneh even on Shabbat.,With regard to the statement that the dead do not rise on Shabbat, the Gemara relates: The wicked Turnus Rufus, the Roman governor of Judea, asked this question of Rabbi Akiva as well. Turnus Rufus said to him: And what makes this day, Shabbat, different from other days? Rabbi Akiva said to him: And what makes this man, referring to his interlocutor, more distinguished than other men? Turnus Rufus said to him: I am more distinguished because my master the emperor wants it that way. Rabbi Akiva said to him: Shabbat too is unique because my Master wants it that way, as he has sanctified that day.Turnus Rufus said to him: This is what I mean to say to you: Who is to say that now is Shabbat? Perhaps a different day of the week is Shabbat. Rabbi Akiva said to him: The Sabbatyon River can prove that today is Shabbat, as it is calm only on Shabbat. A necromancer can also prove this, as the dead do not rise on Shabbat. The grave of his father, referring to Turnus Rufus’s father, can also prove this, as it does not emit smoke on Shabbat, although smoke rises from it all week, as during the week he is being punished in Gehenna. Turnus Rufus said to him: You have demeaned my father, you have publicly shamed him, and you have cursed him by saying that he is being punished in Gehenna.§ The Gemara asks: Isn’t one who inquires about the future from a necromancer the same as what is described in the verse: “Or directs inquiries to the dead” (Deuteronomy 18:11)? Why are they mentioned separately in the verse?The Gemara answers: One who directs inquiries to the dead em-ploys a different method to contact the dead, as it is taught in a baraita: “Or directs inquiries to the dead”; this is one who starves himself and goes and sleeps overnight in a graveyard so that a spirit of impurity should settle upon him, and he can listen to what the dead are saying.And when Rabbi Akiva would arrive at this verse he would weep and say: If one who starves himself so that a spirit of impurity will settle upon him succeeds in doing so, and a spirit of impurity settles upon him, all the more so one who starves himself so that a spirit of purity will settle upon him should be successful, and a spirit of purity should settle upon him. But what can I do, as our iniquities have caused us not to merit the spirit of sanctity and purity, as it is stated: “But your iniquities have separated between you and your God, and your sins have hid His face from you, that He will not hear” (Isaiah 59:2).Rava says: If the righteous wish to do so, they can create a world, as it is stated: “But your iniquities have separated between you and your God.” In other words, there is no distinction between God and a righteous person who has no sins, and just as God created the world, so can the righteous.Indeed, Rava created a man, a golem, using forces of sanctity. Rava sent his creation before Rabbi Zeira. Rabbi Zeira would speak to him but he would not reply. Rabbi Zeira said to him: You were created by one of the members of the group, one of the Sages. Return to your dust.,The Gemara relates another fact substantiating the statement that the righteous could create a world if they so desired: Rav Ḥanina and Rav Oshaya would sit every Shabbat eve and engage in the study of Sefer Yetzira, and a third-born calf igla tilta would be created for them, and they would eat it in honor of Shabbat.§ The Sages taught: What is the definition of the soothsayer mentioned in the verse: “There shall not be found among you…a soothsayer” (Deuteronomy 18:10)? Rabbi Shimon says: This is one who applies seven types of semen zekhur to one’s eye in order to perform sorcery. And the Rabbis say: This is one who deceives the eyes, as though he is performing sorcery. Rabbi Akiva says: This is one who calculates the fortune of times and hours, and says, for example: Today is a propitious day for going away on a journey; tomorrow is propitious for purchasing property successfully. Or he says that on the eve of the Sabbatical Years, the wheat harvest is generally good; uprooting legumes rather than cutting them from above the ground prevents them from going bad.,The Sages taught: The enchanter mentioned in the verse (Deuteronomy 18:10) is one who relies on superstitious signs, e.g. one who says: If one’s bread fell from his mouth, that is a bad sign for him; or: If one’s staff fell from his hand, it is a bad sign; or: If one’s son calls him from behind, it is a sign that he should return from his journey; or: If a raven calls to him, or if a deer blocks him on the way, or if a snake is to his right, or if a fox is to his left, all of these are bad signs. An enchanter is one who relies on these as bad signs and consequently changes his course of action.
67b
one type of death penalty, namely, decapitation. Since that is the only type of capital punishment that applies to gentiles, it cannot be derived through a verbal analogy that the same type applies to a Jewish sorceror.The baraita continues: Ben Azzai says that it is stated: “You shall not allow a witch to live” (Exodus 22:17), and it is stated in the following verse: “Whoever lies with an animal shall be put to death” (Exodus 22:18). The fact that the Torah juxtaposes this matter to that matter is to teach that just as one who lies with an animal is executed by stoning (see Leviticus, chapter 20), so too, a warlock is executed by stoning.,With regard to this derivation, Rabbi Yehuda said to him: And because the Torah juxtaposes this matter with that matter, shall we take this person out to be stoned? Should he be sentenced to the most severe type of capital punishment on that basis? Rather, the source is as follows: A necromancer and a sorcerer were included in the general category of warlocks, and why were they singled out from the rest, with their prohibition and punishment stated independently? This was done in order to draw an analogy to them and say to you: Just as a necromancer and a sorcerer are executed by stoning, so too, a warlock is executed by stoning.,The Gemara asks: According to the opinion of Rabbi Yehuda as well, let the punishment with regard to a necromancer and a sorcerer be considered two verses that come as one, i.e. that teach the same matter, and therefore the halakha of other cases cannot be derived from it, according to the principle that any two verses that come as one do not teach about other cases. In other words, if a halakha is taught with regard to two individual cases in the Torah, the understanding is that this halakha applies only to those cases. Had this halakha applied to all other relevant cases as well, it would not have been necessary for the Torah to teach it twice. The fact that two cases are mentioned indicates that they are the exceptions rather than the rule.Rabbi Zekharya says: This means that Rabbi Yehuda holds that two verses that come as one do teach about other cases.§ Rabbi Yoḥa says: Why is sorcery called keshafim? Because it is an acronym for: Contradicts the heavenly entourage shemakhḥishin pamalia shel mala. Sorcery appears to contradict the laws of nature established by God.The verse states: “To you it was shown, so that you should know that the Lord is God; there is none else besides Him” (Deuteronomy 4:35). Rabbi Ḥanina says: This is true even with regard to a matter of sorcery; sorcery is ineffective against a righteous person.The Gemara relates: There was a certain woman who was attempting to take dust from under the feet of Rabbi Ḥanina in order to perform sorcery on him and harm him. Rabbi Ḥanina said to her: If you succeed, go and do it. I am not concerned about it, as it is written: “There is none else besides Him.”,The Gemara asks: Is that so? But doesn’t Rabbi Yoḥa say: Why are sorcerers called mekhashefim? Because it is an acronym for: Contradicts the heavenly entourage. This indicates that one should be wary of sorcery. The Gemara answers: Rabbi Ḥanina is different, as his merit is great, and sorcery certainly has no effect on such a righteous person.Rabbi Aivu bar Nagri says that Rabbi Ḥiyya bar Abba says that in the verse: “And the magicians of Egypt did in that manner with their secret arts belateihem (Exodus 7:22), these words are describing acts of employing demons, which are invisible, and their actions are therefore hidden balat. With regard to the similar term belahateihem (Exodus 7:11), these are acts of sorcery, which sorcerers perform themselves, without using demons. And likewise it says: “And the flaming lahat sword that turned every way” (Genesis 3:24), referring to a sword that revolves by itself.Abaye says: A sorcerer who is particular about using a certain utensil for his sorcery is employing a demon; one who is not particular about using a certain utensil is performing an act of sorcery.,Abaye says: The halakhot of sorcery are like the halakhot of Shabbat, in that their actions can be divided into three categories: There are some of them for which one is liable to be executed by stoning, and there are some of them for which one is exempt from punishment by Torah law but they are prohibited by rabbinic law, and there are some of them that are permitted ab initio.,Abaye elaborates: One who performs a real act of sorcery is liable to be executed by stoning. One who deceives the eyes is exempt from punishment, but it is prohibited for him to do so. What is permitted ab initio is to act like Rav Ḥanina and Rav Oshaya: Every Shabbat eve they would engage in the study of the halakhot of creation, and a third-born calf would be created for them, and they would eat it in honor of Shabbat.Rav Ashi said: I saw Karna’s father perform a magic trick in which he would blow his nose and cast rolls of silk from his nostrils by deceiving the eye.With regard to the verse: “And the magicians said to Pharaoh: This is the finger of God” (Exodus 8:15), Rabbi Eliezer says: It is derived from here that a demon cannot create an entity smaller than the size of a barley grain. Consequently, the magicians were not capable of duplicating the plague of lice, and they realized that this was not an act of sorcery but was performed by God.Rav Pappa said: By God! They cannot create even an entity as large as a camel. They do not create anything. Rather, they can gather these large animals, leading them from one place to another, but they cannot gather those small animals.Rav said to Rabbi Ḥiyya: I myself saw a certain Arab who took a sword and sliced a camel and then beat a drum betavla, and the camel arose from the dead. Rabbi Ḥiyya said to him: Was there blood and excretion afterward in that place, which flowed from the camel when it was sliced? Rather, since there was none, that was clearly a deception of the eyes and not sorcery.The Gemara relates: Ze’eiri happened to come to Alexandria of Egypt. He bought a donkey. When he was about to give it water to drink the magic thawed when the donkey touched the water and it was revealed that it was not a donkey, and it turned into the plank of a bridge. The ones who sold it to him said to him: If you were not Ze’eiri, a distinguished person, we would not refund you the money for the donkey. Is there anyone who buys an item here and does not examine it first with water? Since sorcery was widespread there, anyone who bought an item examined it in order to find out if it was affected by sorcery, and if one did not examine an acquired item by exposing it to water and it turned out to be under a spell, he suffered the loss.The Gemara relates: A man named Yannai arrived at a certain inn. He said to the innkeepers: Give me water to drink. They brought him flour mixed with water. He saw that the lips of the innkeeper woman were moving, and he cast a bit of the drink to the ground, and it turned into scorpions, and he understood that the innkeepers performed sorcery on the drink. Yannai said to them: I drank from yours; you too drink from mine, and he also performed sorcery on the drink. He gave it to her to drink and she turned into a donkey. He rode upon her and went to the marketplace. Her friend came and released her from the sorcery, and people saw him riding on a woman in the marketplace.,It is stated with regard to the plagues of Egypt: “And the frog came up and covered the land of Egypt” (Exodus 8:2). Noting that the term “the frog” is written in the singular, Rabbi Elazar says: At first it was one frog; it spawned and filled the entire land of Egypt with frogs.The Gemara comments: This matter is subject to a dispute between tanna’im: Rabbi Akiva says: It was one frog, and it spawned and filled the entire land of Egypt with frogs. Rabbi Elazar ben Azarya said to him: Akiva, what are you doing occupying yourself with the study of aggada? This is not your field of expertise. Take your statements to the tractates of Nega’im and Oholot. In other words, it is preferable that you teach the halakhot of the impurity of leprosy and the impurity imparted in a tent, which are among the most difficult areas of halakha and are within your field of expertise. Rather, the verse is to be understood as follows: It was one frog; it whistled to the other frogs, and they all came after it.§ In the mishna, Rabbi Akiva says in the name of Rabbi Yehoshua that two people can each gather cucumbers by sorcery, one of whom is exempt, as he merely deceives the eyes, and one of whom is liable, as he performs real sorcery.
17. Babylonian Talmud, Shabbat, 75a, 116a, 129a, 156b (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Avesta, loss and recovery of • Avesta, recitation of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 44, 45, 46, 47, 58, 71, 72, 74, 75; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 44, 45, 46, 47, 58, 71, 72, 74, 75

75a שכן יריעה שנפל בה דרנא קורעין בה ותופרין אותה,אמר רב זוטרא בר טוביה אמר רב המותח חוט של תפירה בשבת חייב חטאת והלומד דבר אחד מן המגוש חייב מיתה והיודע לחשב תקופות ומזלות ואינו חושב אסור לספר הימנו,מגושתא רב ושמואל חד אמר חרשי וחד אמר גדופי תסתיים דרב דאמר גדופי דאמר רב זוטרא בר טוביה אמר רב הלומד דבר אחד מן המגוש חייב מיתה דאי ס"ד חרשי הכתיב (דברים יח, ט) לא תלמד לעשות אבל אתה למד להבין ולהורות תסתיים,אר"ש בן פזי א"ר יהושע בן לוי משום בר קפרא כל היודע לחשב בתקופות ומזלות ואינו חושב עליו הכתוב אומר (ישעיהו ה, יב) ואת פועל ה\ לא יביטו ומעשה ידיו לא ראו א"ר שמואל בר נחמני א"ר יוחנן מנין שמצוה על האדם לחשב תקופות ומזלות שנאמר (דברים ד, ו) ושמרתם ועשיתם כי היא חכמתכם ובינתכם לעיני העמים איזו חכמה ובינה שהיא לעיני העמים הוי אומר זה חישוב תקופות ומזלות:הצד צבי וכו\: ת"ר הצד חלזון והפוצעו אינו חייב אלא אחת רבי יהודה אומר חייב שתים שהיה ר\ יהודה אומר פציעה בכלל דישה אמרו לו אין פציעה בכלל דישה אמר רבא מ"ט דרבנן קסברי אין דישה אלא לגדולי קרקע וליחייב נמי משום נטילת נשמה אמר רבי יוחנן שפצעו מת,רבא אמר אפילו תימא שפצעו חי מתעסק הוא אצל נטילת נשמה והא אביי ורבא דאמרי תרווייהו מודה ר"ש בפסיק רישא ולא ימות שאני הכא דכמה דאית ביה נשמה טפי ניחא ליה כי היכי דליציל ציבעיה:השוחטו: שוחט משום מאי חייב רב אמר משום צובע ושמואל אמר משום נטילת נשמה, 116a שאין זה מקומה ר\ אומר לא מן השם הוא זה אלא מפני שספר חשוב הוא בפני עצמו,כמאן אזלא הא דא"ר שמואל בר נחמן א"ר יונתן (משלי ט, א) חצבה עמודיה שבעה אלו שבעה ספרי תורה כמאן כר\,מאן תנא דפליג עליה דר\ רשב"ג הוא דתניא רשב"ג אומר עתידה פרשה זו שתיעקר מכאן ותכתב במקומה ולמה כתבה כאן כדי להפסיק בין פורענות ראשונה לפורענות שנייה פורענות שנייה מאי היא (במדבר יא, א) ויהי העם כמתאוננים פורענות ראשונה (במדבר י, לג) ויסעו מהר ה\ וא"ר חמא בר\ חנינא שסרו מאחרי ה\ והיכן מקומה אמר רב אשי בדגלים,איבעיא להו הגליונין של ס"ת מצילין אותן מפני הדליקה או אין מצילין אותן מפני הדליקה ת"ש ס"ת שבלה אם יש בו ללקט שמונים וחמש אותיות כגון פרשת ויהי בנסוע הארון מצילין ואם לאו אין מצילין ואמאי תיפוק ליה משום גיליון דידיה בלה שאני,ת"ש ס"ת שנמחק אם יש בו ללקט שמונים וחמש אותיות כגון פרשת ויהי בנסוע הארון מצילין ואם לאו אין מצילין ואמאי תיפוק ליה משום גיליון דידיה מקום הכתב לא קמיבעיא לי דכי קדוש אגב כתב הוא דקדוש אזל כתב אזלא לה קדושתיה כי קמיבעיא לי של מעלה ושל מטה שבין פרשה לפרשה שבין דף לדף שבתחלת הספר שבסוף הספר ותיפוק ליה משום ההוא דגייז ושדי,ת"ש הגליונין של מעלה ושל מטה שבין פרשה לפרשה שבין דף לדף שבתחלת הספר שבסוף הספר מטמאין את הידים דילמא אגב ס"ת שאני,ת"ש הגיליונין וספרי מינין אין מצילין אותן מפני הדליקה אלא נשרפין במקומן הן ואזכרותיהן מאי לאו גליונין דספר תורה לא גליונין דספרי מינין השתא ספרי מינין גופייהו אין מצילין גליונין מבעיא הכי קאמר וספרי מינין הרי הן כגליונים,גופא הגליונים וספרי מינין אין מצילין אותם מפני הדליקה רבי יוסי אומר בחול קודר את האזכרות שבהן וגונזן והשאר שורפן א"ר טרפון אקפח את בני שאם יבאו לידי שאני אשרוף אותם ואת האזכרות שבהן שאפי\ אדם רודף אחריו להורגו ונחש רץ להכישו נכנס לבית ע"ז ואין נכנס לבתיהן של אלו שהללו מכירין וכופרין והללו אין מכירין וכופרין ועליהן הכתוב אומר (ישעיהו נז, ח) ו אחר הדלת והמזוזה שמת זכרונך,א"ר ישמעאל ק"ו ומה לעשות שלום בין איש לאשתו אמרה תורה שמי שנכתב בקדושה ימחה על המים הללו שמטילין קנאה ואיבה ותחרות בין ישראל לאביהן שבשמים על אחת כמה וכמה ועליהם אמר דוד (תהלים קלט, כא) הלא משנאיך ה\ אשנא ובתקוממיך אתקוטט תכלית שנאה שנאתים לאויבים היו לי וכשם שאין מצילין אותן מפני הדליקה כך אין מצילין אותן לא מן המפולת ולא מן המים ולא מדבר המאבדן,בעי מיניה יוסף בר חנין מר\ אבהו הני ספרי דבי אבידן מצילין אותן מפני הדליקה או אין מצילין אין ולאו ורפיא בידיה רב לא אזיל לבי אבידן וכ"ש לבי נצרפי שמואל לבי נצרפי לא אזיל לבי אבידן אזיל אמרו ליה לרבא מ"ט לא אתית לבי אבידן אמר להו דיקלא פלניא איכא באורחא וקשי לי ניעקריה דוכתיה קשי לי מר בר יוסף אמר אנא מינייהו אנא ולא מסתפינא מינייהו זימנא חדא אזיל בעו לסכוניה הוספה מחסרונות הש"ס: רבי מאיר הוה קרי ליה און גליון רבי יוחנן הוה קרי ליה עון גליון.אימא שלום דביתהו דרבי אליעזר אחתיה דרבן גמליאל הואי הוה ההוא פילוסופא בשבבותיה 129a צריכה אני בין לא אמרה צריכה אני אין מחללין עליה את השבת,רב אשי מתני הכי מר זוטרא מתני הכי אמר רב יהודה אמר שמואל חיה כל זמן שהקבר פתוח בין אמרה צריכה אני ובין אמרה אין צריכה אני מחללין עליה את השבת נסתם הקבר אמרה צריכה אני מחללין עליה את השבת לא אמרה צריכה אני אין מחללין עליה את השבת,א"ל רבינא למרימר מר זוטרא מתני לקולא ורב אשי מתני לחומרא הלכתא כמאן א"ל הלכה כמר זוטרא ספק נפשות להקל,מאימתי פתיחת הקבר אמר אביי משעה שתשב על המשבר רב הונא בריה דרב יהושע אמר משעה שהדם שותת ויורד ואמרי לה משעה שחברותיה נושאות אותה באגפיה,עד מתי פתיחת הקבר אמר אביי שלשה ימים רבא אמר משמיה דרב יהודה שבעה ואמרי לה שלשים,אמרי נהרדעי חיה ג\ ז\ ול\ ג\ בין אמרה צריכה אני ובין אמרה לא צריכה אני מחללין עליה את השבת ז\ אמרה צריכה אני מחללין עליה את השבת אמרה לא צריכה אני אין מחללין עליה את השבת ל\ אפי\ אמרה צריכה אני אין מחללין עליה את השבת אבל עושין ע"י ארמאי,כדרב עולא בריה דרב עילאי דאמר כל צרכי חולה נעשין ע"י ארמאי בשבת וכדרב המנונא דאמר רב המנונא דבר שאין בו סכנה אומר לנכרי ועושה,אמר רב יהודה אמר שמואל לחיה ל\ יום למאי הלכתא אמרי נהרדעי לטבילה,אמר רבא לא אמרן אלא שאין בעלה עמה אבל בעלה עמה בעלה מחממה כי הא דברתיה דרב חסדא טבלה בגו תלתין יומין שלא בפני בעלה ואצטניאת ואמטוי לערסה בתריה דרבא לפומבדיתא,אמר רב יהודה אמר שמואל עושין מדורה לחיה בשבת (בימות הגשמים) סבור מינה לחיה אין לחולה לא בימות הגשמים אין בימות החמה לא (ולא היא ל"ש חיה ול"ש חולה ל"ש בימות הגשמים ול"ש בימות החמה מדאתמר) אמר רב חייא בר אבין אמר שמואל הקיז דם ונצטנן עושין לו מדורה אפי\ בתקופת תמוז,שמואל צלחו ליה תכתקא דשאגא רב יהודה צלחו ליה פתורא דיונה לרבה צלחו ליה שרשיפא,וא"ל אביי לרבה והא קעבר מר משום (דברים כ, יט) בל תשחית א"ל בל תשחית דגופאי עדיף לי,אמר רב יהודה אמר רב לעולם ימכור אדם קורות ביתו ויקח מנעלים לרגליו הקיז דם ואין לו מה יאכל ימכור מנעלים שברגליו ויספיק מהן צרכי סעודה,מאי צרכי סעודה רב אמר בשר ושמואל אמר יין רב אמר בשר נפשא חלף נפשא ושמואל אמר יין סומקא חלף סומקא:(סימן שנמסר),שמואל ביומא דעבד מילתא עבדי ליה תבשילא דטחלי ר\ יוחנן שתי עד דנפיק תיהיא מאוניה ורב נחמן שתי עד דקפי טחליה רב יוסף שתי עד דנפיק מריבדא דכוסילתא רבא מהדר אחמרא בר תלתא טרפי,אמר להו רב נחמן בר יצחק לרבנן במטותא מינייכו ביומא דהקזה אמרו לביתייכו נחמן אקלע לגבן,וכולהו אערומי אסירי בר מהאי ערמה דשרי מאן דעביד מילתא ולא אפשר ליה לישקול זוזא מכא וליזיל לשב חנותא עד דטעים שיעור רביעתא ואי לא ליכול שב תמרי אוכמתא ולישוף מישחא בצידעיה וניגני בשמשא,אבלט אשכחיה לשמואל דגני בשמשא א"ל חכימא דיהודאי בישא מי הוי טבא א"ל יומא דהקזה הוא,ולא היא אלא איכא יומא דמעלי בה שמשא בכוליה שתא יומא דנפלה ביה תקופת תמוז וסבר לא איגלי ליה:(היקיל ברוח טעמא שהה סימן) רב ושמואל דאמרי תרוייהו כל המקיל בסעודת הקזת דם מקילין לו מזונותיו מן השמים ואומרים הוא על חייו לא חס אני אחוס עליו,רב ושמואל דאמרי תרוייהו האי מאן דעביד מילתא לא ליתיב היכא דכריך זיקא דילמא שפי ליה אומנא ומוקים ליה ארביעתא ואתי זיקא ושאיף מיניה ואתי לידי סכנה,שמואל הוה רגיל ועבד מילתא בביתא דשב לביניא ואריחא יומא חדא עבד וארגיש בנפשיה בדק וחסר חד אריחא,רב ושמואל דאמרי תרוייהו האי מאן דעביד מילתא ליטעום מידי והדר ליפוק דאי לא טעים מידי אי פגע בשכבא ירקא אפיה אי פגע במאן דקטל נפשא מית אי פגע, 156b דקאי צדק במערב מהדרנא ומוקמינא ליה במזרח והיינו דכתיב (ישעיהו מא, ב) מי העיר ממזרח צדק יקראהו לרגלו,ומדשמואל נמי אין מזל לישראל דשמואל ואבלט הוו יתבי והוו קאזלי הנך אינשי לאגמא א"ל אבלט לשמואל האי גברא אזיל ולא אתי טריק ליה חיויא ומיית א"ל שמואל אי בר ישראל הוא אזיל ואתי אדיתבי אזיל ואתי,קם אבלט שדיה לטוניה אשכח ביה חיויא דפסיק ושדי בתרתי גובי א"ל שמואל מאי עבדת א"ל כל יומא הוה מרמינן ריפתא בהדי הדדי ואכלינן האידנא הוה איכא חד מינן דלא הוה ליה ריפתא הוה קא מיכסף אמינא להו אנא קאימנא וארמינא כי מטאי לגביה שואי נפשאי כמאן דשקילי מיניה כי היכי דלא ליכסיף א"ל מצוה עבדת נפק שמואל ודרש (משלי י, ב) וצדקה תציל ממות ולא ממיתה משונה אלא ממיתה עצמה,ומדר"ע נמי אין מזל לישראל דר"ע הויא ליה ברתא אמרי ליה כלדאי ההוא יומא דעיילה לבי גננא טריק לה חיויא ומיתא הוה דאיגא אמילתא טובא ההוא יומא שקלתה למכבנתא דצתא בגודא איתרמי איתיב בעיניה דחיויא לצפרא כי קא שקלה לה הוה קא סריך ואתי חיויא בתרה,אמר לה אבוה מאי עבדת אמרה ליה בפניא אתא עניא קרא אבבא והוו טרידי כולי עלמא בסעודתא וליכא דשמעיה קאימנא שקלתי לריסתנאי דיהבית לי יהבתיה ניהליה אמר לה מצוה עבדת נפק ר"ע ודרש וצדקה תציל ממות ולא ממיתה משונה אלא ממיתה עצמה,ומדר"נ בר יצחק נמי אין מזל לישראל דאימיה דר"נ בר יצחק אמרי לה כלדאי בריך גנבא הוה לא שבקתיה גלויי רישיה אמרה ליה כסי רישיך כי היכי דתיהוו עלך אימתא דשמיא ובעי רחמי לא הוה ידע אמאי קאמרה ליה יומא חד יתיב קא גריס תותי דיקלא נפל גלימא מעילויה רישיה דלי עיניה חזא לדיקלא אלמיה יצריה סליק פסקיה לקיבורא בשיניה:מתני׳ מחתכין את הדלועין לפני הבהמה ואת הנבלה לפני הכלבים רבי יהודה אומר אם לא היתה נבלה מערב שבת אסורה לפי שאינה מן המוכן:גמ׳ איתמר (ער"ל שח"ז סימן) אמר עולא הלכה כרבי יהודה (ושמואל אמר הלכה כר"ש),ואף רב סבר הלכה כרבי יהודה מדכרכי דזוזי דרב אסר ושמואל שרי ואף לוי סבר הלכה כרבי יהודה כי הא דלוי כי הוו מייתי טריפתא לקמיה ביומא טבא לא הוה חזי לה אלא כי יתיב אקילקליתא דאמר דילמא לא מתכשרא ואפילו לכלבים לא חזיא,ושמואל אמר הלכה כרבי שמעון ואף זעירי סבר הלכה כר"ש דתנן בהמה שמתה לא יזיזנה ממקומה ותרגמא זעירי בבהמת קדשים אבל בחולין שפיר דמי ואף רבי יוחנן אמר הלכה כר"ש ומי א"ר יוחנן הכי והא א"ר יוחנן הלכה כסתם משנה ותנן,
75a As, when a curtain had a worm which made a tear in it, they would tear the curtain further to lengthen the tear, and that enabled them to then sew it in a manner that obscured the tear.Rav Zutra bar Toviya said that Rav said: One who tightens the thread of a stitch on Shabbat is liable to bring a sin-offering. If two parts of a garment that were sewn together begin to separate, and one pulls the thread to reattach them, it is tantamount to having sewn them. The Gemara cites additional halakhot cited by Rav Zutra in the name of Rav. And one who learns even one matter from a magosh, a Persian priest, is liable to receive the death penalty. And one who knows how to calculate astronomical seasons and the movement of constellations, and does not do so, one may not speak with him because his actions are improper.The Gemara proceeds to discuss the additional halakhot cited by Rav Zutra bar Toviya. With regard to the magosh, Rav and Shmuel disagreed. One said that they are sorcerers, while the other said they are heretics. The Gemara adds: Conclude that Rav is the one who said that they are heretics, as Rav Zutra bar Toviya said that Rav said: One who learns one matter from the magosh is liable to receive the death penalty. As, if it should enter your mind that they are sorcerers, wasn’t it written: “When you come into the land which the Lord your God gives you, you shall not learn to do after the abominations of those nations. There shall not be found among you any one that makes his son or his daughter to pass through the fire, one that uses divination, a soothsayer, or an enchanter, or a sorcerer” (Deuteronomy 18:9–10)? And the Sages inferred: You shall not learn to do, but you may learn to understand and to teach the topic of sorcery. Apparently, merely learning about sorcery does not violate a prohibition. Only acting upon that learning is prohibited. Rav, who prohibited learning even a single matter from a magosh, must hold that they are heretics, not merely sorcerers. The Gemara states: Indeed, conclude that Rav is the one who said that they are heretics.Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said in the name of bar Kappara: Anyone who knows how to calculate astronomical seasons and the movement of constellations and does not do so, the verse says about him: “They do not take notice of the work of God, and they do not see His handiwork” (Isaiah 5:12). And Rabbi Shmuel bar Naḥmani said that Rabbi Yoḥa said: From where is it derived that there is a mitzva incumbent upon a person to calculate astronomical seasons and the movement of constellations? As it was stated: “And you shall guard and perform, for it is your wisdom and understanding in the eyes of the nations” (Deuteronomy 4:6). What wisdom and understanding is there in the Torah that is in the eyes of the nations, i.e. appreciated and recognized by all? You must say: This is the calculation of astronomical seasons and the movement of constellations, as the calculation of experts is witnessed by all.We learned in the mishna, among those liable for performing primary categories of labor: One who traps a deer or any other living creature. The Sages taught in a Tosefta: One who traps a ḥilazon and breaks its shell to remove its blood for the dye is liable to bring only one sin-offering. He is not liable for breaking the shell. Rabbi Yehuda says: He is liable to bring two, for performing the prohibited labors of trapping and for threshing, as Rabbi Yehuda would say: The breaking of a ḥilazon is included in the primary category of threshing, as its objective is to extract the matter that he desires from the shell that he does not. The Rabbis said to him: Breaking the shell is not included in the primary category of threshing. Rava said: What is the rationale for the opinion of the Rabbis? They hold: Threshing applies only to produce that grows from the ground. One who extracts other materials from their covering is exempt. The Gemara asks: Even if extracting blood is not considered threshing, let him be liable for taking a life as well. Rabbi Yoḥa said: This is referring to a case where he broke its shell after it was dead.,Rava said: Even if you say that he broke it when it was alive, he is exempt. Since he had no intention of killing the ḥilazon, he is considered as one who is acting unawares with regard to taking a life. The Gemara raises a difficulty: Didn’t Abaye and Rava both say that Rabbi Shimon, who rules that an unintentional act is permitted, agrees that in a case of: Cut off its head and will it not die, one is liable? One who performs an action that will inevitably result in a prohibited labor cannot claim that he did not intend for his action to lead to that result. Lack of intention is only a valid claim when the result is merely possible, not inevitable. Since one who extracts blood from a ḥilazon inevitably takes its life, how can Rava claim that his action is unintentional? The Gemara answers: Here it is different, as the longer the ḥilazon lives, the better it is for the trapper, so that its dye will become clear. Dye extracted from a live ḥilazon is a higher quality than that which is extracted from a dead one. Rabbi Shimon agrees that one who performs an action with inevitable consequences is liable only in a case where the consequences are not contrary to his interests. Since he prefers that the ḥilazon remain alive as long as possible, he is not liable for the inevitable consequences.We learned in the mishna, among those liable for performing primary categories of labor: And one who slaughters an animal on Shabbat. The Gemara asks: As there was no slaughter necessary for construction of the Tabernacle, one who slaughters an animal, due to what prohibited labor is he liable? Rav said: He is liable due to dyeing, as in the course of the slaughter the hide is dyed with blood. And Shmuel said: He is liable due to taking a life.,
116a
that this is not its place, as the previous portion does not discuss the nation’s travels. Rabbi Yehuda HaNasi says: It is not for that reason that signs were inserted. Rather, the signs are there because this portion is considered a book unto itself.,The Gemara asks: According to whose opinion is that which Rabbi Shmuel bar Naḥman said that Rabbi Yonatan said, that with regard to the verse: “With wisdom she built her house, she carved its seven pillars” (Proverbs 9:1), these are the seven books of the Torah? According to whose opinion? It is according to the opinion of Rabbi Yehuda HaNasi, as by his count there are seven books of the Torah: Genesis; Exodus; Leviticus; Numbers until: “And when the Ark traveled”; the portion: “And when the Ark traveled,” which is considered its own book; the remainder of Numbers; and Deuteronomy.Who is the tanna who disagrees with Rabbi Yehuda HaNasi? It is Rabban Shimon ben Gamliel. As it was taught in a baraita that Rabban Shimon ben Gamliel says: In the future, this portion will be uprooted from here, where it appears, and will be written in its proper place. And why was it written here, even though it discusses the travels of the children of Israel, and the portion before it does not? It is in order to demarcate between the first punishment and the second punishment. What is the second punishment that appears immediately afterward? It is the verse: “And the people complained wickedly in God’s ears, and God heard and became angry, and the fire of God burned in them and it consumed the edge of the camp” (Numbers 11:1). What is the first punishment? It is the verse: “And they traveled from the mountain of God mehar Hashem for three days” (Numbers 10:33), and Rabbi Ḥama, son of Rabbi Ḥanina, said: That they turned from after God me’aḥarei Hashem and hurriedly fled Mount Sinai. The Gemara asks: And if so, where is the proper place for this paragraph? Rav Ashi said: In the portion of the flags, where there is a description of the manner in which the Jewish people traveled through the desert.A dilemma was raised before the Sages: With regard to the blank folios of parchment of a Torah scroll, does one rescue them from the fire on Shabbat, or does one not rescue them from the fire? Come and hear a resolution to this from that which we learned: With regard to a Torah scroll that is worn, if there is enough in it to compile eighty-five complete letters as in the portion of: “And when the Ark traveled,” one rescues it from the fire, and if not one does not rescue it. If even the blank folios are rescued, why would one not rescue a Torah scroll with fewer than the requisite number of letters? Derive that this scroll may be rescued due to its blank folios. The Gemara answers: A Torah scroll that is worn is different, because at that point its sanctity is negated, and its blank folios are not sacred. Therefore, one may rescue the scroll only if it contains eighty-five letters.Come and hear a different resolution from that which was taught in another baraita: With regard to a Torah scroll that was erased, if there is enough in it to compile eighty-five complete letters as in the portion of: “And when the Ark traveled,” one rescues it from the fire, and if not, one does not rescue it. And why is that so? Derive that this scroll may be rescued due to its blank folios, as the erased section is surely no less significant than the blank folios of the scroll. The Gemara answers: That is not so. In a case where the place of the writing is erased it is not a dilemma for me, as it is sacred due to the writing. If the writing is gone, its sanctity is gone. When it is a dilemma for me is with regard to the blank portions that are above and below, that are between one section and another section, that are between one page and another page, that are at the beginning of the scroll, and that are at the end of the scroll. The Gemara asks again: Derive that this scroll may be rescued due to that area that is blank, whose sanctity remains. The Gemara replies: There, it is referring to a case where the blank area was cut and thrown out, and all that remains is the place of the writing.Come and hear a different resolution from what we learned in a mishna: The Sages decreed that the blank folios that are above and below, that are between one section and another section, that are between one page and another page, that are at the beginning of the scroll, and that are at the end of the scroll render the hands that touch them ritually impure. Apparently, the blank folios have the sanctity of a Torah scroll. The Gemara replies: That is not a proof, as perhaps when it is part of the Torah scroll, it is different, and in those circumstances the sanctity of the Torah extends to the blank portions. When they stand alone they have no sanctity.Therefore, come and hear a different resolution from that which was taught in another baraita: With regard to the blank folios and the Torah scrolls of heretics, one does not rescue them from the fire; rather, they burn in their place, they and the names of God contained therein. What, is this not referring to the blank folios of a Torah scroll? The Gemara rejects this: No, it is referring to the blank folios of the scrolls of heretics. The Gemara is surprised at this: Now, with regard to the scrolls of heretics themselves, one does not rescue them; is it necessary to say that one does not rescue their blank folios? Rather, this is what it is saying: And the scrolls of heretics are like blank folios.,Apropos the scrolls of heretics, the Gemara analyzes the matter itself. With regard to the blank folios and the Torah scrolls of the heretics, one does not rescue them from the fire. Rabbi Yosei says: During the week, one cuts the names of God contained therein and buries them, and burns the rest. Rabbi Tarfon said in the form of an oath: I will bury my sons if I fail to do the following, that if these books come into my possession I will burn them and the names contained therein. As even if a person is pursuing him with the intent to kill him, and a snake is hurrying to bite him, one enters a house of idolatry and does not enter the houses of these heretics. The reason is that these heretics are aware of the greatness of the Creator manifest in the Torah and its mitzvot, and nevertheless, they deny the existence of God; whereas these idolators are not aware, and that is the reason that they deny the existence of God. And with regard to the heretics, the verse says: “And behind the door and the doorpost you place your memory” (Isaiah 57:8). Although they remember the word of God, they treat it contemptuously, as if casting it behind the door.Rabbi Yishmael said: The fact that the names of God in the scrolls of heretics may be burned can be derived through an a fortiori inference: Just as to make peace between a husband and his wife, the Torah says: My name that was written in sanctity shall be erased in the water in the framework of the ordeal of the sota; these, the heretics, who impose jealousy, and hatred, and conflict between the Jewish people and their Father in Heaven, all the more so it is proper to erase God’s names because of them. And with regard to heretics, David said: “For I hate those who hate You, God, and I fight those who rise against You. I hate them with the utmost hatred, they have become enemies to me” (Psalms 139:21–22). And just as they, the scrolls of heretics, are not rescued from the fire, neither are they rescued from a rockslide, nor from water, nor from any other matter that destroys them.,Yosef bar Ḥanin raised a dilemma before Rabbi Abbahu: With regard to these books of the house of Abidan, does one rescue them from the fire or does one not rescue them? There were sacred Jewish texts in that house, which were used in debates and discussions on matters of faith. Rabbi Abbahu did not give him a clear answer but said yes and no, and the matter was uncertain to him. Rav would not go to the house of Abidan for conversation, and all the more so he would not go to the house of Nitzrefei, the Persian fire-temple. Shmuel, to the house of Nitzrefei he did not go, but to the house of Abidan he did go. The gentile scholars said to Rava: Why did you not come to the house of Abidan? He evaded their question with an excuse and said to them: There is a certain palm tree on the road, and that makes the path difficult for me. They said to him: We will uproot it. He said to them: Nevertheless, the resulting pit in its place will be difficult for me. Mar bar Yosef said: I am one of them, we are friends, and I do not fear them. Still, one time he went and argued with them and they sought to endanger his life. Rabbi Meir would call the Christian writing, the Evangelion, the wicked folio aven gilyon; Rabbi Yoḥa called it the sinful folio avon gilyon.,The Gemara relates: Imma Shalom, the wife of Rabbi Eliezer, was Rabban Gamliel’s sister. There was a Christian philosopher pilosofa in their neighborhood
129a
I need Shabbat to be desecrated, or whether she did not say: I need Shabbat to be desecrated, one does not desecrate Shabbat for her.,That is how Rav Ashi taught it. This is how Mar Zutra taught it: Rav Yehuda said that Shmuel said: With regard to a woman in childbirth, as long as the womb is open, whether she said: I need Shabbat to be desecrated, or whether she did not say: I need Shabbat to be desecrated, one desecrates Shabbat for her. Once the womb closed after birth, if she said: I need Shabbat to be desecrated, one desecrates Shabbat for her. If she did not say: I need Shabbat to be desecrated, and all the more so if she said: I do not need Shabbat to be desecrated, one does not desecrate Shabbat for her.,Ravina said to Mareimar: Since Mar Zutra teaches leniently, and Rav Ashi teaches stringently, in accordance with whose opinion is the halakha? Mareimar said to him: The halakha is in accordance with the opinion of Mar Zutra, based on the following principle: In cases of uncertainty concerning a life-threatening situation, the halakha is lenient.,With regard to the matter of the open womb, the Gemara asks: From when is it considered that the opening of the womb has begun? Abaye says: It begins from when the woman sits on the travailing chair. Rav Huna, son of Rav Yehoshua, said: It begins from when the blood flows and descends; and others say when her friends need to carry her by her arms, as she can no longer walk on her own.The Gemara asks: Until when does the opening of the womb continue? Abaye said: It lasts three days. Rava said in the name of Rav Yehuda: It lasts seven days. And others say: It lasts thirty days.The Sages of Neharde’a say: For a woman in childbirth, there are halakhic distinctions between three, seven, and thirty days after she gives birth. The Gemara elaborates: During the first three days after birth, whether she said: I need Shabbat to be desecrated, or whether she did not say: I need Shabbat to be desecrated, one desecrates Shabbat for her. Between three and seven days after birth, if she said: I need Shabbat to be desecrated, one desecrates Shabbat for her. If she did not say: I need Shabbat to be desecrated, one does not desecrate Shabbat for her. Between seven and thirty days after birth, even if she said: I need Shabbat to be desecrated, one does not desecrate Shabbat for her; however, we perform all necessary prohibited labors by means of a gentile.,This ruling is in accordance with the statement of Rav Ulla, son of Rav Ilai, who said: All needs of a sick person whose life is not in danger are performed by means of a gentile on Shabbat. And this ruling is in accordance with the opinion of Rav Hamnuna, as Rav Hamnuna says: With regard to a matter in which there is no danger, but only potential illness, one says to the gentile to perform the act, and the gentile performs the act.Rav Yehuda said that Shmuel said: For a woman in childbirth, there is a halakha of thirty days. The Gemara asks: With regard to what halakha was this stated? The Sages of Neharde’a say: It was stated with regard to the halakha of immersion. A woman does not purify herself through ritual immersion within thirty days of giving birth because she is in a weakened state and susceptible to catching cold.Rava said: We say that the ruling that she does not immerse during that period applies only when her husband is not with her. However, if her husband is with her, her husband warms her by engaging in relations with her, and she is not susceptible to catching cold, as is illustrated in this incident involving the daughter of Rav Ḥisda, Rava’s wife. She immersed within thirty days of giving birth, not in the presence of her husband, and caught cold, and afterward they brought her funeral bier after Rava to Pumbedita.,Rav Yehuda said that Shmuel said: One builds a fire for a woman in childbirth on Shabbat during the rainy season. The Sages thought to infer from here the following: For a woman in childbirth, yes, one builds a fire; for sick people, no, he does not build a fire. In the rainy season, yes, one builds a fire; in the summer, no, he does not build a fire. And the Gemara concludes: That is not the case. There is no difference between a woman in childbirth and a sick person, and there is no difference between the rainy season and the summer. In all of these cases one may build a fire on Shabbat. This conclusion emerges from that which was stated: Rav Ḥiyya bar Avin said that Shmuel said: With regard to one who let blood and caught cold, one makes a fire for him even during the season of Tammuz, i.e. the summer. Failure to do so could result in serious illness.The Gemara relates that after Shmuel underwent bloodletting, they broke for him a wooden armchair made of teak shaga to build a fire. Similarly, for the sake of Rav Yehuda they broke a wooden table made of ebony yavna, and for Rabba they broke a bench. They needed to build a fire due to the potential danger to Rabba. Since they could not find firewood, they kindled the fire with the furniture.And Abaye said to Rabba: In breaking the bench, didn’t the Master violate the prohibition, “Do not destroy” (Deuteronomy 20:19)? It is prohibited to destroy objects of value. Rabba said to him: Do not destroy also with regard to destruction of my body. Preventing illness and danger is preferable to me.,With regard to the danger of bloodletting, the Gemara cites that which Rav Yehuda said that Rav said: One should always sell the beams of his house and purchase shoes for his feet with the proceeds, as shoes protect him from stepping on obstacles and from catching cold. If he let blood and has nothing to eat after the bloodletting, he should even sell the shoes on his feet, and from the proceeds provide the needs of a meal. After bloodletting, a meal is more crucial to one’s well-being than shoes are.The Gemara asks: What are these special needs of a meal? Rav said: It is referring to meat. And Shmuel said: It is referring to wine. The Gemara explains: Rav says: It is referring to meat because the soul replaces the soul, i.e. the meat replenishes the person’s strength. And Shmuel said: It is referring to wine because the red replaces the red, i.e. red wine substitutes for red blood.A mnemonic for the names of the Sages cited in the following discussion is the word shenimsar; shin for Shmuel, nun for Rabbi Yoḥa, mem for Rav Naḥman, samekh for Rav Yosef, reish for Rava.The Gemara relates the following about bloodletting and drinking wine. Shmuel, on the day on which he would perform the practice of bloodletting, they would prepare for him a dish of cooked spleen. Rabbi Yoḥa would drink wine after bloodletting until the odor emerged from his ears. And Rav Naḥman would drink until his spleen floated in wine. Rav Yosef would drink until the wine would emerge from the bloodletting incision. Rava would search for wine that was sufficiently aged such that three leaves had already grown over three years on the vine from which the grapes were picked (Rashash).Rav Naḥman bar Yitzhak said to the Sages: I beg of you, on the day that you undergo bloodletting, tell your households, your wives: Naḥman bar Yitzhak happened to come to visit us. Due to the visit of the important guest, the women will prepare a large meal. The husbands will eat well, recover from the lost blood, and avoid endangering themselves.And Rav Naḥman bar Yitzhak said: All types of artifice that come at the expense of others are prohibited except for this artifice, which is permitted. One who performed the practice of bloodletting and it is not possible for him to purchase food due to lack of means, let him take a worn zuz coin and go to seven stores. In each store, he tastes the wine as one who seeks to buy wine would. After tasting, he hands the zuz to the storekeeper, who will not accept it because it is worn. He then proceeds to do the same in all the stores until he has tasted the measure of a quarter of a log of wine. And if doing so is not possible, let him eat seven black dates and smear oil on his temple and lie in the sun.,The Gemara relates: The gentile scholar, Ablat, found Shmuel lying in the sun. Ablat said to Shmuel: Wise man of the Jews, a matter that is evil, can it become good? Are there any circumstances in which the heat of the sun, which is harmful, can be beneficial? Shmuel said to him: It happens on a day of bloodletting, for which the heat of the sun is beneficial.The Gemara comments: And actually, that is not what occurred. Rather, there is a day on which the sun is beneficial more than the entire year, and that is the day on which the Tammuz solstice, the longest day of the year, occurs. And Shmuel thought: I will not reveal this remedy to him.,Indifferent, in wind, taste, waited are a mnemonic for the following matters. It was Rav and Shmuel who both said: Anyone who is indifferent and not vigilant with regard to the meal eaten after bloodletting, they are indifferent with regard to providing his food from the Heavens. And they say in the name of Heaven: He took no pity on his life, will I take pity on him?,Similarly, it was Rav and Shmuel who both said: One who performs the practice of bloodletting should not sit where the wind is blowing, due to the concern that perhaps the blood letter let too much blood from him and established the amount of remaining blood at a quarter of a log. And there is concern the wind will come and draw out a little more blood from him, and he will be endangered.,The Gemara relates: Shmuel would customarily perform the practice of bloodletting in a house whose walls were seven and a half bricks thick. One day he performed bloodletting and felt himself weakened. He examined and discovered that one half-brick was lacking from the thickness of the walls. The resultant chill caused his weakness.It was Rav and Shmuel who both said: One who performs the practice of bloodletting should taste something and then go outside, since if he does not taste anything, if he encounters a corpse, his face will turn green. If he encounters one who killed a person, he will die. If he encounters,
156b
Is it because Jupiter is situated in the west that you cannot have children? I will restore it and establish it in the east. And that is the meaning of that which is written with regard to Abraham: “Who has raised up one from the east, he will call justice tzedek to his steps leraglo. He gives nations before him, and makes him rule over kings; his sword makes them as the dust, his bow as the driven stubble” (Isaiah 41:2). God established Jupiter tzedek in the east on behalf of leraglo Abraham.And from that which transpired to Shmuel, one can also conclude that there is no constellation for the Jewish people. The Gemara relates that Shmuel and the gentile sage Ablet were sitting, and they saw these people were going to the lake. Ablet said to Shmuel: This person will go and he will not return, because a snake will bite him and he will die. Shmuel said to him: If he is a Jew, he will go and come back. As they were sitting for a while, the person they discussed went away and then returned.,Ablet stood up, threw down the person’s burden, and inside he found a snake cut and cast in two pieces. Shmuel said to him: What did you do to merit being saved from death? The person said to him: Every day we all take bread together and eat from the bread. Today, there was one of us who did not have bread, and when it came time to gather the bread, he was embarrassed because he did not have any to give. I said to the others: I will go and take the bread. When I came to the person who did not have bread, I rendered myself as one who was taking from him so that he would not be embarrassed. Shmuel said to him: You performed a mitzva. Shmuel went out and taught based on this incident that even though it is written: “And charity will save from death” (Proverbs 10:2), it does not only mean that it will save a person from an unusual death but even from death itself.,And from that which transpired to Rabbi Akiva as well it can be derived that there is no constellation for the Jewish people, as Rabbi Akiva had a daughter, and Chaldean astrologers told him that on the same day that she enters the wedding canopy, a snake will bite her and she will die. She was very worried about this. On that day, her wedding day, she took the ornamental pin from her hair and stuck it into a hole in the wall for safekeeping, and it happened that it entered directly into the eye of the snake. In the morning, when she took the pin, the snake was pulled and came out with it.,Her father Rabbi Akiva said to her: What did you do to merit being saved from the snake? She told him: In the evening a poor person came and knocked on the door, and everyone was preoccupied with the feast and nobody heard him. I stood and took the portion that you had given me and gave it to him. Rabbi Akiva said to her: You performed a mitzva, and you were saved in its merit. Rabbi Akiva went out and taught based on this incident that even though it is written: “And charity will save from death” (Proverbs 10:2), it does not mean that it will save a person only from an unusual death, but even from death itself.,And from that which transpired to Rav Naḥman bar Yitzḥak as well it can be derived that there is no constellation for the Jewish people, As Chaldean astrologers told Rav Naḥman bar Yitzḥak’s mother: Your son will be a thief. She did not allow him to uncover his head. She said to her son: Cover your head so that the fear of Heaven will be upon you, and pray for Divine mercy. He did not know why she said this to him. One day he was sitting and studying beneath a palm tree that did not belong to him, and the cloak fell off of his head. He lifted his eyes and saw the palm tree. He was overcome by impulse and he climbed up and detached a bunch of dates with his teeth. Apparently, he had an inborn inclination to steal, but was able to overcome that inclination with proper education and prayer.One may cut the pumpkins before an animal on Shabbat, as long as they were picked prior to Shabbat. And likewise one may cut an animal carcass before the dogs on Shabbat. Rabbi Yehuda says: If it was not already a carcass, i.e. it was not dead, prior to Shabbat, it is prohibited to cut it or even move it on Shabbat because it is not prepared for use on Shabbat.amora’im with regard to the prohibition of set-aside on Shabbat was stated. Ayin, reish, lamed, shin, ḥet, zayin is a mnemonic for the names of the amora’im who stated the following halakhot. Ulla said: The halakha is in accordance with the opinion of Rabbi Yehuda, who holds that there is a prohibition of set-aside on Shabbat. And Shmuel said: The halakha is in accordance with the opinion of Rabbi Shimon.,And Rav also holds that the halakha is in accordance with the opinion of Rabbi Yehuda. From where is it ascertained that this is Rav’s opinion? From that which was taught with regard to the mats that are on ships; Rav prohibited moving them on Shabbat due to the prohibition of set-aside, and Shmuel permitted moving them. And Levi also holds that the halakha is in accordance with the opinion of Rabbi Yehuda, as can be seen from his practice when they would bring a slaughtered animal with regard to which there was concern that it was an animal with a condition that will cause it to die within twelve months tereifa, before Levi on a Festival. He would examine it only when he was sitting near a garbage dump, as he said: Perhaps it would not be determined to be kosher and it would not be suited even for dogs, and then it would be prohibited to move the carcass. Apparently, he holds that it is prohibited to move a carcass that was not prepared for use before Shabbat.And Shmuel said: The halakha is in accordance with the opinion of Rabbi Shimon, who holds that the prohibition of set-aside does not apply on Shabbat. And Ze’eiri also holds that the halakha is in accordance with the opinion of Rabbi Shimon, as we learned in a mishna: With regard to an animal that died on Shabbat, one may not move it from its place on Shabbat. And Ze’eiri explained: This prohibition only applies to a consecrated animal, as consecrated items may not be fed to dogs in deference to their sanctity; therefore, it is set-aside and may not be moved on Shabbat. However, in the case of a non-sacred animal, one may well move it and use it because it does not have set-aside status. And Rabbi Yoḥa also said that the halakha is in accordance with the opinion of Rabbi Shimon. The Gemara asks: And did Rabbi Yoḥa really say that? Didn’t Rabbi Yoḥa say: The halakha is in accordance with an unattributed mishna, and we learned in a mishna:
18. Babylonian Talmud, Sotah, 22a (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Avesta, recitation of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 73, 88; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 73, 88

22a שקרא ושנה ולא שימש תלמידי חכמים,אתמר קרא ושנה ולא שימש ת"ח ר\ אלעזר אומר הרי זה עם הארץ ר\ שמואל בר נחמני אמר הרי זה בור ר\ ינאי אומר ה"ז כותי,רב אחא בר יעקב אומר הרי זה מגוש אמר רב נחמן בר יצחק מסתברא כרב אחא בר יעקב דאמרי אינשי רטין מגושא ולא ידע מאי אמר תני תנא ולא ידע מאי אמר,ת"ר איזהו ע"ה כל שאינו קורא ק"ש שחרית וערבית בברכותיה דברי ר\ מאיר וחכ"א כל שאינו מניח תפילין בן עזאי אומר כל שאין לו ציצית בבגדו ר\ יונתן בן יוסף אמר כל שיש לו בנים ואינו מגדלן ללמוד תורה אחרים אומרים אפילו קורא ושונה ולא שימש ת"ח זהו ע"ה,קרא ולא שנה הרי זה בור לא קרא ולא שנה עליו הכתוב אומר (ירמיהו לא, כז) וזרעתי את בית ישראל ואת בית יהודה זרע אדם וזרע בהמה,(משלי כד, כא) ירא את ה\ בני ומלך ועם שונים אל תתערב אמר רבי יצחק אלו ששונים הלכות פשיטא מהו דתימא שונין בחטא וכדרב הונא דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו קמ"ל,תנא התנאים מבלי עולם מבלי עולם ס"ד אמר רבינא שמורין הלכה מתוך משנתן תניא נמי הכי א"ר יהושע וכי מבלי עולם הן והלא מיישבי עולם הן שנאמר (חבקוק ג, ו) הליכות עולם לו אלא שמורין הלכה מתוך משנתן,אשה פרושה וכו\ ת"ר בתולה צליינית ואלמנה שובבית וקטן שלא כלו לו חדשיו הרי אלו מבלי עולם,איני והאמר רבי יוחנן למדנו יראת חטא מבתולה וקיבול שכר מאלמנה יראת חטא מבתולה דר\ יוחנן שמעה לההיא בתולה דנפלה אאפה וקאמרה רבש"ע בראת גן עדן ובראת גיהנם בראת צדיקים ובראת רשעים יהי רצון מלפניך שלא יכשלו בי בני אדם,קיבול שכר מאלמנה דההיא אלמנה דהואי בי כנישתא בשיבבותה כל יומא הות אתיא ומצלה בי מדרשיה דר\ יוחנן אמר לה בתי לא בית הכנסת בשיבבותך אמרה ליה רבי ולא שכר פסיעות יש לי,כי קאמר כגון יוחני בת רטיבי,מאי קטן שלא כלו לו חדשיו הכא תרגימו זה ת"ח המבעט ברבותיו,רבי אבא אמר זה תלמיד שלא הגיע להוראה ומורה דא"ר אבהו אמר רב הונא אמר רב מאי דכתיב (משלי ז, כו) כי רבים חללים הפילה ועצומים כל הרוגיה כי רבים חללים הפילה זה ת"ח שלא הגיע להוראה ומורה ועצומים כל הרוגיה זה ת"ח שהגיע להוראה ואינו מורה
22a is one who read the Written Torah and learned the Mishna but did not serve Torah scholars in order to learn the reasoning behind the halakhot. Since he believes himself knowledgeable, he issues halakhic rulings, but due to his lack of understanding he rules erroneously and is therefore considered wicked. His cunning is in his public display of knowledge, which misleads others into considering him a true Torah scholar.It was stated: With regard to one who read the Written Torah and learned the Mishna but did not serve Torah scholars, Rabbi Elazar says: This person is an ignoramus. Rabbi Shmuel bar Naḥmani said: This person is a boor. Rabbi Yannai says: This person is comparable to a Samaritan, who follows the Written Torah but not the traditions of the Sages.Rav Aḥa bar Ya’akov says: This person is comparable to a sorcerer magosh, who uses his knowledge to mislead people. Rav Naḥman bar Yitzḥak said: It is reasonable to accept the opinion of Rav Aḥa bar Ya’akov, as people say proverbially: The sorcerer chants and does not know what he is saying; so too, the tanna teaches the Mishna and does not know what he is saying.The Sages taught: Who is an ignoramus am ha’aretz? It is anyone who does not recite Shema in the morning and evening with its blessings; this is the statement of Rabbi Meir. And the Rabbis say: It is anyone who does not don phylacteries. Ben Azzai says: It is anyone who does not have ritual fringes on his garment. Rabbi Yonatan ben Yosef said: It is anyone who has sons and does not raise them to study Torah. Aḥerim say: Even if one reads the Written Torah and learns the Mishna but does not serve Torah scholars, he is an ignoramus.,If one read the Written Torah but did not learn the Mishna, he is a boor. With regard to one who did not read and did not learn at all, the verse states: “Behold, the days come, says the Lord, and I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast” (Jeremiah 31:26). One who has not studied at all is comparable to a beast.The verse states: “My son, fear the Lord and the king; and meddle not with those who are repeating” (Proverbs 24:21). Rabbi Yitzḥak says: These are individuals who repeatedly learn the halakhot but do not know the reasons behind them. The Gemara asks: Isn’t that obvious? How else could the verse be understood? The Gemara answers: He states this lest you say that the verse is referring to individuals who repeatedly commit sins, and this is in accordance with the words of Rav Huna, as Rav Huna says: Once a person committed a transgression and repeated it, in his eyes it became permitted for him. Since the verse could be interpreted in this manner, Rabbi Yitzḥak teaches us that the verse is referring to those who learn without understanding.It was taught in a baraita: The tanna’im, who recite the tannaitic sources by rote, are individuals who erode the world. The Gemara is puzzled by this statement: Could it enter your mind that they are individuals who erode the world? Ravina says: This statement is referring to those who issue halakhic rulings based on their knowledge of mishnayot. This is also taught in a baraita: Rabbi Yehoshua said: Are they individuals who erode the world? Aren’t they settling the world, as it is stated: “His ways halikhot are eternal” (Habakkuk 3:6)? The Sages read the term halikhot as halakhot, inferring that one who learns halakhot attains eternal life. Rather, this is referring to those who issue halakhic rulings based on their knowledge of mishnayot.,§ The mishna states that an abstinent woman is among those who erode the world. The Sages taught: A maiden who prays constantly, and a neighborly shovavit widow who constantly visits her neighbors, and a child whose months of gestation were not completed, all these are people who erode the world.,The Gemara asks: Is that so? But didn’t Rabbi Yoḥa say: We learned the meaning of fear of sin from a maiden, and the significance of receiving divine reward from a widow. The meaning of fear of sin can be learned from a maiden, as Rabbi Yoḥa heard a certain maiden who fell on her face in prayer, and she was saying: Master of the Universe, You created the Garden of Eden and You created Gehenna, You created the righteous and You created the wicked. May it be Your will that men shall not stumble because of me and consequently go to Gehenna.The significance of receiving divine reward can be learned from a widow, as there was a certain widow in whose neighborhood there was a synagogue, and despite this every day she went and prayed in the study hall of Rabbi Yoḥa. Rabbi Yoḥa said to her: My daughter, is there not a synagogue in your neighborhood? She said to him: My teacher, don’t I attain a reward for all the steps I take while walking to pray in the distant study hall?The Gemara answers: When it is stated in the baraita that a maiden who prays constantly is one who erodes the world, it is referring, for example, to Yoḥani bat Retivi, who constantly prayed and pretended to be saintly but actually engaged in sorcery.The Gemara asks: What is the meaning of a child whose months of gestation were not completed? Here, in Babylonia, they interpreted this as alluding to an imperfect, incomplete Torah scholar who scorns his teachers.,Rabbi Abba says: This is a student who has not yet attained the ability to issue halakhic rulings, and yet he issues rulings and is therefore compared to a prematurely born child. This is as Rabbi Abbahu says that Rav Huna says that Rav says: What is the meaning of that which is written: “For she has cast down many wounded; and a mighty host are all her slain” (Proverbs 7:26)? “For she has cast down hippila many wounded”; this is referring to a Torah scholar who has not yet attained the ability to issue rulings, and yet he issues rulings. “And a mighty host ve’atzumim are all her slain”; this is referring to a Torah scholar who has attained the ability to issue rulings, but does not issue rulings and prevents the masses from learning Torah properly.
19. Zoroastrian Literature, Hērbedestān, 18-19
 Tagged with subjects: • Avesta, Sasanian Zoroastrianism and • Avesta, recitation of • Avesta, transmission of

 Found in books: Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 211; Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 47, 48, 49, 175

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20. Zoroastrian Literature, Dādestān Ī Dēnīg, 24.5
 Tagged with subjects: • Avesta, recitation of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 123; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 123

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21. Zoroastrian Literature, Hadōxt Nask, 2.9-2.14, 2.19
 Tagged with subjects: • Avesta, recitation of

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 123; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 123

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22. Zoroastrian Literature, Yasna, 18.3
 Tagged with subjects: • Avesta, Sasanian Zoroastrianism and

 Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 49; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 49

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