1. Hebrew Bible, 2 Kings, 5.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Bathing in sea, for purification • Hammat Gader, known as Baths of Elijah • Sea, bodies in, blessed or afflicted by moon-goddess, purifying bathe in
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 113; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 812
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5.10 And Elisha sent a messenger unto him, saying: ‘Go and wash in the Jordan seven times, and thy flesh shall come back to thee, and thou shalt be clean.’'' None |
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2. Hebrew Bible, 2 Samuel, 11.2 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Baths • biblical women, bathe
Found in books: Gera (2014), Judith, 331; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 219
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11.2 וְהָיָה אִם־תַּעֲלֶה חֲמַת הַמֶּלֶךְ וְאָמַר לְךָ מַדּוּעַ נִגַּשְׁתֶּם אֶל־הָעִיר לְהִלָּחֵם הֲלוֹא יְדַעְתֶּם אֵת אֲשֶׁר־יֹרוּ מֵעַל הַחוֹמָה׃
11.2 וַיְהִי לְעֵת הָעֶרֶב וַיָּקָם דָּוִד מֵעַל מִשְׁכָּבוֹ וַיִּתְהַלֵּךְ עַל־גַּג בֵּית־הַמֶּלֶךְ וַיַּרְא אִשָּׁה רֹחֶצֶת מֵעַל הַגָּג וְהָאִשָּׁה טוֹבַת מַרְאֶה מְאֹד׃'' None | sup>
11.2 And it came to pass one evening, that David arose from his bed, and walked upon the roof of the king’s house: and from the roof he saw a woman bathing; and the woman was very fair to look upon.'' None |
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3. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • bath (as pleasure) • baths
Found in books: Gordon (2012), The Invention and Gendering of Epicurus, 40, 44; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 10
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4. Cicero, On Duties, 1.129 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cities, local small baths • bathing • baths
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 201; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 25; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 148
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1.129 Quibus in rebus duo maxime sunt fugienda, ne quid effeminatum aut molle et ne quid durum aut rusticum sit. Nec vero histrionibus oratoribusque concedendum est, ut iis haec apta sint, nobis dissoluta. Scaenicorum quidem mos tantam habet vetere disciplina verecundiam, ut in scaenam sine subligaculo prodeat nemo; verentur enim, ne, si quo casn evenerit, ut corporis partes quaedam aperiantur, aspiciantur non decore. Nostro quidem more cum parentibus puberes filii, cum soceris generi non lavantur. Retinenda igitur est huius generis verecundia, praesertim natura ipsa magistra et duce.'' None | sup>
1.129 \xa0In these matters we must avoid especially the two extremes â\x80\x94 our conduct and speech should not be effeminate and over-nice, on the one hand, nor coarse and boorish, on the other. And we surely must not admit that, while this rule applies to actors and orators, it is not binding upon us. As for stage-people, their custom, because of its traditional discipline, carries modesty to such a point that an actor would never step out upon the stage without a breech-cloth on, for fear he might make an improper exhibition, if by some accident certain parts of his person should happen to become exposed. And in our own custom grown sons do not bathe with their fathers, nor sons-inâ\x80\x91law with their fathers-inâ\x80\x91law. We must, therefore, keep to the path of this sort of modesty, especially when Nature is our teacher and guide. <'' None |
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5. Septuagint, Judith, 12.7 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Bath house, public (see also Mikve) • ritual baths (miqvaot)
Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 169; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 114
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12.7 So Holofernes commanded his guards not to hinder her. And she remained in the camp for three days, and went out each night to the valley of Bethulia, and bathed at the spring in the camp. '' None |
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6. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Baths • biblical women, bathe
Found in books: Gera (2014), Judith, 331; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 219
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7. Ovid, Ars Amatoria, 3.639-3.640 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Mixed (and Separate) Bathing for Men and Women • Sex and Sexual Activities (in the baths) • Thermal Baths • baths
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 140; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 26
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3.639 Cum, custode foris tunicas servante puellae,' ' None | sup>
3.639 The god that fills him, and the muse revere;' ' None |
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8. Philo of Alexandria, Against Flaccus, 122-123 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Bath house, public (see also Mikve) • Samaritans, ritual bath (miqveh) • miqveh (ritual bath, stepped cistern)
Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 114, 334; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 114
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122 And when they had spent the whole night in hymns and songs, they poured out through the gates at the earliest dawn, and hastened to the nearest point of the shore, for they had been deprived of their usual places for prayer, and standing in a clear and open space, they cried out, '123 "O most mighty King of all mortal and immortal beings, we have come to offer thanks unto thee, to invoke earth and sea, and the air and the heaven, and all the parts of the universe, and the whole world in which alone we dwell, being driven out by men and robbed of everything else in the world, and being deprived of our city, and of all the buildings both private and public within the city, and being made houseless and homeless by the treachery of our governor, the only men in the world who are so treated. ' None |
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9. Josephus Flavius, Jewish War, 2.128-2.129, 2.148-2.149, 2.152-2.153, 2.161 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Medicine and Medical Services, in Baths • Mixed (and Separate) Bathing for Men and Women • Qumran and the Essenes, ritual baths/immersion pools and • Samaritans, ritual bath (miqveh) • bath, bathhouse, bathing • miqveh (ritual bath, stepped cistern) • purity and purification rituals, ritual baths • ritual baths (miqvaot)
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 148; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 414; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 169; Levine (2005), The Ancient Synagogue, The First Thousand Years, 63, 334; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 168, 259
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2.128 Πρός γε μὴν τὸ θεῖον εὐσεβεῖς ἰδίως: πρὶν γὰρ ἀνασχεῖν τὸν ἥλιον οὐδὲν φθέγγονται τῶν βεβήλων, πατρίους δέ τινας εἰς αὐτὸν εὐχὰς ὥσπερ ἱκετεύοντες ἀνατεῖλαι. 2.129 καὶ μετὰ ταῦτα πρὸς ἃς ἕκαστοι τέχνας ἴσασιν ὑπὸ τῶν ἐπιμελητῶν διαφίενται, καὶ μέχρι πέμπτης ὥρας ἐργασάμενοι συντόνως πάλιν εἰς ἓν συναθροίζονται χωρίον, ζωσάμενοί τε σκεπάσμασιν λινοῖς οὕτως ἀπολούονται τὸ σῶμα ψυχροῖς ὕδασιν, καὶ μετὰ ταύτην τὴν ἁγνείαν εἰς ἴδιον οἴκημα συνίασιν, ἔνθα μηδενὶ τῶν ἑτεροδόξων ἐπιτέτραπται παρελθεῖν: αὐτοί τε καθαροὶ καθάπερ εἰς ἅγιόν τι τέμενος παραγίνονται τὸ δειπνητήριον.' "
2.148 ταῖς δ' ἄλλαις ἡμέραις βόθρον ὀρύσσοντες βάθος ποδιαῖον τῇ σκαλίδι, τοιοῦτον γάρ ἐστιν τὸ διδόμενον ὑπ' αὐτῶν ἀξινίδιον τοῖς νεοσυστάτοις, καὶ περικαλύψαντες θοιμάτιον, ὡς μὴ τὰς αὐγὰς ὑβρίζοιεν τοῦ θεοῦ, θακεύουσιν εἰς αὐτόν." "2.149 ἔπειτα τὴν ἀνορυχθεῖσαν γῆν ἐφέλκουσιν εἰς τὸν βόθρον: καὶ τοῦτο ποιοῦσι τοὺς ἐρημοτέρους τόπους ἐκλεγόμενοι. καίπερ δὴ φυσικῆς οὔσης τῆς τῶν λυμάτων ἐκκρίσεως ἀπολούεσθαι μετ' αὐτὴν καθάπερ μεμιασμένοις ἔθιμον." "
2.152 διήλεγξεν δὲ αὐτῶν ἐν ἅπασιν τὰς ψυχὰς ὁ πρὸς ̔Ρωμαίους πόλεμος, ἐν ᾧ στρεβλούμενοί τε καὶ λυγιζόμενοι καιόμενοί τε καὶ κλώμενοι καὶ διὰ πάντων ὁδεύοντες τῶν βασανιστηρίων ὀργάνων, ἵν' ἢ βλασφημήσωσιν τὸν νομοθέτην ἢ φάγωσίν τι τῶν ἀσυνήθων, οὐδέτερον ὑπέμειναν παθεῖν, ἀλλ' οὐδὲ κολακεῦσαί ποτε τοὺς αἰκιζομένους ἢ δακρῦσαι." '2.153 μειδιῶντες δὲ ἐν ταῖς ἀλγηδόσιν καὶ κατειρωνευόμενοι τῶν τὰς βασάνους προσφερόντων εὔθυμοι τὰς ψυχὰς ἠφίεσαν ὡς πάλιν κομιούμενοι.' "
2.161 δοκιμάζοντες μέντοι τριετίᾳ τὰς γαμετάς, ἐπειδὰν τρὶς καθαρθῶσιν εἰς πεῖραν τοῦ δύνασθαι τίκτειν, οὕτως ἄγονται. ταῖς δ' ἐγκύμοσιν οὐχ ὁμιλοῦσιν, ἐνδεικνύμενοι τὸ μὴ δι' ἡδονὴν ἀλλὰ τέκνων χρείαν γαμεῖν. λουτρὰ δὲ ταῖς γυναιξὶν ἀμπεχομέναις ἐνδύματα, καθάπερ τοῖς ἀνδράσιν ἐν περιζώματι. τοιαῦτα μὲν ἔθη τοῦδε τοῦ τάγματος."' None | sup>
2.128 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129 After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple,
2.148 Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit, 2.149 after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them.
2.152 and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153 but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again.
2.161 However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes.'' None |
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10. Mishnah, Avodah Zarah, 1.5, 1.7, 1.9, 3.1, 3.4, 3.6-3.7, 4.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Aphrodite, bath of • Bath house, public (see also Mikve) • Bath houses • Bath-house • Clothes, , bathing suits • Jews, owning baths • Mixed (and Separate) Bathing for Men and Women • Rabbis, attending the baths • Sculpture, , in baths • Thermal Baths • bath, bathhouse, bathing
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 59, 63, 129, 130, 143, 161, 162, 177, 190, 191, 265, 287; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 61; Levine (2005), The Ancient Synagogue, The First Thousand Years, 229, 478; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 154, 198, 249; Spielman (2020), Jews and Entertainment in the Ancient World. 133, 137; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 111
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3.1 כֵּיצַד מְבַטְּלָהּ. קִרְסֵם, וְזֵרַד, נָטַל מִמֶּנָּה מַקֵּל אוֹ שַׁרְבִיט, אֲפִלּוּ עָלֶה, הֲרֵי זוֹ בְטֵלָה. שְׁפָיָהּ לְצָרְכָּהּ, אֲסוּרָה. שֶׁלֹּא לְצָרְכָּהּ, מֻתֶּרֶת:
3.1 כָּל הַצְּלָמִים אֲסוּרִים, מִפְּנֵי שֶׁהֵן נֶעֱבָדִין פַּעַם אַחַת בַּשָּׁנָה, דִבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ אָסוּר אֶלָּא כָל שֶׁיֵּשׁ בְּיָדוֹ מַקֵּל אוֹ צִפּוֹר אוֹ כַדּוּר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כֹּל שֶׁיֵּשׁ בְּיָדוֹ כָל דָּבָר:
3.4 שָׁאַל פְּרוֹקְלוֹס בֶּן פִלוֹסְפוֹס אֶת רַבָּן גַּמְלִיאֵל בְּעַכּוֹ, שֶׁהָיָה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי, אָמַר לוֹ, כָּתוּב בְּתוֹרַתְכֶם, וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם. מִפְּנֵי מָה אַתָּה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי. אָמַר לוֹ, אֵין מְשִׁיבִין בַּמֶּרְחָץ. וּכְשֶׁיָּצָא אָמַר לוֹ, אֲנִי לֹא בָאתִי בִגְבוּלָהּ, הִיא בָאתָה בִגְבוּלִי, אֵין אוֹמְרִים, נַעֲשֶׂה מֶרְחָץ לְאַפְרוֹדִיטִי נוֹי, אֶלָּא אוֹמְרִים, נַעֲשֶׂה אַפְרוֹדִיטִי נוֹי לַמֶּרְחָץ. דָּבָר אַחֵר, אִם נוֹתְנִין לְךָ מָמוֹן הַרְבֵּה, אִי אַתָּה נִכְנָס לַעֲבוֹדָה זָרָה שֶׁלְּךָ עָרוֹם וּבַעַל קֶרִי וּמַשְׁתִּין בְּפָנֶיהָ, וְזוֹ עוֹמֶדֶת עַל פִּי הַבִּיב וְכָל הָעָם מַשְׁתִּינִין לְפָנֶיהָ. לֹא נֶאֱמַר אֶלָּא אֱלֹהֵיהֶם. אֶת שֶׁנּוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, אָסוּר. וְאֶת שֶׁאֵינוֹ נוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, מֻתָּר:
3.6 מִי שֶׁהָיָה בֵיתוֹ סָמוּךְ לַעֲבוֹדָה זָרָה וְנָפַל, אָסוּר לִבְנוֹתוֹ. כֵּיצַד יַעֲשֶׂה, כּוֹנֵס בְּתוֹךְ שֶׁלּוֹ אַרְבַּע אַמּוֹת וּבוֹנֶה. הָיָה שֶׁלּוֹ וְשֶׁל עֲבוֹדָה זָרָה, נִדּוֹן מֶחֱצָה עַל מֶחֱצָה. אֲבָנָיו עֵצָיו וַעֲפָרוֹ, מְטַמְּאִין כַּשֶּׁרֶץ, שֶׁנֶּאֱמַר (דברים ז) שַׁקֵּץ תְּשַׁקְּצֶנּוּ. רַבִּי עֲקִיבָא אוֹמֵר, כַּנִּדָּה, שֶׁנֶּאֱמַר (ישעיה ל) תִּזְרֵם כְּמוֹ דָוָה, צֵא תֹּאמַר לוֹ, מַה נִּדָּה מְטַמְּאָה בְמַשָּׂא, אַף עֲבוֹדָה זָרָה מְטַמְּאָה בְמַשָּׂא:' ' None | sup>
3.1 All images are prohibited because they are worshipped once a year, according to the opinion of Rabbi Meir; But the Sages say: an image is not prohibited except one that has a staff or bird or orb in its hand. Rabban Shimon b. Gamaliel says: any image which has anything in its hand is prohibited.
3.4 Proclos, son of a plosphos, asked Rabban Gamaliel in Acco when the latter was bathing in the bathhouse of aphrodite. He said to him, “It is written in your torah, ‘let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)’; why are you bathing in the bathhouse of Aphrodite?” He replied to him, “We do not answer questions relating to torah in a bathhouse.” When he came out, he said to him, “I did not come into her domain, she has come into mine. People do not say, ‘the bath was made as an adornment for Aphrodite’; rather they say, ‘Aphrodite was made as an adornment for the bath.’ Another reason is, even if you were given a large sum of money, you would not enter the presence of your idol while you were nude or had experienced seminal emission, nor would you urinate before it. But this statue of Aphrodite stands by a sewer and all people urinate before it. In the torah it is only stated, “their gods” (Deuteronomy 12:3) what is treated as a god is prohibited, what is not treated as a deity is permitted.
3.6 If a Jew has a house next to an idolatrous shrine and it collapsed, he is forbidden to rebuild it. What should he do? He withdraws a distance of four cubits into his own ground and build there. If the wall belonged both to him and the shrine, it is judged as being half and half. Its stones, timber and rubbish defile like a creeping thing, as it says, “you shall utterly detest it” (Deut. 7:26). Rabbi Akiba says: it defiles like a menstruous woman, as it says, “and you will treat as unclean the silver overlay of your images and the golden plating of your idols. You will cast them away like a menstruous woman. Out, you will call to them” (Isaiah 30:22), just as a menstruous woman impurifies an object by carrying it, so also an idolatrous object defiles by its being carried.' ' None |
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11. Mishnah, Berachot, 3.5-3.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Bath house, public (see also Mikve) • Mixed (and Separate) Bathing for Men and Women • Rabbis, attending the baths • ritual baths (miqvaot)
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 142; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 201; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 129, 136
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3.5 הָיָה עוֹמֵד בַּתְּפִלָּה, וְנִזְכַּר שֶׁהוּא בַעַל קְרִי, לֹא יַפְסִיק, אֶלָּא יְקַצֵּר. יָרַד לִטְבֹּל, אִם יָכוֹל לַעֲלוֹת וּלְהִתְכַּסּוֹת וְלִקְרוֹת עַד שֶׁלֹּא תָנֵץ הַחַמָּה, יַעֲלֶה וְיִתְכַּסֶּה וְיִקְרָא. וְאִם לָאו, יִתְכַּסֶּה בַמַּיִם וְיִקְרָא. אֲבָל לֹא יִתְכַּסֶּה, לֹא בַמַּיִם הָרָעִים וְלֹא בְמֵי הַמִּשְׁרָה, עַד שֶׁיַּטִּיל לְתוֹכָן מָיִם. וְכַמָּה יַרְחִיק מֵהֶם וּמִן הַצּוֹאָה, אַרְבַּע אַמּוֹת:' ' None | sup>
3.5 If a man was standing saying the tefillah and he remembers that he is one who has had a seminal emission, he should not stop but he should abbreviate the blessings. If he went down to immerse, if he is able to come up and cover himself and recite the Shema before the rising of the sun, he should go up and cover himself and recite, but if not he should cover himself with the water and recite. He should not cover himself either with foul water or with steeping water until he pours fresh water into it. How far should he remove himself from it and from excrement? Four cubits.' ' None |
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12. Mishnah, Kelim, 1.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Bath-house • ritual baths (miqvaot)
Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 202; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 276
sup>
1.8 לִפְנִים מִן הַחוֹמָה מְקֻדָּשׁ מֵהֶם, שֶׁאוֹכְלִים שָׁם קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי. הַר הַבַּיִת מְקֻדָּשׁ מִמֶּנּוּ, שֶׁאֵין זָבִים וְזָבוֹת, נִדּוֹת וְיוֹלְדוֹת נִכְנָסִים לְשָׁם. הַחֵיל מְקֻדָּשׁ מִמֶּנּוּ, שֶׁאֵין גּוֹיִם וּטְמֵא מֵת נִכְנָסִים לְשָׁם. עֶזְרַת נָשִׁים מְקֻדֶּשֶׁת מִמֶּנּוּ, שֶׁאֵין טְבוּל יוֹם נִכְנָס לְשָׁם, וְאֵין חַיָּבִים עָלֶיהָ חַטָּאת. עֶזְרַת יִשְׂרָאֵל מְקֻדֶּשֶׁת מִמֶּנָּה, שֶׁאֵין מְחֻסַּר כִּפּוּרִים נִכְנָס לְשָׁם, וְחַיָּבִין עָלֶיהָ חַטָּאת. עֶזְרַת הַכֹּהֲנִים מְקֻדֶּשֶׁת מִמֶּנָּה, שֶׁאֵין יִשְׂרָאֵל נִכְנָסִים לְשָׁם אֶלָּא בִשְׁעַת צָרְכֵיהֶם, לִסְמִיכָה לִשְׁחִיטָה וְלִתְנוּפָה:'' None | sup>
1.8 The area within the wall of Jerusalem is holier, for it is there that lesser holy things and second tithe may be eaten. The Temple Mount is holier, for zavim, zavot, menstruants and women after childbirth may not enter it. The chel is holier, for neither non-Jews nor one who contracted corpse impurity may enter it. The court of women is holier, for a tevul yom may not enter it, though he is not obligated a hatat for doing so. The court of the Israelites is holier, for a man who has not yet offered his obligatory sacrifices may not enter it, and if he enters he is liable for a hatat. The court of the priests is holier, for Israelites may not enter it except when they are required to do so: for laying on of the hands, slaying or waving.'' None |
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13. Mishnah, Miqvaot, 8.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Bath house, public (see also Mikve) • miqveh (ritual bath, stepped cistern)
Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 335; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 124
sup>
8.1 אֶרֶץ יִשְׂרָאֵל טְהוֹרָה, וּמִקְוְאוֹתֶיהָ טְהוֹרִים. מִקְוְאוֹת הָעַמִּים שֶׁבְּחוּצָה לָאָרֶץ, כְּשֵׁרִים לְבַעֲלֵי קְרָיִין, אֲפִלּוּ נִתְמַלְּאוּ בְקִילוֹן. שֶׁבְּאֶרֶץ יִשְׂרָאֵל, שֶׁחוּץ לַמַּפְתֵּחַ, כְּשֵׁרִים אַף לְנִדּוֹת. מִלִּפְנִים מִן הַמַּפְתֵּחַ, כְּשֵׁרִים לְבַעֲלֵי קְרָיִין, וּפְסוּלִים לְכָל הַטְּמֵאִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַקְּרוֹבִים לָעִיר וְלַדֶּרֶךְ, טְמֵאִים, מִפְּנֵי הַכְּבִיסָה. וְהָרְחוֹקִים, טְהוֹרִים:'' None | sup>
8.1 The land of Israel is clean and its mikvaot are clean. The mikvaot of the nations outside the land are valid for those who had a seminal emission even though they have been filled by a pump-beam; Those in the land of Israel: when outside the entrance to the city are valid even for menstruants, and those within the entrance to the city are valid for those who had a seminal emission but invalid for all others who are unclean. Rabbi Eliezer says: those which are near to a city or to a road are unclean because of laundering; but those at a distance are clean.'' None |
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14. Mishnah, Yoma, 3.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Ritual bath • Samaritans, ritual bath (miqveh) • miqveh (ritual bath, stepped cistern)
Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 334; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 123
sup>
3.3 אֵין אָדָם נִכְנָס לָעֲזָרָה לָעֲבוֹדָה, אֲפִלּוּ טָהוֹר, עַד שֶׁיִּטְבֹּל. חָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִדּוּשִׁין טוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַיּוֹם, וְכֻלָּן בַּקֹּדֶשׁ עַל בֵּית הַפַּרְוָה, חוּץ מִזּוֹ בִלְבָד:'' None | sup>
3.3 A man may not enter the Temple courtyard or to worship even if he was clean until he immerses himself. Five immersions and ten sanctifications did the high priest perform on that day. And all in sanctity in the Bet Haparvah with the exception of this one alone.'' None |
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15. Quintilian, Institutes of Oratory, 5.9.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Mixed (and Separate) Bathing for Men and Women • Sex and Sexual Activities (in the baths) • baths
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 145; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 26
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5.9.14 \xa0However, I\xa0fear that this line of reasoning will carry us too far. For if it is an indication of adultery that a woman bathes with men, the fact that she revels with young men or even an intimate friendship will also be indications of the same offence. Again depilation, a voluptuous gait, or womanish attire may be regarded as indications of effeminacy and unmanliness by anyone who thinks that such symptoms are the result of an immoral character, just as blood is the result of a wound: for anything, that springs from the matter under investigation and comes to our notice, may properly be called an indication.'' None |
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16. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Mixed (and Separate) Bathing for Men and Women • Sex and Sexual Activities (in the baths) • baths
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 145; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 26
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17. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Rabbis, attending the baths • baths
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 136; Gordon (2012), The Invention and Gendering of Epicurus, 132, 158
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18. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Massage, in Baths • baths
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 36, 211; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 121
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19. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Bath-house • Rabbis, attending the baths • Sculpture, , in baths • ara pacis, baths of
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 177, 212; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 166, 249, 256
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20. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Bath house, public (see also Mikve) • Hippias (or The Bath) • Jews, owning baths • Mixed (and Separate) Bathing for Men and Women • Rabbis, attending the baths
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 60, 142, 224; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 111
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21. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Bath-house • Jews, owning baths • Rabbis, attending the baths • Sculpture, , in baths
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 59, 174; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 24, 233
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22. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Barbers, in Baths • Bath-house • Massage, in Baths • Medicine and Medical Services, in Baths • Rabbis, attending the baths • Samaritans, ritual bath (miqveh) • Sculpture, , in baths • miqveh (ritual bath, stepped cistern)
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 64, 68, 232; Levine (2005), The Ancient Synagogue, The First Thousand Years, 114, 334; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 32, 276
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23. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite, bath of • Barbers, in Baths • Bath-house • Jews, owning baths • Massage, in Baths • Rabbis, attending the baths
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 99, 132, 200; Levine (2005), The Ancient Synagogue, The First Thousand Years, 229; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 24
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24. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Bath-house • Clothes, , garments used in the bath • Rabbis, attending the baths
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 73; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 35, 276
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25. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Mixed (and Separate) Bathing for Men and Women • Pompeii, Suburban Baths • baths
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 182; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 150; Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 79; Hitch (2017), Animal sacrifice in the ancient Greek world, 79; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 24, 25, 118
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26. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Agrippa baths • Agrippa, Baths of • Baths • Baths of Agrippa • Baths of Titus • Cities, local small baths • Clothes, , bathing suits • Clothes, , garments used in the bath • Greek Bathing • Mixed (and Separate) Bathing for Men and Women • Pompeii, Sarno Baths • Rabbis, attending the baths • Sex and Sexual Activities (in the baths) • Titus, Baths of • ara pacis, baths of • baths
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 101; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 33, 149, 150, 152, 157, 230; Jenkyns (2013), God, Space, and City in the Roman Imagination, 66; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 26, 126, 208
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27. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Bath-house • Menstruating Women in the Baths
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 122; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 16, 18, 274
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28. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Bath houses • Bath-house • Rabbis, attending the baths • Sculpture, , in baths
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 72, 177; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 249; Spielman (2020), Jews and Entertainment in the Ancient World. 138
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29. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Bath-house • Clothes, , garments used in the bath • Menstruating Women in the Baths • Rabbis, attending the baths
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 73, 123; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 35
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30. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clothes, , garments used in the bath • Massage, in Baths • bathing, baths
Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 103; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 219, 221
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31. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Doidalses, his Venus at bath • baths/bathing
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 106; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 259
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32. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Bathing • baths
Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 25; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 41
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33. Pliny The Younger, Letters, 5.7, 9.23 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • baths
Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 28; Hitch (2017), Animal sacrifice in the ancient Greek world, 28
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5.7 To Calvisius Rufus. It is beyond question that a community cannot be appointed heir and cannot take a share of an inheritance before the general distribution of the estate. None the less, Saturninus, who left us his heirs, bequeathed a fourth share to our community of Comum, and then, in lieu of that fourth share, assigned them permission to take 400,000 sesterces before the division of the estate. As a matter of strict law, this is null and void, but if you only look at the intentions of the deceased, it is quite sound and valid. I don't know what the lawyers will think of what I am going to say, but to me the wishes of the deceased seem worthy of more consideration than the letter of the law, especially as regards the sum which he wished to go to our common birthplace. Moreover, I, who gave 1,600,000 sesterces our of my own money to my native place, am not the man to refuse it a little more than a third part of 400,000 sesterces which have come to me by a lucky windfall. I know that you too will not refuse to fall in with my views, as your affection for the same community is that of a thoroughly loyal citizen. I shall be glad, therefore, if at the next meeting of the decurions, you will lay before them the state of the law, and I hope you will do so briefly and modestly. Then add that we make them an offer of the 400,000 sesterces, in accordance with the wishes of Saturninus. But be sure to point out that the munificence and generosity are his, and that all we are doing is to obey his wishes. I have refrained from writing in a public manner on this business, firstly, because I knew very well that our friendship was such, and that your judgment was so ripe, that you could and ought to act for me as well as for yourself, and then again I was afraid that I might not preserve in a letter that exact mean which you will have no difficulty in preserving in a speech. For a man's expression, his gestures, and even the tones of his voice help to indicate the precise meaning of his words, while a letter, which is deprived of all these advantages, is exposed to the malignity of those who put upon it what interpretation they choose. Farewell. " 9.23 To Maximus. When I have been pleading, it has often happened that the centumviri, after strictly preserving for a long time their judicial dignity and gravity, have suddenly leaped to their feet en masse and applauded me, as if they could not help themselves but were obliged to do so. I have often again left the senate-house with just as much glory as I had hoped to obtain, but I never felt greater gratification than I did a little while ago at something which Cornelius Tacitus told me in conversation. He said that he was sitting by the side of a certain individual at the last Circensian games, and that, after they had had a long and learned talk on a variety of subjects, his acquaintance said to him '" None |
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34. Tertullian, On The Games, 8-9 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Bath • Rabbis, attending the baths • Sculpture, , in baths • Trier, Imperial Baths, mosaics • baths
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 135; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 280; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 189; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 96
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8 To follow out my plan in regard to places: the circus is chiefly consecrated to the Sun, whose temple stands in the middle of it, and whose image shines forth from its temple summit; for they have not thought it proper to pay sacred honours underneath a roof to an object they have itself in open space. Those who assert that the first spectacle was exhibited by Circe, and in honour of the Sun her father, as they will have it, maintain also the name of circus was derived from her. Plainly, then, the enchantress did this in the name of the parties whose priestess she was - I mean the demons and spirits of evil. What an aggregation of idolatries you see, accordingly, in the decoration of the place! Every ornament of the circus is a temple by itself. The eggs are regarded as sacred to the Castors, by men who are not ashamed to profess faith in their production from the egg of a swan, which was no other than Jupiter himself. The Dolphins vomit forth in honour of Neptune. Images of Sessia, so called as the goddess of sowing; of Messia, so called as the goddess of reaping; of Tutulina, so called as the fruit-protecting deity - load the pillars. In front of these you have three altars to these three gods - Great, Mighty, Victorious. They reckon these of Samo-Thrace. The huge Obelisk, as Hermeteles affirms, is set up in public to the Sun; its inscription, like its origin, belongs to Egyptian superstition. Cheerless were the demon-gathering without their Mater Magna; and so she presides there over the Euripus. Consus, as we have mentioned, lies hidden under ground at the Murcian Goals. These two sprang from an idol. For they will have it that Murcia is the goddess of love; and to her, at that spot, they have consecrated a temple. See, Christian, how many impure names have taken possession of the circus! You have nothing to do with a sacred place which is teted by such multitudes of diabolic spirits. And speaking of places, this is the suitable occasion for some remarks in anticipation of a point that some will raise. What, then, you say; shall I be in danger of pollution if I go to the circus when the games are not being celebrated? There is no law forbidding the mere places to us. For not only the places for show-gatherings, but even the temples, may be entered without any peril of his religion by the servant of God, if he has only some honest reason for it, unconnected with their proper business and official duties. Why, even the streets and the market-place, and the baths, and the taverns, and our very dwelling-places, are not altogether free from idols. Satan and his angels have filled the whole world. It is not by merely being in the world, however, that we lapse from God, but by touching and tainting ourselves with the world's sins. I shall break with my Maker, that is, by going to the Capitol or the temple of Serapis to sacrifice or adore, as I shall also do by going as a spectator to the circus and the theatre. The places in themselves do not contaminate, but what is done in them; from this even the places themselves, we maintain, become defiled. The polluted things pollute us. It is on this account that we set before you to whom places of the kind are dedicated, that we may prove the things which are done in them to belong to the idol-patrons to whom the very places are sacred. "9 Now as to the kind of performances peculiar to the circus exhibitions. In former days equestrianism was practised in a simple way on horseback, and certainly its ordinary use had nothing sinful in it; but when it was dragged into the games, it passed from the service of God into the employment of demons. Accordingly this kind of circus performances is regarded as sacred to Castor and Pollux, to whom, Stesichorus tells us, horses were given by Mercury. And Neptune, too, is an equestrian deity, by the Greeks called Hippius. In regard to the team, they have consecrated the chariot and four to the sun; the chariot and pair to the moon. But, as the poet has it, Erichthonius first dared to yoke four horses to the chariot, and to ride upon its wheels with victorious swiftness. Erichthonius, the son of Vulcan and Minerva, fruit of unworthy passion upon earth, is a demon-monster, nay, the devil himself, and no mere snake. But if Trochilus the Argive is maker of the first chariot, he dedicated that work of his to Juno. If Romulus first exhibited the four-horse chariot at Rome, he too, I think, has a place given him among idols, at least if he and Quirinus are the same. But as chariots had such inventors, the charioteers were naturally dressed, too, in the colors of idolatry; for at first these were only two, namely white and red - the former sacred to the winter with its glistening snows, the latter sacred to the summer with its ruddy sun: but afterwards, in the progress of luxury as well as of superstition, red was dedicated by some to Mars, and white by others to the Zephyrs, while green was given to Mother Earth, or spring, and azure to the sky and sea, or autumn. But as idolatry of every kind is condemned by God, that form of it surely shares the condemnation which is offered to the elements of nature. ' "' None |
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35. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aelius Aristides, comments on bathing and hydrotherapy at Pergamon Asklepieion • bathing, abstinence from
Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 59; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 245, 247
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36. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Medicine and Medical Services, in Baths • Mixed (and Separate) Bathing for Men and Women • Rabbis, attending the baths • ara pacis, baths of • baths
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 176; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 148, 212, 218; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 25
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37. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Mixed (and Separate) Bathing for Men and Women • Rabbis, attending the baths • bath, bathhouse, bathing
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 147; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 77
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38. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Rabbis, attending the baths • Rituals, bath
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 136; Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 172
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39. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Clothes, , bathing suits • Mixed (and Separate) Bathing for Men and Women • Rabbis, attending the baths • ritual baths (miqvaot)
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 142, 143; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 201
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40. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Bath houses • Greek Bathing
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 32; Spielman (2020), Jews and Entertainment in the Ancient World. 185
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41. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Aphrodite, bath of • Bath house, public (see also Mikve) • Rabbis, attending the baths • bath houses, and interaction of rabbis, non-rabbis • bath, bathhouse, bathing
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132, 234; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 71, 72, 77, 81; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 44; Levine (2005), The Ancient Synagogue, The First Thousand Years, 478; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 124
| 8a מאי דכתיב (תהלים סט, יד) ואני תפלתי לך ה\' עת רצון אימתי עת רצון בשעה שהצבור מתפללין.,ר\' יוסי ברבי חנינא אמר מהכא (ישעיהו מט, ח) כה אמר ה\' בעת רצון עניתיך,ר\' אחא ברבי חנינא אמר מהכא (איוב לו, ה) הן אל כביר ולא ימאס וכתיב (תהלים נה, יט) פדה בשלום נפשי מקרב לי כי ברבים היו עמדי,תניא נמי הכי רבי נתן אומר מנין שאין הקב"ה מואס בתפלתן של רבים שנאמר הן אל כביר ולא ימאס וכתיב פדה בשלום נפשי מקרב לי וגו\' אמר הקב"ה כל העוסק בתורה ובגמילות חסדים ומתפלל עם הצבור מעלה אני עליו כאילו פדאני לי ולבני מבין אומות העולם,אמר ר"ל כל מי שיש לו בית הכנסת בעירו ואינו נכנס שם להתפלל נקרא שכן רע שנאמר (ירמיהו יב, יד) כה אמר ה\' על כל שכני הרעים הנוגעים בנחלה אשר הנחלתי את עמי את ישראל ולא עוד אלא שגורם גלות לו ולבניו שנא\' (ירמיהו יב, יד) הנני נותשם מעל אדמתם ואת בית יהודה אתוש מתוכם.,אמרו ליה לר\' יוחנן איכא סבי בבבל תמה ואמר (דברים יא, כא) למען ירבו ימיכם וימי בניכם על האדמה כתיב אבל בחוצה לארץ לא כיון דאמרי ליה מקדמי ומחשכי לבי כנישתא אמר היינו דאהני להו,כדאמר ר\' יהושע בן לוי לבניה קדימו וחשיכו ועיילו לבי כנישתא כי היכי דתורכו חיי א"ר אחא ברבי חנינא מאי קרא (משלי ח, לד) אשרי אדם שומע לי לשקד על דלתותי יום יום לשמור מזוזת פתחי וכתיב בתריה כי מוצאי מצא חיים.,אמר רב חסדא לעולם יכנס אדם שני פתחים בבית הכנסת שני פתחים סלקא דעתך אלא אימא שיעור שני פתחים ואחר כך יתפלל:,(תהלים לב, ו) על זאת יתפלל כל חסיד אליך לעת מצא אמר ר\' חנינא לעת מצא זו אשה שנא\' (משלי יח, כב) מצא אשה מצא טוב,במערבא כי נסיב אינש אתתא אמרי ליה הכי מצא או מוצא מצא דכתיב מצא אשה מצא טוב ויפק רצון מה\' מוצא דכתיב (קהלת ז, כו) ומוצא אני מר ממות את האשה וגו\',ר\' נתן אומר לעת מצא זו תורה שנאמר (משלי ח, לה) כי מוצאי מצא חיים וגו\',רב נחמן בר יצחק אמר לעת מצא זו מיתה שנא\' (תהלים סח, כא) למות תוצאות,תניא נמי הכי תשע מאות ושלשה מיני מיתה נבראו בעולם שנאמר למות תוצאות תוצאות בגימטריא הכי הוו קשה שבכלן אסכרא ניחא שבכלן נשיקה אסכרא דמיא כחיזרא בגבבא דעמרא דלאחורי נשרא ואיכא דאמרי כפיטורי בפי ושט נשיקה דמיא כמשחל בניתא מחלבא,ר\' יוחנן אמר לעת מצא זו קבורה א"ר חנינא מאי קרא (איוב ג, כב) השמחים אלי גיל ישישו כי ימצאו קבר אמר רבה בר רב שילא היינו דאמרי אינשי ליבעי אינש רחמי אפילו עד זיבולא בתרייתא שלמא,מר זוטרא אמר לעת מצא זה בית הכסא אמרי במערבא הא דמר זוטרא עדיפא מכלהו.,אמר ליה רבא לרפרם בר פפא לימא לן מר מהני מילי מעלייתא דאמרת משמיה דרב חסדא במילי דבי כנישתא,אמר ליה הכי אמר רב חסדא מאי דכתי\' (תהלים פז, ב) אוהב ה\' שערי ציון מכל משכנות יעקב אוהב ה\' שערים המצויינים בהלכה יותר מבתי כנסיות ומבתי מדרשות,והיינו דאמר ר\' חייא בר אמי משמיה דעולא מיום שחרב בית המקדש אין לו להקב"ה בעולמו אלא ארבע אמות של הלכה בלבד.,ואמר אביי מריש הוה גריסנא בגו ביתא ומצלינא בבי כנישתא כיון דשמענא להא דאמר רבי חייא בר אמי משמיה דעולא מיום שחרב בית המקדש אין לו להקב"ה בעולמו אלא ארבע אמות של הלכה בלבד לא הוה מצלינא אלא היכא דגריסנא.,רבי אמי ורבי אסי אף על גב דהוו להו תליסר בי כנישתא בטבריא לא מצלו אלא ביני עמודי היכא דהוו גרסי:,ואמר רבי חייא בר אמי משמיה דעולא גדול הנהנה מיגיעו יותר מירא שמים דאילו גבי ירא שמים כתיב (תהלים קיב, א) אשרי איש ירא את ה\' ואילו גבי נהנה מיגיעו כתיב (תהלים קכח, ב) יגיע כפיך כי תאכל אשריך וטוב לך אשריך בעולם הזה וטוב לך לעולם הבא ולגבי ירא שמים וטוב לך לא כתיב ביה:,ואמר רבי חייא בר אמי משמיה דעולא לעולם ידור אדם במקום רבו שכל זמן ששמעי בן גרא קיים לא נשא שלמה את בת פרעה,והתניא אל ידור,לא קשיא הא דכייף ליה הא דלא כייף ליה:,אמר רב הונא בר יהודה אמר רבי מנחם אמר ר\' אמי מאי דכתי\' (ישעיהו א, כח) ועוזבי ה\' יכלו זה המניח ס"ת ויוצא,רבי אבהו נפיק בין גברא לגברא.,בעי רב פפא בין פסוקא לפסוקא מהו,תיקו,רב ששת מהדר אפיה וגריס אמר אנן בדידן ואינהו בדידהו:,אמר רב הונא בר יהודה אמר רבי אמי לעולם ישלים אדם פרשיותיו עם הצבור שנים מקרא ואחד תרגום 22a משמשת וראתה נדה אינה צריכה טבילה אבל בעל קרי גרידא מחייב לא תימא מברך אלא מהרהר,ומי אית ליה לרבי יהודה הרהור והתניא בעל קרי שאין לו מים לטבול קורא קריאת שמע ואינו מברך לא לפניה ולא לאחריה ואוכל פתו ומברך לאחריה ואינו מברך לפניה אבל מהרהר בלבו ואינו מוציא בשפתיו דברי רבי מאיר רבי יהודה אומר בין כך ובין כך מוציא בשפתיו,אמר רב נחמן בר יצחק עשאן ר\' יהודה כהלכות דרך ארץ,דתניא (דברים ד, ט) והודעתם לבניך ולבני בניך וכתיב בתריה יום אשר עמדת לפני ה\' אלהיך בחורב מה להלן באימה וביראה וברתת ובזיע אף כאן באימה וביראה וברתת ובזיע,מכאן אמרו הזבים והמצורעים ובאין על נדות מותרים לקרות בתורה ובנביאים ובכתובים לשנות במשנה וגמרא ובהלכות ובאגדות אבל בעלי קריין אסורים,רבי יוסי אומר שונה הוא ברגיליות ובלבד שלא יציע את המשנה רבי יונתן בן יוסף אומר מציע הוא את המשנה ואינו מציע את הגמרא רבי נתן בן אבישלום אומר אף מציע את הגמרא ובלבד שלא יאמר אזכרות שבו רבי יוחנן הסנדלר תלמידו של רבי עקיבא משום ר"ע אומר לא יכנס למדרש כל עיקר ואמרי לה לא יכנס לבית המדרש כל עיקר ר\' יהודה אומר שונה הוא בהלכות דרך ארץ,מעשה ברבי יהודה שראה קרי והיה מהלך על גב הנהר אמרו לו תלמידיו רבינו שנה לנו פרק אחד בהלכות דרך ארץ ירד וטבל ושנה להם אמרו לו לא כך למדתנו רבינו שונה הוא בהלכות דרך ארץ אמר להם אע"פ שמיקל אני על אחרים מחמיר אני על עצמי:,תניא ר\' יהודה בן בתירא היה אומר אין דברי תורה מקבלין טומאה מעשה בתלמיד אחד שהיה מגמגם למעלה מרבי יהודה בן בתירא אמר ליה בני פתח פיך ויאירו דבריך שאין דברי תורה מקבלין טומאה שנאמר (ירמיהו כג, כט) הלא כה דברי כאש נאם ה\' מה אש אינו מקבל טומאה אף דברי תורה אינן מקבלין טומאה,אמר מר מציע את המשנה ואינו מציע את הגמרא מסייע ליה לרבי אלעאי דאמר רבי אלעאי אמר ר\' אחא בר יעקב משום רבינו הלכה מציע את המשנה ואינו מציע את הגמרא כתנאי מציע את המשנה ואינו מציע את הגמרא דברי רבי מאיר רבי יהודה בן גמליאל אומר משום רבי חנינא בן גמליאל זה וזה אסור ואמרי לה זה וזה מותר,מ"ד זה וזה אסור כרבי יוחנן הסנדלר מ"ד זה וזה מותר כרבי יהודה בן בתירא,אמר רב נחמן בר יצחק נהוג עלמא כהני תלת סבי כרבי אלעאי בראשית הגז כרבי יאשיה בכלאים כרבי יהודה בן בתירא בד"ת,כרבי אלעאי בראשית הגז דתניא רבי אלעאי אומר ראשית הגז אינו נוהג אלא בארץ,כרבי יאשיה בכלאים כדכתיב (דברים כב, ט) (כרמך) לא תזרע כרמך כלאים רבי יאשיה אומר לעולם אינו חייב עד שיזרע חטה ושעורה וחרצן במפולת יד,כרבי יהודה בן בתירא בדברי תורה דתניא רבי יהודה בן בתירא אומר אין דברי תורה מקבלין טומאה,כי אתא זעירי אמר בטלוה לטבילותא ואמרי לה בטלוה לנטילותא מאן דאמר בטלוה לטבילותא כרבי יהודה בן בתירא מאן דאמר בטלוה לנטילותא כי הא דרב חסדא לייט אמאן דמהדר אמיא בעידן צלותא:,תנו רבנן בעל קרי שנתנו עליו תשעה קבין מים טהור נחום איש גם זו לחשה לרבי עקיבא ורבי עקיבא לחשה לבן עזאי ובן עזאי יצא ושנאה לתלמידיו בשוק פליגי בה תרי אמוראי במערבא רבי יוסי בר אבין ורבי יוסי בר זבידא חד תני שנאה וחד תני לחשה,מאן דתני שנאה משום בטול תורה ומשום בטול פריה ורביה ומאן דתני לחשה שלא יהו תלמידי חכמים מצויים אצל נשותיהם כתרנגולים,אמר רבי ינאי שמעתי שמקילין בה ושמעתי שמחמירין בה וכל המחמיר בה על עצמו מאריכין לו ימיו ושנותיו,אמר ריב"ל מה טיבן של טובלי שחרין מה טיבן הא איהו דאמר בעל קרי אסור בדברי תורה הכי קאמר מה טיבן בארבעים סאה אפשר בתשעה קבין מה טיבן בטבילה אפשר בנתינה,אמר רבי חנינא גדר גדול גדרו בה דתניא מעשה באחד שתבע אשה לדבר עבירה אמרה לו ריקא יש לך ארבעים סאה שאתה טובל בהן מיד פירש,אמר להו רב הונא לרבנן רבותי מפני מה אתם מזלזלין בטבילה זו אי משום צינה אפשר במרחצאות,אמר ליה רב חסדא וכי יש טבילה בחמין אמר ליה רב אדא בר אהבה קאי כוותך,רבי זירא הוה יתיב באגנא דמיא בי מסותא אמר ליה לשמעיה זיל ואייתי לי תשעה קבין ושדי עלואי אמר ליה רבי חייא בר אבא למה ליה למר כולי האי והא יתיב בגווייהו אמר ליה כארבעים סאה מה ארבעים סאה בטבילה ולא בנתינה אף תשעה קבין בנתינה ולא בטבילה,רב נחמן תקן חצבא בת תשעה קבין כי אתא רב דימי אמר רבי עקיבא ורבי יהודה גלוסטרא אמרו לא שנו אלא לחולה לאונסו אבל לחולה המרגיל ארבעים סאה,אמר רב יוסף אתבר חצביה דרב נחמן כי אתא רבין אמר באושא הוה עובדא'23a מר סבר אם שהה כדי לגמור את כולה חוזר לראש ומר סבר למקום שפסק,אמר רב אשי האי אם שהה אם לא שהה מיבעי ליה אלא דכולי עלמא אם שהה כדי לגמור את כולה חוזר לראש והתם בדלא שהה קמיפלגי דמר סבר גברא דחויא הוא ואין ראוי ואין תפלתו תפלה ומר סבר גברא חזיא הוא ותפלתו תפלה,תנו רבנן הנצרך לנקביו אל יתפלל ואם התפלל תפלתו תועבה אמר רב זביד ואיתימא רב יהודה לא שנו אלא שאינו יכול לשהות בעצמו אבל אם יכול לשהות בעצמו תפלתו תפלה,ועד כמה אמר רב ששת עד פרסה איכא דמתני לה אמתניתא במה דברים אמורים כשאין יכול לעמוד על עצמו אבל אם יכול לעמוד על עצמו תפלתו תפלה ועד כמה אמר רב זביד עד פרסה,אמר רבי שמואל בר נחמני אמר רבי יונתן הנצרך לנקביו הרי זה לא יתפלל משום שנאמר (עמוס ד, יב) הכון לקראת אלהיך ישראל,ואמר רבי שמואל בר נחמני אמר רבי יונתן מ"ד (קהלת ד, יז) שמור רגלך כאשר תלך אל בית האלהים שמור עצמך שלא תחטא ואם תחטא הבא קרבן לפני וקרוב לשמוע (דברי חכמים) אמר רבא הוי קרוב לשמוע דברי חכמים שאם חוטאים מביאים קרבן ועושים תשובה מתת הכסילים זבח אל תהי ככסילים שחוטאים ומביאים קרבן ואין עושים תשובה,כי אינם יודעים לעשות רע אי הכי צדיקים נינהו אלא אל תהי ככסילים שחוטאים ומביאים קרבן ואינם יודעים אם על הטובה הם מביאים אם על הרעה הם מביאים אמר הקב"ה בין טוב לרע אינן מבחינים והם מביאים קרבן לפני,רב אשי ואיתימא רב חנינא בר פפא אמר שמור נקביך בשעה שאתה עומד בתפלה לפני.,תנו רבנן הנכנס לבית הכסא חולץ תפיליו ברחוק ד\' אמות ונכנס אמר רב אחא בר רב הונא אמר רב ששת לא שנו אלא בית הכסא קבוע אבל בית הכסא עראי חולץ ונפנה לאלתר וכשהוא יוצא מרחיק ד\' אמות ומניחן מפני שעשאו בית הכסא קבוע,איבעיא להו מהו שיכנס אדם בתפילין לבית הכסא קבוע להשתין מים רבינא שרי רב אדא בר מתנא אסר אתו שיילוה לרבא אמר להו אסור חיישינן שמא יפנה בהן ואמרי לה שמא יפיח בהן,תניא אידך הנכנס לבית הכסא קבוע חולץ תפיליו ברחוק ד\' אמות ומניחן בחלון הסמוך לרשות הרבים ונכנס וכשהוא יוצא מרחיק ד\' אמות ומניחן דברי בית שמאי ובית הלל אומרים אוחזן בידו ונכנס ר"ע אומר אוחזן בבגדו ונכנס,בבגדו ס"ד זימנין מישתלי להו ונפלי אלא אימא אוחזן בבגדו ובידו ונכנס,ומניחם בחורין הסמוכים לבית הכסא ולא יניחם בחורין הסמוכים לרשות הרבים שמא יטלו אותם עוברי דרכים ויבא לידי חשד,ומעשה בתלמיד אחד שהניח תפילין בחורין הסמוכים לרשות הרבים ובאת זונה אחת ונטלתן ובאת לבית המדרש ואמרה ראו מה נתן לי פלוני בשכרי כיון ששמע אותו תלמיד כך עלה לראש הגג ונפל ומת באותה שעה התקינו שיהא אוחזן בבגדו ובידו ונכנס,תנו רבנן בראשונה היו מניחין תפילין בחורין הסמוכין לבית הכסא ובאין עכברים ונוטלין אותן התקינו שיהו מניחין אותן בחלונות הסמוכות לרשות הרבים ובאין עוברי דרכים ונוטלין אותן התקינו שיהא אוחזן בידו ונכנס,אמר רבי מיאשא בריה דריב"ל הלכה גוללן כמין ספר ואוחזן בימינו כנגד לבו אמר רב יוסף בר מניומי אמר רב נחמן ובלבד שלא תהא רצועה יוצאת מתחת ידו טפח,אמר רבי יעקב בר אחא אמר רבי זירא לא שנו אלא שיש שהות ביום ללבשן אבל אין שהות ביום ללבשן עושה להן כמין כיס טפח ומניחן,אמר רבה בר בר חנה אמר רבי יוחנן ביום גוללן כמין ספר ומניחן בידו כנגד לבו ובלילה עושה להן כמין כיס טפח ומניחן,אמר אביי לא שנו אלא בכלי שהוא כליין אבל בכלי שאינו כליין אפילו פחות מטפח,אמר מר זוטרא ואיתימא רב אשי תדע שהרי פכין קטנים מצילין באהל המת,ואמר רבה בר בר חנה כי הוה אזלינן בתריה דרבי יוחנן כי הוה בעי למיעל לבית הכסא כי הוה נקיט ספרא דאגדתא הוה יהיב לן כי הוה נקיט תפילין לא הוה יהיב לן אמר הואיל ושרונהו רבנן 60a מכלל דכי קנה וחזר וקנה דברי הכל אין צריך לברך,וא"ד אמר רב הונא לא שנו אלא שלא קנה וחזר וקנה אבל קנה וחזר וקנה אין צריך לברך ור\' יוחנן אמר אפילו קנה וחזר וקנה צריך לברך מכלל דכי יש לו וקנה דברי הכל צריך לברך,מיתיבי בנה בית חדש ואין לו כיוצא בו קנה כלים חדשים ואין לו כיוצא בהם צריך לברך יש לו כיוצא בהם אין צריך לברך דברי ר"מ ר\' יהודה אומר בין כך ובין כך צריך לברך,בשלמא ללישנא קמא רב הונא כר"מ ורבי יוחנן כרבי יהודה אלא ללישנא בתרא בשלמא רב הונא כרבי יהודה אלא רבי יוחנן דאמר כמאן לא כר"מ ולא כרבי יהודה,אמר לך רבי יוחנן הוא הדין דלרבי יהודה קנה וחזר וקנה נמי צריך לברך והא דקא מיפלגי ביש לו וקנה להודיעך כחו דר"מ דאפי\' קנה ויש לו אין צריך לברך וכל שכן קנה וחזר וקנה דאין צריך לברך,וליפלגו בקנה וחזר וקנה דאין צריך לברך להודיעך כחו דר\' יהודה כח דהתירא עדיף ליה:,מברך על הרעה כו\':,היכי דמי כגון דשקל בדקא בארעיה אף על גב דטבא היא לדידיה דמסקא ארעא שירטון ושבחא השתא מיהא רעה היא:,ועל הטובה כו\':,היכי דמי כגון דאשכח מציאה אף על גב דרעה היא לדידיה דאי שמע בה מלכא שקיל לה מיניה השתא מיהא טובה היא:,היתה אשתו מעוברת ואמר יהי רצון שתלד כו\' הרי זו תפלת שוא:,ולא מהני רחמי מתיב רב יוסף (בראשית ל, כא) ואחר ילדה בת ותקרא את שמה דינה מאי ואחר אמר רב לאחר שדנה לאה דין בעצמה ואמרה י"ב שבטים עתידין לצאת מיעקב ששה יצאו ממני וארבעה מן השפחות הרי עשרה אם זה זכר לא תהא אחותי רחל כאחת השפחות מיד נהפכה לבת שנא\' ותקרא את שמה דינה אין מזכירין מעשה נסים,ואיבעית אימא מעשה דלאה בתוך ארבעים יום הוה כדתניא שלשה ימים הראשונים יבקש אדם רחמים שלא יסריח משלשה ועד ארבעים יבקש רחמים שיהא זכר מארבעים יום ועד שלשה חדשים יבקש רחמים שלא יהא סנדל משלשה חדשים ועד ששה יבקש רחמים שלא יהא נפל מששה ועד תשעה יבקש רחמים שיצא בשלום,ומי מהני רחמי והא"ר יצחק בריה דרב אמי איש מזריע תחלה יולדת נקבה אשה מזרעת תחלה יולדת זכר שנאמר (ויקרא יב, ב) אשה כי תזריע וילדה זכר הכא במאי עסקינן כגון שהזריעו שניהם בבת אחת:,היה בא בדרך:,ת"ר מעשה בהלל הזקן שהיה בא בדרך ושמע קול צוחה בעיר אמר מובטח אני שאין זה בתוך ביתי ועליו הכתוב אומר (תהלים קיב, ז) משמועה רעה לא יירא נכון לבו בטוח בה\' אמר רבא כל היכי דדרשת להאי קרא מרישיה לסיפיה מדריש מסיפיה לרישיה מדריש מרישיה לסיפיה מדריש משמועה רעה לא יירא מה טעם נכון לבו בטוח בה\' מסיפיה לרישיה מדריש נכון לבו בטוח בה\' משמועה רעה לא יירא,ההוא תלמידא דהוה קא אזיל בתריה דרבי ישמעאל ברבי יוסי בשוקא דציון חזייה דקא מפחיד אמר ליה חטאה את דכתיב (ישעיהו לג, יד) פחדו בציון חטאים אמר ליה והכתיב (משלי כח, יד) אשרי אדם מפחד תמיד אמר ליה ההוא בדברי תורה כתיב,יהודה בר נתן הוה שקיל ואזיל בתריה דרב המנונא אתנח אמר ליה יסורים בעי ההוא גברא לאתויי אנפשיה דכתיב (איוב ג, כה) כי פחד פחדתי ויאתיני ואשר יגורתי יבא לי והא כתיב אשרי אדם מפחד תמיד ההוא בדברי תורה כתיב:,הנכנס לכרך:,תנו רבנן בכניסתו מהו אומר יהי רצון מלפניך ה\' אלהי שתכניסני לכרך זה לשלום נכנס אומר מודה אני לפניך ה\' אלהי שהכנסתני לכרך זה לשלום בקש לצאת אומר יהי רצון מלפניך ה\' אלהי ואלהי אבותי שתוציאני מכרך זה לשלום יצא אומר מודה אני לפניך ה\' אלהי שהוצאתני מכרך זה לשלום וכשם שהוצאתני לשלום כך תוליכני לשלום ותסמכני לשלום ותצעידני לשלום ותצילני מכף כל אויב ואורב בדרך,אמר רב מתנא ל"ש אלא בכרך שאין דנין והורגין בו אבל בכרך שדנין והורגין בו לית לן בה,א"ד אמר רב מתנא אפילו בכרך שדנין והורגין בו זימנין דלא מתרמי ליה אינש דיליף ליה זכותא,ת"ר הנכנס לבית המרחץ אומר יהי רצון מלפניך יי\' אלהי שתצילני מזה ומכיוצא בו ואל יארע בי דבר קלקלה ועון ואם יארע בי דבר קלקלה ועון תהא מיתתי כפרה לכל עונותי,אמר אביי לא לימא אינש הכי דלא לפתח פומיה לשטן דאמר ר"ל וכן תנא משמיה דר\' יוסי לעולם אל יפתח אדם פיו לשטן,אמר רב יוסף מאי קראה דכתיב (ישעיהו א, ט) כמעט כסדום היינו לעמורה דמינו מאי אהדר להו נביא שמעו דבר יי\' קציני סדום וגו\',כי נפיק מאי אומר א"ר אחא מודה אני לפניך יי\' אלהי שהצלתני מן האור,ר\' אבהו על לבי בני אפחית בי בני מתותיה אתרחיש ליה ניסא קם על עמודא שזיב מאה וחד גברי בחד אבריה אמר היינו דר\' אחא,דאמר רב אחא הנכנס להקיז דם אומר יהי רצון מלפניך יי\' אלהי שיהא עסק זה לי לרפואה ותרפאני כי אל רופא נאמן אתה ורפואתך אמת לפי שאין דרכן של בני אדם לרפאות אלא שנהגו,אמר אביי לא לימא אינש הכי דתני דבי רבי ישמעאל (שמות כא, יט) ורפא ירפא מכאן שניתנה רשות לרופא לרפאות,כי קאי מאי אומר אמר רב אחא ברוך רופא חנם ' None | 8a What is the meaning of that which is written: “But as for me, let my prayer be unto You, Lord, in a time of favor; O God, in the abundance of Your mercy, answer me with the truth of Your salvation” (Psalms 69:14)? It appears that the individual is praying that his prayers will coincide with a special time of Divine favor. When is a time of favor? It is at the time when the congregation is praying. It is beneficial to pray together with the congregation, for God does not fail to respond to the entreaties of the congregation.,Rabbi Yosei, son of Rabbi Ḥanina, said that the unique quality of communal prayer is derived from here: “Thus said the Lord, in a time of acceptance I have answered you and on a day of salvation I have aided you” (Isaiah 49:8).,Rabbi Aḥa, son of Rabbi Ḥanina, said that it is derived from here: “Behold, God is mighty, He despises no one” (Job 36:5). He adopts an alternative reading of the verse: “Behold, God will not despise” the prayer of “the mighty,” i.e., the community. And it is written: “He has redeemed my soul in peace so that none came upon me; for there were many with me. God shall hear and answer them…” (Psalms 55:19–20). This verse teaches that the prayer was answered because there were many with me when it was offered.,That last proof was also taught in a baraita. Rabbi Natan says: From where do we know that the Holy One, Blessed be He, does not despise the prayer of the masses? As it is stated: “Behold, God does not despise the mighty,” and it is written: “He has redeemed my soul in peace so that none came upon me; for there were many with me.” Rabbi Natan interprets this not as David speaking about himself, but as God speaking to Israel. The Holy One, Blessed be He, says: Anyone who engages in Torah study, which is called peace in the verse: “All its ways are peace” (Proverbs 3:17); and in acts of kindness, and prays with the congregation, I ascribe to him credit as if he redeemed Me and My children from among the nations of the world.,Continuing to extol communal prayer, Reish Lakish said: One who has a synagogue nearby in his city but does not enter to pray there is called an evil neighbor, as it is stated: “Thus said the Lord: As for all My evil neighbors who touch My inheritance which I have caused My people Israel to inherit, behold, I will pluck them up from off their land, and will pluck the house of Judah up from among them” (Jeremiah 12:14). One who only touches, but does not enter the place of prayer, My inheritance, is considered an evil neighbor. And furthermore, he is punished in that he causes himself and his children to go into exile, as it is stated: “Behold, I will pluck them up from off their land, and will pluck the house of Judah up from among them.”,The Gemara relates that when the Sages told Rabbi Yoḥa that there are elders in Babylonia, he was confounded and said: It is written: “So that your days will be lengthened and the days of your children upon the land the Lord swore to your forefathers to give to them like the days of heaven on the earth” (Deuteronomy 11:21); lengthened in Eretz Yisrael but not outside of the Land. Why then, do the residents of Babylonia live long lives? When they told him that the people in Babylonia go early in the morning and go late in the evening to the synagogue, he said: That is what was effective for them in extending their lives.,As Rabbi Yehoshua ben Levi said to his sons: Go early and go late and enter the synagogue, so that your lives will be extended. And Rabbi Aḥa, son of Rabbi Ḥanina, said: Upon what verse is this based? As it is stated: “Happy is the man who listens to Me, watching daily at My gates, guarding at My door posts” (Proverbs 8:34). And the reward for doing so is written thereafter: “For whoso finds Me finds life and obtains the favor of the Lord” (Proverbs 8:35).,Based on this verse, Rav Ḥisda said: A person should always enter two doorways into the synagogue. This statement is unclear. Immediately, the Gemara asks: Does it enter your mind that Rav Ḥisda meant that one should enter two doorways literally? What if a synagogue only has a single doorway? Rather, emend his statement and say that Rav Ḥisda meant that one should enter a distance of two doorways into the synagogue and then pray. In entering a distance of two doorways, one fulfills the verse: Guarding at My door posts, in the plural.,Having mentioned the verse, “For whoso finds Me finds life,” the Gemara seeks to clarify its meaning. It is said, “For this, let every pious man pray to You in the time of finding, that the overflowing waters may not reach him” (Psalms 32:6). With regard to the phrase, the time of finding, Rabbi Ḥanina said: The time of finding refers to the time one must find a wife, that one should pray to find a suitable woman to marry. As it is said: “He who finds matza a wife finds matza good and obtains favor from the Lord” (Proverbs 18:22).,In Eretz Yisrael, the custom was that when a man married a woman, they would ask him: Matza or motzeh? In other words, they would ask the groom whether the appropriate passage for his wife is the above verse from Proverbs that begins with the word matza, as it is written: “He who finds a wife finds good and obtains favor from the Lord” or whether the more appropriate verse is the one beginning with the word motzeh, as it is written: “And I find motzeh the woman more bitter than death” (Ecclesiastes 7:26).,Rabbi Natan says: The time of finding refers to the time of finding Torah, as it is stated in a verse referring to Torah: “He who finds Me finds life.” The Torah is the object most sought.,Rav Naḥman bar Yitzḥak said: The time of finding refers to death. One should pray that when death comes, he will leave the world peacefully, as it is stated: “Issues totzaot of death” (Psalms 68:21). Rav Naḥman bar Yitzḥak’s statement is based on the etymological similarity between totzaot and matza, finding.,It was also taught in a baraita: Nine hundred and three types of death were created in the world, as it is stated: “Issues totzaot of death,” and that, 903, is the numerical value gimatriya of totzaot. The Gemara explains that the most difficult of all these types of death is croup askara, while the easiest is the kiss of death. Croup is like a thorn entangled in a wool fleece, which, when pulled out backwards, tears the wool. Some say that croup is like ropes at the entrance to the esophagus, which would be nearly impossible to insert and excruciating to remove. The kiss of death is like drawing a hair from milk. One should pray that he does not die a painful death.,Rabbi Yoḥa said: The time of finding refers to a respectful burial, for which one should pray. Supporting Rabbi Yoḥa’s interpretation, Rabbi Ḥanina said: What is the verse that teaches that the time of finding refers to burial? “Who rejoice in exultation and are glad when they can find a grave” (Job 3:22), as there are situations in which one is relieved when his body finds a grave in which to rest. Rabba bar Rav Sheila said, that is the meaning of the folk saying: A person should even pray for mercy until the final shovelful of dirt is thrown upon his grave.,Mar Zutra said: The time of finding refers to finding a lavatory. As most places did not have a sewage system, one was forced to relieve himself outside the city. Because of this unpleasantness, finding a suitable location was called by Mar Zutra, the time of finding. In the West, Eretz Yisrael, they say: This explanation of Mar Zutra is preferable to all of them, as the term motza is explicitly associated in the Bible (see II Kings 10:27) with the lavatory (Rabbi Abraham Moshe Horovitz).,Returning to the tractate’s central topic, Rava said to Rafram bar Pappa: Let the Master say to us some of those outstanding statements that you said in the name of Rav Ḥisda with regard to matters of the synagogue.,Rafram said to him, Rav Ḥisda said as follows: What is the meaning of the verse: “The Lord loves the gates of Zion Tziyyon more than all the dwellings of Jacob” (Psalms 87:2)? This means that the Lord loves the gates distinguished metzuyanim through the study of halakha as they are the gates of Zion, the outstanding gates, more than the synagogues and study halls. Although those places are the most outstanding of the dwellings of Jacob, they are not engaged in the study of halakha.,And this concept, that halakha is the most sublime pursuit, is expressed in that which Rabbi Ḥiyya bar Ami said in the name of Ulla: Since the day the Temple, where the Divine Presence rested in this world, was destroyed, the Holy One, Blessed be He, has only one place in His world where he reveals His presence exclusively; only the four cubits where the study of halakha is undertaken.,This statement has practical ramifications. Abaye said: At first I studied in the house and prayed in the synagogue. Once I heard what Rabbi Ḥiyya bar Ami said in the name of Ulla: Since the day the Temple was destroyed, the Holy One, Blessed be He, has only one place in His world, only the four cubits of halakha alone, from which I understood the significance of the four cubits of halakha, and I pray only where I study.,Similarly, the Gemara relates that Rabbi Ami and Rabbi Asi, despite the fact that they had thirteen synagogues in Tiberias, they would only pray between the pillars where they studied.,And Rabbi Ḥiyya bar Ami said in the name of Ulla: One who benefits from his hard labor is greater than a God-fearing person, i.e., one who is so enthralled by his fear of God that he sits idly by and does not work. As with regard to a God-fearing person, it is written: “Happy is the man who fears the Lord, who greatly desires His mitzvot” (Psalms 112:1), while with regard to one who benefits from his hard work, it is written: “By the labor of your hands you will live; you are happy and it is good for you” (Psalms 128:2). The Gemara explains this verse to mean that you are happy in this world, and it is good for you in the World-to-Come. And regarding a God-fearing person, happy is the man, is written about him but and it is good for you, is not written about him.,And Rabbi Ḥiyya bar Ami said in the name of Ulla: One should always live in the place where his teacher lives; thereby he will avoid sin. For as long as Shimi ben Gera, who according to tradition was a great Torah scholar and teacher of Solomon (see Gittin 59a), was alive, Solomon did not marry Pharaoh’s daughter. Immediately after the Bible relates the death of Shimi (I Kings, end of ch. 2), Solomon’s marriage to Pharaoh’s daughter is recorded (beginning of ch. 3).,The Gemara raises an objection: Wasn’t it taught in a baraita that one should not live where his teacher lives?,The Gemara answers: This is not difficult. This, which says that one should live where his teacher lives, is referring to a case where he is acquiescent to his teacher and will heed his teaching and instruction. While this baraita, which says that one should not live where his teacher lives, is referring to a case where he is not acquiescent to him and that will lead them to quarrel.,The Gemara again returns to the topic of the synagogue. Rav Huna bar Yehuda said that Rabbi Menaḥem said that Rabbi Ami said: What is the practical halakhic meaning of that which is written: “They who forsake the Lord will perish” (Isaiah 1:28)? This verse refers to one who abandons the Torah scroll when it was taken out to be read and leaves the synagogue, as it appears that he is fleeing from God.,Practically speaking, the Gemara relates that Rabbi Abbahu would go out between one person who read the Torah and the next person who did so. Since the scroll was closed between readers, it was not considered to be a show of contempt.,Rav Pappa raised a dilemma: What is the ruling with regard to leaving between one verse and the next verse? Is one permitted to leave during a break in the Torah reading while the verse was translated into Aramaic?,An answer to this question was not found, so the dilemma stands unresolved.,The Gemara relates that Rav Sheshet would turn his face away from the Torah while it was being read and study. Explaining this practice, he said: We are engaged in ours, the study of the Oral Torah and they are engaged in theirs, listening to the Written Torah. Since Rav Sheshet was engaged in Torah study, he is not considered one who forsakes the Lord.,Rav Huna bar Yehuda said that Rabbi Ami said: A person should always complete his Torah portions with the congregation. The congregation reads a particular Torah portion every Shabbat, and during the week prior to each Shabbat, one is required to read the Bible text of the weekly portion twice and the translation once. 22a that a woman who engaged in intercourse and saw menstrual blood is not required to immerse herself, but one who experienced a seminal emission alone, with no concurrent impurity, is required to do so? If so, we must interpret Rabbi Yehuda’s statement in the mishna that one recites a blessing both beforehand and thereafter as follows: Do not say that one recites a blessing orally, but rather he means that one contemplates those blessings in his heart.,The Gemara challenges this explanation: And does Rabbi Yehuda maintain that there is validity to contemplating in his heart? Wasn’t it taught in a baraita: One who experienced a seminal emission and who has no water to immerse and purify himself recites Shema and neither recites the blessings of Shema beforehand nor thereafter? And when he eats his bread, he recites the blessing thereafter, Grace after Meals, but does not recite the blessing: Who brings forth bread from the earth, beforehand. However, in the instances where he may not recite the blessing, he contemplates it in his heart rather than utter it with his lips, this is the statement of Rabbi Meir. However Rabbi Yehuda says: In either case, he utters all of the blessings with his lips. Rabbi Yehuda does not consider contemplating the blessings in his heart a solution and permits them to be recited.,Rav Naḥman bar Yitzḥak said: Rabbi Yehuda’s statement in the mishna should be interpreted in another way. Rabbi Yehuda rendered the blessings like Hilkhot Derekh Eretz, which according to some Sages were not considered to be in the same category as all other matters of Torah and therefore, one is permitted to engage in their study even after having experienced a seminal emission.,As it was taught in a baraita: It is written: “And you shall impart them to your children and your children’s children” (Deuteronomy 4:9), and it is written thereafter: “The day that you stood before the Lord your God at Horeb” (Deuteronomy 4:10). Just as below, the Revelation at Sinai was in reverence, fear, quaking, and trembling, so too here, in every generation, Torah must be studied with a sense of reverence, fear, quaking, and trembling.,From here the Sages stated: Zavim, lepers, and those who engaged in intercourse with menstruating women, despite their severe impurity, are permitted to read the Torah, Prophets, and Writings, and to study Mishna and Gemara and halakhot and aggada. However, those who experienced a seminal emission are prohibited from doing so. The reason for this distinction is that the cases of severe impurity are caused by ailment or other circumstances beyond his control and, as a result, they do not necessarily preclude a sense of reverence and awe as he studies Torah. This, however, is not the case with regard to impurity resulting from a seminal emission, which usually comes about due to frivolity and a lack of reverence and awe. Therefore, it is inappropriate for one who experiences a seminal emission to engage in matters of in Torah.,However, there are many opinions concerning the precise parameters of the Torah matters prohibited by this decree. Rabbi Yosei says: One who experiences a seminal emission studies mishnayot that he is accustomed to study, as long as he does not expound upon a new mishna to study it in depth. Rabbi Yonatan ben Yosef says: He expounds upon the mishna but he does not expound upon the Gemara, which is the in-depth analysis of the Torah. Rabbi Natan ben Avishalom says: He may even expound upon the Gemara, as long as he does not utter the mentions of God’s name therein. Rabbi Yoḥa the Cobbler, Rabbi Akiva’s student, says in the name of Rabbi Akiva: One who experiences a seminal emission may not enter into homiletic interpretation midrash of verses at all. Some say that he says: He may not enter the study hall beit hamidrash at all. Rabbi Yehuda says: He may study only Hilkhot Derekh Eretz. In terms of the problem raised above, apparently Rabbi Yehuda considers the legal status of the blessings to be parallel to the legal status of Hilkhot Derekh Eretz, and therefore one may utter them orally.,The Gemara relates an incident involving Rabbi Yehuda himself, who experienced a seminal emission and was walking along the riverbank with his disciples. His disciples said to him: Rabbi, teach us a chapter from Hilkhot Derekh Eretz, as he maintained that even in a state of impurity, it is permitted. He descended and immersed himself in the river and taught them Hilkhot Derekh Eretz. They said to him: Did you not teach us, our teacher, that he may study Hilkhot Derekh Eretz? He said to them: Although I am lenient with others, and allow them to study it without immersion, I am stringent with myself.,Further elaborating on the issue of Torah study while in a state of impurity, it was taught in a baraita that Rabbi Yehuda ben Beteira would say: Matters of Torah do not become ritually impure and therefore one who is impure is permitted to engage in Torah study. He implemented this halakha in practice. The Gemara relates an incident involving a student who was reciting mishnayot and baraitot hesitantly before the study hall of Rabbi Yehuda ben Beteira. The student experienced a seminal emission, and when he was asked to recite he did so in a rushed, uneven manner, as he did not want to utter the words of Torah explicitly. Rabbi Yehuda said to him: My son, open your mouth and let your words illuminate, as matters of Torah do not become ritually impure, as it is stated: “Is not my word like fire, says the Lord” (Jeremiah 23:29). Just as fire does not become ritually impure, so too matters of Torah do not become ritually impure.,In this baraita the Master said that one who is impure because of a seminal emission expounds upon the mishna but does not expound upon the Gemara. The Gemara notes: This statement supports the opinion of Rabbi El’ai, as Rabbi El’ai said that Rabbi Aḥa bar Ya’akov said in the name of Rabbeinu, Rav: The halakha is that one who experienced a seminal emission may expound upon the mishna but may not expound upon the Gemara. This dispute is parallel a tannaitic dispute, as it was taught: One who experienced a seminal emission expounds upon the mishna but does not expound upon the Gemara; that is the statement of Rabbi Meir. Rabbi Yehuda ben Gamliel says in the name of Rabbi Ḥanina ben Gamliel: Both this and that are prohibited. And some say that he said: Both this and that are permitted.,Comparing these opinions: The one who said that both this and that are prohibited holds in accordance with the opinion of Rabbi Yoḥa the Cobbler; the one who said that both this and that are permitted holds in accordance with the opinion of Rabbi Yehuda ben Beteira.,Summarizing the halakha, Rav Naḥman bar Yitzḥak said: The universally accepted practice is in accordance with the opinions of these three elders: In accordance with the opinion of Rabbi El’ai with regard to the halakhot of the first shearing, in accordance with the opinion of Rabbi Yoshiya with regard to the laws of prohibited diverse kinds, and in accordance with the opinion of Rabbi Yehuda ben Beteira with regard to matters of Torah.,The Gemara elaborates: In accordance with the opinion of Rabbi El’ai with regard to the first shearing, as it was taught in a baraita that Rabbi El’ai says: The obligation to set aside the first shearing from the sheep for the priest is only practiced in Eretz Yisrael and not in the Diaspora, and that is the accepted practice.,In accordance with the opinion of Rabbi Yoshiya with regard to diverse kinds, as it is written: “You shall not sow your vineyard with diverse kinds” (Deuteronomy 22:9). Rabbi Yoshiya says: This means that one who sows diverse kinds is not liable by Torah law until he sows wheat and barley and a grape pit with a single hand motion, meaning that while sowing in the vineyard he violates the prohibition of diverse kinds that applies to seeds and to the vineyard simultaneously.,In accordance with Rabbi Yehuda ben Beteira with regard to one who experiences a seminal emission is permitted to engage in matters of Torah, as it was taught in a baraita that Rabbi Yehuda ben Beteira says: Matters of Torah do not become ritually impure.,And the Gemara relates: When Ze’iri came from Eretz Yisrael to Babylonia, he succinctly capsulated this halakha and said: They abolished ritual immersion, and some say that he said: They abolished ritual washing of the hands. The Gemara explains: The one who says that they abolished immersion holds in accordance with the opinion of Rabbi Yehuda ben Beteira that one who experienced a seminal emission is not required to immerse. And the one who says that they abolished washing of the hands holds in accordance with that which Rav Ḥisda cursed one who goes out of his way to seek water at the time of prayer.,The Sages taught in a baraita: One who experienced a seminal emission who had nine kav of drawn water poured over him, that is sufficient to render him ritually pure and he need not immerse himself in a ritual bath. The Gemara relates: Naḥum of Gam Zo whispered this halakha to Rabbi Akiva, and Rabbi Akiva whispered it to his student ben Azzai, and ben Azzai went out and taught it to his students publicly in the marketplace. Two amora’im in Eretz Yisrael, Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida, disagreed as to the correct version of the conclusion of the incident. One taught: Ben Azzai taught it to his students in the market. And the other taught: Ben Azzai also whispered it to his students.,The Gemara explains the rationale behind the two versions of this incident. The Sage who taught that ben Azzai taught the law openly in the market held that the leniency was due to concern that the halakhot requiring ritual immersion would promote dereliction in the study of Torah. The ruling of Rabbi Yehuda ben Beteira eases the way for an individual who experienced a seminal emission to study Torah. This was also due to concern that the halakhot requiring ritual immersion would promote the suspension of procreation, as one might abstain from marital relations to avoid the immersion required thereafter. And the Sage, who taught that ben Azzai only whispered this halakha to his students, held that he did so in order that Torah scholars would not be with their wives like roosters. If the purification process was that simple, Torah scholars would engage in sexual activity constantly, which would distract them from their studies.,With regard to this ritual immersion, Rabbi Yannai said: I heard that there are those who are lenient with regard to it and I have heard that there are those who are stringent with regard to it. The halakha in this matter was never conclusively established and anyone who accepts upon himself to be stringent with regard to it, they prolong for him his days and years.,The Gemara relates that Rabbi Yehoshua ben Levi said: What is the essence of those who immerse themselves in the morning? The Gemara retorts: How can one ask what is their essence? Isn’t he the one who said that one who experiences a seminal emission is prohibited from engaging in matters of Torah and is required to immerse himself in the morning? Rather, this is what he meant to say: What is the essence of immersion in a ritual bath of forty se’a of water when it is possible to purify oneself with nine kav? Furthermore, what is the essence of immersion when it is also possible to purify oneself by pouring water?,Regarding this, Rabbi Ḥanina said: They established a massive fence protecting one from sinning with their decree that one must immerse himself in forty se’a of water. As it was taught in a baraita: There was an incident involving one who solicited a woman to commit a sinful act. She said to him: Good-for-nothing. Do you have forty se’a in which to immerse and purify yourself afterwards? He immediately desisted. The obligation to immerse oneself caused individuals to refrain from transgression.,Rav Huna said to the Sages: Gentlemen, why do you disdain this immersion? If it is because it is difficult for you to immerse in the cold waters of the ritual bath, it is possible to purify oneself by immersing oneself in the heated bathhouses, which are unfit for immersion for other forms of ritual impurity but are fit for immersion in this case.,Rabbi Ḥisda said to him: Is there ritual immersion in hot water? Rav Huna said to him: Indeed, doubts with regard to the fitness of baths have been raised, and Rav Adda bar Ahava holds in accordance with your opinion. Nevertheless, I remain convinced that it is permitted.,The Gemara relates: Rabbi Zeira was sitting in a tub of water in the bathhouse. He said to his attendant: Go and get nine kav of water and pour it over me so that I may purify myself from the impurity caused by a seminal emission. Rabbi Ḥiyya bar Abba said to him: Why does my master require all of this? Aren’t you seated in at least nine kav of water in the tub. He said to him: The law of nine kav parallels the law of forty se’a, in that their halakhot are exclusive. Just as forty se’a can only purify an individual through immersion and not through pouring, so too nine kav can only purify one who experienced a seminal emission through pouring and not through immersion.,The Gemara relates that Rav Naḥman prepared a jug with a capacity of nine kav so that his students could pour water over themselves and become pure. When Rav Dimi came from Eretz Yisrael to Babylonia, he said: Rabbi Akiva and Rabbi Yehuda Gelostera said: The halakha that one who experienced a seminal emission can be purified by pouring nine kav was only taught for a sick person who experienced the emission involuntarily. However, a sick person who experienced a normal seminal emission in the course of marital relations, is required to immerse himself in forty se’a.,Rav Yosef said: In that case, Rav Naḥman’s jug is broken, meaning it is no longer of any use, as few people fall into the category of sick people who experienced seminal emissions. Nevertheless, when Ravin came from Eretz Yisrael to Babylonia he said: In Usha there was an incident'23a One Sage held that, as a rule, if one interrupted his prayer and delayed continuing his prayer for an interval sufficient to complete the entire prayer, he returns to the beginning of the prayer. And one Sage held: He returns to the place in the prayer where he stopped.,Rejecting this possibility, Rav Ashi said: If that was the crux of their dispute, they should have discussed the element of: If he delayed, and: If he did not delay. Nowhere in their dispute do they mention the matter of how long the delay was for. Rather, everyone, both Rav Ḥisda and Rav Hamnuna, agrees that if one delayed continuing his prayer for an interval sufficient to complete the entire prayer, he returns to the beginning of the prayer. And there, in the dispute under discussion, they disagree with regard to one who did not delay that long. The dispute centers on the status of the one praying in this particular case. As one Sage holds that since he evidently needed to urinate before starting his prayer, he is a man who was disqualified, and unfit for prayer, and his prayer is not a valid prayer; therefore he must repeat it in its entirety. And one Sage holds he is a man who was fit for prayer and his prayer is a valid prayer.,The Sages taught in a baraita: One who needs to relieve himself may not pray, and if he prayed, his prayer is an abomination. Rav Zevid and some say Rav Yehuda said in qualifying this statement: They only taught this halakha in a case where one cannot restrain himself. But, if he can restrain himself, his prayer is a valid prayer as he is not tarnished by his need to relieve himself.,The Gemara asks: And for how long must he be able to restrain himself? Rav Sheshet said: For as long as it takes to walk one parasang. Some teach this halakha directly on what was taught in the baraita: In what case is this statement said? Where he is unable to restrain himself, but if he is able to restrain himself, his prayer is a valid prayer. And for how long? Rav Zevid said: For as long as it takes to walk one parasang.,Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: One who needs to relieve himself may not pray, because it is stated: “Prepare to greet your God, O Israel” (Amos 4:12), and one must clear his mind of all distractions to prepare to receive the Lord during prayer.,In this context, the Gemara cites an additional statement, which Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: What is the meaning of that which is written: “Guard your foot when you go to the house of God, and prepare to listen; it is better than when fools offer sacrifices, as they know not to do evil” (Ecclesiastes 4:17)? It means: When you enter the house of the Lord, guard yourself from transgression, and if you commit a transgression, bring a sacrifice before Me in atonement. The verse continues: “And draw near and listen to the words of the wise.” Rava said: Be prepared to hearken to the words of the wise, who, if they commit a transgression, they bring a sacrifice and repent. He interprets the next part of the verse: “It is better than when fools give sacrifices,” that one should not act like the fools who commit a transgression and bring a sacrifice but do not repent.,Regarding the end of the verse: “As they know not to do evil,” the Gemara asks: If so, they are righteous. Rather it must be understood: Do not be like the fools who commit a transgression and bring a sacrifice, but are unaware whether they are bringing it as a thanks-offering for the good, or as an offering of atonement for the evil. This is the meaning of the verse: “As they know not to do evil”; they know not if and when their actions are evil. With regard to those individuals, the Holy One, Blessed be He, said: They cannot distinguish between good and evil and yet they bring a sacrifice before me?,Rav Ashi and some say Rabbi Ḥanina bar Pappa said: Mind your orifices when you stand before me in prayer.,The Sages taught: One who enters a bathroom must remove his phylacteries at a distance of four cubits and enter. Rav Aḥa bar Rav Huna said that Rav Sheshet said: This was only taught with regard to one entering a regular bathroom, but one who enters a makeshift bathroom may remove his phylacteries and defecate immediately. But when one exits from a makeshift bathroom, he must distance himself four cubits before donning his phylacteries because he has now rendered that place a regular bathroom.,A dilemma was raised before the Sages in the yeshiva: What is the halakha; may one enter a regular bathroom wearing his phylacteries in order to urinate? The Sages disagreed: Ravina permitted to do so while Rav Adda bar Mattana prohibited it. They came and asked this of Rava. He said to them: It is forbidden because we are concerned lest he will come to defecate with them still on. Others say that this halakha is because we are concerned that, since he is already in the bathroom, he might forget that his phylacteries are on his head and will break wind with them still on him.,It was taught in another baraita: One who enters a regular bathroom must remove his phylacteries at a distance of four cubits, place them in the window in the wall of the bathroom adjacent to the public domain, and then enter. And when he exits, he must distance himself four cubits before donning them. This is the statement of Beit Shammai. Beit Hillel say: He must remove his phylacteries but he holds them in his hand and enters. Rabbi Akiva says: He holds them in his garment and enters.,The Gemara wonders: Does it enter your mind to say in his garment? There is room for concern because sometimes he forgets them and they fall. Rather, say: He holds them with his garment and in his hand and enters the bathroom. He holds the phylacteries in his hand and covers it with the garment.,It was established in the baraita: And if there is room to place them, he places them in the holes adjacent to the bathroom, but he does not place them in the holes adjacent to the public domain, lest the phylacteries will be taken by passersby and he will come to be suspect.,And an incident occurred involving a student who placed his phylacteries in the holes adjacent to the public domain, and a prostitute passed by and took the phylacteries. She came to the study hall and said: See what so-and-so gave me as my payment. When that student heard this, he ascended to the rooftop and fell and died. At that moment they instituted that one should hold them with his garment and in his hand and enter to avoid situations of that kind.,The Sages taught in a baraita on this topic: At first, they would place the phylacteries in the holes adjacent to the bathroom, and mice would come and take them or gnaw upon them. Therefore, they instituted that they should place them in the holes adjacent to the public domain, where there were no mice. However, passersby would come and take the phylacteries. Ultimately, they instituted that one should hold the phylacteries in his hand and enter.,On this topic, Rabbi Meyasha, son of Rabbi Yehoshua ben Levi, said: The halakha in this case is that one rolls up the phylacteries in their straps like a scroll, and holds them in his hand opposite his heart. Rav Yosef bar Manyumi said that Rav Naḥman said: This is provided that the strap of the phylacteries does not emerge more than a handbreadth below his hand.,Rabbi Ya’akov bar Aḥa said that Rabbi Zeira said: It was only taught that one rolls up his phylacteries when there is still time left in the day to don them. If there is not time left in the day to don them before nightfall, when phylacteries are not donned, he makes a one-handbreadth pouch of sorts for them and he places them in it.,Similarly, Rabba bar bar Ḥana said that Rabbi Yoḥa said: During the day one rolls up the phylacteries like a scroll and places them in his hand opposite his heart, and at night he makes a one-handbreadth pouch of sorts for them and he places them in it.,Abaye said: They only taught that it must be a one-handbreadth pouch with regard to a vessel that is the phylacteries’ regular vessel, but in a vessel that is not their regular vessel, he may place the phylacteries in it, even if it is less than a handbreadth.,Mar Zutra and, some say, Rav Ashi, said as proof for that distinction: The laws of impurity state that only a space of at least a handbreadth can serve as a barrier to prevent the spread of impurity imparted by a corpse. Nevertheless, small sealed vessels less than a handbreadth in size protect their contents from ritual impurity even if they are inside a tent over a corpse. This proves that even a space smaller than a handbreadth can serve as a barrier before impurity.,Rabba bar bar Ḥana said: When we would walk after Rabbi Yoḥa, we would see that when he sought to enter the bathroom while holding a book of aggada, he would give it to us. When he was holding phylacteries, he would not give them to us, as he said: Since the Sages permitted to hold them, 60a The Gemara deduces: This proves by inference that if he purchases a new object and then purchases a similar object, everyone agrees that he is not required to recite a blessing, as he has already recited a blessing over the purchase of that type of item.,Some say a different version of this dispute: Rav Huna said: They only taught that one recites the blessing: Who has given us life, on a new vessel if he did not purchase that item in the past and purchased the item now, for the first time. However, if he purchased that item in the past and purchased the item again, he need not recite a blessing. And Rabbi Yoḥa said: Even if one purchased that item in the past and purchased a similar item again, he must recite a blessing. This proves by inference that if one already has a vessel and then purchased similar vessels, everyone agrees that he must recite a blessing.,The Gemara raises an objection based on what was taught in a baraita: One who built a new house and does not already own a similar house, or purchased new vessels and does not already own similar vessels, must recite a blessing. However, if he already owns a similar one, he need not recite a blessing, this is the statement of Rabbi Meir. Rabbi Yehuda, on the other hand, says: In either case, he must recite a blessing.,The Gemara asks: Granted, according to the first version of the dispute between Rav Huna and Rabbi Yoḥa, one could say that Rav Huna holds in accordance with the opinion of Rabbi Meir, and that Rabbi Yoḥa holds in accordance with the opinion of Rabbi Yehuda. However, according to the latter version of the dispute, granted, Rav Huna holds in accordance with the opinion of Rabbi Yehuda, but in accordance with whose opinion did Rabbi Yoḥa state his opinion? His statement is neither in accordance with the opinion of Rabbi Meir nor in accordance with the opinion of Rabbi Yehuda.,The Gemara responds: Rabbi Yoḥa could have said to you: The same is true according to Rabbi Yehuda’s opinion; in a case where one has purchased an item in the past and purchased a similar item again, he must recite a blessing. The fact that they only disagreed with regard to a case where he already owned similar vessels and he purchased new ones does not indicate that this is their only disagreement. The dispute was presented in this way to convey the far-reaching nature of Rabbi Meir’s opinion; even in a case where one purchased an item while owning a similar item, he need not recite a blessing; all the more so in a case where he purchased an item and then purchased a similar item again, he need not recite a blessing.,The Gemara asks: And if that is the reason for presenting the dispute in this manner, let them disagree with regard to a case where one purchased an item in the past and then purchased a similar item again, where according to Rabbi Meir one need not recite a blessing, in order to convey the far-reaching nature of Rabbi Yehuda’s opinion; as Rabbi Yehuda requires a blessing in that case. The Gemara responds: The Gemara preferred the version before us in order to demonstrate the extent to which Rabbi Meir was lenient in not requiring a blessing because the strength of leniency is preferable.,We learned in the mishna: One recites a blessing for the bad that befalls him just as he does for the good. This is to say that one recites the blessing appropriate for the present situation even if it is bad, despite the fact that it may develop into a positive situation in the future.,The Gemara asks: What are the circumstances? The Gemara explains: In a case where a dam was breached and water flowed onto one’s land, despite the fact that this will ultimately be beneficial for him, for his land will be covered with sediment from the flowing water which will enhance the quality of his soil, it is nonetheless bad at present.,One must recite a blessing for the good that befalls him just as for the bad.,The Gemara asks: What are the circumstances? The Gemara explains: In a case where one found a lost object, despite the fact that it is ultimately bad for him because if the king heard about it, he would certainly take it from him. At that time, the law deemed all found objects the property of the king’s treasury and one who did not report such an object would be punished. Nevertheless, it is favorable at present.,We learned in the mishna: One whose wife was pregt and he said: May it be God’s will that my wife will give birth to a male child, it is a vain prayer.,Is a prayer in that case ineffective? Rav Yosef raises an objection based on a baraita: It is stated: “And afterwards she bore a daughter, and called her name Dina” (Genesis 30:21). The Gemara asks: What is meant by the addition of the word: Afterwards? What does the verse seek to convey by emphasizing that after the birth of Zebulun she gave birth to Dina? Rav said: After Leah passed judgment on herself and said: Twelve tribes are destined to descend from Jacob, six came from me and four from the maidservants, that is ten, and if this fetus is male, my sister Rachel will not even be the equivalent of one the maidservants; immediately the fetus was transformed into a daughter, as it is stated: And she called her name Dina; meaning she named her after her judgment din. The Gemara rejects this: One does not mention miraculous acts to teach general halakha.,The Gemara introduces an alternative explanation: And if you wish, say instead that the story of Leah and her prayer with regard to the fetus was within forty days of conception. As it was taught in a baraita: During the first three days after intercourse, one should pray that the seed not putrefy, that it will fertilize the egg and develop into a fetus. From the third day until the fortieth, one should pray that it will be male. From the fortieth day until three months, one should pray that it will not be deformed, in the shape of a flat fish, as when the fetus does not develop it assumes a shape somewhat similar to a flat sandal fish. From the third month until the sixth, one should pray that it will not be stillborn. And from the sixth month until the ninth, one should pray that it will be emerge safely. Therefore, during the first forty days from conception, one may still pray to affect the gender of the fetus.,The Gemara asks: Is prayer effective for that purpose? Didn’t Rav Yitzḥak, son of Rav Ami, say: The tradition teaches that the gender of the fetus is determined at the moment of conception. If the man emits seed first, his wife gives birth to a female; if the woman emits seed first, she gives birth to a male, as it is stated: “When a woman emitted seed and bore a male” (Leviticus 12:2). The Gemara answers: With what are we dealing here? We are dealing with a case where they both emit seed simultaneously. In that case, the gender is undetermined and prayer may be effectual.,We learned in the mishna: One who was walking along the way and heard a scream from the city, and says: May it be God’s will that this scream will not be from my house, it is a vain prayer.,The Sages taught: There was an incident involving Hillel the Elder, who was coming on the road when he heard a scream in the city. He said: I am certain that the scream is not coming from my house. And of him, the verse says: “He shall not be afraid of evil tidings; his heart is steadfast, trusting in the Lord” (Psalms 112:7). Rava said: Any way that you interpret this verse, its meaning is clear. It can be interpreted from beginning to end or it can be interpreted from end to beginning. The Gemara explains: It can be interpreted from beginning to end: Why is it that: He shall not be afraid of evil tidings? Because his heart is steadfast, trusting in the Lord. The Gemara continues: And it can be interpreted from end to beginning: One whose heart is steadfast, trusting in the Lord is a person who shall not be afraid of evil tidings.,The Gemara relates: This student was once walking after Rabbi Yishmael, son of Rabbi Yosei, in the marketplace of Zion. Rabbi Yishmael saw that the student was afraid. He said to him: You are a sinner, as it is written: “The transgressors in Zion are afraid, trembling has seized the ungodly” (Isaiah 33:14). The student replied: And is it not written: “Happy is the man that fears always” (Proverbs 28:14)? Rabbi Yishmael said to him: That verse is written with regard to matters of Torah, that one should be afraid lest he forget them. For everything else, one must trust in God.,In a similar vein, the Gemara relates: Yehuda bar Natan was coming and going after Rav Hamnuna. Yehuda bar Natan sighed; Rav Hamnuna said to him: Do you wish to bring suffering upon yourself; as it is stated: “For that which I did fear is come upon me, and that which I was afraid of has overtaken me” (Job 3:25)? He responded: Is it not said: “Happy is the man who fears always”? Rav Hamnuna answered: That verse is written with regard to matters of Torah.,We learned in the mishna: One who enters a large city recites two prayers; Ben Azzai says he recites four prayers.,The Sages taught the details of Ben Azzai’s teaching in a baraita: rUpon his entrance to the city what does he recite? rMay it be Your will, O Lord my God, that You bring me into this city to peace. rAfter he entered the city, he recites: I thank You, O Lord my God, that You brought me into this city to peace. rWhen he seeks to leave the city, he recites: May it be Your will, O Lord my God and God of my ancestors, that You take me out of this city to peace. rAfter he left, he recites: I give thanks before You, O Lord my God, that You took me out of this city to peace; rand just as You took me out to peace, rso too lead me to peace, support me to peace, direct my steps to peace, rand rescue me from the hand of any enemy or those lying in ambush along the way.,Rav Mattana said: This was taught only with regard to a city where criminals are not tried and executed, as in a place like that he may be killed without trial. However, in a city where criminals are tried and executed, these prayers do not apply, as if one is not guilty he will not be harmed.,Some say that Rav Mattana said the opposite: Even in a city where criminals are tried and executed one must pray for mercy, as sometimes he may not encounter a person who will plead in his favor.,The Sages taught: One who enters a Roman bathhouse, where a fire burns beneath the pool of water used for bathing, and where there is the risk of collapse, says: rMay it be Your will, O Lord my God, that you save me from this and similar matters, rand do not let ruin or iniquity befall me, rand if ruin or iniquity does befall me, let my death be atonement for all of my transgressions.,Abaye said: One should not say: If ruin befalls me, so as not to open his mouth to Satan and provoke him. As Rabbi Shimon ben Lakish said and as it was taught in a baraita in the name of Rabbi Yosei: One should never open his mouth to Satan by raising, at his own initiative, the possibility of mishap or death.,Rav Yosef said: What is the verse that alludes to this? As it is written: “We should have almost been as Sodom, we should have been like unto Gomorrah” (Isaiah 1:9), after which what did the prophet reply to them? “Hear the word of the Lord, rulers of Sodom; give ear unto the law of our God, people of Gomorrah” (Isaiah 1:10). After the analogy to Sodom was raised, it was realized.,Returning to the subject of the Roman bathhouse, the Gemara asks: When he emerges from the bathhouse, what does he say? Rav Aḥa said: I give thanks to You, Lord, that You saved me from the fire.,The Gemara relates: Rabbi Abbahu entered a bathhouse when the bathhouse floor collapsed beneath him and a miracle transpired on his behalf. He stood on a pillar and saved one hundred and one men with one arm. He held one or two people in his arm, with others holding on them and so on, so that all were saved. He said: This is confirmation of the statement of Rav Aḥa, who said that one should offer thanks upon leaving the bathhouse safely.,As Rav Aḥa said: One who enters to let blood says: rMay it be Your will, O Lord my God, rthat this enterprise be for healing and that You should heal me. rAs You are a faithful God of healing and Your healing is truth. rBecause it is not the way of people to heal, but they have become accustomed. rRav Aḥa is saying that people should not practice medicine as they lack the ability to heal; rather, healing should be left to God.,Abaye responded and said: One should not say this, as it was taught in the school of Rabbi Yishmael that from the verse, “And shall cause him to be thoroughly healed” (Exodus 21:19), from here we derive that permission is granted to a doctor to heal. The practice of medicine is in accordance with the will of God.,As for bloodletting, the Gemara asks: When one stands after having let blood, what does he say? Rav Aḥa said: He recites in gratitude: Blessed…Who heals without payment. ' None |
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42. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Aphrodite, bath of • Ritual bath • ara pacis, baths of • bath, bathhouse, bathing
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 67; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 76; Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 10; Levine (2005), The Ancient Synagogue, The First Thousand Years, 478
16a ששמשי מוחק וגבריאל כותב אמר רבי אסי דרש ר' שילא איש כפר תמרתא ומה כתב שלמטה שלזכותן של ישראל אינו נמחק כתב שלמעלה לא כל שכן,(אסתר ו, ג) לא נעשה עמו דבר אמר רבא לא מפני שאוהבין את מרדכי אלא מפני ששונאים את המן,(אסתר ו, ד) הכין לו תנא לו הכין,ועשה כן למרדכי אמר ליה מנו מרדכי אמר ליה (אסתר ו, י) היהודי אמר ליה טובא מרדכי איכא ביהודאי אמר ליה (אסתר ו, י) היושב בשער המלך,אמר ליה סגי ליה בחד דיסקרתא אי נמי בחד נהרא אמר ליה הא נמי הב ליה אל תפל דבר מכל אשר דברת,ויקח המן את הלבוש ואת הסוס אזל אשכחיה דיתבי רבנן קמיה ומחוי להו הלכות קמיצה לרבנן כיון דחזייה מרדכי דאפיק לקבליה וסוסיה מיחד בידיה מירתת אמר להו לרבנן האי רשיעא למיקטל נפשי קא אתי זילו מקמיה די לא תכוו בגחלתו בההיא שעתא נתעטף מרדכי וקם ליה לצלותא אתא המן ויתיב ליה קמייהו ואוריך עד דסליק מרדכי לצלותיה,אמר להו במאי עסקיתו אמרו ליה בזמן שבית המקדש קיים מאן דמנדב מנחה מייתי מלי קומציה דסולתא ומתכפר ליה אמר להו אתא מלי קומצי קמחא דידכו ודחי עשרה אלפי ככרי כספא דידי אמר ליה רשע עבד שקנה נכסים עבד למי ונכסים למי,אמר ליה קום לבוש הני מאני ורכוב האי סוסיא דבעי לך מלכא אמר ליה לא יכילנא עד דעיילנא לבי בני ואשקול למזייא דלאו אורח ארעא לאשתמושי במאני דמלכא הכי,שדרה אסתר ואסרתינהו לכולהו בי בני ולכולהו אומני עייליה איהו לבי בני ואסחיה ואזיל ואייתי זוזא מביתיה וקא שקיל ביה מזייה בהדי דקא שקיל ליה אינגד ואיתנח אמר ליה אמאי קא מיתנחת אמר ליה גברא דהוה חשיב ליה למלכא מכולהו רברבנוהי השתא לישוייה בלאני וספר אמר ליה רשע ולאו ספר של כפר קרצום היית תנא המן ספר של כפר קרצום היה עשרים ושתים שנה,בתר דשקלינהו למזייה לבשינהו למאניה אמר ליה סק ורכב אמר ליה לא יכילנא דכחישא חילאי מימי תעניתא גחין וסליק כי סליק בעט ביה אמר ליה לא כתיב לכו (משלי כד, יז) בנפל אויבך אל תשמח אמר ליה הני מילי בישראל אבל בדידכו כתיב (דברים לג, כט) ואתה על במותימו תדרוך,(אסתר ו, יא) ויקרא לפניו ככה יעשה לאיש אשר המלך חפץ ביקרו כי הוה נקיט ואזיל בשבילא דבי המן חזיתיה ברתיה דקיימא אאיגרא סברה האי דרכיב אבוה והאי דמסגי קמיה מרדכי שקלה עציצא דבית הכסא ושדיתיה ארישא דאבוה דלי עיניה וחזת דאבוה הוא נפלה מאיגרא לארעא ומתה,והיינו דכתיב וישב מרדכי אל שער המלך אמר רב ששת ששב לשקו ולתעניתו והמן נדחף אל ביתו אבל וחפוי ראש אבל על בתו וחפוי ראש על שאירע לו,ויספר המן לזרש אשתו ולכל אוהביו וגו' קרי להו אוהביו וקרי להו חכמיו אמר רבי יוחנן כל האומר דבר חכמה אפילו באומות העולם נקרא חכם,אם מזרע היהודים מרדכי וגו' אמרו ליה אי משאר שבטים קאתי יכלת ליה ואי משבט יהודה ובנימין ואפרים ומנשה לא יכלת ליה יהודה דכתיב (בראשית מט, ח) ידך בערף אויביך אינך דכתיב בהו (תהלים פ, ג) לפני אפרים ובנימין ומנשה עוררה את גבורתך,(אסתר ו, יג) כי נפל תפול לפניו דרש ר' יהודה בר אלעאי שתי נפילות הללו למה אמרו לו אומה זו משולה לעפר ומשולה לכוכבים כשהן יורדין יורדין עד עפר וכשהן עולין עולין עד לכוכבים,(אסתר ו, יד) וסריסי המלך הגיעו ויבהילו מלמד שהביאוהו בבהלה,כי נמכרנו אני ועמי וגו' אין הצר שוה בנזק המלך אמרה לו צר זה אינו שוה בנזק של מלך איקני בה בושתי וקטלה השתא איקני בדידי ומבעי למקטלי,ויאמר המלך אחשורוש ויאמר לאסתר המלכה ויאמר ויאמר למה לי אמר רבי אבהו בתחלה על ידי תורגמן כיון דאמרה ליה מדבית שאול קאתינא מיד ויאמר לאסתר המלכה:,ותאמר אסתר איש צר ואויב המן הרע הזה אמר ר' אלעזר מלמד שהיתה מחווה כלפי אחשורוש ובא מלאך וסטר ידה כלפי המן:,והמלך קם בחמתו וגו' והמלך שב מגנת הביתן מקיש שיבה לקימה מה קימה בחימה אף שיבה בחימה דאזל ואשכח למלאכי השרת דאידמו ליה כגברי וקא עקרי לאילני דבוסתני ואמר להו מאי עובדייכו אמרו ליה דפקדינן המן,אתא לביתיה והמן נופל על המטה נופל נפל מיבעי ליה אמר רבי אלעזר מלמד שבא מלאך והפילו עליה אמר ויי מביתא ויי מברא ויאמר המלך הגם לכבוש את המלכה עמי בבית,ויאמר חרבונה וגו' אמר רבי אלעזר אף חרבונה רשע באותה עצה היה כיון שראה שלא נתקיימה עצתו מיד ברח והיינו דכתיב (איוב כז, כב) וישלך עליו ולא יחמול מידו ברוח יברח,וחמת המלך שככה שתי שכיכות הללו למה אחת של מלכו של עולם ואחת של אחשורוש ואמרי לה אחת של אסתר ואחת של ושתי,(בראשית מה, כב) לכלם נתן לאיש חליפות שמלות ולבנימן נתן חמש חליפות אפשר דבר שנצטער בו אותו צדיק"29a מבטלין ת"ת להוצאת המת ולהכנסת הכלה אמרו עליו על ר\' יהודה בר\' אילעאי שהיה מבטל ת"ת להוצאת המת ולהכנסת הכלה בד"א בשאין שם כל צורכו אבל יש שם כל צורכו אין מבטלין,וכמה כל צורכו אמר רב שמואל בר איניא משמיה דרב תריסר אלפי גברי ושיתא אלפי שיפורי ואמרי לה תריסר אלפי גברי ומינייהו שיתא אלפי שיפורי עולא אמר כגון דחייצי גברי מאבולא עד סיכרא,רב ששת אמר כנתינתה כך נטילתה מה נתינתה בששים ריבוא אף נטילתה בס\' ריבוא ה"מ למאן דקרי ותני אבל למאן דמתני לית ליה שיעורא,תניא ר"ש בן יוחי אומר בוא וראה כמה חביבין ישראל לפני הקב"ה שבכל מקום שגלו שכינה עמהן גלו למצרים שכינה עמהן שנאמר (שמואל א ב, כז) הנגלה נגליתי לבית אביך בהיותם במצרים וגו\' גלו לבבל שכינה עמהן שנאמר (ישעיהו מג, יד) למענכם שלחתי בבלה ואף כשהן עתידין ליגאל שכינה עמהן שנאמר (דברים ל, ג) ושב ה\' אלהיך את שבותך והשיב לא נאמר אלא ושב מלמד שהקב"ה שב עמהן מבין הגליות,בבבל היכא אמר אביי בבי כנישתא דהוצל ובבי כנישתא דשף ויתיב בנהרדעא ולא תימא הכא והכא אלא זמנין הכא וזמנין הכא אמר אביי תיתי לי דכי מרחיקנא פרסה עיילנא ומצלינא התם אבוה דשמואל ולוי הוו יתבי בכנישתא דשף ויתיב בנהרדעא אתיא שכינה שמעו קול ריגשא קמו ונפקו,רב ששת הוה יתיב בבי כנישתא דשף ויתיב בנהרדעא אתיא שכינה ולא נפק אתו מלאכי השרת וקא מבעתו ליה אמר לפניו רבש"ע עלוב ושאינו עלוב מי נדחה מפני מי אמר להו שבקוהו,(יחזקאל יא, טז) ואהי להם למקדש מעט אמר רבי יצחק אלו בתי כנסיות ובתי מדרשות שבבבל ור"א אמר זה בית רבינו שבבבל,דרש רבא מאי דכתיב (תהלים צ, א) ה\' מעון אתה היית לנו אלו בתי כנסיות ובתי מדרשות אמר אביי מריש הואי גריסנא בביתא ומצלינא בבי כנשתא כיון דשמעית להא דקאמר דוד (תהלים כו, ח) ה\' אהבתי מעון ביתך הואי גריסנא בבי כנישתא,תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י שנאמר (ירמיהו מו, יח) כי כתבור בהרים וככרמל בים יבא והלא דברים ק"ו ומה תבור וכרמל שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל בתי כנסיות ובתי מדרשות שקורין ומרביצין בהן תורה עאכ"ו,דרש בר קפרא מאי דכתיב (תהלים סח, יז) למה תרצדון הרים גבנונים יצתה בת קול ואמרה להם למה תרצו דין עם סיני כולכם בעלי מומים אתם אצל סיני כתיב הכא גבנונים וכתיב התם (ויקרא כא, כ) או גבן או דק אמר רב אשי ש"מ האי מאן דיהיר בעל מום הוא:,אין עושין אותו קפנדריא: מאי קפנדריא אמר רבא קפנדריא כשמה מאי כשמה כמאן דאמר אדמקיפנא אדרי איעול בהא,א"ר אבהו אם היה שביל מעיקרא מותר,אר"נ בר יצחק הנכנס ע"מ שלא לעשות קפנדריא מותר לעשותו קפנדריא וא"ר חלבו אמר ר"ה הנכנס לבהכ"נ להתפלל מותר לעשותו קפנדריא שנא\' (יחזקאל מו, ט) ובבא עם הארץ לפני ה\' במועדים הבא דרך שער צפון להשתחוות יצא דרך שער נגב:,עלו בו עשבים לא יתלוש מפני עגמת נפש: והתניא אינו תולש ומאכיל אבל תולש ומניח כי תנן נמי מתני\' תולש ומאכיל תנן,ת"ר בית הקברות אין נוהגין בהן קלות ראש אין מרעין בהן בהמה ואין מוליכין בהן אמת המים ואין מלקטין בהן עשבים ואם ליקט שורפן במקומן מפני כבוד מתים,אהייא אילימא אסיפא כיון ששורפן במקומן מאי כבוד מתים איכא אלא ארישא:,| 16a that Shimshai, the king’s scribe who hated the Jews (see Ezra 4:17), was erasing the description of Mordecai’s saving the king, and the angel Gavriel was writing it again. Therefore, it was indeed being written in the present. Rabbi Asi said: Rabbi Sheila, a man of the village of Timarta, taught: If something written down below in this world that is for the benefit of the Jewish people cannot be erased, is it not all the more so the case that something written up above in Heaven cannot be erased?,The verse states that Ahasuerus was told with regard to Mordecai: “Nothing has been done for him” (Esther 6:3). Rava said: It is not because they love Mordecai that the king’s servants said this, but rather because they hate Haman.,The verse states: “Now Haman had come into the outer court of the king’s house, to speak to the king about hanging Mordecai on the gallows that he had prepared for him” (Esther 6:4). A Sage taught in a baraita: This should be understood to mean: On the gallows that he had prepared for himself.,The verse relates that Ahasuerus ordered Haman to fulfill his idea of the proper way to honor one who the king desires to glorify by parading him around on the king’s horse while wearing the royal garments: “And do so to Mordecai the Jew who sits at the king’s gate, let nothing fail of all that you have spoken” (Esther 6:10). The Gemara explains that when Ahasuerus said to Haman: “And do so to Mordecai,” Haman said to him in an attempt to evade the order: Who is Mordecai? Ahasuerus said to him: “The Jew.” Haman then said to him: There are several men named Mordecai among the Jews. Ahasuerus then said to him: I refer to the one “who sits at the king’s gate.”,Haman said to him: Why award him such a great honor? It would certainly be enough for him to receive one village disekarta as an estate, or one river for the levy of taxes. Ahasuerus said to him: This too you must give him. “Let nothing fail of all that you have spoken,” i.e., provide him with all that you proposed and spoke about in addition to what I had said.,The Gemara describes what occurred as Haman went to follow the king’s orders, as the verse states: “Then Haman took the apparel and the horse” (Esther 6:11). When he went, he found Mordecai as the Sages were sitting before him, and he was demonstrating to them the halakhot of the handful, i.e., the scooping out of a handful of flour from the meal-offering in order to burn it on the altar. Once Mordecai saw him coming toward him with his horse’s reins held in his hands, he became frightened, and he said to the Sages: This evil man has come to kill me. Go away from him so that you should not get burnt from his coals, i.e., that you should not suffer harm as well. At that moment Mordecai wrapped himself in his prayer shawl and stood up to pray. Haman came over to where they were and sat down before them and waited until Mordecai finished his prayer.,In the interim, as he waited, Haman said to the other Sages: With what were you occupied? They said to him: When the Temple is standing, one who pledges a meal-offering would bring a handful of fine flour and achieve atonement with it. He said to them: Your handful of fine flour has come and cast aside my ten thousand pieces of silver, which I had pledged toward the destruction of the Jewish people. When Mordecai finished praying, he said to Haman: Wicked man, when a slave buys property, to whom belongs the slave and to whom belongs the property? As I once bought you as a slave, what silver can be yours?,Haman said to him: Stand up, put on these garments and ride on this horse, for the king wants you to do so. Mordecai said to him: I cannot do so until I enter the bathhouse bei vanei and trim my hair, for it is not proper conduct to use the king’s garments in this state that I am in now.,In the meantime, Esther sent messengers and closed all the bathhouses and all the shops of the craftsmen, including the bloodletters and barbers. When Haman saw that there was nobody else to do the work, he himself took Mordecai into the bathhouse and washed him, and then he went and brought scissors zuza from his house and trimmed his hair. While he was trimming his hair he injured himself and sighed. Mordecai said to him: Why do you sigh? Haman said to him: The man whom the king had once regarded above all his other ministers is now made a bathhouse attendant balanei and a barber. Mordecai said to him: Wicked man, were you not once the barber of the village of Kartzum? If so, why do you sigh? You have merely returned to the occupation of your youth. It was taught in a baraita: Haman was the barber of the village of Kartzum for twenty-two years.,After Haman trimmed his hair, Haman dressed Mordecai in the royal garments. Haman then said to him: Mount the horse and ride. Mordecai said to him: I am unable, as my strength has waned from the days of fasting that I observed. Haman then stooped down before him and Mordecai ascended on him. As he was ascending the horse, Mordecai gave Haman a kick. Haman said to him: Is it not written for you: “Do not rejoice when your enemy falls” (Proverbs\xa024:17)? Mordecai said to him: This statement applies only to Jews, but with regard to you it is written: “And you shall tread upon their high places” (Deuteronomy 33:29).,The verse states: “And he proclaimed before him: Thus shall it be done to the man whom the king delights to honor” (Esther 6:11). As Haman was taking Mordecai along the street of Haman’s house, Haman’s daughter was standing on the roof and saw the spectacle. She thought to herself that the one who is riding on the horse must be her father, and the one walking before him must be Mordecai. She then took a chamber pot full of feces and cast its contents onto the head of her father, whom she mistakenly took as Mordecai. When Haman raised his eyes in disgust afterward, and looked up at his daughter, she saw that he was her father. In her distress, she fell from the roof to the ground and died.,And this is as it is written: “And Mordecai returned to the king’s gate” (Esther 6:12). Rav Sheshet said: This means that he returned to his sackcloth and his fasting over the troubles of the Jewish people. Simultaneously, “but Haman hastened to his house, mourning, and having his head covered” (Esther 6:12). “Mourning”; over the death of his daughter. “And having his head covered”; due to what had happened to him, as his head was full of filth.,The following verse states: “And Haman recounted to Zeresh his wife and to all his friends everything that had befallen him. Then his wise men and Zeresh his wife said to him: If Mordecai, before whom you have begun to fall, be of the seed of the Jews, then you will not prevail over him, but you shall fall before him” (Esther 6:13). The Gemara comments: At the beginning of the verse it calls them “his friends,” and in the continuation of the verse it calls them “his wise men.” Rabbi Yoḥa said: Whoever says something wise, even if he is from the nations of the world, is called a wise man.,The Gemara explains that their wise remark, which earned them their distinction, is contained in their advice: “If Mordecai be of the seed of the Jews Yehudim, then you will not prevail over him” (Esther 6:13). The word Yehudim can also refer to people from the tribe of Judah. Haman’s wise men thereby said to him: If he descends from the other tribes, you can still prevail over him, but if he descends from the tribe of either Judah, Benjamin, Ephraim, or Manasseh, you cannot prevail over him. With regard to Judah, the proof of this is as it is written: “Your hand shall be on the neck of your enemies” (Genesis 49:8), indicating that Judah will emerge victorious over his enemies. And the proof that Haman cannot prevail over the others that were mentioned is as it is written with regard to them: “Before Ephraim and Benjamin and Manasseh, stir up Your might” (Psalms 80:3).,The wise men continued: “But you shall fall nafol tippol before him” (Esther 6:13). Rabbi Yehuda bar Ilai interpreted a verse homiletically: Why are these two fallings, nafol and tippol, mentioned here? The wise men said to Haman: This Jewish nation is compared in the Bible to the dust of the earth and it is also compared to the stars in heaven. This teaches you that when they descend, they descend to the dust, and when they rise, they rise to the stars. Accordingly, when Mordecai is on the rise, you will be utterly incapable of prevailing over him.,The next verse states: “The king’s chamberlains came, and they hastened vayavhilu to bring Haman” (Esther 6:14). This teaches that they brought him in disarray behala, not even giving him a chance to wash himself from the filth.,During the banquet Esther said to Ahasuerus: “For we are sold, I and my people, to be destroyed, to be slain, and to be annihilated. But if we had been sold merely for bondmen and bondwomen, I would have held my tongue, since the affliction tzar would not have been worth eino shoveh the damage to the king” (Esther 7:4). The Gemara explains that she said to him: This adversary tzar is not concerned eino shoveh about the damage that he is constantly causing to the king. First he was jealous of Vashti and killed her, as it has been explained that Memucan, who suggesting killing Vashti, was Haman; now he is jealous of me and desires to kill me.,The verse states: “Then said the king Ahasuerus and said to Esther the queen” (Esther 7:5). The Gemara asks: Why do I need it to say “said” and again “said”? Rabbi Abbahu said: At first he spoke to her through the translator, who would interpret on his behalf, because he thought that she was a common woman of lowly ancestry. Once she told him that she came from the house of Saul, immediately it says: “And said to Esther the queen.” Ahasuerus himself spoke to her, as if she had royal lineage, she was a woman befitting his status.,The next verse states: “And Esther said: An adversary and enemy is this wicked Haman” (Esther 7:6). Rabbi Elazar said: This teaches that she was in fact pointing toward Ahasuerus, indicating that in fact he was an adversary and enemy, and an angel came and pushed her hand toward Haman.,The verse states: “And the king arose from the banquet of wine in his wrath and went into the palace garden” (Esther 7:7), and the next verse states: “Then the king returned out of the palace garden to the place of the wine drinking” (Esther 7:8). The Gemara comments: The verses here compare his returning to his arising: Just as his arising was in wrath, so too, his returning was in wrath. And why did he return in wrath? For when he went out he found ministering angels who appeared to him as people and they were uprooting trees from the garden, and he said to them: What are you doing? They said to him: Haman commanded us to do this.,And when he entered his house he saw that “Haman was falling upon the bed” (Esther 7:8). The Gemara asks: Why does it say “was falling” nofel in the present tense, implying that he was currently falling? It should have said “fell” nafal in the past tense. Rabbi Elazar said: This teaches that an angel came and pushed him down on it, and every time he would try to stand up, the angel would push him down again. Ahasuerus said: Woe unto me in the house and woe unto me outside, as the verse continues: “Then the king said: Will he even force the queen before me in the house?” (Esther 7:8).,“And Harbonah, one of the chamberlains, said before the king, Behold also, the gallows fifty cubits high, which Haman has made for Mordecai, who spoke good for the king, stands in the house of Haman” (Esther 7:9). Rabbi Elazar said: Harbonah was also wicked and involved in that plot, as he too wanted Mordecai executed. Once he saw that his plot had not succeeded, he immediately fled and joined Mordecai’s side. And this is the meaning of that which is written: “It hurls itself at him, and does not spare; he would fain flee out of its hand” (Job 27:22), indicating that when God sends calamity upon a wicked person, his friends immediately flee from him.,The verse states: “Then the king’s wrath was assuaged shakhakha” (Esther 7:10). The Gemara asks: Why are there two assuagings here? The term shakhakha is used rather than shaka and indicates doubled wrath. There was one assuaging of the wrath of the King of the universe, and one of the wrath of Ahasuerus. And some say: Ahasuerus’s wrath burned within him for two reasons; one due to Haman’s involvement with Esther, and one due to his involvement with Vashti, and now they were both assuaged.,Before continuing its midrashic interpretation of the rest of the book of Esther, the Gemara expounds a verse concerning Joseph that relates to the Megilla: “To all of them he gave each man changes of clothing, but to Benjamin he gave three hundred pieces of silver, and five changes of clothing” (Genesis 45:22). The Gemara asks: Is it possible that in the very thing from which that righteous man Joseph had suffered, as his father’s show of favoritism toward him aroused the enmity of his brothers,'29a One interrupts his Torah study to carry out the dead for burial and to escort a bride to her wedding. They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt his Torah study to carry out the dead for burial and to escort a bride to her wedding. The Gemara qualifies this ruling: In what case is this statement said? Only where there are not sufficient numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. However, when there are sufficient numbers, additional people should not interrupt their Torah study to participate.,The Gemara asks: And how many people are considered sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and another six thousand men to blow horns as a sign of mourning. And some say a different version: Twelve thousand men, among whom are six thousand men with horns. Ulla said: For example, enough to make a procession of people all the way from the town gate abbula to the place of burial.,Rav Sheshet said: As the Torah was given, so it should be taken away, i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. Just as the Torah was given in the presence of six hundred thousand men, so too its taking should be done in the presence of six hundred thousand men. The Gemara comments: This applies to someone who read the Bible and studied halakhot for himself. But for someone who taught others, there is no limit to the honor that should be shown to him.,§ It is taught in a baraita: Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence went with them. They were exiled to Egypt, and the Divine Presence went with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” (I\xa0Samuel 2:27). They were exiled to Babylonia, and the Divine Presence went with them, as it is stated: “For your sake I have sent to Babylonia” (Isaiah 43:14). So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” (Deuteronomy 30:3). It does not state: He will bring back, i.e., He will cause the Jewish people to return, but rather it says: “He will return,” which teaches that the Holy One, Blessed be He, will return together with them from among the various exiles.,The Gemara asks: Where in Babylonia does the Divine Presence reside? Abaye said: In the ancient synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’a. And do not say that the Divine Presence resided here and there, i.e., in both places simultaneously. Rather, at times it resided here in Huzal and at times there in Neharde’a. Abaye said: I have a blessing coming to me, for whenever I am within a distance of a parasang from one of those synagogues, I go in and pray there, due to the special honor and sanctity attached to them. It was related that the father of Shmuel and Levi were once sitting in the synagogue that was destroyed and rebuilt in Neharde’a. The Divine Presence came and they heard a loud sound, so they arose and left.,It was further related that Rav Sheshet was once sitting in the synagogue that was destroyed and rebuilt in Neharde’a, and the Divine Presence came but he did not go out. The ministering angels came and were frightening him in order to force him to leave. Rav Sheshet turned to God and said before Him: Master of the Universe, if one is wretched and the other is not wretched, who should defer to whom? Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and said to them: Leave him.,The verse states: “Yet I have been to them as a little sanctuary in the countries where they have come” (Ezekiel 11:16). Rabbi Yitzḥak said: This is referring to the synagogues and study halls in Babylonia. And Rabbi Elazar said: This is referring to the house of our master, i.e., Rav, in Babylonia, from which Torah issues forth to the entire world.,Rava interpreted a verse homiletically: What is the meaning of that which is written: “Lord, You have been our dwelling place in all generations” (Psalms 90:1)? This is referring to the synagogues and study halls. Abaye said: Initially, I used to study Torah in my home and pray in the synagogue. Once I heard and understood that which King David says: “Lord, I love the habitation of Your house” (Psalms 26:8), I would always study Torah in the synagogue, to express my love for the place in which the Divine Presence resides.,It is taught in a baraita: Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be transported and reestablished in Eretz Yisrael, as it is stated: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come” (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. And are these matters not inferred through an a fortiori argument: Just as Tabor and Carmel, which came only momentarily to study Torah, were relocated and established in Eretz Yisrael in reward for their actions, all the more so should the synagogues and study halls in Babylonia, in which the Torah is read and disseminated, be relocated to Eretz Yisrael.,Bar Kappara interpreted a verse homiletically: What is the meaning of that which is written: “Why do you look askance teratzdun, O high-peaked mountains, at the mountain that God has desired for His abode” (Psalms 68:17)? A Divine Voice issued forth and said to all the mountains that came and demanded that the Torah be given upon them: Why do you seek tirtzu to enter into a legal dispute din with Mount Sinai? You are all blemished in comparison to Mount Sinai, as it is written here: “High-peaked gavnunnim” and it is written there, with regard to the blemishes that disqualify a priest: “Or crookbacked gibben or a dwarf” (Leviticus 21:20). Rav Ashi said: Learn from this that one who is arrogant is considered blemished. The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,§ The mishna teaches that even if a synagogue fell into ruin, it may not be made into a kappendarya. The Gemara asks: What is meant by kappendarya? Rava said: A shortcut, as implied by its name. The Gemara clarifies: What do you mean by adding: As implied by its name? It is like one who said: Instead of going around the entire row of houses makkifna addari to get to the other side, thereby lengthening my journey, I will enter this house and walk through it to the other side. The word kappendarya sounds like a contraction of makkifna addari. This is what Rava meant by saying: As implied by its name.,Rabbi Abbahu said: If a public path had initially passed through that location, before the synagogue was built, it is permitted to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path.,Rav Naḥman bar Yitzḥak said: With regard to one who enters a synagogue without intending to make it into a shortcut, when he leaves he is permitted to make it into a shortcut for himself, by leaving through the exit on the other side of the building. And Rabbi Ḥelbo said that Rav Huna said: With regard to one who enters a synagogue to pray, he is permitted to make it into a shortcut for himself by leaving through a different exit, and it is fitting to do so, as it is stated: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate” (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,§ The mishna teaches: If grass sprang up in a ruined synagogue, although it is not befitting its sanctity, one should not pick it, due to the anguish that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: But isn’t it taught in a baraita: One may not pick the grass and feed it to one’s animals, but he may pick it and leave it there? The Gemara answers: When we learned the prohibition against picking the grass in the mishna as well, we learned only that it is prohibited to pick it and feed it to one’s animals, but it is permitted to leave it there.,The Sages taught in a baraita: In a cemetery, one may not act with frivolity; one may not graze an animal on the grass growing inside it; and one may not direct a water channel to pass through it; and one may not gather grass inside it to use the grass as feed for one’s animals; and if one gathered grass for that purpose, it should be burnt on the spot, out of respect for the dead.,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, to which clause of the baraita does it refer? If we say it is referring to the last clause, that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: Since the grass is burnt on the spot, and not publicly, what respect for the dead is there in this act? Rather, the phrase must be referring to the first clause of the baraita, and it explains why it is prohibited to act with frivolity.,Shabbatot during and surrounding the month of Adar, a Torah portion of seasonal significance is read. When the New Moon of Adar occurs on Shabbat, the congregation reads the portion of Shekalim on that Shabbat. If the New Moon occurs during the middle of the week, they advance the reading of that portion to the previous Shabbat, and, in such a case, they interrupt the reading of the four portions on the following Shabbat, which would be the first Shabbat of the month of Adar, and no additional portion is read on it.,On the second Shabbat, the Shabbat prior to Purim, they read the portion: “Remember what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. On the third Shabbat, they read the portion of the Red Heifer Para (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. On the fourth Shabbat, they read the portion: “This month haḥodesh shall be for you” (Exodus 12:1–20), which describes the offering of the Paschal lamb. On the fifth Shabbat, they resume the regular weekly order of readings and no special portion is read.,For all special days, the congregation interrupts the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies on the New Moons, on Hanukkah, and on Purim, on fast days, and on the non-priestly watches, and on Yom Kippur.,We learned in a mishna there (Shekalim 1:1): On the first of Adar they make a public announcement concerning the forthcoming collection of half-shekels. The money is used for the communal offerings in the Temple in the coming year. ' None | |
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43. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Mixed (and Separate) Bathing for Men and Women • Rabbis, attending the baths • Rituals, bath • bath, bathhouse, bathing
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 115, 119, 132, 136, 147; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 76; Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 172
| 33b על המעשר ר\' אלעזר בר\' יוסי אומר על לשון הרע אמר רבא ואיתימא ריב"ל מאי קראה (תהלים סג, יב) והמלך ישמח באלהים יתהלל כל הנשבע בו כי יסכר פי דוברי שקר,איבעיא להו רבי אלעזר ברבי יוסי על לשון הרע קאמר או דילמא אף על לשון הרע נמי קאמר ת"ש כשנכנסו רבותינו לכרם ביבנה היה שם רבי יהודה ור\' אלעזר בר\' יוסי ור"ש נשאלה שאלה זו בפניהם מכה זו מפני מה מתחלת בבני מעיים וגומרת בפה נענה רבי יהודה ברבי אלעאי ראש המדברים בכל מקום ואמר אע"פ שכליות יועצות ולב מבין ולשון מחתך פה גומר נענה רבי אלעזר ברבי יוסי ואמר מפני שאוכלין בה דברים טמאין דברים טמאים סלקא דעתך אלא שאוכלין בה דברים שאינן מתוקנים נענה ר\' שמעון ואמר בעון ביטול תורה,אמרו לו נשים יוכיחו שמבטלות את בעליהן נכרים יוכיחו שמבטלין את ישראל תינוקות יוכיחו שמבטלין את אביהן תינוקות של בית רבן יוכיחו,התם כדרבי גוריון דאמר רבי גוריון ואיתימא רב יוסף ברבי שמעיה בזמן שהצדיקים בדור צדיקים נתפסים על הדור אין צדיקים בדור תינוקות של בית רבן נתפסים על הדור א"ר יצחק בר זעירי ואמרי לה א"ר שמעון בן נזירא מאי קראה (שיר השירים א, ח) אם לא תדעי לך היפה בנשים צאי לך בעקבי הצאן וגו\' ואמרינן גדיים הממושכנין על הרועים ש"מ אף על לשון הרע נמי קאמר ש"מ,ואמאי קרו ליה ראש המדברים בכל מקום דיתבי רבי יהודה ורבי יוסי ורבי שמעון ויתיב יהודה בן גרים גבייהו פתח ר\' יהודה ואמר כמה נאים מעשיהן של אומה זו תקנו שווקים תקנו גשרים תקנו מרחצאות ר\' יוסי שתק נענה רשב"י ואמר כל מה שתקנו לא תקנו אלא לצורך עצמן תקנו שווקין להושיב בהן זונות מרחצאות לעדן בהן עצמן גשרים ליטול מהן מכס הלך יהודה בן גרים וסיפר דבריהם ונשמעו למלכות אמרו יהודה שעילה יתעלה יוסי ששתק יגלה לציפורי שמעון שגינה יהרג,אזל הוא ובריה טשו בי מדרשא כל יומא הוה מייתי להו דביתהו ריפתא וכוזא דמיא וכרכי כי תקיף גזירתא א"ל לבריה נשים דעתן קלה עליהן דילמא מצערי לה ומגליא לן אזלו טשו במערתא איתרחיש ניסא איברי להו חרובא ועינא דמיא והוו משלחי מנייהו והוו יתבי עד צוארייהו בחלא כולי יומא גרסי בעידן צלויי לבשו מיכסו ומצלו והדר משלחי מנייהו כי היכי דלא ליבלו איתבו תריסר שני במערתא אתא אליהו וקם אפיתחא דמערתא אמר מאן לודעיה לבר יוחי דמית קיסר ובטיל גזירתיה,נפקו חזו אינשי דקא כרבי וזרעי אמר מניחין חיי עולם ועוסקין בחיי שעה כל מקום שנותנין עיניהן מיד נשרף יצתה בת קול ואמרה להם להחריב עולמי יצאתם חיזרו למערתכם הדור אזול איתיבו תריסר ירחי שתא אמרי משפט רשעים בגיהנם י"ב חדש יצתה בת קול ואמרה צאו ממערתכם נפקו כל היכא דהוה מחי ר\' אלעזר הוה מסי ר"ש אמר לו בני די לעולם אני ואתה,בהדי פניא דמעלי שבתא חזו ההוא סבא דהוה נקיט תרי מדאני אסא ורהיט בין השמשות אמרו ליה הני למה לך אמר להו לכבוד שבת ותיסגי לך בחד חד כנגד (שמות כ, ז) זכור וחד כנגד (דברים ה, יא) שמור א"ל לבריה חזי כמה חביבין מצות על ישראל יתיב דעתייהו,שמע ר\' פנחס בן יאיר חתניה ונפק לאפיה עייליה לבי בניה הוה קא אריך ליה לבישריה חזי דהוה ביה פילי בגופיה הוה קא בכי וקא נתרו דמעת עיניה וקמצוחא ליה א"ל אוי לי שראיתיך בכך א"ל אשריך שראיתני בכך שאילמלא לא ראיתני בכך לא מצאת בי כך דמעיקרא כי הוה מקשי ר"ש בן יוחי קושיא הוה מפרק ליה ר\' פנחס בן יאיר תריסר פירוקי לסוף כי הוה מקשי ר"פ בן יאיר קושיא הוה מפרק ליה רשב"י עשרין וארבעה פירוקי,אמר הואיל ואיתרחיש ניסא איזיל אתקין מילתא דכתיב (בראשית לג, יח) ויבא יעקב שלם ואמר רב שלם בגופו שלם בממונו שלם בתורתו (בראשית לג, יח) ויחן את פני העיר אמר רב מטבע תיקן להם ושמואל אמר שווקים תיקן להם ור\' יוחנן אמר מרחצאות תיקן להם אמר איכא מילתא דבעי לתקוני אמרו ליה איכא דוכתא דאית ביה ספק טומאה' ' None | 33b for neglecting to separate tithes. Rabbi Elazar, son of Rabbi Yosei, says: Askara comes as punishment for slander. Rava said, and some say that it was Rabbi Yehoshua ben Levi who said it: What is the verse that alludes to this? “But the king shall rejoice in God; every one that swears by Him shall glory; for the mouth of them that speak lies shall be stopped” (Psalms 63:12). The punishment for lying is that the mouth will be stopped. Askara affects the mouth along with other parts of the body.,A dilemma was raised before those who were sitting in the study hall: Did Rabbi Elazar, son of Rabbi Yosei, say that askara comes as punishment only for slander, or perhaps he said it was also for slander? Come and hear a resolution to this dilemma from that which was taught in a baraita: When our Sages entered the vineyard in Yavne, Rabbi Yehuda, and Rabbi Elazar, son of Rabbi Yosei, and Rabbi Shimon were there, and a question was asked before them with regard to this plague of askara: Why does it begin in the intestines and end in the mouth? Rabbi Yehuda, son of Rabbi Ila’i, who was the head of the speakers in every place, responded and said: Even though the kidneys advise, and the heart understands, and the tongue shapes the voice that emerges from the mouth, still, the mouth completes the formation of the voice. Therefore, the disease begins in the same place that slander begins and it ends in the mouth. Rabbi Elazar, son of Rabbi Yosei, responded and said: This disease ends in the mouth because one eats with it non-kosher things. They immediately wondered about this: Does it enter your mind to say that askara is caused by eating non-kosher food? Are those who eat non-kosher food so numerous? Rather, it comes as a punishment for eating foods that were not ritually prepared, i.e., were not tithed. Rabbi Shimon responded and said: This disease comes as a punishment for the sin of dereliction in the study of Torah.,They said to him: Women will prove that dereliction in the study of Torah is not the cause, as they are not obligated to study Torah and, nevertheless, they contract askara. He answered them: They are punished because they cause their husbands to be idle from the study of Torah. They said to him: Gentiles will prove that this is not the cause, as they also contract askara even though they are not obligated to study Torah. He answered them: They are also punished because they cause Israel to be idle from the study of Torah. They said to him: Children will prove that this is not the cause, for they are not at all obligated to study Torah and they also suffer from askara. He answered them: They are punished because they cause their fathers to be idle from the study of Torah. They said to him: School children will prove that this is not the cause, as they study Torah and, nevertheless, they suffer from askara.,The Gemara answers: There, it must be understood in accordance with the statement of Rabbi Guryon, as Rabbi Guryon said, and some say that it was Rav Yosef, son of Rabbi Shemaya, who said it: At a time when there are righteous people in the generation, the righteous are seized, i.e., they die or suffer, for the sins of the generation. If there are no righteous people in the generation, school children, who are also without sin, are seized for the sins of the generation. Rabbi Yitzḥak bar Ze’iri said, and some say that Rabbi Shimon ben Nezira said: What is the verse that alludes to this? “If you know not, you fairest among women, go your way forth by the footsteps of the flock and feed your kids, beside the shepherds’ tents mishkenot” (Song of Songs 1:8). And we say in explanation of this verse: They are the lambs that are taken as collateral hamemushkanin, which is etymologically similar to the word mishkenot, in place of the shepherds. If the shepherds and leaders of the generation corrupt the multitudes, young children die because of their sins. With regard to the dilemma, conclude from it that Rabbi Elazar, son of Rabbi Yosei, said that the illness of askara also results from slander, as the baraita provides an additional cause of the illness. The Gemara comments: Indeed, conclude from it.,In this baraita Rabbi Yehuda is described as head of the speakers in every place. The Gemara asks: And why did they call him head of the speakers in every place? The Gemara relates that this resulted due to an incident that took place when Rabbi Yehuda and Rabbi Yosei and Rabbi Shimon were sitting, and Yehuda, son of converts, sat beside them. Rabbi Yehuda opened and said: How pleasant are the actions of this nation, the Romans, as they established marketplaces, established bridges, and established bathhouses. Rabbi Yosei was silent. Rabbi Shimon ben Yoḥai responded and said: Everything that they established, they established only for their own purposes. They established marketplaces, to place prostitutes in them; bathhouses, to pamper themselves; and bridges, to collect taxes from all who pass over them. Yehuda, son of converts, went and related their statements to his household, and those statements continued to spread until they were heard by the monarchy. They ruled and said: Yehuda, who elevated the Roman regime, shall be elevated and appointed as head of the Sages, the head of the speakers in every place. Yosei, who remained silent, shall be exiled from his home in Judea as punishment, and sent to the city of Tzippori in the Galilee. And Shimon, who denounced the government, shall be killed.,Rabbi Shimon bar Yoḥai and his son, Rabbi Elazar, went and hid in the study hall. Every day Rabbi Shimon’s wife would bring them bread and a jug of water and they would eat. When the decree intensified, Rabbi Shimon said to his son: Women are easily impressionable and, therefore, there is room for concern lest the authorities torture her and she reveal our whereabouts. They went and they hid in a cave. A miracle occurred and a carob tree was created for them as well as a spring of water. They would remove their clothes and sit covered in sand up to their necks. They would study Torah all day in that manner. At the time of prayer, they would dress, cover themselves, and pray, and they would again remove their clothes afterward so that they would not become tattered. They sat in the cave for twelve years. Elijah the Prophet came and stood at the entrance to the cave and said: Who will inform bar Yoḥai that the emperor died and his decree has been abrogated?,They emerged from the cave, and saw people who were plowing and sowing. Rabbi Shimon bar Yoḥai said: These people abandon eternal life of Torah study and engage in temporal life for their own sustece. The Gemara relates that every place that Rabbi Shimon and his son Rabbi Elazar directed their eyes was immediately burned. A Divine Voice emerged and said to them: Did you emerge from the cave in order to destroy My world? Return to your cave. They again went and sat there for twelve months. They said: The judgment of the wicked in Gehenna lasts for twelve months. Surely their sin was atoned in that time. A Divine Voice emerged and said to them: Emerge from your cave. They emerged. Everywhere that Rabbi Elazar would strike, Rabbi Shimon would heal. Rabbi Shimon said to Rabbi Elazar: My son, you and I suffice for the entire world, as the two of us are engaged in the proper study of Torah.,As the sun was setting on Shabbat eve, they saw an elderly man who was holding two bundles of myrtle branches and running at twilight. They said to him: Why do you have these? He said to them: In honor of Shabbat. They said to him: And let one suffice. He answered them: One is corresponding to: “Remember the Shabbat day, to keep it holy” (Exodus 20:8), and one is corresponding to: “Observe the Shabbat day, to keep it holy” (Deuteronomy 5:12). Rabbi Shimon said to his son: See how beloved the mitzvot are to Israel. Their minds were put at ease and they were no longer as upset that people were not engaged in Torah study.,Rabbi Pineḥas ben Ya’ir, Rabbi Shimon’s son-in-law, heard and went out to greet him. He brought him into the bathhouse and began tending to his flesh. He saw that Rabbi Shimon had cracks in the skin on his body. He was crying, and the tears fell from his eyes and caused Rabbi Shimon pain. Rabbi Pineḥas said to Rabbi Shimon, his father-in-law: Woe is me, that I have seen you like this. Rabbi Shimon said to him: Happy are you that you have seen me like this, as had you not seen me like this, you would not have found in me this prominence in Torah, as the Gemara relates: At first, when Rabbi Shimon ben Yoḥai would raise a difficulty, Rabbi Pineḥas ben Ya’ir would respond to his question with twelve answers. Ultimately, when Rabbi Pineḥas ben Ya’ir would raise a difficulty, Rabbi Shimon ben Yoḥai would respond with twenty-four answers.,Rabbi Shimon said: Since a miracle transpired for me, I will go and repair something for the sake of others in gratitude for God’s kindness, as it is written: “And Jacob came whole to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and he graced the countece of the city” (Genesis 33:18). Rav said, the meaning of: And Jacob came whole, is: Whole in his body, whole in his money, whole in his Torah. And what did he do? And he graced the countece of the city; he performed gracious acts to benefit the city. Rav said: Jacob established a currency for them. And Shmuel said: He established marketplaces for them. And Rabbi Yoḥa said: He established bathhouses for them. In any event, clearly one for whom a miracle transpires should perform an act of kindness for his neighbors as a sign of gratitude. He said: Is there something that needs repair? They said to him: There is a place where there is uncertainty with regard to ritual impurity' ' None |
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44. Augustine, The City of God, 14.17 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Medicine and Medical Services, in Baths • Mixed (and Separate) Bathing for Men and Women • bathing
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 148; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 147, 148
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14.17 Justly is shame very specially connected with this lust; justly, too, these members themselves, being moved and restrained not at our will, but by a certain independent autocracy, so to speak, are called shameful. Their condition was different before sin. For as it is written, They were naked and were not ashamed, Genesis 2:25 - not that their nakedness was unknown to them, but because nakedness was not yet shameful, because not yet did lust move those members without the will's consent; not yet did the flesh by its disobedience testify against the disobedience of man. For they were not created blind, as the unenlightened vulgar fancy; for Adam saw the animals to whom he gave names, and of Eve we read, The woman saw that the tree was good for food, and that it was pleasant to the eyes. Genesis 3:6 Their eyes, therefore were open, but were not open to this, that is to say, were not observant so as to recognize what was conferred upon them by the garment of grace, for they had no consciousness of their members warring against their will. But when they were stripped of this grace, that their disobedience might be punished by fit retribution, there began in the movement of their bodily members a shameless novelty which made nakedness indecent: it at once made them observant and made them ashamed. And therefore, after they violated God's command by open transgression, it is written: And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. Genesis 3:7 The eyes of them both were opened, not to see, for already they saw, but to discern between the good they had lost and the evil into which they had fallen. And therefore also the tree itself which they were forbidden to touch was called the tree of the knowledge of good and evil from this circumstance, that if they ate of it it would impart to them this knowledge. For the discomfort of sickness reveals the pleasure of health. They knew, therefore, that they were naked,- naked of that grace which prevented them from being ashamed of bodily nakedness while the law of sin offered no resistance to their mind. And thus they obtained a knowledge which they would have lived in blissful ignorance of, had they, in trustful obedience to God, declined to commit that offense which involved them in the experience of the hurtful effects of unfaithfulness and disobedience. And therefore, being ashamed of the disobedience of their own flesh, which witnessed to their disobedience while it punished it, they sewed fig leaves together, and made themselves aprons, that is, cinctures for their privy parts; for some interpreters have rendered the word by succinctoria. Campestria is, indeed, a Latin word, but it is used of the drawers or aprons used for a similar purpose by the young men who stripped for exercise in the campus; hence those who were so girt were commonly called campestrati. Shame modestly covered that which lust disobediently moved in opposition to the will, which was thus punished for its own disobedience. Consequently all nations, being propagated from that one stock, have so strong an instinct to cover the shameful parts, that some barbarians do not uncover them even in the bath, but wash with their drawers on. In the dark solitudes of India also, though some philosophers go naked, and are therefore called gymnosophists, yet they make an exception in the case of these members and cover them. "" None |
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45. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Baths • Baths of • Caracalla, baths of • Clothes, , garments used in the bath • Massage, in Baths • bathing, baths • rule, Baths of Caracalla • rule, baths
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 119; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 501; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 210; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 57
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46. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Clothes, , garments used in the bath • baths
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 221; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 24
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47. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • baths
Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 28, 41, 56, 73, 75, 79, 89; Hitch (2017), Animal sacrifice in the ancient Greek world, 28, 41, 56, 73, 75, 79, 89
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48. Babylonian Talmud, Avodah Zarah, None
Tagged with subjects: • Bath • Bathing rituals
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 136; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 109
| 59a דא"ר יוחנן משום ר"ש בן יהוצדק מים של רבים אין נאסרין הא דיחיד נאסרין,ותיפוק ליה דהא מחוברין נינהו לא צריכא דתלשינהו גלא,סוף סוף אבני הר שנדלדלו נינהו תסתיים דר\' יוחנן דאמר אסורות,לא צריכא דטפחינהו בידיה,ר\' חייא בר אבא איקלע לגבלא חזא בנות ישראל דמיעברן מעובדי כוכבים שמלו ולא טבלו חזא חמרא דמזגו עובדי כוכבים ושתו ישראל חזא תורמוסא דשלקי להו עובדי כוכבים ואכלי ישראל ולא אמר להו ולא מידי,אתא לקמיה דרבי יוחנן א"ל צא והכרז על בניהם שהן ממזרים ועל יינן משום יין נסך ועל תורמוסן משום בישולי עובדי כוכבים משום שאינן בני תורה,על בניהם שהם ממזרים ר\' יוחנן לטעמיה דא"ר יוחנן לעולם אינו גר עד שימול ויטבול וכיון דלא טביל עובד כוכבים הוא ואמר רבה בר בר חנה א"ר יוחנן עובד כוכבים ועבד הבא על בת ישראל הולד ממזר,וגזור על יינם משום יין נסך משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב,ועל תורמוסן משום בישולי עובדי כוכבים לפי שאינן בני תורה טעמא דאינן בני תורה הא בני תורה שרי והאמר רב שמואל בר רב יצחק אמר רב כל שנאכל כמות שהוא חי אין בו משום בישולי עובדי כוכבים,ר\' יוחנן כי הך לישנא ס"ל דאמר רב שמואל בר רב יצחק אמר רב כל שאינו עולה לשולחן של מלכים ללפת בו את הפת אין בו משום בישולי עובדי כוכבים טעמא דאינן בני תורה הא בני תורה שרי,בעו מיניה מרב כהנא עובד כוכבים מהו שיוליך ענבים לגת אמר להו אסור משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב איתיביה רב יימר לרב כהנא עובד כוכבים שהביא ענבים לגת בסלין'' None | 59a as Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: Water that belongs to the public is not rendered prohibited. The Gemara infers that since water that belongs to the public is permitted, therefore, in a case where gentiles bow to water that is owned by an individual it is rendered prohibited.,The Gemara challenges: But Rabbi Yoḥa could derive that even water owned by an individual is permitted, as the water is connected to the ground, and worshipping an object that is connected to the ground does not render it prohibited. The Gemara explains: No, it is necessary to derive this halakha from the fact that the water belongs to the public in a case where a wave raised the water and detached it from the ground. In this case worshipping water owned by an individual would render it prohibited.,The Gemara challenges: Nevertheless, the water ultimately falls into the category of objects that were detached without human involvement, such as boulders of a mountain that dislodged on their own. The Gemara (46a) cites a dispute between Rabbi Yoḥa and the sons of Rabbi Ḥiyya with regard to boulders that dislodged without human involvement and were then worshipped, and does not conclude who deems the boulders permitted and who deems them prohibited. May it be concluded from Rabbi Yoḥa’s statement that it is Rabbi Yoḥa who says that the boulders are prohibited?,The Gemara replies: No, even if Rabbi Yoḥa deems the boulders permitted, his ruling with regard to the water is necessary in a case where one struck the water with his hand and thereby detached it. Since it was detached due to human involvement, if the water was owned by an individual it is prohibited.,§ Rabbi Ḥiyya bar Abba happened to come to Gavla. He saw Jewish women there who were impregnated by gentiles who were in the process of converting and were circumcised but had not yet immersed in a ritual bath. He also saw wine that gentiles diluted with water and Jews then drank the wine. He also saw lupines that gentiles were cooking and Jews were eating. And despite seeing all this, he did not say anything to them to correct their actions.,Later, he came before Rabbi Yoḥa and told him what he had seen. Rabbi Yoḥa said to him: Go and declare about their children that they have the status of children born from an incestuous or adulterous relationship mamzerim. And decree with regard to their wine that it is prohibited as an extension of the prohibition of wine used for a libation. And with regard to their lupines you should declare that they are forbidden due to the prohibition of food cooked by gentiles, as they are not people well-versed in Torah, and any leniency would be misunderstood and applied too extensively.,The Gemara explains that with regard to declaring about their children that they have the status of mamzerim, Rabbi Yoḥa conforms to his standard line of reasoning concerning two halakhot. The first is as Rabbi Yoḥa says: One is never deemed to be a convert until he has been circumcised and has immersed. And since the father has not immersed, he is still considered a gentile. And the second halakha is as Rabba bar bar Ḥana says that Rabbi Yoḥa says: In the case of a gentile or a Canaanite slave who engaged in intercourse with a Jewish woman, the offspring is a mamzer.,The Gemara continues to explain Rabbi Yoḥa’s second instruction to Rabbi Ḥiyya bar Abba: And decree with regard to their wine that it is prohibited as an extension of the prohibition of wine used for a libation. Although the gentile did not touch the wine when he diluted it, it is prohibited due to the maxim: Go, go, we say to a nazirite; go around and go around, but do not come near to the vineyard.,Lastly, Rabbi Yoḥa instructed Rabbi Ḥiyya bar Abba to decree with regard to their lupines that they are forbidden due to the prohibition of food cooked by gentiles, as they are not people well-versed in Torah. The Gemara asks: The reason that the lupines are deemed prohibited is because they are not people well-versed in Torah; but in the case of people who are well-versed in Torah, one can infer that the lupines are permitted. But doesn’t Rav Shmuel bar Rav Yitzḥak say that Rav says: Anything that is eaten raw is not subject to the prohibition of food cooked by gentiles, even when cooked by them? Lupines are not eaten raw due to their bitterness, and therefore they are subject to the prohibition of food cooked by gentiles.,The Gemara answers: Rabbi Yoḥa holds in accordance with that other version of Rav Shmuel bar Rav Yitzḥak’s statement, as Rav Shmuel bar Rav Yitzḥak says that Rav says: Anything that lacks importance and therefore does not appear on the table of kings in order to be eaten together with bread is not subject to the prohibition of food cooked by gentiles. Lupines are not sufficiently important to be served on the table of kings, and therefore they are permitted even if cooked by gentiles. Consequently, the reason for prohibiting the residents of Gavla from eating them is because they are not people well-versed in Torah. But in the case of people well-versed in Torah, the lupines are permitted.,§ The Sages asked Rav Kahana: With regard to a gentile, what is the halakha concerning the following question: May he bring grapes to the winepress without doing anything else to them? Rav Kahana said to them: It is prohibited by rabbinic decree due to the maxim: Go, go, we say to a nazirite; go around and go around, but do not come near to the vineyard. Rav Yeimar raised an objection to Rav Kahana from a baraita: With regard to a gentile who brought grapes to the winepress in baskets'' None |
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49. None, None, nan
Tagged with subjects: • Baths • bathing
Found in books: Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 122, 123; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 219, 225
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50. None, None, nan
Tagged with subjects: • Mixed (and Separate) Bathing for Men and Women • Rabbis, attending the baths • Sex and Sexual Activities (in the baths) • Thermal Baths • ara pacis, baths of • baths
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 140, 212; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 24
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51. None, None, nan
Tagged with subjects: • Ephesus, buildings and streets, East Baths • Ephesus, buildings and streets, Harbour Bath-Gymnasium • Flavia Papiane, builds bath-gymnasium with Vedius III • Keil, Josef, excavation of East baths • baths/bath-gymnasia, Vedius bath-gymnasium • baths/bath-gymnasia, Vedius bath-gymnasium, inscriptions in
Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 103, 119; Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 5, 254, 325, 383, 398
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