1. Hebrew Bible, Judges, 6.25, 10.18-10.27, 14.10, 16.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 49, 72| 6.25. "וַיְהִי בַּלַּיְלָה הַהוּא וַיֹּאמֶר לוֹ יְהוָה קַח אֶת־פַּר־הַשּׁוֹר אֲשֶׁר לְאָבִיךָ וּפַר הַשֵּׁנִי שֶׁבַע שָׁנִים וְהָרַסְתָּ אֶת־מִזְבַּח הַבַּעַל אֲשֶׁר לְאָבִיךָ וְאֶת־הָאֲשֵׁרָה אֲשֶׁר־עָלָיו תִּכְרֹת׃", 10.18. "וַיֹּאמְרוּ הָעָם שָׂרֵי גִלְעָד אִישׁ אֶל־רֵעֵהוּ מִי הָאִישׁ אֲשֶׁר יָחֵל לְהִלָּחֵם בִּבְנֵי עַמּוֹן יִהְיֶה לְרֹאשׁ לְכֹל יֹשְׁבֵי גִלְעָד׃", 16.11. "וַיֹּאמֶר אֵלֶיהָ אִם־אָסוֹר יַאַסְרוּנִי בַּעֲבֹתִים חֲדָשִׁים אֲשֶׁר לֹא־נַעֲשָׂה בָהֶם מְלָאכָה וְחָלִיתִי וְהָיִיתִי כְּאַחַד הָאָדָם׃", | 6.25. "And it came to pass the same night, that the Lord said to him, Take thy father’s young bullock, and the second bullock of seven years old, and throw down the altar of Ba῾al that thy father has, and cut down the Ashera that is by it:", 10.18. "And the people and princes of Gil῾ad said to one another, What man is he that will begin to fight against the children of ῾Ammon? he shall be head over all the inhabitants of Gil῾ad.", 14.10. "So his father went down to the woman: and Shimshon made there a feast; for so used the young men to do.", 16.11. "And he said to her, If they bind me fast with new ropes that have never been used for work, then shall I be weak, and be as another man.", |
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| 2. Suetonius, Vespasianus, 23.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 76 |
| 3. Tosefta, Megillah, 3.40 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 72 |
| 4. Tosefta, Niddah, 7.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 76 |
5. Tosefta, Pesahim, 3.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 72| 3.17. "כיצד נותנין פאה לירק [לא] היו נותנין אלא ללפת ולקפלוט מפני שלקיטתן [כאחד ר' יוסי] אומר אף לכרוב אמר רבי יוסי מעשה בבנו של נבו [היו] שנתן [אביו] פאה ללפת ובא ומצא עניים על פתח גינתו אמר להם בניי לא נחוש לדברי חכמים השליכו מה שבידכם והשליכו ונתן כפלים במעשר ולא [היתה] עינו צרה אלא שחש לדברי חכמים.", | |
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6. Mishnah, Tamid, 1.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 72| 1.1. "בִּשְׁלשָׁה מְקוֹמוֹת הַכֹּהֲנִים שׁוֹמְרִים בְּבֵית הַמִּקְדָּשׁ. בְּבֵית אַבְטִינָס, בְּבֵית הַנִּיצוֹץ וּבְבֵית הַמּוֹקֵד. בֵּית אַבְטִינָס וּבֵית הַנִּיצוֹץ הָיוּ עֲלִיּוֹת, וְהָרוֹבִים שׁוֹמְרִים שָׁם. בֵּית הַמּוֹקֵד, כִּפָּה, וּבַיִת גָּדוֹל הָיָה, מֻקָּף רוֹבָדִים שֶׁל אֶבֶן, וְזִקְנֵי בֵית אָב יְשֵׁנִים שָׁם, וּמַפְתְּחוֹת הָעֲזָרָה בְּיָדָם. וּפִרְחֵי כְהֻנָּה אִישׁ כִּסְתּוֹ בָאָרֶץ. לֹא הָיוּ יְשֵׁנִים בְּבִגְדֵי קֹדֶשׁ, אֶלָּא פוֹשְׁטִין וּמְקַפְּלִין וּמַנִּיחִים אוֹתָן תַּחַת רָאשֵׁיהֶן, וּמִתְכַּסִּין בִּכְסוּת עַצְמָן. אֵרַע קֶרִי לְאַחַד מֵהֶן, יוֹצֵא וְהוֹלֵךְ לוֹ בַּמְּסִבָּה הַהוֹלֶכֶת תַּחַת הַבִּירָה, וְהַנֵּרוֹת דּוֹלְקִין מִכָּאן וּמִכָּאן, עַד שֶׁהוּא מַגִּיעַ לְבֵית הַטְּבִילָה. וּמְדוּרָה הָיְתָה שָׁם, וּבֵית כִּסֵּא שֶׁל כָּבוֹד. וְזֶה הָיָה כְבוֹדוֹ, מְצָאוֹ נָעוּל, יוֹדֵעַ שֶׁיֶּשׁ שָׁם אָדָם. פָּתוּחַ, יוֹדֵעַ שֶׁאֵין שָׁם אָדָם. יָרַד וְטָבַל, עָלָה וְנִסְתַּפֵּג וְנִתְחַמֵּם כְּנֶגֶד הַמְּדוּרָה. בָּא וְיָשַׁב לוֹ אֵצֶל אֶחָיו הַכֹּהֲנִים עַד שֶׁהַשְּׁעָרִים נִפְתָּחִים, יוֹצֵא וְהוֹלֵךְ לוֹ: \n", | 1.1. "In three places the priests keep watch in the Temple: in the chamber of Avtinas, in the chamber of the spark, and in the fire chamber. In the chamber of Avtinas and in the chamber of the spark there were upper chambers where the youths kept watch. The fire chamber was vaulted and it was a large room surrounded with stone projections, and the elders of the clan [serving in the Temple] used to sleep there, with the keys of the Temple courtyard in their hands. The priestly initiates used to place their bedding on the ground. They did not sleep in their sacred garments, but they used to take them off [and fold them] and place them under their heads and cover themselves with their own ordinary clothes. If one of them had a seminal emission, he used to go out and make his way down the winding stairs which went under the Birah, and which was lit by lights on each side until he reached the bathing place. There was a fire close by and an honorable seat [i.e. toilet]: and this was its honor: if he found it locked, he knew there was someone there; if it was open, he knew there was no one there. He would go down and bathe and then come up and dry himself and warm himself in front of the fire. He would then go and take his seat next to his fellow priests until the gates were opened, when he would take his departure.", |
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7. Josephus Flavius, Jewish War, 1.657, 2.129, 2.149, 2.161, 7.172-7.177 (1st cent. CE - 1st cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 281, 414 | 1.657. Yet did he struggle with his numerous disorders, and still had a desire to live, and hoped for recovery, and considered of several methods of cure. Accordingly, he went over Jordan, and made use of those hot baths at Callirrhoe, which ran into the lake Asphaltitis, but are themselves sweet enough to be drunk. And here the physicians thought proper to bathe his whole body in warm oil, by letting it down into a large vessel full of oil; whereupon his eyes failed him, and he came and went as if he was dying; 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, 2.149. 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. 2.161. 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. 7.172. But when Herod came to be king, he thought the place to be worthy of the utmost regard, and of being built upon in the firmest manner, and this especially because it lay so near to Arabia; for it is seated in a convenient place on that account, and hath a prospect toward that country; 7.173. he therefore surrounded a large space of ground with walls and towers, and built a city there, out of which city there was a way that led up to the very citadel itself on the top of the mountain; 7.174. nay, more than this, he built a wall round that top of the hill, and erected towers at the corners, of a hundred and sixty cubits high; 7.175. in the middle of which place he built a palace, after a magnificent manner, wherein were large and beautiful edifices. 7.176. He also made a great many reservoirs for the reception of water, that there might be plenty of it ready for all uses, and those in the properest places that were afforded him there. Thus did he, as it were, contend with the nature of the place, that he might exceed its natural strength and security (which yet itself rendered it hard to be taken) by those fortifications which were made by the hands of men. 7.177. Moreover, he put a large quantity of darts and other machines of war into it, and contrived to get everything thither that might any way contribute to its inhabitants’ security, under the longest siege possible. |
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8. Josephus Flavius, Jewish Antiquities, 17.171 (1st cent. CE - 1st cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 281 | 17.171. yet was he still in hopes of recovering, though his afflictions seemed greater than any one could bear. He also sent for physicians, and did not refuse to follow what they prescribed for his assistance, and went beyond the river Jordan, and bathed himself in the warm baths that were at Callirrhoe, which, besides their other general virtues, were also fit to drink; which water runs into the lake called Asphaltitis. |
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9. Anon., Qohelet Rabba, 1.7, 1.8.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 74, 77| 1.8.3. דָּבָר אַחֵר, כָּל הַדְּבָרִים יְגֵעִים, דִּבְרֵי מִינוּת מְיַגְעִין אֶת הָאָדָם, מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר שֶׁנִּתְפַּס לְשׁוּם מִינוּת, נְטָלוֹ אוֹתוֹ הֶגְמוֹן וְהֶעֱלוֹ עַל הַבִּימָה לָדוּן אוֹתוֹ, אָמַר לוֹ, רַבִּי, אָדָם גָּדוֹל כְּמוֹתְךָ יַעֲסֹק בִּדְבָרִים בְּטֵלִים הַלָּלוּ. אָמַר לוֹ, נֶאֱמָן עָלַי הַדַּיָּן. וְהוּא סָבַר שֶׁבִּשְׁבִילוֹ אָמַר, וְהוּא לֹא אָמַר אֶלָּא לְשׁוּם שָׁמַיִם. אָמַר לוֹ מֵאַחַר שֶׁהֶאֱמַנְתַּנִי עָלֶיךָ, אַף אֲנִי הָיִיתִי סָבוּר וְאוֹמֵר אֶפְשָׁר שֶׁיְשִׁיבוֹת הַלָּלוּ טוֹעוֹת הֵן בִּדְבָרִים בְּטֵלִים הַלָּלוּ דִּימוֹס פָּטוּר אַתָּה. אַחַר שֶׁנִּפְטַר רַבִּי אֱלִיעֶזֶר מִן הַבִּימָה הָיָה מִצְטָעֵר עַל שֶׁנִּתְפַּס עַל דִּבְרֵי מִינוּת, נִכְנְסוּ תַּלְמִידָיו אֶצְלוֹ לְנַחֲמוֹ וְלֹא קִבֵּל, נִכְנַס רַבִּי עֲקִיבָא אֶצְלוֹ, אֲמַר לֵיהּ רַבִּי שֶׁמָּא אֶחָד מִן הַמִּינִין אָמַר לְפָנֶיךָ דָּבָר וְעָרַב לְפָנֶיךָ, אָמַר לוֹ הֵן, הַשָּׁמַיִם, הִזְכַּרְתַּנִי פַּעַם אַחַת הָיִיתִי עוֹלֶה בְּאִיסְטְרַטָּא שֶׁל צִפּוֹרִי וּבָא אֵלַי אָדָם אֶחָד וְיַעֲקֹב אִישׁ כְּפַר סִכְנַיָא שְׁמוֹ וְאָמַר לִי דָּבָר אֶחָד מִשּׁוּם פְּלוֹנִי וַהֲנָאֲנִי הַדָּבָר, וְאוֹתוֹ הַדָּבָר הָיָה, כָּתוּב בְּתוֹרַתְכֶם (דברים כג, יט): לֹא תָבִיא אֶתְנַן זוֹנָה וּמְחִיר כֶּלֶב, מָה הֵן, אָמַרְתִּי לוֹ אֲסוּרִין, אָמַר לִי לְקָרְבָּן אֲסוּרִים לְאַבְּדָן מֻתָּר. אָמַרְתִּי לוֹ וְאִם כֵּן מַה יַּעֲשֶׂה בָהֶם, אָמַר לִי יַעֲשֶׂה בָהֶן בָּתֵּי מֶרְחֲצָאוֹת וּבָתֵּי כִסְּאוֹת, אָמַרְתִּי לוֹ יָפֶה אָמַרְתָּ, וְנִתְעַלְּמָה מִמֶּנִּי הֲלָכָה לְשָׁעָה. כֵּיוָן שֶׁרָאָה שֶׁהוֹדֵיתִי לִדְבָרָיו אָמַר לִי: כָּךְ אָמַר פְּלוֹנִי, מִצּוֹאָה בָּאוּ וּלְצוֹאָה יֵצְאוּ, שֶׁנֶּאֱמַר (מיכה א, ז): כִּי מֵאֶתְנַן זוֹנָה קִבָּצָה וְעַד אֶתְנַן זוֹנָה יָשׁוּבוּ, יַעֲשׂוּ כָּרְסָוָון לְרַבִּים, וַהֲנָאֲנִי, וְעַל אוֹתוֹ הַדָּבָר נִתְפַּשְׂתִּי לְשֵׁם מִינוּת, וְלֹא עוֹד אֶלָּא שֶׁעָבַרְתִּי עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה (משלי ה, ח): הַרְחֵק מֵעָלֶיהָ דַרְכֶּךָ וְאַל תִּקְרַב אֶל פֶּתַח בֵּיתָהּ. הַרְחֵק מֵעָלֶיהָ דַּרְכֶּךָ, זוֹ הַמִּינוּת. וְאַל תִּקְרַב אֶל פֶּתַח בֵּיתָהּ, זוֹ זְנוּת. לָמָּה (משלי ז, כו): כִּי רַבִּים חֲלָלִים הִפִּילָה וַעֲצֻמִים כָּל הֲרֻגֶיהָ. עַד כַּמָּה, אָמַר רַבִּי חִסְדָּא עַד אַרְבַּע אַמּוֹת. מִכָּאן הָיָה מֵת רַבִּי אֶלְעָזָר בֶּן דָּמָא בֶּן אֲחוֹתוֹ שֶׁל רַבִּי יִשְׁמָעֵאל, שֶׁנְּשָׁכוֹ נָחָשׁ וּבָא יַעֲקֹב אִישׁ כְּפַר סִכְנַיָּא לְרַפּאוֹתוֹ בְּשׁוּם פְּלוֹנִי וְלֹא הִנִּיחוֹ רַבִּי יִשְׁמָעֵאל, אָמַר אֵין אַתָּה רַשַּׁאי בֶּן דָּמָא. אָמַר לוֹ הַנַּח לִי וַאֲנִי אָבִיא לְךָ רְאָיָה מִן הַתּוֹרָה שֶׁהוּא מֻתָּר, וְלֹא הִסְפִּיק לְהָבִיא לוֹ רְאָיָה עַד שֶׁמֵּת, וְשָׂמַח רַבִּי יִשְׁמָעֵאל וְאָמַר אַשְׁרֶיךָ בֶּן דָּמָא שֶׁיָּצְתָה נִשְׁמָתְךָ בְּטָהֳרָה וְלֹא פָּרַצְתָּ גִּדְרָן שֶׁל חֲכָמִים, שֶׁכָּל מִי שֶׁפּוֹרֵץ גִּדְרָן שֶׁל חֲכָמִים סוֹף שֶׁהַפֻּרְעָנֻיּוֹת בָּאוֹת עָלָיו, שֶׁנֶּאֱמַר (קהלת י, ח): וּפֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ. וְלֹא נָשׁוּךְ הָיָה, אֶלָּא שֶׁלֹא יִשְּׁכֶנּוּ נָחָשׁ לֶעָתִיד לָבוֹא. וּמָה הֲוָה לֵיהּ בֵּיהּ, (ויקרא יח, ה): אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם, וְלֹא שֶׁיָּמוּת בָּהֶם. | |
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10. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 71| 82a. דלא מקנח לכו בחספא ולא קטיל לכו כינא אמנייכו ולא שליף לכו ירקא ואכיל לכו מכישא דאסיר גינאה:,אמר ליה רב הונא לרבה בריה מאי טעמא לא שכיחת קמיה דרב חסדא דמחדדן שמעתיה אמר ליה מאי איזיל לגביה דכי אזילנא לגביה מותיב לי במילי דעלמא א"ל מאן דעייל לבית הכסא לא ליתיב בהדיא ולא ליטרח טפי דהאי כרכשתא אתלת שיני יתיב דילמא משתמטא שיני דכרכשתא ואתי לידי סכנה א"ל הוא עסיק בחיי דברייתא ואת אמרת במילי דעלמא כ"ש זיל לגביה,היו לפניו צרור וחרס רב הונא אמר מקנח בצרור ואין מקנח בחרס ורב חסדא אמר מקנח בחרס ואין מקנח בצרור מיתיבי היו לפניו צרור וחרס מקנח בחרס ואין מקנח בצרור תיובתא דרב הונא תרגמא רפרם בר פפא קמיה דרב חסדא אליבא דרב הונא באוגני כלים:,היו לפניו צרור ועשבים רב חסדא ורב המנונא חד אמר מקנח בצרור ואין מקנח בעשבים וחד אמר מקנח בעשבים ואין מקנח בצרור מיתיבי המקנח בדבר שהאור שולטת בו שיניו התחתונות נושרות לא קשיא הא בלחין הא ביבשין,הנצרך לפנות ואינו נפנה רב חסדא ורבינא חד אמר רוח רעה שולטת בו וחד אמר רוח זוהמא שולטת בו תניא כמאן דאמר רוח זוהמא שולטת בו דתניא הנצרך לנקביו ואוכל דומה לתנור שהסיקוהו על גב אפרו וזו היא תחלת רוח זוהמא,הוצרך ליפנות ואינו יכול ליפנות אמר רב חסדא יעמוד וישב יעמוד וישב רב חנן מנהרדעא אמר יסתלק לצדדין רב המנונא אמר ימשמש בצרור באותו מקום ורבנן אמרי יסיח דעתו אמר ליה רב אחא בריה דרבא לרב אשי כל שכן דכי מסח דעתיה לא מפני אמר ליה יסיח דעתו מדברים אחרים אמר רב ירמיה מדיפתי לדידי חזי לי ההוא טייעא דקם ויתיב וקם ויתיב עד דשפך כקדרה,ת"ר הנכנס לסעודת קבע יהלך י' פעמים של ארבע [ארבע] אמות ואמרי לה ד' פעמים של עשר עשר אמות ונפנה ונכנס וישב במקומו:, big strongמתני׳ /strong /big חרס כדי ליתן בין פצים לחברו דברי רבי יהודה רבי מאיר אומר כדי לחתות בו את האור רבי יוסי אומר כדי לקבל בו רביעית אמר רבי מאיר אף על פי שאין ראיה לדבר זכר לדבר (ישעיהו ל, יד) לא ימצא במכיתתו חרש לחתות אש מיקוד אמר ליה רבי יוסי משם ראיה (ישעיהו ל, יד) ולחשוף מים מגבא:, big strongגמ׳ /strong /big (איבעיא להו שיעורא דרבי מאיר נפיש או שיעורא דרבי יוסי נפיש) מסתברא שיעורא דרבי יוסי נפיש ומקרא שיעורא דרבי מאיר נפיש דאי סלקא דעתך שיעורא דרבי יוסי נפיש לייט לה במנא זוטרא והדר לייט לה במנא רבה אמר אביי [מתני' נמי] לחתות אש מיקידה גדולה:,רבי יוסי אומר משם ראיה: שפיר קאמר ליה רבי יוסי לרבי מאיר ורבי מאיר לא מיבעיא קאמר לא מיבעיא מידי דחשיב לאינשי דלא לישתכח ליה אלא אפילו מידי דלא חשיב לאינשי לא לישתכח ליה:, br br big strongהדרן עלך המוציא יין /strong /big br br,מתני׳ big strongאמר /strong /big רבי עקיבא מניין לעבודה זרה שמטמאה במשא כנדה שנאמר (ישעיהו ל, כב) תזרם כמו דוה צא תאמר לו מה נדה מטמאה במשא אף עבודה זרה מטמאה במשא,גמ תנן התם מי שהיה ביתו סמוך לעבודה זרה ונפל אסור לבנותו כיצד יעשה כונס לתוך שלו ד' אמות ובונה | 82a. b as you do not clean /b yourselves b with an earthenware shard, and you do not kill lice on your garments, and you do not pull out a vegetable and eat it /b before you untie b the bundle that was tied by the gardener? /b This implies that all these actions carry with them the danger of witchcraft., b Rav Huna said to his son Rabba: What is the reason that you are not /b to be b found /b among those who study b before Rav Ḥisda, whose i halakhot /i are incisive? /b Rabba b said to him: /b For b what /b purpose b should I go to him? When I go to him, he sits me down /b and occupies me b in mundane matters /b not related to Torah. For example, b he said to me: One who enters a bathroom should not sit down immediately and should not exert /b himself b excessively /b because b the rectum rests upon three teeth, /b the muscles that hold it in place, and there is concern b lest the teeth of /b the b rectum dislocate /b through exertion b and he come to danger. /b Rav Huna b said /b to his son Rabba: b He is dealing with /b matters crucial to b human life, and you say /b that he is dealing b with mundane matters? /b Now that I know what you meant, b all the more so go before him. /b ,The Gemara continues to discuss these i halakhot /i . b Rav Huna said: /b One who relieves himself and needs to wipe and b has before him a stone and an earthenware /b shard, b wipes with the stone and does not wipe with the earthenware /b shard, since he might injure himself. b And Rav Ḥisda said: He wipes with the earthenware /b shard b and does not wipe with the stone, /b which is set-aside. The Gemara b raises an objection /b from a i baraita /i : b If one had before him a stone and an earthenware /b shard, b he wipes with the earthenware /b shard b and does not wipe with the stone. /b That is a b conclusive refutation /b of the opinion of b Rav Huna. Rafram bar Pappa explained it before Rav Ḥisda in accordance /b with the opinion b of Rav Huna: /b It is not referring to earthenware shards, but to b the /b smooth b rims of vessels, /b which pose no danger., b There were before him a stone and grasses. /b With regard to the preferred method to wipe on Shabbat, what is the ruling? There is a dispute between b Rav Ḥisda and Rav Hamnuna. One said: He wipes with the stone and does not wipe with the grasses; and one said: He wipes with the grasses and does not wipe with the stone. /b The Gemara b raises an objection /b from a i baraita /i : b One who wipes with something flammable, his lower teeth, /b which hold the intestines in place, b fall out. /b How then, may one clean himself with grasses? The Gemara answers: This is b not difficult: This, /b where it is permitted, is referring b to moist /b grass; b that, /b where it is prohibited, is referring b to dry /b grass.,The Gemara continues to discuss this topic. With regard to b one who needs to defecate and does not do so, /b there is a dispute between b Rav Ḥisda and Ravina. One said: An evil spirit dominates him; and one said: An odor of filth dominates him. It was taught /b in a i baraita /i b in accordance with the one who said /b that b an odor of filth dominates him, as it was taught: One who needs to defecate and eats is comparable to an oven that was heated on top of its ashes; and that is the onset of an odor of filth. /b ,The Gemara continues to discuss the issue: b One who needed to defecate and is unable to do so, Rav Ḥisda said: He should stand and sit, stand and sit. Rav Ḥa from Neharde’a said: He should move to the sides /b and attempt to relieve himself in a different spot. b Rav Hamnuna said: He should manipulate with a stone in that place. And the Rabbis said: He should divert his thoughts /b to other matters. b Rav Aḥa, son of Rava, said to Rav Ashi: All the more so that when he diverts his thoughts he will not /b be able to b defecate. /b Rav Ashi b said to him: He should divert his thoughts from other matters, /b and focus exclusively on his effort to relieve himself. b Rav Yirmeya from Difti said: I saw a certain Arab who stood and sat, stood and sat, until /b it b poured /b out of him b like a pot. /b Apparently, that advice is effective., b The Sages taught /b in a i baraita /i : b One who wishes to enter /b and partake of b a regular meal /b that will last for some time, b should pace /b a distance of b four cubits ten times, and some say, ten cubits four times, /b in order to expedite the movement of the bowels, b and defecate, and enter, and sit in his place. /b , strong MISHNA: /strong One who carries out a shard of b earthenware /b on Shabbat is liable if it is in a measure b equivalent /b to that which is used b to place between one pillar and another /b when piled on the ground to separate them; this is b the statement of Rabbi Yehuda. Rabbi Meir says: /b In a measure b equivalent /b to that which is used b to stoke a fire with it. Rabbi Yosei says: /b In a measure b equivalent /b to that which is used b to hold a quarter /b of a i log /i b in it. Rabbi Meir said: Although there is no proof for the matter, /b there is a biblical b allusion to /b my opinion, as it is stated: “And He shall break it as a potter’s vessel is broken, smashing it without sparing; b and there shall not be found among its pieces a shard to rake fire on the hearth” /b (Isaiah 30:14). b Rabbi Yosei said to him: /b Is there b proof from there? /b The verse concludes: b “And to extract water from the cistern,” /b indicating that earthenware is significant if it is large enough to hold water., strong GEMARA: /strong b A dilemma was raised before /b the Sages: Is b the measure /b stated by b Rabbi Meir greater, or /b is b the measure /b stated by b Rabbi Yosei greater? /b The Gemara responds: b It is reasonable /b to say that b the measure /b of b Rabbi Yosei is greater; however, /b based on the b verse /b it appears that b the measure /b of b Rabbi Meir is greater. As, if it enters your mind /b to say that b the measure /b of b Rabbi Yosei /b with regard to the shard of earthenware b is greater, /b would the prophet first b curse him /b by saying that b a small vessel /b will not be found, b and then curse him /b by saying that b a larger vessel /b will not be found? b Abaye said: The mishna is also /b referring to a large shard of earthenware required b to stoke the fire of a large conflagration. /b Even in the mishna, Rabbi Meir’s measure is larger.,We learned in the mishna that b Rabbi Yosei said to him: /b Is there b proof from there? /b He cites proof for his opinion from the conclusion of that same verse. The Gemara comments: b Rabbi Yosei spoke well to Rabbi Meir. And /b how does b Rabbi Meir /b address that proof? He explains that the verse b is stated /b employing the style of: b There is no need. /b It should be understood as follows: b There is no need /b to say that b an item /b that is b significant to people, /b e.g., a large shard of earthenware to stoke a fire, b shall not be found, but even an item /b that is b insignificant to people, /b i.e., a shard to extract water, b shall not be found. /b Therefore, the conclusion of the verse does not contradict Rabbi Meir’s opinion.,, strong MISHNA: /strong b Rabbi Akiva said: From where /b is it derived b that idolatry, e.g., /b a statue of a deity b , transmits impurity /b imparted b by carrying /b even when the person who carries it does not come into contact with it b , just as /b a b menstruating woman /b does? b As it is stated: “ /b And you will defile the silver overlays of your statues b , /b and the golden plating of your idols b , you will cast them away as you would a menstruating woman [ i dava /i ], you will tell it, get out” /b (Isaiah 30:22). b Just as a menstruating woman transmits impurity /b imparted b by carrying, so too, idolatry transmits impurity /b imparted b by carrying. /b , strong GEMARA: /strong Since the i halakhot /i of idolatry and the impurity it causes are beyond the scope of tractate i Shabbat /i , the fundamentals of this i halakha /i are cited from tractate i Avoda Zara /i . b We learned /b in a mishna b there: One whose house was adjacent to /b a house of b idolatry, /b sharing a common wall, b and /b the dividing wall b fell, it is prohibited to rebuild it /b as he would thereby have built a wall for idol worship. b What should one do? He moves four cubits into his own /b land b and builds /b the wall there. |
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11. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 71| 104b. א"ל אחד מהם לחבירו גמל שמהלכת לפנינו סומא באחת מעיניה וטעונה שתי נודות אחת של יין ואחת של שמן ושני בני אדם המנהיגים אותה אחד ישראל ואחד נכרי אמר להן [שבאי] עם קשה עורף מאין אתם יודעין,אמרו לו גמל מעשבים שלפניה מצד שרואה אוכלת מצד שאינה רואה אינה אוכלת וטעונה שתי נודות אחת של יין ואחת של שמן של יין מטפטף ושוקע ושל שמן מטפטף וצף ושני בני אדם המנהיגים אותה אחד נכרי ואחד ישראל נכרי נפנה לדרך וישראל נפנה לצדדין,רדף אחריהם ומצא כדבריהם בא ונשקן על ראשן והביאן לביתן ועשה להן סעודה גדולה והיה מרקד לפניהם ואמר ברוך שבחר בזרעו של אברהם ונתן להם מחכמתו ובכל מקום שהן הולכים נעשין שרים לאדוניהם ופטרן [והלכו] לבתיהם לשלום,(איכה א, ב) בכה תבכה בלילה שתי בכיות הללו למה אמר רבה אמר רבי יוחנן אחד על מקדש ראשון ואחד על מקדש שני בלילה על עסקי לילה שנאמר (במדבר יד, א) ותשא כל העדה ויתנו את קולם ויבכו העם בלילה ההוא,אמר רבה א"ר יוחנן אותו (היום) ליל ט' באב היה אמר להן הקב"ה לישראל אתם בכיתם בכיה של חנם ואני אקבע לכם בכיה לדורות,ד"א בלילה שכל הבוכה בלילה קולו נשמע ד"א בלילה שכל הבוכה בלילה כוכבים ומזלות בוכין עמו ד"א בלילה שכל הבוכה בלילה השומע קולו בוכה כנגדו מעשה באשה אחת שכנתו של רבן גמליאל שמת בנה והיתה בוכה עליו בלילה שמע רבן גמליאל קולה ובכה כנגדה עד שנשרו ריסי עיניו למחר הכירו בו תלמידיו והוציאוה משכונתו,(איכה א, ב) ודמעתה על לחיה אמר רבא אמר ר' יוחנן כאשה שבוכה על בעל נעוריה שנאמר (יואל א, ח) אלי כבתולה חגורת שק על בעל נעוריה (איכה א, ה) היו צריה לראש אמר רבא אמר רבי יוחנן כל המיצר לישראל נעשה ראש שנאמר (ישעיהו ח, כג) כי לא מועף לאשר מוצק לה כעת הראשון הקל ארצה זבולון וארצה נפתלי והאחרון הכביד דרך הים עבר הירדן גליל הגוים אמר רבא אמר ר' יוחנן כל המציק לישראל אינו עיף,(איכה א, יב) לא אליכם כל עוברי דרך אמר רבא אמר ר' יוחנן מכאן לקובלנא מן התורה כל עוברי דרך אמר רב עמרם אמר רב עשאוני כעוברי על דת דאילו בסדום כתיב (בראשית יט, כד) וה' המטיר על סדום ואילו בירושלים כתיב (איכה א, יג) ממרום שלח אש בעצמותי וירדנה וגו' וכתיב (איכה ד, ו) ויגדל עון בת עמי מחטאת סדום,וכי משוא פנים יש בדבר אמר רבא אמר ר' יוחנן מדה יתירה היתה בירושלים שלא היתה בסדום דאילו בסדום כתיב (יחזקאל טז, מט) הנה זה היה עון סדום אחותך גאון שבעת לחם ויד עני ואביון לא החזיקה וגו' ואילו בירושלים כתיב (איכה ד, י) ידי נשים רחמניות בשלו ילדיהן,(איכה א, טו) סלה כל אבירי ה' בקרבי כאדם שאומר לחברו נפסלה מטבע זו,(איכה ב, טז) פצו עליך פיהם אמר רבא אמר רבי יוחנן בשביל מה הקדים פ"א לעי"ן בשביל מרגלים שאמרו בפיהם מה שלא ראו בעיניהם,(תהלים יד, ד) אוכלי עמי אכלו לחם ה' לא קראו אמר רבא אמר ר' יוחנן כל האוכל מלחמן של ישראל טועם טעם לחם ושאינו אוכל מלחמן של ישראל אינו טועם טעם לחם ה' לא קראו רב אמר אלו הדיינין ושמואל אמר אלו מלמדי תינוקות,מי מנאן אמר רב אשי אנשי כנסת הגדולה מנאום אמר רב יהודה אמר רב בקשו עוד למנות אחד באה דמות דיוקנו של אביו ונשטחה לפניהם ולא השגיחו עליה באה אש מן השמים ולחכה אש בספסליהם ולא השגיחו עליה,יצאה בת קול ואמרה להם (משלי כב, כט) חזית איש מהיר במלאכתו לפני מלכים יתיצב בל יתיצב לפני חשוכים מי שהקדים ביתי לביתו ולא עוד אלא שביתי בנה בשבע שנים וביתו בנה בשלש עשרה שנה לפני מלכים יתיצב [בל יתיצב] לפני חשוכים ולא השגיח עליה יצאה בת קול ואמרה (איוב לד, לג) המעמך ישלמנה כי מאסת כי אתה תבחר ולא אני וגו',דורשי רשומות היו אומרים כולן באין לעולם הבא שנאמר (תהלים ס, ט) לי גלעד ולי מנשה ואפרים מעוז ראשי יהודה מחוקקי מואב סיר רחצי על אדום אשליך נעלי עלי פלשת התרועעי לי גלעד (ולי מנשה) זה אחאב שנפל ברמות גלעד מנשה כמשמעו אפרים מעוז ראשי זה ירבעם דקאתי מאפרים יהודה מחוקקי זה אחיתופל | 104b. b One of /b the captives b said to the other: /b The b camel that is walking ahead of us is blind in one of its eyes and laden /b with b two wineskins, one /b filled b with wine and one /b filled b with oil. And two people are driving /b the camel, b one a Jew and one a gentile. The captor said to them: Stiff-necked people, from where do you know /b these matters that you cannot see?, b They said to him: /b We know that the b camel /b is blind b from the grass that is before it, /b as b from /b the grass on b the side that it sees, it eats, /b and b from /b the grass on b the side that it does not see, it does not eat, /b i.e., it eats grass from only one side. b And /b we know that b it is laden /b with b two wineskins, one /b filled b with wine and one /b filled b with oil, /b as b wine drips and sinks into /b the ground b and oil drips and floats /b on the surface, and we see the difference on the ground. b And /b we know that b two people are driving /b the camel, b one a Jew and one a gentile, /b as b the gentile defecates on the road and the Jew, /b in the interests of modesty, goes b to the sides /b of the road to b defecate. /b ,The captor b pursued /b the camel and its drivers to determine whether the statements of the captives were accurate, b and found /b that the reality was b in accordance with their statements. He came and /b respectfully b kissed them on their head, and brought them to their house and prepared a great feast for them. And he was dancing before them and said: Blessed /b is He b who chose the descendants of Abraham and granted of His wisdom to them, and in every place that they go they become princes to their lords. And he released them and they went to their houses in peace. /b ,§ The Gemara returns to its interpretation of verses in Lamentations: b “She cries [ i bakho tivke /i ] at night” /b (Lamentations 1:2). b These two cries, /b indicated by the use of a compound verb, b why /b are they written? b Rabba says /b that b Rabbi Yoḥa says: One /b is a cry b over /b the destruction of b the First Temple, and one /b is a cry b over /b the destruction of b the Second Temple, /b which was destined to be destroyed. The term b “at night” /b indicates that the crying is b over matters of night, as it is stated /b with regard to the response of the Jewish people to the report of the spies after their return from the land of Canaan: b “And all the congregation lifted up their voice, and the people cried that night” /b (Numbers 14:1)., b Rabba says /b that b Rabbi Yoḥa says: That day /b that they heard the spies’ report b was the evening of the Ninth of Av. The Holy One, Blessed be He, said to the Jewish people: You cried an unwarranted cry, and /b so b I will establish for you /b a reason to b cry for generations. /b , b Alternatively, /b the term b “at night” /b indicates b that /b with regard to b anyone who cries at night, his voice is heard /b due to the ambient silence. b Alternatively, /b the term b “at night” /b indicates b that /b in the case of b anyone who cries at night, the stars and the constellations cry with him. Alternatively, /b the term b “at night” /b indicates b that /b in the case of b anyone who cries at night, one who hears his voice /b is touched by his suffering and b cries with him. /b There was b an incident involving one woman, the neighbor of Rabban Gamliel, whose son died, and she would cry over his /b death b at night. Rabban Gamliel heard her voice and cried with her until his eyelashes fell /b out. b The next day his students noticed that he /b had been crying, b and they removed /b the woman b from his neighborhood /b so that Rabban Gamliel could sleep.,With regard to the verse: b “And her tears are on her cheeks” /b (Lamentations 1:2), b Rava says /b that b Rabbi Yoḥa says: /b This is b like a woman who cries over the husband of her youth, as it is stated: “Lament like a virgin girded with sackcloth for the husband of her youth” /b (Joel 1:8). With regard to the verse: b “Her adversaries have become the head” /b (Lamentations 1:5), b Rava says /b that b Rabbi Yoḥa says: /b This indicates that b anyone who torments the Jewish people becomes a leader, as it is stated: “For there is no weariness to him that is set against her; at the first He lightly afflicted the land of Zebulun, and the land of Naphtali and afterward He afflicted her more grievously by the way of the sea, beyond the Jordan and the Galilee of the nations” /b (Isaiah 8:23). b Rava says /b that b Rabbi Yoḥa says: /b From this verse one derives that b anyone who harasses Israel does not /b grow b weary. /b ,With regard to the verse: b “It is nothing to you, all you who pass by” /b (Lamentations 1:12), b Rava says /b that b Rabbi Yoḥa says: From here /b there is a source b from the Torah for complaint, /b i.e., it is appropriate for one to make his suffering public so that others will have compassion for him. With regard to the phrase b “all you who pass by,” Rav Amram says /b that b Rav says /b that it is as though Jerusalem said: b They have rendered me like /b a city of b those who violate the /b most fundamental b precepts /b of law and morality, b as, with regard to Sodom, it is written: “Then the Lord rained upon Sodom /b brimstone and fire from the Lord out of Heaven” (Genesis 19:24), b while with regard to Jerusalem, it is written: “From above He has sent fire into my bones, and it prevails /b against them” (Lamentations 1:13). In both cities, fire rained down from Heaven. b And it is written: “For the iniquity of the daughter of my people is greater than the sin of Sodom” /b (Lamentations 4:6).,The Gemara asks: b And is there partiality in the matter? /b Why was Jerusalem not overturned like Sodom? b Rava says /b that b Rabbi Yoḥa says: /b It is because there b was an additional measure /b of suffering b in Jerusalem that was not in Sodom, as with regard to Sodom it is written: “Behold this was the iniquity of your sister Sodom; pride, surfeit of bread /b and careless ease was in her and in her daughters; b and yet she did not strengthen the hand of the poor and needy” /b (Ezekiel 16:49). The people of Sodom were not subject to the afflictions of hunger and famine. b Whereas, with regard to Jerusalem it is written: “The hands of compassionate women cooked their own children” /b (Lamentations 4:10). The residents of Jerusalem were punished with great severity.,The verse: b “The Lord has spurned all my mighty men in the midst of me” /b (Lamentations 1:15), means b that /b this is b like a person who says to another: This coin was invalidated. /b The prominent residents of Jerusalem were crushed and discredited, and their reputations were irreversibly tainted.,With regard to the verse: b “They have opened their mouths against you” /b (Lamentations 2:16), b Rava says /b that b Rabbi Yoḥa says: For what /b reason did the prophet b precede /b the verse beginning with the letter b i peh /i to /b the verse beginning with the letter b i ayin /i /b in several chapters of Lamentations? Since i peh /i means mouth and i ayin /i means eye, it is b for /b the b spies who said with their mouths [ i befihem /i ] what they did not see with their eyes [ i be’eineihem /i ]. /b ,With regard to the verse: b “The eaters of My people ate bread, and they call not upon the Lord” /b (Psalms 14:4), b Rava says /b that b Rabbi Yoḥa says: Any /b gentile thief b who eats the bread of the Jewish people tastes the flavor of bread, and one who does not eat from the bread of the Jewish people does not taste the flavor of bread. /b Apparently they enjoy only what they steal from the Jewish people. With regard to the people referred to in the phrase b “And they call not upon the Lord,” Rav says: These are the judges /b who are not God-fearing, b and Shmuel says: These are schoolteachers /b who do not perform their job in the name of God.,§ The Gemara resumes its discussion of the kings and commoners enumerated in the mishna who have no share in the World-to-Come. The Gemara asks: b Who enumerated them? Rav Ashi says: The members of the Great Assembly enumerated them. Rav Yehuda says /b that b Rav says: They sought to enumerate one more, /b King Solomon, in the list of kings with no share in the World-to-Come. b The image of the face of his father, /b King David, b came and prostrated itself before them, /b pleading to omit Solomon from the list, b and they paid it no heed. A fire came from Heaven and the fire scorched their benches [ i safseleihem /i ], and they paid it no heed. /b , b A Divine Voice emerged and said to /b the members of the Great Assembly: b “Do you see a man diligent in his business? He shall stand before kings; he shall stand not before obscure men” /b (Proverbs 22:29). See the greatness of Solomon, b who preceded /b construction of b My House, /b the Temple, b to /b the construction of b his house. Moreover, My House he built /b quickly, b in /b just b seven years, and his house he constructed in thirteen years. /b Therefore, b “he shall stand before kings; he shall stand not before obscure men,” /b and it is inappropriate to enumerate him among the wicked. b And they paid it no heed. A Divine Voice emerged and said: “Shall His recompense be as you will it? For you loathe it, so that you must choose, and not I? /b Therefore, speak what you know” (Job 34:33). Only God, and not the people, determines who has a share in the World-to-Come.,The Gemara adds: b Those who interpret the Torah metaphorically would say: All of /b those enumerated who have no share ultimately b enter the World-to-Come, as it is stated: “Gilead is Mine, and Manasseh is Mine, and Ephraim also is the strength of My head; Judah is My scepter; Moab is My washing pot; over Edom I will cast My shoe; Philistia, cry aloud because of Me” /b (Psalms 60:9–10, and see 108:9–10). b “Gilead is Mine and Manasseh is Mine”; this /b is referring to b Ahab, who fell in Ramoth Gilead. “Manasseh”, in its plain meaning, /b is referring to King Manasseh. b “Ephraim also is the strength of My head”; this /b is referring to b Jeroboam, who comes /b from the tribe of b Ephraim. “Judah is My scepter”; this /b is referring to b Ahithophel, /b |
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12. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 76| 59b. מתני׳ big strongהאשה /strong /big שהיא עושה צרכיה וראתה דם רבי מאיר אומר אם עומדת טמאה ואם יושבת טהורה ר' יוסי אומר בין כך ובין כך טהורה,איש ואשה שעשו צרכיהן לתוך הספל ונמצא דם על המים רבי יוסי מטהר ורבי שמעון מטמא שאין דרך האיש להוציא דם אלא שחזקת דמים מן האשה, big strongגמ׳ /strong /big מאי שנא עומדת דאמרינן מי רגלים הדור למקור ואייתי דם יושבת נמי נימא מי רגלים הדור למקור ואייתי דם,אמר שמואל במזנקת מזנקת נמי דלמא בתר דתמו מיא אתא דם,אמר ר' אבא ביושבת על שפת הספל ומזנקת בתוך הספל ונמצא דם בתוך הספל דאם איתא דבתר דתמו מיא אתא על שפת הספל איבעי ליה לאשתכוחי,אמר שמואל ואמרי לה אמר רב יהודה אמר שמואל הלכה כר' יוסי וכן אורי ליה רבי אבא לקלא הלכה כרבי יוסי,איש ואשה [כו'] איבעיא להו איש ואשה עומדין מה לי א"ר מאיר,כי אמר רבי מאיר בחד ספקא אבל בספק ספקא לא מטמא או דלמא לא שנא,אמר ריש לקיש היא היא ממאי מדלא קתני ר' מאיר ורבי יוסי מטהרין,א"ה השתא רבי מאיר בספק ספקא מטמא בחד ספקא מיבעיא להודיעך כחו דרבי יוסי דאפילו בחד ספקא מטהר,ואדמיפלגי בחד ספק להודיעך כחו דר' יוסי ליפלגו בספק ספקא להודיעך כחו דר' מאיר כח דהיתרא עדיף ליה,ור' יוחנן אמר כי קאמר רבי מאיר בחד ספקא אבל בספק ספקא לא אמר אם כן ליתני ר"מ ור' יוסי מטהרין אין הכי נמי ואיידי דסליק מרבי יוסי פתח בדרבי יוסי,ורבי יוסי בחד ספקא מטהר בספק ספקא מיבעיא מהו דתימא הני מילי דיעבד אבל לכתחלה לא קא משמע לן,תניא כוותיה דרבי יוחנן איש ואשה שעשו צרכיהן לתוך הספל ונמצא דם על המים רבי מאיר ורבי יוסי מטהרין ור' שמעון מטמא,איבעיא להו אשה יושבת מה לי אמר רבי שמעון כי אמר רבי שמעון בעומדת דדחיק לה עלמא אבל יושבת לא או דלמא לא שנא,ת"ש דתניא יושבת תולה עומדת אינה תולה דברי ר"מ רבי יוסי אומר בין כך ובין כך תולה ר"ש אומר בין כך ובין כך אינה תולה,איבעיא להו איש ואשה יושבין מה לי א"ר שמעון כי אמר רבי שמעון עומדת דדחיק לה עלמא ויושבת דחד ספק אבל בספק ספקא לא אמר או דלמא לא שנה ,ת"ש כיון דא"ר שמעון חזקת דמים מן האשה ל"ש עומדין ולא שנא יושבין, big strongמתני׳ /strong /big השאילה חלוקה לנכרית או לנדה הרי זו תולה בה,ג' נשים שלבשו חלוק אחד או שישבו על ספסל אחד ונמצא עליו דם כולן טמאות,ישבו על ספסל של אבן או על האיצטבא של מרחץ רבי נחמיה מטהר שהיה רבי נחמיה אומר כל דבר שאינו מקבל טומאה אינו מקבל כתמים, big strongגמ׳ /strong /big אמר רב בנכרית | 59b. strong MISHNA: /strong In the case of b a woman who is urinating and saw blood /b intermingled with the urine, b Rabbi Meir says: If /b she urinated while b standing /b she is b ritually impure, /b as the blood could have originated in the uterus. b And if she is sitting, /b she is b ritually pure, /b as it is clear that the blood is from a wound. b Rabbi Yosei says: Whether /b she urinates in b this /b manner, i.e., standing, b or whether /b she urinates in b that /b manner, i.e., sitting, she is b ritually pure. /b ,In the case of b a man and a woman who urinated into a basin [ i hasefel /i ], and blood is found on the water /b in the basin, b Rabbi Yosei deems her ritually pure. /b Even when it is clear that it is the blood of a woman who urinated, and there is only one uncertainty, Rabbi Yosei deems her ritually pure. In this case, there is a compound uncertainty: Did the blood originate with the man or with the woman, and did the blood come from the uterus or from a wound? b And Rabbi Shimon deems her ritually impure, /b because there is only one uncertainty, b as it is not /b the typical b manner of the man to discharge blood /b with his urine; b rather, the presumptive status of /b the b blood /b is that it was discharged b from the woman. /b , strong GEMARA: /strong The mishna teaches that in a case where a woman finds blood in her urine Rabbi Meir distinguishes between a case where she is standing and a case where she is sitting. The Gemara asks: b What is different /b about a situation where she is b standing? /b The difference is b that we say /b that while she was urinating the b urine returned to the uterus and brought blood /b from there, which renders her impure. But if so, when she is b sitting as well, let us say /b that the b urine returns to the uterus and brings blood. /b Why does Rabbi Meir deem her ritually pure in that case?, b Shmuel says, /b in answer to this question: This mishna is referring specifically to a case b where /b the urine b flows /b in a steady stream, without the woman straining. In such a situation, when she is sitting and the urine flows in a steady stream, the stream of urine does not return to the uterus and bring blood. By contrast, if she is standing the urine does not flow in a steady stream, and she must strain to urinate. When she strains to urinate, the urine can bring blood from the uterus with it, whether she is standing or sitting. The Gemara objects: But in a case where she is sitting b as well, /b when the urine b flows /b in a steady stream, b perhaps after the urine has finished, blood will come /b naturally from the uterus, and the flow of blood will mix with the urine?, b Rabbi Abba says: /b This is no concern, as the mishna is referring to a case b where she is sitting on the edge of the basin and /b urinates in a steady b flow into the basin, and /b the b blood is found /b only b inside the basin. As, if it is so that after /b the stream of b urine finished /b the blood b came /b naturally from her uterus, the blood b should have been found on the edge of the basin. /b Since the blood is found only inside the basin it is clear that it came with the urine, not separately., b Shmuel said, and some say /b that b Rav Yehuda said /b that b Shmuel said: /b The b i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yosei. And similarly, Rabbi Abba ruled for /b a Sage called b Kala, /b who inquired into this matter, that the b i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yosei. /b ,§ The mishna teaches: In the case of b a man and a woman /b who urinated into a basin, and blood is found on the water in the basin, Rabbi Yosei deems her ritually pure. b A dilemma was raised before /b the Sages: In a case where b a man and a woman were standing /b and they urinated into the same basin, and blood was found in the basin, b what /b would b Rabbi Meir, /b who distinguishes between a woman who was sitting and a woman who was standing, b say /b the i halakha /i is?,The Gemara clarifies the dilemma: b When Rabbi Meir said /b that a woman who sees blood in her urine while standing is impure, does this apply b when /b there is only b one uncertainty, /b i.e., whether the blood came from a wound or from the uterus? b Whereas /b in a case b of a compound uncertainty, /b i.e., whether the blood came from the man or from the woman, and even if it came from the woman, whether it came from a wound or from her uterus, perhaps Rabbi Meir b does not deem /b her b impure? Or perhaps there is no difference /b between the two cases according to Rabbi Meir., b Reish Lakish said: /b Rabbi Meir would rule in b this /b case of a compound uncertainty exactly as he rules in b that /b case of a single uncertainty, i.e., there is no difference between the two cases. Reish Lakish clarifies: b From where /b do I know that this is Rabbi Meir’s opinion? b From /b the fact b that /b the latter clause of the mishna b does not teach: Rabbi Meir and Rabbi Yosei deem her pure. /b Instead, the mishna states merely that Rabbi Yosei deems her pure. This indicates that Rabbi Meir deems her impure even if a man and a woman both urinated into the same basin where the blood was found.,The Gemara raises a difficulty with regard to Reish Lakish’s opinion: b If so, /b i.e., if according to Rabbi Meir a woman is impure even when a man also urinates into the same basin, b now /b that b Rabbi Meir deems her impure in /b a case of b compound uncertainty, is it necessary /b for the mishna to teach his opinion b in /b a case of b one uncertainty? /b The Gemara answers: The mishna formulated the i halakha /i in that manner b to convey the far-reaching /b nature of the opinion b of Rabbi Yosei, /b i.e., b that he deems her pure even in /b a case of b one uncertainty. /b ,The Gemara asks: b But /b if so, b rather than /b stating the b dispute in /b a case of b one uncertainty, /b which serves b to convey the far-reaching /b nature of the opinion b of Rabbi Yosei, let /b the i tanna /i teach the b dispute in /b a case of b compound uncertainty, /b in order b to convey the far-reaching /b nature of the opinion b of Rabbi Meir. /b The Gemara answers: It is b preferable for the /b i tanna /i to teach b the strength of a lenient /b ruling. If a i tanna /i can formulate a dispute in a manner that emphasizes the extent of the more lenient opinion, he will do so., b And Rabbi Yoḥa /b disagreed with Reish Lakish, and b said: When Rabbi Meir says /b that the woman is impure, that applies only to a case b of one uncertainty, but /b in a case b of compound uncertainty /b Rabbi Meir b did not say /b that she is impure. The Gemara raises a difficulty with regard to Rabbi Yoḥa’s opinion: b If so, /b i.e., if Rabbi Meir deems her pure when both a man and a woman urinate into the same basin, b let /b the mishna b teach: Rabbi Meir and Rabbi Yosei deem her pure. /b Why does the i tanna /i mention only Rabbi Yosei? The Gemara answers: b Yes, it is indeed so, /b that Rabbi Meir agrees with this ruling, b but since /b the mishna b left off /b with the opinion b of Rabbi Yosei /b at the end of the first clause of the mishna, the i tanna /i b opened /b the latter clause b with /b the opinion b of Rabbi Yosei /b as well.,The Gemara asks: b But /b as b Rabbi Yosei deems /b her b pure /b in a case b of one uncertainty, is it necessary /b for the mishna to teach his opinion a case b of a compound uncertainty? /b The Gemara answers: It is necessary for the i tanna /i to state that Rabbi Yosei deems her pure in a case of compound uncertainty, b lest you say /b that b this statement, /b that Rabbi Yosei deems her pure, applies only b after the fact, /b if the woman has already touched pure items, b but /b he does b not /b deem her pure b i ab initio /i . /b Therefore, the i tanna /i b teaches us /b that Rabbi Yosei deems her pure even i ab initio /i .,It b is taught /b in a i baraita /i b in accordance with /b the opinion b of Rabbi Yoḥa: /b In the case of b a man and a woman who urinated into a basin, and blood is found on the water /b in the basin, b Rabbi Meir and Rabbi Yosei deem her ritually pure, and Rabbi Shimon deems her ritually impure, /b as there is only one uncertainty.,§ The mishna teaches that Rabbi Shimon deems her ritually impure because there is only one uncertainty, as it is not the typical manner of the man to discharge blood with his urine. b A dilemma was raised before /b the Sages: In a case where b a woman /b was b sitting /b and she urinated into a basin, and blood was found in the basin, b what /b would b Rabbi Shimon say? /b The Gemara explains the dilemma: b When Rabbi Shimon stated /b his opinion, was he referring specifically b to /b a woman who b is standing, who in general must strain /b to urinate in such a position, and perhaps as a result the blood came from the uterus? b Whereas /b if b she /b is b sitting /b without straining, in which case Rabbi Meir deems her pure, perhaps Rabbi Shimon agrees that she is b not /b impure. b Or perhaps there is no difference /b between the two cases according to the opinion of Rabbi Shimon.,The Gemara answers: b Come /b and b hear, as it is taught /b in a i baraita /i : If a woman urinates while b sitting /b and blood is found in the basin, she can b attribute /b the blood to a wound and she is pure, but if she is b standing she cannot attribute /b the blood to a wound, and therefore she is impure; this is b the statement of Rabbi Meir. Rabbi Yosei said: Both /b in b this /b case b and /b in b that /b case b she /b can b attribute /b the blood to a wound and she is pure. b Rabbi Shimon said: Both /b in b this /b case b and /b in b that /b case b she cannot attribute /b the blood to a wound, and she is impure.,Another b dilemma was raised before /b the Sages with regard to the opinion of Rabbi Shimon: In a case where b a man and a woman /b were b sitting /b and urinated into the same basin, and blood was found in the basin, b what /b would b Rabbi Shimon say? /b The Gemara clarifies the dilemma: b When Rabbi Shimon stated /b his opinion, was he referring to a woman who b is standing, who in general must strain /b to urinate in such a position and perhaps as a result the blood came from the uterus, b or /b to a case where b she /b alone b is sitting, which /b are cases of only b one uncertainty? Whereas /b in a case of b compound uncertainty, /b i.e., uncertainty whether the blood came from the man or from the woman, and even if it did come from the woman, whether it was from a wound or from her uterus, perhaps b he does not say /b that she is impure. b Or perhaps there is no difference /b between the cases, as it is entirely atypical for a man to discharge blood.,The Gemara answers: b Come /b and b hear /b the mishna: b Since Rabbi Shimon said /b that b the presumptive status of /b the b blood /b is that it was discharged b from the woman, /b evidently there b is no difference /b in his opinion whether she was b standing or /b whether she was b sitting. /b , strong MISHNA: /strong In a case where a woman b lent her garment to a gentile woman or to a menstruating /b Jewish b woman, /b and after the borrower returned the garment the owner wore it and then discovered a blood stain, she b attributes /b the blood stain b to /b the gentile or the menstruating woman.,In a case of b three women who wore one garment or who sat on one bench [ i safsal /i ], /b one after the other, and the garment, or bench, was examined before the first of them donned it, or sat on it, and it was clean, and after the third one removed the garment, or stood up, b a blood /b stain b was discovered on /b the garment or on the bench, b all /b the women b are ritually impure. /b ,If b they sat on a stone bench or on the bench [ i ha’itzteva /i ] of a bathhouse, /b neither of which can become ritually impure, the first because it is stone and the second because it is attached to the floor of the bathhouse, and a blood stain was found on one of those benches, b Rabbi Neḥemya deems /b all three women b ritually pure, as Rabbi Neḥemya would say: Any item that is not susceptible to ritual impurity is not susceptible to /b ritual impurity due to blood b stains. /b The decree of impurity due to blood stains was limited to items susceptible to ritual impurity., strong GEMARA: /strong b Rav says: /b The ruling of the mishna is stated b with regard to a gentile woman /b |
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13. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 74| 49b. כמאן מצלינן על קצירי ועל מריעי [כמאן כר' יוסי] מדאמר קצירי ומריעי שמע מינה קצירי קצירי ממש מריעי רבנן:,ומותר בעבה: מתני' דלא כבבלאי דאמר ר' זירא בבלאי טפשאי דאכלי לחמא בלחמא,א"ר חסדא דמשאיל להון להלין נקדני דהוצל הדין דייסא היכין מעלי למיכלה דחיטי בלחמא דחיטי ודשערי בלחמא דשערי או דלמא דחיטי בדשערי ודשערי בדחיטי,רבא אכליה בחסיסי רבה בר רב הונא אשכחי' לרב הונא דקאכיל דייסא באצבעתיה אמ' ליה אמאי קאכיל מר בידיה א"ל הכי אמר רב דייסא באצבעתא בסים וכל דכן בתרתין וכל דכן בתלת,אמר ליה רב לחייא בריה וכן אמר ליה רב הונא לרבה בריה מזמנים לך למיכל דייסא עד פרסה למיכל בישרא דתורא עד תלתא פרסין אמר ליה רב לחייא בריה וכן א"ל רב הונא לרבה בריה כל מידעם לא תפלוט קמיה רבך לבר מן קרא ודייסא שהן דומין לפתילתא של אבר ואפילו קמי שבור מלכא פלוט,רבי יוסי ורבי יהודה חד אכיל דייסא באצבעתיה וחד אכיל בהוצא א"ל דאכיל בהוצא לדאכיל באצבעתיה עד מתי אתה מאכילני צואתך אמר ליה דאכיל באצבעתיה לדאכיל בהוצא עד מתי אתה מאכילני רוקך,רבי יהודה ורבי שמעון אייתו לקמייהו בלוספיין רבי יהודה אכל ר' שמעון לא אכל א"ל רבי יהודה מאי טעמא לא אכיל מר אמר ליה ר' שמעון אלו אין יוצאין מבני מעים כל עיקר אמר ליה רבי יהודה כ"ש שנסמוך עליהן למחר,רבי יהודה הוה יתיב קמיה דר' טרפון אמר ליה רבי טרפון היום פניך צהובין אמר ליה אמש יצאו עבדיך לשדה והביאו לנו תרדין ואכלנום בלא מלח ואם אכלנום במלח כל שכן שהיו פנינו צהובין,אמרה ההיא מטרוניתא לרבי יהודה מורה ורוי אמר לה הימנותא בידא דההיא איתתא אי טעימנא אלא קידושא ואבדלתא וארבעה כסי דפסחא וחוגרני צידעי מן הפסח עד העצרת אלא (קהלת ח, א) חכמת אדם תאיר פניו,אמר לי' ההוא צדוקי לרבי יהודה פניך דומין אי כמלוי רבית אי כמגדלי חזירין א"ל ביהודאי תרוייהו אסירן אלא עשרים וארבעה בית הכסא אית לי מן ביתא עד בי מדרשא וכל שעה ושעה אני נכנס לכל אחד ואחד,ר' יהודה כד אזיל לבי מדרשא שקיל גולפא על כתפיה אמר גדולה מלאכה שמכבדת את בעליה רבי שמעון שקיל צנא על כתפיה אמר גדולה מלאכה שמכבדת את בעליה,דביתהו דרבי יהודה נפקת נקטת עמרא עבדה גלימא דהוטבי כד נפקת לשוקא מיכסיא ביה וכד נפיק רבי יהודה לצלויי הוה מיכסי ומצלי וכד מיכסי ביה הוה מברך ברוך שעטני מעיל,זימנא חדא גזר רבן שמעון בן גמליאל תעניתא ר' יהודה לא אתא לבי תעניתא אמרין ליה לא אית ליה כסויא שדר ליה גלימא ולא קביל | 49b. b In accordance with whose /b opinion b do we pray /b every day b for the sick and for the suffering? In accordance with whose /b opinion? b In accordance with /b the opinion of b Rabbi Yosei, /b who holds that one is judged every day, not only on Rosh HaShana, and therefore it is appropriate to pray for people every day. b From /b the fact b that he said: The sick and the suffering, /b one can b learn from /b his statement that the term: b The sick, /b is referring to b actual sick /b people, while the term: b The suffering, /b is referring to b the Sages, /b who typically are physically frail.,§ It is stated in the mishna that one who vowed that loose cooked food is forbidden to him is b permitted to /b taste b a thick /b cooked food. The Gemara comments: b The mishna is not in accordance with the /b custom of the b Babylonians, as Rabbi Zeira said: Babylonians are foolish, as they eat bread with bread. /b They eat thick porridge with their bread, which is essentially eating one kind of bread with another. According to their custom, one who vows that cooked foods are forbidden to him is prohibited from eating even a thick cooked food.,In that context, b Rav Ḥisda said that those fastidious /b resi-dents b of Huzal, /b Babylonia b were asked: How is it best to eat this porridge? /b Should b wheat /b porridge be eaten b with wheat bread and barley /b porridge b with barley bread, or perhaps wheat /b porridge should be eaten b with barley /b bread b and barley /b porridge b with wheat /b bread?,The Gemara relates: b Rava would eat /b his bread b with i ḥasisei /i , /b a porridge made of toasted barley grains. b Rabba, son of Rav Huna, found Rav Huna eating porridge with his fingers. He said to him: Why is the Master eating with his hands? /b Rav Huna b said to him: This /b is what b Rav said: Porridge /b eaten b with a finger is tasty, and all the more so /b if it is eaten b with two /b fingers, b and all the more so with three. /b It is more enjoyable to eat porridge with your hands., b Rav said to his son Ḥiyya, and Rav Huna similarly said to his son Rabba: /b If b you are invited to eat porridge, /b for such a meal you should travel b up to /b the distance of b a parasang [ i parsa /i ]. /b If you are invited b to eat ox meat, /b you should travel b up to three parasangs. Rav said to his son Ḥiyya, and Rav Huna similarly said to his son Rabba: You should not spit out anything before your teacher, /b as this is disrespectful, b apart from gourd and porridge, as they are like /b a burning b lead wick /b in the intestines when they cannot be digested, b and /b therefore b spit /b them b out even before King Shapur, /b due to the danger involved.,The Gemara relates more incidents: b Rabbi Yosei and Rabbi Yehuda /b dined together. b One /b of them b ate porridge with his fingers, and /b the other b one ate with a fork [ i hutza /i ]. /b The one b who was eating with a fork said to /b the one b who was eating with his fingers: For how long will you /b keep b feeding me your filth? /b Must I keep eating off of your dirty fingernails? The one b who was eating with his fingers said to /b the one b who was eating with a fork: For how long will you /b keep b feeding me your spittle, /b as you eat with a fork which you then put back in the common bowl., b i Belospayin /i , /b a type of figs, b were brought before Rabbi Yehuda and Rabbi Shimon. Rabbi Yehuda ate /b them, but b Rabbi Shimon did not eat /b them. b Rabbi Yehuda said to him: What is the reason /b that the b Master is not eating? Rabbi Shimon said to him: These do not leave the intestines at all. /b They remain undigested. b Rabbi Yehuda said to him: /b If so, b all the more that one can rely on them /b to feel full b tomorrow. /b , b Rabbi Yehuda was sitting before Rabbi Tarfon. Rabbi Tarfon said to him: Your face today is ruddy, /b i.e., a rosy, healthy color. Rabbi Yehuda b said to him: Last night your servants, /b i.e., we students, b went out to the field, and beets were brought to us, and we ate them without salt. /b This is the reason for our healthy complexion. b And had we eaten them with salt, all the more so would our faces have been ruddy. /b ,The Gemara cites related incidents: b A certain /b gentile b lady [ i matronita /i ] said to Rabbi Yehuda, /b whose face was ruddy: How can one b teach /b the Jews b and /b be b a drunk /b at the same time? b He said to her: /b I place my b integrity in the hands of this woman /b and should no longer be deemed credible b if I /b ever b taste /b any wine b except /b for that of b i kiddush /i , i havdala /i , and the four cups of Passover. And /b after I drink those four cups b I tie my temples from Passover to i Shavuot /i , /b as wine gives me a headache. b Rather, /b my complexion is explained by the verse b “A man’s wisdom makes his face to shine” /b (Ecclesiastes 8:1)., b A certain heretic said to Rabbi Yehuda: Your face is similar either to usurers or to pig breeders. /b These people would earn a good living without expending much energy, which gave them plump, healthy complexions. Rabbi Yehuda b said to him: Both /b of these occupations b are prohibited to Jews. Rather, /b my face is ruddy because b I have twenty-four bathrooms /b on the way b from my home to the study hall, and all the time I enter each and every one /b of them. He did not suffer from constipation, which had a beneficial effect on his complexion.,§ The Gemara relates: b When Rabbi Yehuda would go to the study hall he would carry a pitcher [ i gulefa /i ] on his shoulder /b to sit on, b saying: Labor is great, as it brings honor to the laborer /b who performs b it. /b It brought him honor by enabling him to avoid sitting on the floor of the study hall. Similarly, b Rabbi Shimon would carry a basket on his shoulder, saying: Labor is great, as it brings honor to the laborer /b who performs b it. /b ,The Gemara further relates: b Rabbi Yehuda’s wife went out /b to the market, b collected wool, /b and b made a thick [ i hutevei /i ] cloak. When she would go out to the market she would cover herself with it, and when Rabbi Yehuda would go out to pray he would cover himself /b with the cloak b and pray. And when he /b would b cover himself with it he would recite the blessing: Blessed is He who wrapped me in a coat, /b as he took much pleasure in it.,On b one occasion Rabban Shimon ben Gamliel, /b the i Nasi /i , b decreed a fast. Rabbi Yehuda did not come to the house of the fast, /b where everyone gathered. The people b said to /b Rabban Shimon ben Gamliel: Rabbi Yehuda b does not have /b a dignified garment to b cover /b himself with, and therefore he shies away from public events. Rabban Shimon ben Gamliel b sent him a cloak /b of his own, b but /b Rabbi Yehuda b did not accept /b this gift. |
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14. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 76| 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 | 16a. b that Shimshai, /b the king’s scribe who hated the Jews (see Ezra 4:17), b was erasing /b the description of Mordecai’s saving the king, b and /b the angel b Gavriel was writing /b it again. Therefore, it was indeed being written in the present. b Rabbi Asi said: Rabbi Sheila, a man of the village of Timarta, taught: If something written /b down b below /b in this world b that is for the benefit of the Jewish people cannot be erased, is it not all the more so /b the case b that something written /b up b above /b in Heaven cannot be erased?,The verse states that Ahasuerus was told with regard to Mordecai: b “Nothing has been done for him” /b (Esther 6:3). b Rava said: It is not because they love Mordecai /b that the king’s servants said this, b but rather because they hate Haman. /b ,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 b prepared for him” /b (Esther 6:4). A Sage b taught /b in a i baraita /i : This should be understood to mean: On the gallows that b he had prepared for himself. /b ,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: b “And do so to Mordecai,” /b Haman b said to him /b in an attempt to evade the order: b Who is Mordecai? /b Ahasuerus b said to him: “The Jew.” /b Haman then b said to him: There are several /b men named b Mordecai among the Jews. /b Ahasuerus then b said to him: /b I refer to the one b “who sits at the king’s gate.” /b ,Haman b said to him: /b Why award him such a great honor? b It would /b certainly b be enough for him /b to receive b one village [ i disekarta /i ] /b as an estate, b or one river /b for the levy of taxes. Ahasuerus b said to him: This too you must give him. “Let nothing fail of all that you have spoken,” /b 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: b “Then Haman took the apparel and the horse” /b (Esther 6:11). When b he went, he found /b Mordecai b as the Sages were sitting before him, and he was demonstrating to them the i halakhot /i of the handful, /b i.e., the scooping out of a handful of flour from the meal-offering in order to burn it on the altar. b Once Mordecai saw him coming toward him with his horse’s /b reins b held in his hands, he became frightened, /b and b 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, /b i.e., that you should not suffer harm as well. b At that moment Mordecai wrapped himself /b in his prayer shawl b and stood up to pray. Haman came /b over to where they were b and sat down before them and waited until Mordecai finished his prayer. /b ,In the interim, as he waited, Haman b said to /b the other Sages: b 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, /b which I had pledged toward the destruction of the Jewish people. When Mordecai finished praying, b he said to /b Haman: b Wicked man, /b when b a slave buys property, to whom belongs the slave and to whom belongs the property? /b As I once bought you as a slave, what silver can be yours?,Haman b said to him: Stand up, put on these garments and ride on this horse, for the king wants you /b to do so. Mordecai b said to him: I cannot /b do so b until I enter the bathhouse /b [ b i bei vanei /i /b ] b and trim my hair, for it is not proper conduct to use the king’s garments in this state /b that I am in now.,In the meantime, b Esther sent /b messengers and b closed all the bathhouses and all /b the shops of b the craftsmen, /b including the bloodletters and barbers. When Haman saw that there was nobody else to do the work, b he /b himself b took /b Mordecai b into the bathhouse and washed him, and /b then b he went and brought scissors [ i zuza /i ] from his house and trimmed his hair. /b While b he was trimming /b his hair b he injured himself and sighed. /b Mordecai b said to him: Why do you sigh? /b Haman b said to him: The man whom the king had /b once b regarded above all his /b other b ministers is now made a bathhouse attendant /b [ b i balanei /i /b ] b and a barber. /b Mordecai b said to him: Wicked man, were you not /b once b the barber of the village of Kartzum? /b If so, why do you sigh? You have merely returned to the occupation of your youth. It b was taught /b in a i baraita /i : b Haman was the barber of the village of Kartzum for twenty-two years. /b , b After /b Haman b trimmed his hair, /b Haman b dressed /b Mordecai in b the /b royal b garments. /b Haman then b said to him: Mount /b the horse b and ride. /b Mordecai b said to him: I am unable, as my strength has waned from the days of fasting /b that I observed. Haman then b stooped down /b before him b and /b Mordecai b ascended /b on him. b As he was ascending /b the horse, Mordecai b gave /b Haman b a kick. /b Haman b said to him: Is it not written for you: “Do not rejoice when your enemy falls” /b (Proverbs 24:17)? Mordecai b said to him: This /b statement b applies /b only to b Jews, but with regard to you it is written: “And you shall tread upon their high places” /b (Deuteronomy 33:29).,The verse states: b “And he proclaimed before him: Thus shall it be done to the man whom the king delights to honor” /b (Esther 6:11). b As /b Haman b was taking /b Mordecai b along the street of Haman’s house, /b Haman’s b daughter was standing on the roof and saw /b the spectacle. b She thought /b to herself that b the one who is riding /b on the horse must be b her father, and the one walking before him /b must be b Mordecai. She /b then b took a chamber pot /b full of feces b and cast its /b contents b onto the head of her father, /b whom she mistakenly took as Mordecai. When Haman b raised his eyes /b in disgust afterward, and looked up at his daughter, b she saw that he was her father. /b In her distress, b she fell from the roof to the ground and died. /b , b And this is as it is written: “And Mordecai returned to the king’s gate” /b (Esther 6:12). b Rav Sheshet said: /b This means b that he returned to his sackcloth and his fasting /b over the troubles of the Jewish people. Simultaneously, b “but Haman hastened to his house, mourning, and having his head covered” /b (Esther 6:12). b “Mourning”; over /b the death of b his daughter. “And having his head covered”; due to what had happened to him, /b as his head was full of filth.,The following verse states: b “And Haman recounted to Zeresh his wife and to all his friends /b 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 b it calls them “his friends,” and /b in the continuation of the verse b it calls them “his wise men.” Rabbi Yoḥa said: Whoever says something wise, even if /b he is b from the nations of the world, is called /b a b wise /b man.,The Gemara explains that their wise remark, which earned them their distinction, is contained in their advice: b “If Mordecai be of the seed of the Jews [ i Yehudim /i ], /b then you will not prevail over him” (Esther 6:13). The word i Yehudim /i can also refer to people from the tribe of Judah. Haman’s wise men thereby b said to him: If he descends from the other tribes, you can /b still b prevail over him, but if he /b descends b from the tribe of /b either b Judah, Benjamin, Ephraim, or Manasseh, you cannot prevail over him. /b With regard to b Judah, /b the proof of this is b as it is written: “Your hand shall be on the neck of your enemies” /b (Genesis 49:8), indicating that Judah will emerge victorious over his enemies. And the proof that Haman cannot prevail over b the others /b that were mentioned is b as it is written with regard to them: “Before Ephraim and Benjamin and Manasseh, stir up Your might” /b (Psalms 80:3).,The wise men continued: b “But you shall fall [ i nafol tippol /i ] before him” /b (Esther 6:13). b Rabbi Yehuda bar Ilai interpreted /b a verse b homiletically: Why are these two fallings, /b i nafol /i and i tippol /i , mentioned here? The wise men b said to /b Haman: b This /b Jewish b nation is compared /b in the Bible b to the dust /b of the earth b and it is /b also b compared to the stars /b in heaven. This teaches you that b when they descend, they descend to the dust, and when they rise, they rise to the stars. /b Accordingly, when Mordecai is on the rise, you will be utterly incapable of prevailing over him.,The next verse states: b “The king’s chamberlains came, and they hastened [ i vayavhilu /i ] /b to bring Haman” (Esther 6:14). b This teaches that they brought him in disarray [ i behala /i ], /b not even giving him a chance to wash himself from the filth.,During the banquet Esther said to Ahasuerus: b “For we are sold, I and my people, /b 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, b since the affliction [ i tzar /i ] would not have been worth [ i eino shoveh /i ] the damage to the king” /b (Esther 7:4). The Gemara explains that b she said to him: This adversary [ i tzar /i ] is not concerned [ i eino shoveh /i ] about the damage /b that he is constantly causing b to the king. First he was jealous of Vashti and killed her, /b as it has been explained that Memucan, who suggesting killing Vashti, was Haman; b now he is jealous of me and desires to kill me. /b ,The verse states: b “Then said the king Ahasuerus and said to Esther the queen” /b (Esther 7:5). The Gemara asks: b Why do I /b need it to say b “said” /b and again b “said”? Rabbi Abbahu said: At first /b he spoke to her b through the translator, /b who would interpret on his behalf, because he thought that she was a common woman of lowly ancestry. b Once she told him that she came from the house of Saul, immediately /b it says: b “And said to Esther the queen.” /b Ahasuerus himself spoke to her, as if she had royal lineage, she was a woman befitting his status.,The next verse states: b “And Esther said: An adversary and enemy is this wicked Haman” /b (Esther 7:6). b Rabbi Elazar said: /b This b teaches that she was /b in fact b pointing toward Ahasuerus, /b indicating that in fact he was an adversary and enemy, b and an angel came and pushed her hand toward Haman. /b ,The verse states: b “And the king arose /b from the banquet of wine b in his wrath /b and went into the palace garden” (Esther 7:7), and the next verse states: b “Then the king returned out of the palace garden /b to the place of the wine drinking” (Esther 7:8). The Gemara comments: The verses here b compare his returning to his arising: Just as his arising /b was b in wrath, so too, his returning /b was b in wrath. /b And why did he return in wrath? b For /b when b he went /b out b 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 /b to do this.,And when b he entered his house /b he saw that b “Haman was falling upon the bed” /b (Esther 7:8). The Gemara asks: Why does it say b “was falling” [ i nofel /i ] /b in the present tense, implying that he was currently falling? b It should have said “fell” [ i nafal /i ] /b in the past tense. b Rabbi Elazar said: This teaches that an angel came and pushed him down on it, /b and every time he would try to stand up, the angel would push him down again. Ahasuerus b said: Woe unto /b me b in the house and woe /b unto me b outside, /b as the verse continues: b “Then the king said: Will he even force the queen before me in the house?” /b (Esther 7:8)., b “And Harbonah, /b one of the chamberlains, b said /b 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). b Rabbi Elazar said: Harbonah was also wicked and involved in that plot, /b as he too wanted Mordecai executed. b Once he saw that his plot had not succeeded, he immediately fled /b and joined Mordecai’s side. b And this is /b the meaning of b that which is written: “It hurls itself at him, and does not spare; he would fain flee out of its hand” /b (Job 27:22), indicating that when God sends calamity upon a wicked person, his friends immediately flee from him.,The verse states: b “Then the king’s wrath was assuaged [ i shakhakha /i ]” /b (Esther 7:10). The Gemara asks: b Why are there two assuagings here? /b The term i shakhakha /i is used rather than i shaka /i and indicates doubled wrath. There was b one /b assuaging of the wrath b of the King of the universe, and one /b of the wrath b of Ahasuerus. And some say: /b Ahasuerus’s wrath burned within him for two reasons; b one due to /b Haman’s involvement with b Esther, and one due to /b his involvement with b Vashti, /b 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: b “To all of them he gave each man changes of clothing, but to Benjamin he gave /b three hundred pieces of silver, and b five changes /b of clothing” (Genesis 45:22). The Gemara asks: b Is it possible that in the /b very b thing from which that righteous man /b Joseph b had suffered, /b as his father’s show of favoritism toward him aroused the enmity of his brothers, |
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15. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 74| 104a. דמדליא ובסים אוירא,ההוא יומא דנח נפשיה דרבי גזרו רבנן תעניתא ובעו רחמי ואמרי כל מאן דאמר נח נפשיה דר' ידקר בחרב,סליקא אמתיה דרבי לאיגרא אמרה עליוני' מבקשין את רבי והתחתוני' מבקשין את רבי יהי רצון שיכופו תחתונים את העליונים כיון דחזאי כמה זימני דעייל לבית הכסא וחלץ תפילין ומנח להו וקמצטער אמרה יהי רצון שיכופו עליונים את התחתונים,ולא הוו שתקי רבנן מלמיבעי רחמי שקלה כוזא שדייא מאיגרא [לארעא] אישתיקו מרחמי ונח נפשיה דרבי,אמרו ליה רבנן לבר קפרא זיל עיין אזל אשכחיה דנח נפשיה קרעיה ללבושיה ואהדריה לקרעיה לאחוריה פתח ואמר אראלים ומצוקים אחזו בארון הקדש נצחו אראלים את המצוקים ונשבה ארון הקדש אמרו ליה נח נפשיה אמר להו אתון קאמריתו ואנא לא קאמינא,בשעת פטירתו של רבי זקף עשר אצבעותיו כלפי מעלה אמר רבש"ע גלוי וידוע לפניך שיגעתי בעשר אצבעותי בתורה ולא נהניתי אפילו באצבע קטנה יהי רצון מלפניך שיהא שלום במנוחתי יצתה ב"ק ואמרה (ישעיהו נז, ב) יבא שלום ינוחו על משכבותם,על משכבך מיבעי ליה מסייע ליה לר' חייא בר גמדא דאמר רבי חייא בר גמדא אמר ר' יוסי בן שאול בשעה שהצדיק נפטר מן העולם אומרים מלאכי השרת לפני הקב"ה רבש"ע צדיק פלוני בא אומר להם יבואו צדיקים ויצאו לקראתו ואומרים לו יבא בשלום ינוחו על משכבותם,אמר ר' אלעזר בשעה שהצדיק נפטר מן העולם שלש כיתות של מלאכי השרת יוצאות לקראתו אחת אומרת לו בא בשלום ואחת אומרת הולך נכחו ואחת אומרת לו יבא שלום ינוחו על משכבותם בשעה שהרשע נאבד מן העולם שלש כיתות של מלאכי חבלה יוצאות לקראתו אחת אומרת (ישעיהו מח, כב) אין שלום אמר ה' לרשעים ואחת אומרת לו (ישעיהו נ, יא) למעצבה ישכב ואחת אומרת לו (יחזקאל לב, יט) רדה והשכבה את ערלים:, big strongמתני׳ /strong /big כל זמן שהיא בבית אביה גובה כתובתה לעולם כל זמן שהיא בבית בעלה גובה כתובתה עד עשרים וחמש שנים שיש בכ"ה שנים שתעשה טובה כנגד כתובתה דברי ר' מאיר שאמר משום רשב"ג,וחכ"א כל זמן שהיא בבית בעלה גובה כתובתה לעולם כל זמן שהיא בבית אביה גובה כתובתה עד עשרים וחמש שנים,מתה יורשיה מזכירין כתובתה עד עשרים וחמש שנים:, big strongגמ׳ /strong /big אמר ליה אביי לרב יוסף ענייה שבישראל עד עשרים וחמש שנים ומרתא בת בייתוס עד עשרים וחמש שנים,אמר ליה לפום גמלא שיחנא,איבעיא להו לרבי מאיר מהו שתשלש תיקו:,וחכמים אומרים כל זמן: אמר ליה אביי לרב יוסף אתאי קודם שקיעת החמה גובה כתובתה לאחר שקיעת החמה לא גביא בההיא פורתא אחילתא,אמר ליה אין כל מדת חכמים כן היא בארבעים סאה טובל בארבעים סאה חסר קורטוב אינו יכול לטבול בהן,אמר רב יהודה אמר רב העיד רבי ישמעאל ברבי יוסי לפני רבי שאמר משום אביו לא שנו אלא שאין שטר כתובה יוצא מתחת ידיה אבל שטר כתובה יוצא מתחת ידיה גובה כתובתה לעולם ורבי אלעזר אמר אפילו שטר כתובה יוצא מתחת ידיה אינה גובה אלא עד עשרים וחמש שנים,מתיב רב ששת ב"ח גובה שלא בהזכרה היכי דמי אי דלא נקט שטרא במאי גבי אלא דנקיט שטרא וב"ח הוא דלאו בר אחולי הוא הא אלמנה אחילתא,הוא מותיב לה והוא מפרק לה לעולם דלא נקיט שטרא והכא במאי עסקינן כשחייב מודה,והאמר ר' אלעא שונין גרושה הרי היא כבעל חוב היכי דמי אי דלא נקיטא כתובה במאי גביא אלא לאו דנקיטא כתובה וגרושה היא דלאו בת אחולי היא הא אלמנה אחילתא,הכא נמי כשחייב מודה,אמר רב נחמן בר יצחק תני רב יהודה בר קזא במתניתא דבי בר קזא תבעה כתובתה | 104a. b which is /b situated at a b high /b altitude b and /b whose b air is scented. /b ,§ It is related that b on the day that Rabbi /b Yehuda HaNasi b died, the Sages decreed a fast, and begged for /b divine b mercy /b so that he would not die. b And they said: Anyone who says that Rabbi /b Yehuda HaNasi b has died will be stabbed with a sword. /b , b The maidservant of Rabbi /b Yehuda HaNasi b ascended to the roof /b and b said: The upper /b realms b are requesting /b the presence of b Rabbi /b Yehuda HaNasi, b and the lower /b realms b are requesting /b the presence of b Rabbi /b Yehuda HaNasi. b May it be /b the b will /b of God b that the lower /b worlds b should impose /b their will b upon the upper /b worlds. However, b when she saw how many times he would enter the bathroom and remove /b his b phylacteries, /b and then exit b and put them /b back b on, and /b how b he was suffering /b with his intestinal disease, b she said: May it be /b the b will /b of God b that the upper /b worlds b should impose /b their will b upon the lower /b worlds., b And the Sages, /b meanwhile, b would not be silent, /b i.e., they would not refrain, b from begging for mercy /b so that Rabbi Yehuda HaNasi would not die. So b she took a jug [ i kuza /i ] /b and b threw it from the roof to the ground. /b Due to the sudden noise, the Sages b were /b momentarily b silent /b and refrained b from /b begging for b mercy, and Rabbi /b Yehuda HaNasi b died. /b , b The Sages said to bar Kappara: Go and ascertain /b the condition of Rabbi Yehuda HaNasi. b He went /b and b found that /b Rabbi Yehuda HaNasi b had died. He tore his clothing and reversed /b them so that b the tear /b would be b behind him /b and not be noticed. When he returned to the Sages b he opened /b his remarks b and said: /b The b angels [ i erelim /i ] and righteous /b mortals [ i metzukim /i ] both b clutched the sacred ark. The angels triumphed /b over b the righteous, and the sacred ark was captured. They said to him: /b Has b he died? He said to them: You have said it and I did not say it, /b as it had been decided that no one should say that he died.,It is further related: b At the time of the death of Rabbi /b Yehuda HaNasi, b he raised his ten fingers toward Heaven /b and b said /b in prayer: b Master of the Universe, it is revealed and known before You that I toiled with my ten fingers in the Torah, and I have not derived any benefit /b from the world b even with /b my b small finger. May it be Your will that there be peace in my repose. A Divine Voice emerged and said: “He enters in peace, they rest in their beds” /b (Isaiah 57:2).,The Gemara asks: Why does it say: “They rest in their beds,” in the plural? b It should have /b said: b In your bed, /b in the singular, as the beginning of the verse is phrased in the singular. The Gemara notes: This b supports /b the opinion of b Rabbi Ḥiyya bar Gamda. As Rabbi Ḥiyya bar Gamda said /b that b Rabbi Yosei ben Shaul said: At the time when a righteous individual departs from the world, the ministering angels say before the Holy One, Blessed be He: Master of the Universe, the righteous /b individual b so-and-so is coming. /b The Holy One, Blessed be He, then b says to them: The righteous should come /b forth b and they should go out toward him. And /b the righteous b say to /b the newly deceased individual: b He enters in peace, /b and subsequently, the righteous b rest in their beds. /b , b Rabbi Elazar said: At the time when a righteous individual departs from the world, three contingents of ministering angels go out toward him. One says to him: Enter in peace; and one says /b to him: Each one b that walks in his uprightness; and one says to him: He enters in peace, they rest in their beds. At the time when a wicked person perishes from the world, three contingents of angels of destruction go out toward him. One says /b to him: b “There is no peace, says the Lord concerning the wicked” /b (Isaiah 48:22); b and one says to him: “You shall lie down in sorrow” /b (Isaiah 50:11); b and one says to him: “Go down, and be laid with the uncircumcised” /b (Ezekiel 32:19)., strong MISHNA: /strong b As long as /b a widow b is /b living b in the house of her father /b and is being supported by her husband’s heirs, b she may always collect /b payment of b her marriage contract, /b even after many years. b As long as she is /b living b in the house of her husband, she may collect /b payment of b her marriage contract until twenty-five years /b later, at which point she may no longer collect the payment. This is b because there is /b enough time b in twenty-five years for her to do favors /b and give to others, thereby spending the resources of the orphans, until what she has spent b equals /b the value of b her marriage contract. /b This is b the statement of Rabbi Meir, who said /b it b in the name of Rabban Shimon ben Gamliel. /b , b And the Rabbis say /b the opposite: b As long as she is /b residing b in the house of her husband she may always collect /b payment of b her marriage contract, /b since during this time the heirs are caring for her and she is therefore embarrassed to sue them for payment of her marriage contract. However, b as long as she is in the house of her father she may collect /b payment of b her marriage contract until twenty-five years /b later, and if by then she has not sued for it, it is assumed that she has waived her rights to it.,If b she died, her heirs mention her marriage contract /b up b until twenty-five years /b later., strong GEMARA: /strong The mishna stated that according to Rabbi Meir, over a period of twenty-five years a woman will spend a sum equal to her marriage contract from the resources of the orphans. b Abaye said to Rav Yosef: /b Is it true that b the poorest /b woman b among the Jewish people, /b whose marriage contract is of minimal value, will not spend this amount b until twenty-five years /b have passed, b and Marta bat Baitos, /b who was very wealthy and whose marriage contract was worth a huge sum, will also spend a sum equal to her marriage contract b within twenty-five years? /b , b He said to him: According to the camel is the load, /b i.e., a wealthy woman, whose marriage contract is of greater value, will spend more money over a particular period of time than a poor woman, whose marriage contract is of lesser value., b A dilemma was raised before /b the Sages: b According to Rabbi Meir, /b the amount of benefit she gains is determined by the years that have passed. If so, b what is /b the i halakha /i with regard to whether b she divides /b the value of her marriage contract in accordance with the number of years that have gone by, such that if some of the twenty-five years passed, she forfeits the proportionate value of her marriage contract? No answer was found for this dilemma, and the Gemara concludes: The dilemma b shall stand /b unresolved.,§ We learned in the mishna: b And the Rabbis say: As long as /b she is in her husband’s house she may collect payment of her marriage contract at any time, but while she is in her father’s house she may collect it only within twenty-five years. b Abaye said to Rav Yosef: /b If b she came before the setting of the sun /b at the end of the twenty-five-year period, b she collects /b payment of b her marriage contract, /b but if she came b after the setting of the sun she may not collect /b it? b In that slight /b period of time b did she waive /b her rights to the payment of her marriage contract?, b He said to him: Yes. All the measures of the Sages /b that prescribe specific parameters or sizes b are such /b that if one oversteps the fixed limits, he has not accomplished anything as far as the i halakha /i is considered. Consequently, b in /b a ritual bath containing b forty i se’a /i /b of water, b one may immerse /b and become ritually pure. However, b in /b a ritual bath containing b forty i se’a /i less /b one b i kortov /i , /b a small amount, b he is unable to immerse therein /b and become ritually pure., b Rav Yehuda said /b that b Rav said: Rabbi Yishmael, son of Rabbi Yosei, testified before Rabbi /b Yehuda HaNasi and b said in the name of his father, /b Rabbi Yosei: b They taught /b all of the above b only /b in a case where b she does not have a marriage contract in her possession, /b such as in a locale where the custom is not to write a marriage contract, b but /b in a situation b where she does have a marriage contract in her possession, she may collect /b payment of b her marriage contract forever. And Rabbi Elazar said: Even if she has a marriage contract in her possession, she /b still b collects /b payment of her marriage contract b only within twenty-five years /b after the death of her husband., b Rav Sheshet raised an objection /b against the opinion of Rabbi Yishmael, son of Rabbi Yosei, based upon the i Tosefta /i ( i Ketubot /i 12:3): b A creditor may collect /b the money he is owed even after a long time has passed b without /b his having b mentioned /b the debt. The Gemara clarifies: b What are the circumstances? If he does not hold the document /b that records the debt, b with what is he collecting /b the debt? b Rather, /b it must be that b he does hold the document. /b It can be inferred that even so, it is specifically b a creditor, who /b it could be assumed b is not one /b to have b forgiven /b his debt, who may continue to collect the debt after a long period of time. b But a widow /b is presumed to have b waived /b her rights to the payment of her marriage contract even if she has the marriage contract in her possession. This conclusion contradicts the statement of Rabbi Yishmael, son of Rabbi Yosei.,The Gemara states that Rav Sheshet b raised the objection and he resolved it: Actually, /b the case in the i Tosefta /i is where the creditor b does not hold a document /b that records the debt, b and /b the reason he may collect the debt is because b here we are dealing with /b a case b where the debtor admits /b that he owes the creditor money. Consequently, it cannot be proven from this case that a widow who has a marriage contract in her possession is unable to collect its payment.,The Gemara asks: b But didn’t Rabbi Ela say: /b The Sages b teach /b in a i baraita /i : b A divorcée is like a creditor /b and may collect her marriage contract after a long period of time even if she has not made mention of it during the course of that time? The Gemara clarifies: b What are the circumstances? If she does not hold a marriage contract /b in her possession, b with what is she collecting /b payment? b Rather, is it not /b that b she holds a marriage contract /b in her possession, b and it is a divorcée /b who may collect under these circumstances, b as she is not one /b who could be assumed to have b waived /b the rights to the payment owed to her, as she does not maintain a relationship with the family that would prompt her to waive the rights to her claims? b But a widow /b is likely to b waive /b the rights to her claim, even though she is in possession of a contract.,The Gemara answers: b Here too, /b the case is one b where the debtor, /b i.e., the husband, b admits /b to owing the divorcée payment for her marriage contract, although she does not have the marriage contract in her possession., b Rav Naḥman bar Yitzḥak said: Rav Yehuda bar Kaza teaches in a i baraita /i of the school /b of b bar Kaza: /b If the widow b demanded /b payment of b her marriage contract, /b |
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16. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 70| 81a. שיהו מרעין בחורשין ומלקטין עצים בשדותיהם ומלקטים עשבים בכל מקום חוץ מתלתן וקוטמים נטיעות בכל מקום חוץ מגרופיות של זית ומעין היוצא בתחילה בני העיר מסתפקין ממנו ומחכין בימה של טבריא ובלבד שלא יפרוס קלע ויעמיד את הספינה,ונפנין לאחורי הגדר ואפילו בשדה מליאה כרכום ומהלכים בשבילי הרשות עד שתרד רביעה שניה ומסתלקין לצידי הדרכים מפני יתידות הדרכים והתועה בין הכרמים מפסיג ועולה מפסיג ויורד ומת מצוה קונה מקומו:,שיהו מרעין בחורשין אמר רב פפא לא אמרן אלא דקה בגסה אבל דקה בדקה וגסה בגסה לא וכל שכן גסה בדקה דלא:,ומלקטין עצים משדותיהם לא אמרן אלא בהיזמי והיגי אבל בשאר עצים לא ואפילו בהיזמי והיגי לא אמרן אלא במחוברין אבל בתלושין לא,ואפי' במחוברין לא אמרן אלא בלח אבל ביבשים לא ובלבד שלא ישרש:,ומלקטין עשבים בכל מקום חוץ משדה תלתן למימרא דתלתן מעלו לה עשבים ורמינהי תלתן שעלתה עם מיני עשבים אין מחייבין אותו לעקור,אמר רב ירמיה לא קשיא כאן לזרע כאן לזירין לזרע קשו לה עשבים דמכחשי לה לזירין מעלי לה דכי קיימי ביני עשבים מירכבא,איבעית אימא כאן לאדם כאן לבהמה דכיון דלבהמה הוא דזרעה עשבים נמי מיבעי לה ומנא ידעינן א"ר פפא שאריה משארי לאדם לא שאריה משארי לבהמה:,וקוטמין נטיעה בכל מקום חוץ מגרופיות של זית פי' ר' תנחום ור' ברייס משום זקן אחד בזית כביצה בקנים ובגפנים מן הפקק ולמעלה ושאר כל האילנות מן אובו של אילן ולא מן חודו של אילן,מן חדש שאינו עושה פירות ולא מן ישן שהוא עושה פירות ממקום שאינו רואה את החמה | 81a. The conditions are b that /b people b shall /b have the right to b graze /b their animals b in forests, /b even on private property; b and /b that b they /b shall have the right to b gather wood from /b each other’s b fields, /b to be used as animal fodder; b and /b that b they /b shall have the right to b gather /b wild b vegetation /b for animal fodder in any place b except for /b a field of b fenugreek; and /b that b they /b shall have the right to b pluck off a shoot anywhere /b for propagation and planting, b except for olive shoots; and /b that b the people of the city /b shall have the right to b take supplies /b of water from a spring on private property, even b from a spring that emerges for the first time; and /b that b they /b shall have the right to b fish in the Sea of Tiberias, /b i.e., the Sea of Galilee, b provided that /b the fisherman b does not build an /b underwater b fence /b to catch fish, thereby b causing an impediment to boats. /b ,The i baraita /i continues the list of Joshua’s ten conditions: b And /b people shall have the right to b relieve themselves /b outdoors b behind a fence, even in a field /b that is b full of saffron [ i karkom /i ]; and they /b shall have the right to b walk in permitted paths, /b i.e., those paths that cut through a private field, throughout the summer b until the second rainfall, /b when crops begin to sprout; b and they /b shall have the right to b veer off to the sides of the roads /b onto private property b because of hard protrusions [ i yeteidot /i ] of the road; and one who becomes lost among the vineyards /b shall have the right to b cut down branches and enter /b an area of the vineyard, or b cut down branches and exit /b an area of the vineyard, until he finds his way back to the road; b and /b that b a corpse with no one to bury it [ i met mitzva /i ] acquires its place /b and is buried where it was found.,The first condition mentioned in the i baraita /i is b that /b people shall have the right to b graze /b their animals b in forests. Rav Pappa said: We said /b this b only /b with regard to b small /b domesticated animals, i.e., sheep or goats, that graze b in /b a forest of b large /b trees. Small animals grazing in a forest of this kind would not destroy it. b But /b in the case of b small /b animals grazing b in /b a forest with b small /b growth, or b large /b animals, e.g., oxen, grazing b in /b a forest of b large /b trees, these practices are b not /b permitted, as in either of these scenarios the practice would destroy the forest. b And, all the more so, /b it is understood b that large /b animals grazing b in /b a forest with b small /b growth is b not /b permitted.,The Gemara discusses the next condition mentioned in the i baraita /i : b And /b that b they /b shall have the right to b gather wood from /b each other’s b fields, /b to be used as animal fodder. The Gemara comments: b We said /b this b only with regard to /b twigs of b thorns and shrubs, /b as the field’s owner does not care about these. b But /b with regard to b other /b types of b wood, /b it is b not /b permitted. b And even with regard to /b twigs of b thorns and shrubs, we said /b this b only when /b they are b attached /b to the ground. b But when /b they have been b detached /b by the owner it is b not /b permitted, as he has already claimed them for himself., b And even when /b they are b attached we said /b this b only when /b the twigs are still b moist, but when /b they are completely b dry /b it is b not /b permitted, as the owner requires these for firewood. Moreover, it is permitted only b provided that one does not uproot /b the thorn bush or shrub from the ground, but it is prohibited to pull them out with their roots.,The Gemara further discusses Joshua’s conditions: b And /b that b they /b shall have the right to b gather /b wild b vegetation /b for animal fodder in any place b except for /b a field of b fenugreek. /b The Gemara asks: Is this b to say that /b wild b vegetation is good for fenugreek, /b and therefore the owner wants it to be left in his field? The Gemara b raises a contradiction /b from a mishna that deals with diverse kinds ( i Kilayim /i 2:5): With regard to b fenugreek that sprouted alongside /b various b types of /b wild b vegetation, one is not required to uproot /b the vegetation. Although it is generally prohibited to grow different species of vegetables together in one patch, if the species have a negative impact on each other’s growth, it is not prohibited. In this case the wild vegetation may be left alongside the fenugreek because it is harmful to it, and the i halakhot /i of diverse kinds do not apply in a case of this kind., b Rav Yirmeya said: /b This is b not difficult. Here, /b the mishna is referring to a case where the fenugreek was planted b for /b its b seeds; there, /b the i baraita /i that lists Joshua’s conditions is referring to fenugreek planted b for /b its b stalks. /b When it is planted b for /b its b seeds, /b wild b vegetation is bad for it, as it weakens /b the fenugreek and lowers its yield. But when it is planted b for /b its b stalks, /b wild vegetation is b good for it, as when it is situated among vegetation it climbs on it /b and thereby grows to a larger size., b If you wish, say /b instead another answer: b Here, /b the mishna is referring to a case where the fenugreek was planted b for human /b consumption; and b there, /b the i baraita /i is referring to fenugreek planted b for animal /b consumption. b Since /b the owner b sowed /b the fenugreek b for animal /b consumption, the wild b vegetation is also required by him, /b as this too can be used for animal fodder. b And how can we know /b if a particular fenugreek field was planted for human or animal consumption, and thereby know whether the vegetation may be picked and taken? b Rav Pappa said: /b If he planted it b in rows [ i mesharei /i ], /b it is b for human /b consumption; if he did b not /b plant b in rows /b but planted haphazardly, it is b for animal /b consumption.,The i baraita /i teaches: b And /b that b they /b shall have the right to b pluck off a shoot anywhere /b for propagation and planting, b except for olive shoots, /b as this would cause damage to the olive tree. b Rabbi Tanḥum and Rabbi Berayes explained /b this b in the name of a certain elder: With regard to olive /b trees, one must leave a shoot b the size of an egg /b on the trunk when detaching it from the trunk; in the case b of reeds and grape vines, /b he may take shoots only b from the /b place of the first b knot and above. And /b with regard to b all other trees, /b shoots may be taken only b from the thick /b part b of /b the b tree, /b where there are many branches growing, b but not from the thin /b part b of /b the b tree. /b ,Furthermore, one may take b from a new /b branch, b which does not /b yet b produce fruit, but not from old /b branches, b which do produce fruit; /b and one may take b from a place that does not face the sun, /b |
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17. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 81| 57a. במאי דפסיק אנפשיה כל יומא מכנשי ליה לקיטמיה ודייני ליה וקלו ליה ומבדרו אשב ימי,אזל אסקיה לבלעם בנגידא אמר ליה מאן חשיב בההוא עלמא א"ל ישראל מהו לאידבוקי בהו א"ל (דברים כג, ז) לא תדרוש שלומם וטובתם כל הימים א"ל דיניה דההוא גברא במאי א"ל בשכבת זרע רותחת,אזל אסקיה [ליש"ו] בנגידא (לפושעי ישראל) א"ל מאן חשיב בההוא עלמא א"ל ישראל מהו לאדבוקי בהו א"ל טובתם דרוש רעתם לא תדרוש כל הנוגע בהן כאילו נוגע בבבת עינו,א"ל דיניה דההוא גברא במאי א"ל בצואה רותחת דאמר מר כל המלעיג על דברי חכמים נידון בצואה רותחת תא חזי מה בין פושעי ישראל לנביאי אומות העולם עובדי ע"ז,תניא אמר רבי אלעזר בא וראה כמה גדולה כחה של בושה שהרי סייע הקב"ה את בר קמצא והחריב את ביתו ושרף את היכלו:,אתרנגולא ואתרנגולתא חריב טור מלכא דהוו נהיגי כי הוו מפקי חתנא וכלתא מפקי קמייהו תרנגולא ותרנגולתא כלומר פרו ורבו כתרנגולים,יומא חד הוה קא חליף גונדא דרומאי שקלינהו מינייהו נפלו עלייהו מחונהו אתו אמרו ליה לקיסר מרדו בך יהודאי אתא עלייהו הוה בהו ההוא בר דרומא דהוה קפיץ מילא וקטיל בהו שקליה קיסר לתאגיה ואותביה אארעא אמר ריבוניה דעלמא כוליה אי ניחא לך לא תמסריה לההוא גברא לדידיה ולמלכותיה בידיה דחד גברא,אכשליה פומיה לבר דרומא ואמר (תהלים ס, יב) הלא אתה אלהים זנחתנו ולא תצא אלהים בצבאותינו דוד נמי אמר הכי דוד אתמוהי קא מתמה,על לבית הכסא אתא דרקונא שמטיה לכרכשיה ונח נפשיה אמר הואיל ואיתרחיש לי ניסא הא זימנא אישבקינהו שבקינהו ואזל איזדקור ואכלו ושתו ואדליקו שרגי עד דאיתחזי בליונא דגושפנקא ברחוק מילא אמר מיחדא קא חדו בי יהודאי הדר אתא עלייהו,א"ר אסי תלת מאה אלפי שליפי סייפא עיילו לטור. מלכא וקטלו בה תלתא יומי ותלתא לילוותא ובהך גיסא הלולי וחנגי ולא הוו ידעי הני בהני,(איכה ב, ב) בלע ה' ולא חמל את כל נאות יעקב כי אתא רבין אמר רבי יוחנן אלו ששים רבוא עיירות שהיו לו לינאי המלך בהר המלך דאמר רב יהודה אמר רב אסי ששים רבוא עיירות היו לו לינאי המלך בהר המלך וכל אחת ואחת היו בה כיוצאי מצרים חוץ משלש שהיו בהן כפלים כיוצאי מצרים,אלו הן כפר ביש כפר שיחליים כפר דכריא כפר ביש דלא יהבי ביתא לאושפיזא כפר שיחליים שהיתה פרנסתן מן שחליים כפר דכריא אמר רבי יוחנן שהיו נשותיהן יולדות זכרים תחלה ויולדות נקבה באחרונה ופוסקות,אמר עולא לדידי חזי לי ההוא אתרא ואפילו שיתין ריבוותא קני לא מחזיק אמר ליה ההוא צדוקי לרבי חנינא שקורי משקריתו אמר ליה (ירמיהו ג, יט) ארץ צבי כתיב בה מה צבי זה אין עורו מחזיק את בשרו אף ארץ ישראל בזמן שיושבין עליה רווחא ובזמן שאין יושבין עליה גמדא,רב מניומי בר חלקיה ורב חלקיה בר טוביה ורב הונא בר חייא הוו יתבי גבי הדדי אמרי אי איכא דשמיע ליה מילתא מכפר סכניא של מצרים לימא,פתח חד מינייהו ואמר מעשה בארוס וארוסתו שנשבו לבין העובדי כוכבים והשיאום זה לזה אמרה לו בבקשה ממך אל תגע בי שאין לי כתובה ממך ולא נגע בה עד יום מותו,וכשמת אמרה להן סיפדו לזה שפטפט ביצרו יותר מיוסף דאילו ביוסף לא הוה אלא חדא שעתא והאי כל יומא ויומא ואילו יוסף לאו בחדא מטה והאי בחדא מטה ואילו יוסף לאו אשתו והא אשתו,פתח אידך ואמר מעשה ועמדו ארבעים מודיות בדינר נחסר השער מודיא אחת ובדקו ומצאו אב ובנו שבאו על נערה מאורסה ביום הכפורים והביאום לבית דין וסקלום וחזר השער למקומו,פתח אידך ואמר מעשה באדם אחד שנתן עיניו באשתו לגרשה והיתה כתובתה מרובה מה עשה הלך וזימן את שושביניו והאכילן והשקן שיכרן והשכיבן על מיטה אחת והביא לובן ביצה והטיל ביניהן והעמיד להן עדים ובא לבית דין,היה שם זקן אחד מתלמידי שמאי הזקן ובבא בן בוטא שמו אמר להן כך מקובלני משמאי הזקן לובן ביצה סולד מן האור ושכבת זרע דוחה מן האור בדקו ומצאו כדבריו והביאוהו לב"ד והלקוהו והגבוהו כתובתה ממנו,א"ל אביי לרב יוסף ומאחר דהוו צדיקים כולי האי מאי טעמא איענוש א"ל משום דלא איאבול על ירושלים דכתיב (ישעיהו סו, י) שמחו את ירושלם וגילו בה כל אוהביה שישו אתה משוש כל המתאבלים עליה:,אשקא דריספק חריב ביתר דהוו נהיגי כי הוה מתיליד ינוקא שתלי ארזא ינוקתא שתלי תורניתא וכי הוו מינסבי קייצי להו ועבדו גננא יומא חד הוה קא חלפא ברתיה דקיסר אתבר שקא דריספק קצו ארזא ועיילו לה אתו נפול עלייהו מחונהו אתו אמרו ליה לקיסר מרדו בך יהודאי אתא עלייהו:,(איכה ב, ג) גדע בחרי אף כל קרן ישראל א"ר זירא א"ר אבהו א"ר יוחנן אלו שמונים [אלף] קרני מלחמה שנכנסו לכרך ביתר בשעה שלכדוה והרגו בה אנשים ונשים וטף עד שהלך דמן ונפל לים הגדול שמא תאמר קרובה היתה רחוקה היתה מיל,תניא רבי אליעזר הגדול אומר שני נחלים יש בבקעת ידים אחד מושך אילך ואחד מושך אילך ושיערו חכמים שני חלקים מים ואחד דם במתניתא תנא שבע שנים בצרו עובדי כוכבים את כרמיהן מדמן של ישראל בלא זבל | 57a. b That which he decreed against himself, /b as he undergoes the following: b Every day his ashes are gathered, and they judge him, and they burn him, and they scatter him over the seven seas. /b ,Onkelos then b went and raised Balaam /b from the grave b through necromancy. He said to him: Who is /b most b important in that world /b where you are now? Balaam b said to him: The Jewish people. /b Onkelos asked him: b Should I /b then b attach /b myself b to them /b here in this world? Balaam b said to him: You shall not seek their peace or their welfare all the days /b (see Deuteronomy 23:7). Onkelos b said to him: What is the punishment of that man, /b a euphemism for Balaam himself, in the next world? Balaam b said to him: /b He is cooked b in boiling semen, /b as he caused Israel to engage in licentious behavior with the daughters of Moab.,Onkelos then b went /b and b raised Jesus the Nazarene /b from the grave b through necromancy. /b Onkelos b said to him: Who is /b most b important in that world /b where you are now? Jesus b said to him: The Jewish people. /b Onkelos asked him: b Should I /b then b attach /b myself b to them /b in this world? Jesus b said to him: Their welfare you shall seek, their misfortune you shall not seek, /b for b anyone who touches them is /b regarded b as if he were touching the apple of his eye /b (see Zechariah 2:12).,Onkelos b said to him: What is the punishment of that man, /b a euphemism for Jesus himself, in the next world? Jesus b said to him: /b He is punished b with boiling excrement. As the Master said: Anyone who mocks the words of the Sages will be sentenced to boiling excrement. /b And this was his sin, as he mocked the words of the Sages. The Gemara comments: b Come /b and b see the difference between the sinners of Israel and the prophets of the nations of the world. /b As Balaam, who was a prophet, wished Israel harm, whereas Jesus the Nazarene, who was a Jewish sinner, sought their well-being.,To conclude the story of Kamtza and bar Kamtza and the destruction of Jerusalem, the Gemara cites a i baraita /i . It b is taught: Rabbi Elazar says: Come and see how great is the power of shame, for the Holy One, Blessed be He, assisted bar Kamtza, /b who had been humiliated, b and /b due to this humiliation and shame b He destroyed His Temple and burned His Sanctuary. /b ,§ It was previously mentioned (55b) that the place known as b the King’s Mountain [ i Tur Malka /i ] was destroyed on account of a rooster and a hen. /b The details of what happened are as follows: b It was customary /b in that place b that when they would lead a bride and groom /b to their wedding, b they would take out a rooster and a hen before them, /b as if b to say /b in the manner of a good omen: b Be fruitful and multiply like chickens. /b , b One day a troop [ i gunda /i ] of Roman /b soldiers b passed by /b there while a wedding was taking place b and took /b the rooster and hen b from them. /b The residents of the city b fell upon them and beat them. /b The soldiers b came and said to the emperor: The Jews have rebelled against you. /b The emperor then b came against them /b in war. Among the residents of the King’s Mountain b there was a certain man /b named b bar Deroma who could jump /b the distance of b a i mil /i , and he killed /b many of the Romans, who were powerless to stand up against him. b The emperor /b then b took his crown and set it on the ground /b as a sign of mourning. b He said: Master of the Universe, if it is pleasing to You, do not give over that man, /b a euphemism for himself, b and his kingdom into the hands of /b only b one man. /b ,In the end it was the words issuing from b his /b own b mouth /b that b caused bar Deroma to stumble, as he uttered /b this verse in complaint against God: b “Have You not rejected us, O God, so that You go not forth, O God, with our hosts?” /b (Psalms 60:12). The Gemara asks: But did not b David also say this? /b The Gemara answers: b David uttered /b these words b as a question, /b wondering whether they were true, whereas bar Deroma pronounced them as a statement of fact.,The Gemara recounts what happened to bar Deroma: b He entered an outhouse, a snake came /b and b eviscerated him, and he died. /b The emperor b said: Since a miracle was performed for me, /b as I had no part in bar Deroma’s death, b I will let /b the rest of the people b be this time /b and take no further action against them. b He let them be and went /b on his way. b They leapt /b about, b ate, drank, and lit /b so many b candles /b in celebration b that the image [ i bilyona /i ] /b imprinted b on a seal [ i gushpanka /i ] was visible from a distance of a i mil /i . /b The emperor then b said: The Jews are rejoicing over me. /b So b he went back /b and b came against them. /b , b Rav Asi says: Three hundred thousand men with drawn swords entered the King’s Mountain and massacred /b its inhabitants b for three days and three nights. And /b at the same time b on /b the other b side /b of the mountain, b weddings and /b other b festivities /b continued to be celebrated, b and they did not know about each other, /b owing to the enormous size of the place.,§ Concerning the verse: b “The Lord has swallowed up without pity all the habitations of Jacob” /b (Lamentations 2:2), it is related that b when Ravin came /b from Eretz Yisrael to Babylonia b he /b said that b Rabbi Yoḥa says: This /b is referring to the b six hundred thousand cities /b that b King Yannai had in the King’s Mountain. /b As b Rav Yehuda says /b that b Rav Asi says: King Yannai had six hundred thousand cities in the King’s Mountain, and each of them /b had a population as great b as /b the number of b those who left Egypt, except for three /b of those cities, the population of which b was double /b the number of b those who left Egypt. /b , b These /b are b those /b three cities: b Kefar Bish, Kefar Shiḥalayim, and Kefar Dikhrayya. /b The Gemara explains the meaning of these place-names. b Kefar Bish, /b Evil Town, was called by that name because its inhabitants b would not open /b their b houses to guests. Kefar Shiḥalayim /b was referred to by that name because b their livelihood was /b derived b from /b the cultivation of b cress [ i shaḥalayim /i ]. /b As for b Kefar Dikhrayya, /b Town of Males, b Rabbi Yoḥa says: Their women would first give birth to boys, and afterward give birth to girls, and /b then b they would stop /b having children., b Ulla said: I myself saw that place, and it could not hold even six hundred thousand reeds, /b all the more so that number of people. b A certain heretic said to Rabbi Ḥanina: You lie /b with your exorbitant exaggerations. Rabbi Ḥanina b said to him: With regard to /b Eretz Yisrael b it is written: Land of the deer /b (see Jeremiah 3:19). b Just as the skin of a deer cannot hold its flesh, /b for after the animal is skinned, its hide shrinks, b so too, /b with regard to b Eretz Yisrael, when it is settled, it expands, but when it is not settled, it contracts. /b This explains how a place that is so small today could have been so highly populated prior to the Temple’s destruction.,§ The Gemara relates that b Rav Minyumi bar Ḥilkiya, Rav Ḥilkiya bar Toviya, and Rav Huna bar Ḥiyya were /b once b sitting together. They said: If there is someone who has heard anything about Kefar Sekhanya of Egypt, /b which was in that region, b let him relate /b it., b One of them began /b the discussion b and said: /b There was b an incident involving a betrothed man and woman /b from there b who were taken captive by gentiles and /b the latter b married them off to each other. /b The woman b said to /b the man: b Please do not touch me, as I do not have a marriage contract from you, /b and it is prohibited for us to live together without one. b And until /b the day of b his death /b the man b did not touch /b the woman., b And when he died /b without having touched her, the woman b said to /b the Sages: b Eulogize this /b man b who conquered [ i shepitpet /i ] his passion [ i beyitzro /i ] more than Joseph. As /b in the case of b Joseph it was only for a short time /b that he had to overpower his inclination and resist Potiphar’s wife (see Genesis, chapter 39), b whereas this /b man struggled with his passion b each and every day. /b Furthermore, b Joseph /b was b not in one bed /b with Potiphar’s wife, b whereas this /b man was b in one bed /b with his wife. In addition, with b Joseph /b the woman was b not his wife, whereas /b with b this /b man she was b his wife, /b as she was already betrothed to him., b Another /b Sage b began /b his remarks b and said: It once happened that /b the market price of b forty i se’a /i /b of grain b stood at one dinar. /b And then b the rate went down one i se’a /i [ i modeya /i ], /b so that only thirty-nine i se’a /i were sold for a dinar. b And they checked /b to see what sin had caused this, b and they found a father and son who had engaged in sexual intercourse with a betrothed young woman on Yom Kippur. They brought /b the offenders b to court and stoned them, and the rate returned to its /b former b level. /b ,Yet b another /b Sage b began /b his remarks b and said: /b There was b an incident /b there b involving a man who set his eyes upon his wife to divorce her, but her marriage contract was large /b and he wished to avoid having to pay it. b What did he do? He went and invited his friends, gave them food and drink, made them drunk, and lay /b his friends and his wife b in one bed. He /b then b brought the white of an egg, /b which has the appearance of semen, b and placed it /b on the sheet b between them. He /b then b stood witnesses over them /b so that they could offer testimony, b and went to court /b claiming that his wife had committed adultery., b A certain Elder of the disciples of Shammai the Elder was there, and Bava ben Buta /b was b his name. He said to them: This is /b the tradition that b I received from Shammai the Elder: Egg white /b on a bedsheet b contracts /b and hardens when heated b by fire, whereas semen is absorbed /b into the sheet b by the fire. They checked /b the matter b and found in accordance with his statement /b that the substance on the sheet was not semen but egg white. b They /b then b brought /b the husband b to court, administered lashes to him, and made him pay /b his wife’s b marriage contract /b in full., b Abaye said to Rav Yosef: But since /b those in the city b were so righteous, what is the reason that they were punished /b and destroyed? Rav Yosef b said to him: /b It is b because they did not mourn for Jerusalem, as it is written: “Rejoice with Jerusalem, and be glad with her, all you that love her, rejoice with joy with her, all you that did mourn for her” /b (Isaiah 66:10). The verse teaches that one who mourns for Jerusalem will rejoice in its rebuilding, and one who fails to mourn for Jerusalem is destroyed.,§ It was stated earlier that the city of b Beitar was destroyed on account of a shaft from a carriage. /b The Gemara explains that b it was customary /b in Beitar that b when a boy was born they would plant a cedar /b tree and when b a girl /b was born they b would plant a cypress [ i tornita /i ]. And when they would /b later b marry /b each other b they would cut /b down these trees b and construct /b a wedding b canopy /b for them with their branches. b One day the emperor’s daughter passed by /b there and b the shaft of the carriage /b in which she was riding b broke. /b Her attendants b chopped down a cedar /b from among those trees b and brought it to her. /b Owing to the importance that they attached to their custom, the residents of Beitar b came /b and b fell upon them and beat them. /b The attendants b came /b and b said to the emperor: The Jews have rebelled against you. /b The emperor then b came against them /b in war.,It was in connection with the war that ensued that the Sages expounded the following verse: b “He has cut off in His fierce anger all the horn of Israel” /b (Lamentations 2:3). b Rabbi Zeira says /b that b Rabbi Abbahu says /b that b Rabbi Yoḥa says: These are the eighty thousand /b officers bearing b battle trumpets /b in their hands, b who entered the city of Beitar when /b the enemy b took it and killed men, women, and children until their blood flowed into the Great Sea. Lest you say /b that the city b was close /b to the sea, know that b it was a i mil /i away. /b , b It is /b similarly b taught /b in a i baraita /i that b Rabbi Eliezer the Great says: There are two rivers in the Yadayim Valley /b in that region, b one flowing one way and one flowing the other way. And the Sages estimated /b that in the aftermath of this war these rivers were filled with b two parts water to one part blood. /b Likewise, b it was taught in a i baraita /i : For seven years the gentiles harvested their vineyards /b that had been soaked b with the blood of Israel without /b requiring any additional b fertilizer. /b |
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18. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 70, 71, 72| 62b. תניא בן עזאי אומר על כל משכב שכב חוץ מן הקרקע על כל מושב שב חוץ מן הקורה אמר שמואל שינה בעמוד השחר כאסטמא לפרזלא יציאה בעמוד השחר כאסטמא לפרזלא,בר קפרא הוה מזבן מילי בדינרי עד דכפנת אכול עד דצחית שתי עד דרתחא קדרך שפוך קרנא קריא ברומי בר מזבין תאני תאני דאבוך זבין,אמר להו אביי לרבנן כי עייליתו בשבילי דמחוזא למיפק ביה בחקלא לא תחזו לא להך גיסא ולא להך גיסא דלמא יתבי נשי ולאו אורח ארעא לאסתכולי בהו,רב ספרא על לבית הכסא אתא רבי אבא נחר ליה אבבא אמר ליה ליעול מר בתר דנפק אמר ליה עד השתא לא עיילת לשעיר וגמרת לך מילי דשעיר לאו הכי תנן מדורה היתה שם ובית הכסא של כבוד וזה היה כבודו מצאו נעול בידוע שיש שם אדם מצאו פתוח בידוע שאין שם אדם אלמא לאו אורח ארעא הוא,והוא סבר מסוכן הוא דתניא רבן שמעון בן גמליאל אומר עמוד החוזר מביא את האדם לידי הדרוקן סילון החוזר מביא את האדם לידי ירקון,רבי אלעזר על לבית הכסא אתא ההוא פרסאה דחקיה קם ר' אלעזר ונפק אתא דרקונא שמטיה לכרכשיה קרי עליה רבי אלעזר (ישעיהו מג, ד) ואתן אדם תחתיך אל תקרי אדם אלא אדום:,(שמואל א כד, יא) ואמר להרגך ותחס עליך,ואמר ואמרתי מיבעי ליה ותחס וחסתי מיבעי ליה אמר רבי אלעזר אמר לו דוד לשאול מן התורה בן הריגה אתה שהרי רודף אתה והתורה אמרה בא להרגך השכם להרגו אלא צניעות שהיתה בך היא חסה עליך,ומאי היא דכתיב (שמואל א כד, ד) ויבא אל גדרות הצאן על הדרך ושם מערה ויבא שאול להסך את רגליו תנא גדר לפנים מן גדר ומערה לפנים ממערה להסך אמר ר' אלעזר מלמד שסכך עצמו כסוכה:,(שמואל א כד, ה) ויקם דוד ויכרת את כנף המעיל אשר לשאול בלט אמר ר' יוסי בר' חנינא כל המבזה את הבגדים סוף אינו נהנה מהם שנאמר (מלכים א א, א) והמלך דוד זקן בא בימים ויכסוהו בבגדים ולא יחם לו:,(שמואל א כו, יט) אם ה' הסיתך בי ירח מנחה אמר רבי אלעזר אמר ליה הקב"ה לדוד מסית קרית לי הרי אני מכשילך בדבר שאפי' תינוקות של בית רבן יודעים אותו דכתיב (שמות ל, יב) כי תשא את ראש בני ישראל לפקודיהם ונתנו איש כפר נפשו וגו' מיד (דברי הימים א כא, א) ויעמוד שטן על ישראל וכתיב (שמואל ב כד, א) ויסת את דוד בהם לאמר לך מנה את ישראל וכיון דמנינהו לא שקל מינייהו כופר דכתיב (שמואל ב כד, טו) ויתן ה' דבר בישראל מהבקר ועד עת מועד,מאי עת מועד אמר שמואל סבא חתניה דרבי חנינא משמיה דרבי חנינא משעת שחיטת התמיד עד שעת זריקתו רבי יוחנן אמר עד חצות ממש:,(שמואל ב כד, טז) ויאמר למלאך המשחית בעם רב אמר רבי אלעזר אמר ליה הקב"ה למלאך טול לי רב שבהם שיש בו ליפרע מהם כמה חובות באותה שעה מת אבישי בן צרויה ששקול כרובה של סנהדרין:,(דברי הימים א כא, טו) ובהשחית ראה ה' וינחם מאי ראה,אמר רב ראה יעקב אבינו דכתיב (בראשית לב, ג) ויאמר יעקב כאשר ראם ושמואל אמר אפרו של יצחק ראה שנאמר (בראשית כב, ח) אלהים יראה לו השה,רבי יצחק נפחא אמר כסף כפורים ראה שנאמר (שמות ל, טז) ולקחת את כסף הכפורים מאת בני ישראל וגו' רבי יוחנן אמר בית המקדש ראה דכתיב (בראשית כב, יד) בהר ה' יראה,פליגי בה ר' יעקב בר אידי ורבי שמואל בר נחמני חד אמר כסף הכפורים ראה וחד אמר בית המקדש ראה ומסתברא כמאן דאמר בית המקדש ראה שנאמר (בראשית כב, יד) אשר יאמר היום בהר ה' יראה:,לא יכנס אדם להר הבית במקלו וכו': מאי קפנדריא אמר רבא קפנדריא כשמה ורב חנא בר אדא משמיה דרב סמא בריה דרב מרי אמר כמאן דאמר אינש אדמקיפנא אדרי איעול בהא אמר רב נחמן אמר רבה בר אבוה הנכנס לבית הכנסת על מנת שלא לעשותו קפנדריא מותר לעשותו קפנדריא,רבי אבהו אמר אם היה שביל מעיקרו מותר אמר ר' חלבו אמר רב הונא הנכנס לבית הכנסת להתפלל מותר לעשותו קפנדריא שנאמר (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים וגו':,ורקיקה מקל וחומר: אמר רב ביבי אמר ר' יהושע בן לוי כל הרוקק בהר הבית בזמן הזה כאילו רוקק בבת עינו שנאמר (מלכים א ט, ג) והיה עיני ולבי שם כל הימים,אמר רבא רקיקה בבית הכנסת שריא מידי דהוה אמנעל מה מנעל בהר הבית אסור בבית הכנסת מותר אף רקיקה בהר הבית הוא דאסור בבית הכנסת שרי,אמר ליה רב פפא לרבא ואמרי לה רבינא לרבא ואמרי לה רב אדא בר מתנא לרבא אדיליף ממנעל נילף מקפנדריא,אמר ליה תנא יליף ממנעל ואת אמרת מקפנדריא מאי היא דתניא לא יכנס אדם להר הבית לא במקלו שבידו ולא במנעלו שברגלו ולא במעות הצרורים לו בסדינו ובפונדתו מופשלת לאחוריו ולא יעשנה קפנדריא ורקיקה מקל וחומר ממנעל ומה מנעל שאין בו דרך בזיון אמרה תורה (שמות ג, ה) של נעליך מעל רגליך רקיקה שהיא דרך בזיון לא כל שכן,רבי יוסי בר יהודה אומר אינו צריך הרי הוא אומר (אסתר ד, ב) כי אין לבא אל שער המלך בלבוש שק והלא דברים קל וחומר ומה שק שאינו מאוס לפני בשר ודם כך רקיקה שהיא מאוסה לפני מלך מלכי המלכים לא כל שכן,אמר ליה אנא הכי קאמינא נימא הכא לחומרא והכא לחומרא | 62b. Continuing with the subject of health, b it was taught /b in a i baraita /i : b Ben Azzai says: On all beds, lie, except for the ground. On all seats, sit, except for a beam, /b lest you fall off. b Shmuel said: Sleeping at dawn is /b as effective b as forging [ i istema /i ] /b is b to iron. A /b bowel b movement at dawn /b is as beneficial b as forging /b is b to iron. /b ,Similarly, the Gemara relates: b Bar Kappara would sell sayings for dinars; /b he would express his ideas in brief maxims. For example: b If you are hungry, eat; /b do not delay eating, as the hunger may pass and your food will be of no benefit. So too, b if you are thirsty, drink; while the pot is still boiling, pour it /b out before it cools off. This is a metaphor for relieving oneself. Bar Kappara also said: b When the horn is sounded in Rome, /b signifying that there is demand for figs in the Roman market, b son of a fig seller, sell your father’s figs, /b even without his permission, so as not to miss the opportunity., b Abaye said to the Sages: When you enter the paths /b of the city of b Meḥoza in order to go out /b and defecate b in a field, look neither to one side nor to the other, as perhaps women are sitting there and it is improper to look at them. /b ,The Gemara relates: b Rav Safra once entered a bathroom, /b when b Rabbi Abba came along. /b To determine if he could enter, Rabbi Abba b coughed next to the door. /b Rav Safra b said to him: Enter, master. When he came out, Rabbi Abba said to him: Until now, you never entered Seir, /b the land of the Edomites, who are not strict in their practice of modesty, b and /b yet b you /b already b learned the /b customs of b Seir? Didn’t we learn /b in the mishna concerning the Temple: b There was a fire /b next to the ritual bath, b and a bathroom of honor. And this was its honor: If one found it locked, it was known that someone was inside; /b if b he found it open, it was known that no one was inside. /b Speaking in the bathroom b is not a desired mode of behavior /b .,The Gemara explains the opinion of Rav Safra, who told Rabbi Abba that he could enter while in the bathroom: Rav Safra b held that it was dangerous /b for Rabbi Abba. If he waited and was uncertain whether or not he could enter, he would endanger himself. b As it was taught /b in a i baraita /i : b Rabbi Shimon ben Gamliel says: A column /b of feces b that is held back /b because one cannot relieve himself b causes dropsy [ i hidrokan /i ]. A stream [ i silon /i ] /b of urine b that is held back causes jaundice. /b ,The Gemara relates that b Rabbi Elazar entered a bathroom. This Roman came and pushed him /b away. b Rabbi Elazar stood and left, /b and b a serpent came and ripped out the intestines /b of the Roman. b Rabbi Elazar recited the /b following b verse about /b the Roman: b “Therefore I will give man [ i adam /i ] for you” /b (Isaiah 43:4); b do not read /b it as b i adam /i , but rather read /b it as b Edom, /b meaning a Roman.,With regard to modesty in a bathroom, the Gemara cites an additional biblical allusion. When David found Saul in the cave and spared him, tearing the corner of his coat, he said to him: “Behold this day, your eyes have seen how the Lord has delivered you today into my hand in the cave, b and he said to kill you; and you spared you” /b (I Samuel 24:10).,The Gemara asks: Why does the verse say: b And he said? It should /b say: b And I said. /b Why does the verse say: b And you spared? It should /b say: b And I spared. /b Rather, b Rabbi Elazar said: David said to Saul: By Torah law, you should be killed, as you are a pursuer /b who seeks to kill me, b and the Torah says: If one comes to kill you, kill him first. But it was the modesty that you displayed that spared you. /b , b And what is this /b modesty? b As it is written: “And he came to the sheepcotes by the way, where there was a cave, and Saul went in to cover his feet, /b to defecate. Now David and his men were sitting in the innermost parts of the cave” (I Samuel 24:3). b It was taught /b that the Sages said: b There was a fence within a fence, and a cave within a cave, /b and Saul entered to defecate in the interest of modesty. With regard to the use of the term, b to cover /b his feet, b Rabbi Elazar said: /b This b teaches that, /b even there, b he covered himself /b with his garment b like a i sukka /i . /b ,The Gemara continues with a homiletic interpretation of the verse: b “Then David arose, and cut off the corner of Saul’s robe privily” /b (I Samuel 24:4). b Rabbi Yosei, son of Rabbi Ḥanina, said: Anyone who treats clothing with contempt, /b like David who tore Saul’s robe for no reason, will be punished in that b ultimately he will not benefit from /b his garments, b as it is stated: “Now King David was old and stricken in years; and they covered him with clothes, but he could get no heat” /b (I Kings 1:1).,As for David’s statement to Saul: b “If it be the Lord that has incited you against me, let Him accept an offering” /b (I Samuel 26:19), b Rabbi Elazar said /b that b the Holy One, Blessed be He, said to David: Do you call Me an inciter? /b In retribution, b I will cause you to fail in a matter that even schoolchildren know, as it is written: “When you take the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul /b unto the Lord, when you number them; that there be no plague among them, when you number them” (Exodus 30:12). b Immediately /b after God said this to David, b “Satan stood up against Israel /b and incited David to number Israel” (I Chronicles 21:1). Moreover, b it is written: /b “And again the anger of the Lord was kindled against Israel, b and He incited David against them, saying: Go, number Israel and Judea” /b (II Samuel 24:1). The proportional response to David’s calling God an inciter was that He incited David. b And when he counted them, he did not take a ransom from them, /b and he was punished, b as it is written: “So the Lord sent a pestilence upon Israel from the morning even to the appointed time” /b (II Samuel 24:15).,The Gemara asks: b What /b is the meaning of b the appointed time? Shmuel the elder, father-in-law of Rabbi Ḥanina, said in the name of Rabbi Ḥanina: /b It means b from when the daily offering is slaughtered until when /b its blood b is sprinkled. Rabbi Yoḥa said: /b It means b precisely until noon. /b ,It is also stated there: “The Lord repented Him of the evil b and said to the angel that destroyed the many [ i rav /i ] people: /b It is enough; now stay your hand” (II Samuel 24:16). Explaining the meaning of the word i rav /i , b Rabbi Elazar said /b that b the Holy One, Blessed be He, said to the angel: Take for me a great one [ i rav /i ] from among them, who is worthy of defraying several /b of Israel’s b debts. /b As a result, b at that moment Avishai ben Tzeruya, who was equivalent to the majority of the Sanhedrin, died. /b His death atoned for the entire nation.,On a parallel note, it is said: b “The Lord beheld, and He repented him /b of the evil” (I Chronicles 21:15). The Gemara asks: b What did the Lord behold? /b , b Rav said: He saw /b and remembered b the patriarch, Jacob, /b about whom the term seeing is used: b “And Jacob said when he saw them [ i ra’am /i ]: /b This is God’s camp” (Genesis 32:3). b And Shmuel said: He saw /b and remembered b Isaac’s ashes, as it is said /b in the portion of the binding of Isaac: b “God will provide [ i yireh /i ] Himself the lamb for a burnt-offering” /b (Genesis 22:8)., b Rabbi Yitzḥak Nappaḥa said: He saw the money of atonement /b that Israel gave when they were counted during the Exodus from Egypt, b as it is stated: “And you shall take the atonement money from the children of Israel, /b and shall appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the Lord, to make atonement for your souls” (Exodus 30:16). b Rabbi Yoḥa said: He saw the Temple, as it is written: “On the mount where the Lord is seen [ i yera’e /i ]” /b (Genesis 22:14).,Additional i amora’im /i , b Rabbi Ya’akov bar Idi and Rabbi Shmuel bar Naḥmani, differed /b in their opinions of what God saw. b One said: He saw the money of atonement, and one said: He saw the Temple. And /b it b stands to reason like the one who says /b that b he saw the Temple, as it is stated: /b “And Abraham called the name of that place: The Lord will see; b as it is said to this day: On the mount where the Lord is seen” /b (Genesis 22:14); generations later, they will recall the initial revelation on Mount Moria, as the angel also appeared to David on this mountain.,We learned in the mishna that, in deference to the Temple, b a person may not enter the Temple Mount with his staff /b and his shoes. He may not make it a i kappandarya /i . The Gemara asks: b What /b is the meaning of b i kappandarya /i ? Rava said: i Kappandarya, /i as its name /b implies; a shortcut. b Rav Ḥana bar Adda in the name of Rav Sama, son of Rav Mari, said: /b One may interpret this as an acrostic, b as people say: Instead of circumventing the rows /b of houses b [ i ademakifna adarei /i ], I will enter this [ i ei’ol beha /i ] /b one. b Rav Naḥman said /b that b Rabba bar Avuh said: /b This i halakha /i applies in a synagogue as well. However, b one who enters a synagogue not /b intending b to make it a shortcut is permitted to make it a shortcut /b if he later changed his mind.,Similarly, b Rabbi Abbahu said: If it was originally a path /b that passed through the site where the synagogue was erected, b one is permitted /b to pass through, as the public right of passage is not negated by the construction of a synagogue. b Rabbi Ḥelbo said /b that b Rav Huna said: One who enters a synagogue to pray is permitted to make it a shortcut, as it is stated: “But when the people of the land shall come before the Lord in the appointed seasons, /b he that enters by way of the north gate to worship shall go forth by the way of the south gate” (Ezekiel 46:9).,We learned in the mishna that b spitting /b on the Temple Mount is prohibited b through an i a fortiori /i inference. Rav Beivai said /b that b Rabbi Yehoshua ben Levi said: Anyone who spits on the Temple Mount, /b even b today, it is as if he spit in the pupil of /b God’s b eye, as it is stated: “And My eyes and My heart shall be there perpetually” /b (I Kings 9:3)., b Rava said: Spitting in a synagogue is permitted, just as in the case of shoes. Just as wearing shoes is prohibited on the Temple Mount /b but b permitted in a synagogue, so, too, spitting is prohibited on the Temple Mount /b but b permitted in a synagogue. /b , b Rav Pappa said to Rava, and some say /b that b Ravina said to Rava, and some say that Rav Adda bar Mattana said to Rava: Instead of deriving /b this b from /b the case of wearing b a shoe, derive it from /b the case of b a shortcut. /b Just as a shortcut through a synagogue is prohibited, so too is spitting prohibited.,Rava b said to him: /b The b i tanna /i derives /b the prohibition of spitting b from /b the case of b a shoe, and you say /b that it should be derived b from /b the case of b a shortcut? /b The Gemara elaborates: b What is this /b derivation from the case of a shoe? b As it was taught /b in a i baraita /i : b One may neither enter the Temple Mount with his staff in his hand, nor with his shoes on his feet, nor with money tied in his cloth and with his money-belt slung behind him, nor /b should one b make it a shortcut. All the more so, spitting /b is prohibited b i a fortiori /i from /b the i halakha /i with regard to wearing b a shoe. Just as /b with regard to b a shoe, which is generally not considered contemptuous, the Torah said: “Put off your shoes from off your feet, for the place upon which you stand is holy ground” /b (Exodus 3:5), b all the more so spitting, which is considered contemptuous, /b should be prohibited., b Rabbi Yosei bar Yehuda, says: This /b i a fortiori /i inference b is unnecessary. /b It could be otherwise derived. b It says: “For none may enter within the king’s gate clothed with sackcloth” /b (Esther 4:2). b This matter /b can be inferred b i a fortiori /i : Just as sackcloth, which is /b generally b not /b considered b repulsive before /b one who is b flesh and blood, is /b forbidden within the king’s gate, b all the more so spitting, which is repulsive, /b should be forbidden b before the King of Kings. /b ,The one who challenged him, Rav Pappa or Ravina, b said to Rava: I /b intended to b say the following: Let us say, be stringent here, /b with regard to the Temple Mount, b and be stringent here, /b with regard to the synagogue, |
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19. Babylonian Talmud, Bekhorot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 71| 44b. big strongמתני׳ /strong /big דדין שוכבין כשל אשה כריסו צבה טיבורו יוצא נכפה אפילו אחת לימים רוח קצרה באה עליו המאושבן ובעל גבר:, big strongגמ׳ /strong /big אמר רבי אבא בריה דרבי חייא בר אבא משתינין מים בפני רבים ואין שותין מים בפני רבים ותניא נמי הכי משתינין מים בפני רבים ואין שותין מים בפני רבים ומעשה באחד שביקש להשתין מים ולא השתין ונמצא כריסו צבה,שמואל איצטריך ליה בשבתא דרגלא נגדו ליה גלימא אתא לקמיה דאבוה א"ל אתן לך ד' מאה זוזי וזיל אהדר עובדא את דאפשר לך דלא אפשר ליה ליסתכן,מר בר רב אשי איצטריך אגודא גמלא אשתין אמרו ליה חמתך קאתיא אמר להו באודנה,ותיפוק לי משום עלקא בשותת,ת"ר שני נקבים יש בו באדם אחד מוציא שתן ואחד מוציא שכבת זרע ואין בין זה לזה אלא כקליפת השום בשעה שאדם נצרך אם נקבו זה לתוך זה נמצא עקר,אמר ר"ל מאי דכתיב (דברים ז, יד) לא יהיה בך עקר ועקרה ובבהמתך אימתי לא יהיה בך עקר בזמן שבבהמתך,אמר רבי יהושע בן לוי לא יהיה בך עקר מן התלמידים ועקרה שלא תהא תפלתך עקורה לפני המקום אימתי בזמן שאתה משים עצמך כבהמה,אמר רב פפא לא ישתין אדם מים לא על כלי חרס ולא על מקום קשה דאמר רב הני מדורי דבבל מהדרי מיא לעין עיטם אמר אביי הא איתתא לא תקום להדיא באנפי ינוקא אגיסא לית לן בה,תניא רשב"ג אומר עמוד החוזר מביא אדם לידי הדרוקן סילון החוזר מביא אדם לידי ירקון אמר רבה בר רב הונא אמר רב קטינא אמר ריש לקיש דם רבה שחין רבה שכבת זרע רבה צרעת רבה צואה רבה הדרוקן רבה מי רגלים רבין ירקון רבה:,רוח קצרית באה עליו מאי ניהו תנא רוח בן נפלים באה עליו:,המאושבן ובעל גבר: תנא משובן בביצים ובעל גבר בגיד תנא משובן זה הקיין הגרבתן זה בעל קיק קיין בביצים גרבתא בגיד,ועד כמה מחוי רב יהודה עד רכובה תניא רבי אליעזר בן יעקב אומר עד רכובה פסול למעלה מן רכובה כשר איכא דאמרי עד רכובה כשר למטה מן הרכובה פסול:, big strongמתני׳ /strong /big אין לו ביצים או אין לו אלא ביצה אחת הרי זה (ויקרא כא, כ) מרוח אשך האמור בתורה רבי ישמעאל אומר כל שנימוחו אשכיו ר"ע אומר כל שרוח באשכיו רבי חנינא בן אנטיגנוס אומר כל שמראיו חשוכין:, big strongגמ׳ /strong /big קשיא ליה לרבי ישמעאל הא חסר אשך מיבעי ליה תני שנמרחו אשכיו קשיא ליה לרבי עקיבא האי ממרוח אשך מיבעי ליה תני שהרוח באשכיו,קשיא ליה לרבי חנינא בן אנטיגנוס האי רוח אשך מיבעי ליה תני שמראיו חשוכין קסבר גורעין ומוסיפין ודורשין,היינו כושי רבי חנינא בן אנטיגנוס לא תני כושי:, big strongמתני׳ /strong /big מקיש בקרסוליו ובארכבותיו | 44b. strong MISHNA: /strong The mishna lists additional blemishes that disqualify a priest from performing the Temple service: One who has b breasts /b so large that they b sag like /b those b of a woman; /b or if b one’s belly is swollen /b and protrudes; or if b one’s navel protrudes; /b or if one is b an epileptic, even /b if he experiences seizures only b once in /b a long b while; /b or one b who is afflicted with a melancholy temper; /b or b one whose scrotum is /b unnaturally b long; or one whose penis is /b unnaturally b long /b is disqualified from performing the Temple service., strong GEMARA: /strong The Gemara cites a i halakha /i involving a swollen belly. b Rabbi Abba, son of Rabbi Ḥiyya bar Abba, says /b that Torah scholars b may urinate in public /b and they need not be concerned with issues of modesty, because holding back from urinating causes bodily harm. b But they may not drink water in public, /b as such conduct is unbefitting a Torah scholar. b And this is also taught /b in a i baraita /i : Torah scholars b may urinate in public, but they may not drink water in public. And there was an incident involving one who sought to urinate, and he did not urinate, and his belly was found to be swollen. /b ,The Gemara relates: It b was necessary for Shmuel /b to urinate b on the Shabbat /b when everyone came to hear i halakhot /i relating b to the /b impending b Festival. /b In order to afford him privacy, b they spread a sheet for him. /b Shmuel then b came before his father, /b who b said to him: I will give you four hundred dinars /b if you will b go /b and b retract /b this b incident, /b i.e., if you will state publicly that one may not hold back from urinating even at the expense of one’s privacy. Since b you /b are an important man, b you can /b have others spread a sheet around you. But with regard to one b who cannot /b have others spread a sheet b for him, should he endanger /b himself by seeking privacy? You must therefore teach that one should not hold back from urinating even in public.,The Gemara further relates that it b was necessary /b for b Mar bar Rav Ashi /b to urinate while he was walking b on the beams /b of b a bridge, /b and therefore he b urinated. They said to him: Your mother-in-law is coming. /b Mar bar Rav Ashi b said to them: /b I would have done this even b in her ear. /b Since holding back from urinating would place him in physical danger, he would not care that his mother-in-law was coming and might see him.,The Gemara returns to the incident cited in the i baraita /i involving one who held back from urinating and his belly became swollen: b And let me derive, /b i.e., can it not be said, that his belly swelled b due to a leech /b that entered his intestines? The Gemara responds: The i baraita /i is referring to a case b where /b his urine would thereafter b drip /b and no longer flowed in a healthy manner. Evidently, his health problems resulted from damage to the urinary tract.,Concerning this topic b the Sages taught /b in a i baraita /i : b There are two orifices in a man. One /b of them b expels urine and one /b of them b expels semen, and there is only /b a partition b about /b the thickness of b a garlic peel between them. When a man needs /b to urinate and withholds the urine, b if /b his urinary duct and seminal duct b were punctured /b such that b this /b duct leads b into that /b one, b he /b will be b found /b to be b barren, /b as his urine will penetrate into his seminal duct., b Reish Lakish says: What /b is the meaning of that b which is written: “There shall not be male or female barren among you, or among your cattle” /b (Deuteronomy 7:14)? It means as follows: b When will there not be a barren /b male b among you? At a time that /b you act as b among your cattle, /b i.e., you urinate when the need arises, without hesitation., b Rabbi Yehoshua ben Levi says, /b with regard to the same verse, that the phrase b “There shall not be male /b … b barren among you” /b means you will not be barren b of students, /b as one who leaves behind no students is considered barren. The term b “or female barren” /b indicates b that your prayers will not be barren, /b i.e., unheard, b before the Omnipresent, /b but will be heard by Him. And b when /b will they be heard? b At a time when you place yourself /b in prayer as b an animal, /b with humility.,The Gemara cites additional statements of the Sages with regard to urination. b Rav Pappa says: A person /b should urinate in Babylonia only on the dust, as it absorbs the urine. He b should not urinate either on an earthenware vessel or on a hard place, /b as the urine will not be absorbed and will eventually flow into the underwater rivers. b As Rav says: Those inclines of Babylonia return the water /b through underground watercourses b to the Spring of Eitam /b in Eretz Yisrael, from which water was taken to the Temple. Additionally, b Abaye says: A woman should not stand openly in front of a child /b when she urinates. But if she urinates while turning b sideways, we have no /b problem b with it. /b ,It b is taught /b in a i baraita /i that b Rabban Shimon ben Gamliel says: A mass /b of feces b that is held back /b without being discharged b causes a person /b to suffer b from dropsy [ i hidrokan /i ], /b while b a stream /b of urine b that is held back causes a person /b to suffer b from jaundice. Rabba bar Rav Huna says /b that b Rav Ketina says /b that b Reish Lakish says: /b If one’s b blood /b levels b increase /b due to not undergoing bloodletting often enough, then b boils /b will b increase /b on him as well. If one’s b semen /b levels b increase /b due to not engaging in sexual intercourse often enough, then b leprosy /b will b increase /b on him. If one’s b feces /b levels b increase /b due to not relieving himself enough, b dropsy /b will b increase /b in him. Finally, if one’s b urine /b levels b increase /b due to not relieving himself enough, then b jaundice /b will b increase /b as well.,§ The mishna teaches that one b who is afflicted with a melancholy temper /b is disqualified from performing the Temple service. The Gemara asks: b What is this /b melancholy temper? b A i tanna /i /b taught: b A fallen spirit, /b i.e., the spirit of a demon, b has come upon him. /b ,The mishna also teaches that b one whose scrotum is /b unnaturally b long [ i me’ushban /i ] and one whose penis is /b unnaturally b long [ i ba’al gever /i ] /b are disqualified from performing the Temple service. The Sages b taught /b in a i baraita /i : b A i meshuban /i /b is one b with /b exceedingly large b testicles, and a i ba’al gever /i /b is one b with /b an unnaturally long b penis. /b Similarly, it is b taught /b in a i baraita /i : b A i meshuban /i , this is /b synonymous with b the i kayyan /i . The i garbetan /i , this is /b synonymous with b a i ba’al kik /i . A i kayyan /i /b is one with a condition b of the testicles, /b while b a i garbeta /i /b is one with a condition b of the penis. /b ,The Gemara asks: b And how much /b is considered too long, which disqualifies the priest from performing the Temple service? b Rav Yehuda pointed /b and said: b Until /b the b knee. It is /b likewise b taught /b in a i baraita /i that b Rabbi Eliezer ben Ya’akov says: /b If one’s penis reaches b until /b his b knee /b he is b disqualified /b from performing the Temple service. But if it reaches until just b above /b his b knee /b he remains b fit. Some say /b if his penis reaches b until /b the b knee /b he is b fit, /b but if it passes b below the knee /b he is b disqualified. /b , strong MISHNA: /strong If b one has no testicles, or /b if b he has only one testicle, that is /b the b i mero’aḥ ashekh /i that is stated in the Torah /b (see Leviticus 21:20) among the blemishes that disqualify a priest from Temple service. b Rabbi Yishmael says: /b A i mero’aḥ ashekh /i is b anyone whose testicles were crushed. Rabbi Akiva says: /b It is b anyone that /b has b wind in his testicles, /b i.e., they are swollen. b Rabbi Ḥanina ben Antigonus says: /b i Mero’aḥ ashekh /i does not refer to the testicles; rather, the reference is to b anyone whose appearance [ i marav /i ] is /b especially b dark [ i ḥashukhin /i ]. /b , strong GEMARA: /strong The Gemara explains why the i tanna’im /i interpret i mero’aḥ ashekh /i in different ways. It is b difficult for Rabbi Yishmael: /b If i mero’aḥ ashekh /i is referring to one who lacks two testicles, then the Torah b should have /b stated: b i Ḥasar ashekh /i , /b lacking a testicle, rather than i mero’aḥ ashekh /i . Therefore, he b teaches /b that it is referring to one b whose testicles were crushed. /b This is b difficult for Rabbi Akiva: /b If i mero’aḥ ashekh /i means one with crushed testicles, then the Torah b should have /b stated: b i Mimro’aḥ ashekh /i , /b crushed testicles, not i mero’aḥ ashekh /i . Therefore, he b teaches /b that the Torah is referring to one b who /b has b wind in his testicles. /b ,This is b difficult for Rabbi Ḥanina ben Antigonus: /b If i mero’aḥ ashekh /i is referring to one with wind in his testicles, then the Torah b should have /b stated: b i Ruaḥ ashekh /i , /b wind in the testicles. Therefore, he b teaches /b that the Torah is speaking of anyone b whose appearance is especially dark. /b And how does he derive such an interpretation from the verse? b He holds /b that the Sages b subtract and add and interpret homiletically. /b Accordingly, the i ḥet /i of i mero’aḥ /i is removed along with the i alef /i of i ashekh /i . The i ḥet /i is added to i ashekh /i and the i alef /i is added to i mero’aḥ /i , and i mero’aḥ ashekh /i is rearranged to state: i Marav ḥashukhin /i , his appearance is dark.,The Gemara asks: But if so, b this is /b identical to one whose skin is extremely b black, /b and the mishna on 45b explicitly states that such a priest is disqualified from performing the Temple service. The Gemara responds: b Rabbi Ḥanina ben Antigonus /b learns from the mishna only that a i mero’aḥ ashekh /i is disqualified; he b does not teach /b in that mishna the i halakha /i that a person with extremely b black /b skin is blemished., strong MISHNA: /strong The mishna lists additional blemishes that disqualify a priest from performing the Temple service: One whose legs are crooked and bend inward, causing him to b knock his ankles or his knees /b into each other as he walks, |
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20. Babylonian Talmud, Tamid, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 72| 26b. בית אבטינס ובית הניצוץ: איבעיא להו עליות ממש הוו או דלמא דהוו גביהי מגבה כעליות,תא שמע דתנן שבצפון שער הניצוץ כמין אכסדרא היה ועלייה בנוי על גבה שהכהנים שומרים מלמעלה והלוים מלמטה ופתח היה לו לחול,מנא הני מילי דתנו רבנן (במדבר יח, ב) וילוו עליך וישרתוך בעבודתך הכתוב מדבר,אתה אומר בעבודתך הכתוב מדבר או אינו אלא בעבודתם כשהוא אומר (במדבר יח ד) ונלוו עליך ושמרו לכל כליו ולכל עבודתו הרי בעבודתם אמור הא מה אני מקיים וילוו עליך וישרתוך בעבודתך הכתוב מדבר הא כיצד כהנים שומרים מלמעלה ולוים מלמטה,בית המוקד כיפה ובית גדול היה,וחד שומר הוא דהוה בבית המוקד ורמינהי שני שערים היו בבית המוקד אחד פתוח לחיל ואחד פתוח לעזרה א"ר יהודה בזה שנכנסין לעזרה פשפש קטן היה לו שבו נכנסין לבלוש העזרה אמר אביי כיון דגבי הדדי הוו קיימי סגי להו בחד שומר דוי להכא ודוי להכא,מוקף רובדין של אבן רובדין מאי ניהו גזרתא דאצטבתא דסלקי בהו לאצטבתא ומי הוו מיפלגי אבנים והכתיב (מלכים א' ו ז) והבית בהבנותו אבן שלמה וגו',אמר אביי דמתקני ומייתי מעיקרא אבני זוטרתא ואבני רברבתא כדכתיב אבני עשר אמות ואבני שמונה אמות:,זקני בית אב ישנים שם: ואמאי לעיילי מטות אמר אביי לאו אורח ארעא לעיולי מטות לבית המקדש:,פרחי כהונה איש כסותו בארץ: אמאי התם קרי להו רובים הכא קרי להו | 26b. § The mishna teaches that b the Chamber of Avtinas and the Chamber of the Spark /b were upper stories. Concerning this, b a dilemma was raised before /b the Sages: b Were /b these halls b actual upper stories? Or perhaps they were /b merely very b tall, /b built upon pillars, and therefore were b like upper stories. /b ,The Gemara explains: b Come /b and b hear /b a resolution, b as we learned /b in a mishna that discusses the seven gates to the Temple courtyard ( i Middot /i 1:5): There were three gates b that were in the north, /b and the first of these was the b Gate of the Spark. /b It b was like a portico [ i akhsadra /i ], and /b there was b an upper story built atop it, /b where the honor guard stood, b with the priests watching from above, /b in the upper story; b and the Levites /b would keep watch b from below. And /b the hall b had an entrance toward the non-sacred /b area of the Temple Mount. This mishna indicates that the Chamber of the Spark was an actual upper story.,The Gemara asks: b From where are these matters, /b that the priests and Levites kept watch on different stories, derived? This is derived from a verse, b as the Sages taught /b in a i baraita /i : The verse states that God said to Aaron: “And your brethren also, the tribe of Levi, the tribe of your father, you shall bring near with you, b that they may accompany you and serve you” /b (Numbers 18:2). b The verse is speaking of /b the Levites accompanying Aaron in b your, /b i.e., Aaron’s, b service /b of keeping watch in the Temple, which is the only service performed by both priests and Levites. Since the verse speaks of the watch of the Levites only as an accompaniment to the watch of the priests, the Levites do not keep watch from above like the priests, but only from below.,The i baraita /i asks: b Do you say /b that b the verse speaks of /b the Levites’ accompanying the priests in b your service, /b of the priests keeping watch, b or /b is it b only /b stating that the Levites should accompany the priests b through their /b own b service /b of bearing the sacred vessels? The i baraita /i explains that b when /b the verse b states: “And they shall accompany you, and they shall keep /b the watch of the Tent of Meeting” (Numbers 18:4), this is referring to keeping watch b of all /b the Temple’s b vessels and all its service, /b and consequently b their /b own b service /b of bearing the sacred vessels b is /b already b stated. How, /b then, b do I realize /b the meaning of the previous verse: b “That they may accompany you and serve you” /b (Numbers 18:2)? b The verse is speaking of /b the Levites accompanying the priests in b your service, /b of the priests keeping watch in the Temple. b How so? /b The b priests keep watch from above, and /b the b Levites /b accompany them b from below. /b ,§ With regard to the third place in which the priests would keep watch, the mishna states: In b the Chamber of the Hearth /b the ceiling was round like a b cupola, and it was a large hall. /b ,The Gemara asks: b But was there /b only b one watchman in the Chamber of the Hearth? And /b the Gemara b raises a contradiction /b from a mishna ( i Middot /i 1:7): b The Chamber of the Hearth had two gates; one, /b on the north side, was b open to the rampart, and one, /b on the south side, was b open to the courtyard. Rabbi Yehuda said: This /b gate b that was open to the courtyard had a small wicket /b in the door of the gate, b through which /b the priests would b enter /b in order b to examine the courtyard /b and ensure that everything was in order. The Chamber of the Hearth had two gates, and therefore there should have been two watchmen there. b Abaye said: Since /b the two gates b stood next to each other, /b i.e., directly opposite one another, it b was sufficient for them /b to be watched b by one watchman, /b who could b look here and look there. /b ,§ The mishna teaches that the Chamber of the Hearth was b surrounded /b by b rows of stone /b that protruded from the walls and that served as benches. The Gemara asks: b What are /b these b rows /b of stone? They are rows of b chiseled stones by which /b the priests b ascend to /b another row of b stone, /b where they could lie down. The Gemara asks: b And would they split /b the b stones /b in the process of building the Temple? b But isn’t it written: “For the Temple, when it was being built, /b was built b of whole stone /b made ready at the quarry; and there was neither hammer nor ax nor any tool of iron heard in the Temple, while it was being built” (I Kings 6:7)?, b Abaye said: /b It was prohibited to use iron implements to cut the stones only inside the Temple area. In this case it was permitted to have chiseled stones, b as /b the builders b prepared /b the stones in another location. b And /b the builders b initially brought small stones and large stones /b with which to build the Temple, b as it is written: /b “And the foundation was of costly stones, even great stones, b stones of ten cubits, and stones of eight cubits” /b (I Kings 7:10). Accordingly, the larger stones were used for the lower tier, while the smaller stones were for the higher tier, forming protruding benches upon which the priests could sleep.,The mishna teaches that b the elders of the patrilineal family /b that would serve in the Temple the following day would b sleep there, /b on the rows of stone. The Gemara asks: b But why /b did the priests sleep on the stones? b Let them bring beds /b into the Chamber of the Hearth. b Abaye said: /b It is b not proper conduct to bring beds into the Temple. /b ,The mishna further teaches that with regard to the b young men of the priesthood, each /b of them would sleep with b his garment on the ground. /b The Gemara asks: b Why /b is it that b there, /b in the earlier mishna, the i tanna /i b calls them young /b [ b i rovim /i /b ] priests, whereas b here, /b the i tanna /i b calls them /b |
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21. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 74| 107a. מיקל,אמר אביי טעמא דרבן שמעון כדמר דאמר מר האי מאן דניחא ליה דתתבור ארעיה ליזרעה שתא חטי ושתא שערי שתא שתי ושתא ערב,ולא אמרן אלא דלא כריב ותני אבל כריב ותני לית לן בה:,תבואה לא יזרענה קטנית [וכו']: מתני ליה רב יהודה לרבין תבואה יזרענה קטנית א"ל והא אנן תנן תבואה לא יזרענה קטנית א"ל לא קשיא הא לן והא להו,א"ל רב יהודה לרבין בר ר"נ רבין אחי הני תחלי דבי כיתנא אין בהן משום גזל עומדות על גבולין יש בהן משום גזל,ואם הוקשו לזרע אפילו דבי כיתנא נמי יש בהם משום גזל מ"ט מאי דאפסיד אפסיד,א"ל רב יהודה לרבין בר ר"נ רבין אחי הני דילי דילך ודילך דילי נהוג בני מצרא אילן הנוטה לכאן לכאן והנוטה לכאן,לכאן דאיתמר אילן העומד על המיצר אמר רב הנוטה לכאן לכאן והנוטה לכאן לכאן ושמואל אמר חולקין,מיתיבי אילן העומד על המיצר יחלוקו תיובתא דרב תרגמא שמואל אליבא דרב בממלא כל המיצר כולו,אי הכי מאי למימרא לא צריכא דתלי טוניה לחד גיסא ואכתי מאי למימרא מהו דתימא דא"ל פלוג הכי קמ"ל דאמר ליה מאי חזית דפלגת הכי פלוג הכי,א"ל רב יהודה לרבין בר ר"נ רבין אחי לא תזבין ארעא דסמיכא למתא דא"ר אבהו אמר רב הונא אמר רב אסור לו לאדם שיעמוד על שדה חבירו בשעה שעומדת בקמותיה,איני והא אשכחינהו רבי אבא לתלמידיה דרב אמר להו מאי אמר רב בהני קראי (דברים כח, ג) ברוך אתה בעיר וברוך אתה בשדה ברוך אתה בבואך וברוך אתה בצאתך,ואמרו ליה הכי אמר רב ברוך אתה בעיר שיהא ביתך סמוך לבהכ"נ ברוך אתה בשדה שיהו נכסיך קרובים לעיר ברוך אתה בבואך שלא תמצא אשתך ספק נדה בשעת ביאתך מן הדרך ברוך אתה בצאתך שיהו צאצאי מעיך כמותך,ואמר להו ר' יוחנן לא אמר הכי אלא ברוך אתה בעיר שיהא בית הכסא סמוך לשולחנך אבל בהכ"נ לא ורבי יוחנן לטעמיה דאמר שכר פסיעות יש,ברוך אתה בשדה שיהו נכסיך משולשין שליש בתבואה שליש בזיתים ושליש בגפנים ברוך אתה בבואך וברוך אתה בצאתך שתהא יציאתך מן העולם כביאתך לעולם מה ביאתך לעולם בלא חטא אף יציאתך מן העולם בלא חטא | 107a. is b lenient, /b as he maintains that donors are not particular in this regard. This shows that Rabban Shimon ben Gamliel is not bothered by a change of mind if no harm results., b Abaye said: Rabban Shimon ben Gamliel’s reason /b is b as /b explained b by the Master, /b Abaye’s teacher Rabba, b as the Master says: One /b for b whom it is preferable to /b grow crops and yet have b his land /b remain as fertile as if it b lay fallow should plant wheat /b one b year and barley /b the next b year. /b In addition, he should plant one b year lengthwise and /b the following b year crosswise. /b In this manner, he will prevent the field from being weakened.,The Gemara comments: b And we said /b that his use of the land with-out following these dictates would weaken it b only where /b he does b not plow and repeat /b his plowing, i.e., plow the field twice before reseeding it, b but /b if he b plows and repeats /b his plowing, b we have no /b problem b with it. /b Consequently, the reasoning of Rabban Shimon ben Gamliel is that a change of crops at the wrong time can weaken the field.,§ The mishna states that one who receives a field to plant it with b grain may not plant it /b with b legumes. Rav Yehuda taught Ravin /b that the i halakha /i is that one who receives a field to plant it with b grain /b may b plant it /b with b legumes. /b Ravin b said to him: But didn’t we learn /b in the mishna that one who receives a field to plant it with b grain may not plant it /b with b legumes? /b Rav Yehuda b said to him: /b This is b not difficult, /b as b this /b i halakha /i b is for us, /b the residents of Babylonia, b and that /b i halakha /i b is for them, /b the residents of Eretz Yisrael. Since what type of seed to plant depends on the quality of the land, in Eretz Yisrael, where the land is weak, there is concern that the land will be weakened. This concern does not apply to Babylonian fields., b Rav Yehuda said to Ravin bar Rav Naḥman: Ravin my brother, those cress /b plants that grow b among flax are not subject to /b the prohibition of b robbery, /b as the one taking them is effectively weeding the field, and the owner prefers that the cress not grow so as to not affect the growing flax. But if the plants b stand on the boundary /b of where the flax is growing, so that their remaining there would not have a negative impact on the growing flax, b they are subject to /b the prohibition of b robbery, /b as it is assumed that the owner grew the plants there intentionally., b And if /b the cress plants were sufficiently grown to the point that they were b hardened with seed /b growing inside, i.e., they were fully grown, then b even /b if they were b among the flax, they are subject to /b the prohibition of b robbery. What is the reason? /b Concerning b that /b flax b to which /b they have already b caused a loss, /b they have already b caused the loss. /b Since the flax has already been damaged, by removing the cress now he does nothing to improve the crop and merely takes something from the owner.,Ravin bar Rav Naḥman and Rav Yehuda owned adjacent fields, and their trees leaned over the boundaries. b Rav Yehuda said to Ravin bar Rav Naḥman: Ravin my brother, these /b that are b mine are yours, and /b those that are b yours are mine. /b This is because it b is customary /b with regard to b those /b whose fields b border /b on the field of their neighbors that with regard to b a tree that tilts to here, /b i.e., to the property of one of them, its fruit belongs b to /b the owner of the field b here, /b to where it is tilting, b and /b with regard to b one that tilts to there, /b i.e., to the other side, its fruit belongs b to /b the owner of the field b there, /b as neighbors are not particular which portion of the land actually grew the fruit., b As /b a dispute b was stated /b about this issue between i amora’im /i : With regard to b a tree that stands on the border /b between fields, b Rav says: That /b which b tilts to here, /b i.e., to this field, its fruit belongs b to /b the owner of the field b here, and that /b which b tilts to there /b belongs b to /b the owner of the field b there. And Shmuel says: /b The owners of the two fields b divide /b all the fruit.,The Gemara b raises an objection /b from a i baraita /i : With regard to b a tree that stands on the border /b between fields, b they divide /b its fruit. This is apparently b a conclusive refutation of Rav. /b The Gemara responds: b Shmuel interpreted /b the i baraita /i so that it should be b in accordance with /b the opinion b of Rav /b as referring to a case b where /b the tree b fills the entire boundary, /b and consequently it belongs to both of them.,The Gemara asks: b If so, /b this is obvious; b what /b is the purpose b of /b the i baraita /i b stating /b its ruling? The Gemara answers: b No, /b it is b necessary /b in a situation b where its boughs hang /b more b to one side. /b The Gemara asks: b But still, what /b is the purpose b of stating /b it? The novelty of this i halakha /i remains unclear. The Gemara explains: It is necessary, b lest you say that /b the owner of the field above which the boughs hang can b say to /b the owner of the other field: Let us b divide /b the fruit b in this /b manner, where each of us receives the fruit that grows over his land. The i tanna /i therefore b teaches us that /b the owner of the other field may b say to him: What did you see /b to make you prefer b to divide /b the fruit b in this /b manner, based on bisecting the tree in one direction; b divide /b the fruit instead b in that /b manner, i.e., based on bisecting the tree in the other direction, so that we each receive an equal share.,§ b Rav Yehuda said to Ravin bar Rav Naḥman: Ravin my brother, do not buy land that is near a town, as Rabbi Abbahu says /b that b Rav Huna says /b that b Rav says: /b It is b prohibited for a person to stand by another’s field when its ripe grain is standing, /b i.e., when its produce is ready for harvest, as he might harm the produce with the evil eye. Similarly, land near a town may be harmed by the people of the town watching it.,The Gemara asks: b Is that so? But when Rabbi Abba encountered Rav’s students /b he b said to them: What does Rav say with regard to /b the meaning of b these verses /b of blessing: b “Blessed shall you be in the city, and blessed shall you be in the field” /b (Deuteronomy 28:3), and: b “Blessed shall you be when you enter, and blessed shall you be when you exit” /b (Deuteronomy 28:6)?, b And they said to him: This /b is what b Rav said: “Blessed shall you be in the city” /b means b that your house should be adjacent to a synagogue, /b and the phrase: b “Blessed shall you be in the field” /b means b that your property should be near the city. “Blessed shall you be when you enter” /b means b that you will not find your wife /b in a state where it is b uncertain /b whether she has the halakhic status of a menstruating b woman when you come in from a journey, /b which would render her forbidden to you. b “Blessed shall you be when you go out” /b means b that those who emerge from you, /b i.e., your descendants, b should be like you. /b , b And /b Rabbi Abba b said to them: Rabbi Yoḥa did not say this, but /b he interpreted the verse as follows: b “Blessed shall you be in the city,” /b means b that there should be a bathroom near your table, but /b he did b not /b refer to b a synagogue. /b The Gemara adds: b And Rabbi Yoḥa /b conforms b to his /b line of b reasoning /b in this regard, b as he says: There is a reward /b for the b steps /b one takes to reach the location of a mitzva, and one who lives adjacent to a synagogue will not have the opportunity to earn this reward.,The Gemara returns to Rabbi Yoḥa’s exposition of the verses: b “Blessed shall you be in the field” /b means b that your property should be /b divided into b thirds: One-third /b should be invested b in grain, one-third in olives, and one-third in grapevines. “Blessed shall you be when you enter and blessed shall you be when you exit” /b means b that your exit from the world should be like your entry into the world: Just as your entry into the world /b was b without sin, so too your exit from the world /b should be b without sin. /b |
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22. Babylonian Talmud, Keritot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 70| 6a. בבואה לבבואה דבבואה נידע דאתי לביתיה ולאו מילתא היא דילמא חלשא דעתיה ומתרע מזליה,אמר אביי השתא דאמרת סימנא מילתא היא יהא רגיל איניש למיכל ריש שתא קרא ורוביא כרתי סילקא ותמרי,א"ל רב משרשיא לבניה כי בעיתו למיזל למגמר קמיה רבכון גרוסו מעיקרא מתני' והדר עולו קמי רבכון וכי יתביתו קמי רבכון חזו לפומיה דרבכון שנאמר (ישעיהו ל, כ) והיו עיניך רואות את מוריך וכי גריסיתו שמעתא גרוסו על מיא דכי היכי דמשכי מיא תמשוך שמעתכון,אקילקי דמתא מחסיא ולא אפדני דפומבדיתא טב גילדנא סריא למיכל מכותחא דרמי כיפי,(שמואל א ב, א) ותתפלל חנה ותאמר עלץ לבי בה' רמה קרני רמה קרני ולא רמה פכי דוד ושלמה שנמשחו בקרן נמשכה מלכותם שאול ויהוא שנמשחו מן הפך לא נמשכה מלכותם:,המפטם את הקטרת: ת"ר המפטם את הקטרת ללמד בה או למוסרה לציבור פטור להריח בה חייב והמריח בה פטור אלא שמעל,ומי איכא מעילה והאמר ר"ש בן פזי א"ר יהושע ב"ל משום בר קפרא קול ומראה וריח אין בהן משום מעילה,ריח אחר שתעלה תמרתו אין בו משום מעילה [שהרי] אין לך דבר אחר שנעשה מצותו ומועלין בו,אלמה לא והרי תרומת הדשן דנעשית מצותה ומועלין בה,משום דהוי תרומת הדשן ובגדי כהונה שני כתובים הבאים כאחד וכל שני כתובין הבאין כאחד אין מלמדים,הניחא לרבנן אלא לר' דוסא מאי איכא למימר דתניא (ויקרא טז, כג) והניחם שם מלמד שטעונין גניזה,רבי דוסא אומר כשירין הן לכהן הדיוט ומה תלמוד לומר והניחם שם שלא ישתמש בהן ביום הכפורים אחר,משום דהוי תרומת הדשן ועגלה ערופה שני כתובין הבאין כאחד וכל שני כתובין הבאין כאחד אין מלמדין תרומת הדשן מאי היא דתניא (ויקרא ו, ג) ושמו אצל המזבח מלמד שטעונין גניזה עגלה ערופה מאי היא דתניא (דברים כא, ד) וערפו שם את העגלה בנחל מלמד שטעונין גניזה,ולמ"ד שני כתובין הבאים כאחד מלמדין הכא ודאי אין מלמדין משום דהוי תרי מיעוטי בתרומת הדשן כתיב ושמו הדין אין מידי אחרינא לא גבי עגלה ערופה כתיב הערופה ערופה אין מידי אחרינא לא,ת"ר פיטום הקטרת הצרי והציפורן והחלבנה והלבונה משקל שבעי' של שבעים מנה מור וקציעה שיבולת נרד וכרכום משקל ששה עשר של ששה עשר מנה הקושט שנים עשר קילופה שלשה וקנמון תשעה בורית כרשינה תשעה קבין יין קפריסין סאין תלתא קבין תלתא אם אין לו יין קפריסין מביא חמר חיוריין עתיק מלח סדומית רובע מעלה עשן כל שהוא ר' נתן אומר אף כיפת הירדן כל שהוא,ואם נתן בה דבש פסלה חיסר אחת מכל סממניה חייב מיתה רש"א הצרי אינו אלא שרף [הנוטף] מעצי הקטף בורית כרשינה ששפין בה את הציפורן כדי שתהא נאה יין קפריסין ששורין בו את הציפורן כדי שתהא עזה והלא מי רגלים יפין לה אלא שאין מכניסין מי רגלים למקדש,מסייע ליה לר' יוסי בר"ח דאמר (שמות ל, לב) קדש היא קדש תהיה לכם כל מעשיה לא יהו אלא בקדש,מיתיבי המקדיש נכסיו והיו בה דברים הראויין לקרבנות הציבור ינתנו לאומנין בשכרן,הני דברים הראויין מאי נינהו אי בהמה וחיה תנא ליה אי יינות שמנים וסלתות תנא ליה אלא לאו קטרת,א"ר אושעיא באותה הניתנת לאומנים בשכרן דתניא מותר הקטרת מה היו עושין בה היו מפרישין (ממנה) שכר האומנין ומחללין אותה על מעות האומנין ונותנין אותן לאומנין בשכרן וחוזרים ולוקחין אותה מתרומה חדשה,מתקיף לה רב יוסף הא בכולהו מותרות תני חוזרין ולוקחין אותה מתרומה חדשה והכא לא תני,אלא אמר רב יוסף באחד מסממני הקטרת,ת"ר קטרת היתה נעשית שס"ח מנה שס"ה כנגד ימות החמה שלשה מנין יתירין שמהן מכניס כהן גדול מלא חפניו ביום הכיפורים והשאר ניתנת לאומנין בשכרן,כדתניא מותר הקטרת מה היו עושין בה מפרישין (ממנה) שכר האומנין ומחללין אותה על מעות האומנין ונותנין אותן לאומנין בשכרן וחוזרין ולוקחין אותה מתרומת הלשכה | 6a. b the reflection [ i bavua /i ] of a reflection of /b his b reflection he shall know that he will /b return and b come to his home. /b The Sages say about this: b And this is nothing, /b i.e., one should not practice these divinations, as b perhaps he will become despondent /b if he does not see the positive sign b and his fortune will turn bad, /b and this itself will result in his failure., b Abaye said: Now that you have said /b that b a sign is /b a substantial b matter, a person should be accustomed to eat, at the start of the year, gourd, fenugreek, leeks, beets, and dates, /b as each of these grow and multiply quickly, which is a good omen for the deeds of the upcoming year.,With regard to positive omens, b Rav Mesharshiyya said to his sons: When you want to go to study in the presence of your teacher, initially study the i mishnayot /i and then ascend before your teacher. And when you sit before your teacher, see your teacher’s mouth, as it is stated: “And your eyes shall see your teacher” /b (Isaiah 30:20). b And when you learn a i halakha /i , learn near /b a source of flowing b water, as just as the water /b flow b continues, /b so too, b your learning should continue. /b ,Rav Mesharshiyya gave his sons additional advice: It is better for you to dwell b on the garbage piles [ i akilkei /i ] of /b the city b Mata Meḥasya and not /b to dwell b in the palaces [ i apadnei /i ] of /b the city b Pumbedita. /b It is b better to eat rotten fish [ i gildana /i ] than /b high-quality b i kutḥa /i , which /b uproots and b tosses rocks /b from their places, i.e., it is a very spicy, powerful flavoring.,The Gemara further discusses the issue of anointing and good omens. Hannah said in her prayer after her son Samuel was born: b “And Hannah prayed and said: My heart exults in the Lord, my horn is exalted /b in the Lord” (I Samuel 2:1). The Gemara notes that Hannah said: b “My horn is exalted,” and /b she did b not /b say: b My jug is exalted. /b With regard to b David and Solomon, who were anointed with /b oil from b a horn, /b this was a good omen for them, and b their kingships lasted. /b But with regard to b Saul and Jehu, who were anointed /b with oil b from a jug, their kingships did not last. /b ,§ The mishna included in its list of those liable to receive i karet /i : b One who blends the incense /b according to the specifications of the incense used in the Temple service, for purposes other than use in the Temple. b The Sages taught /b in a i baraita /i : b One who blends the incense /b in order b to teach /b himself how to prepare b it or /b in order b to transfer it to the community is exempt /b from liability. But if he prepares it in order b to smell it /b he is b liable /b to receive i karet /i , as it is stated: “He who prepares it in order to smell it shall be cut off from his people” (Exodus 30:38). b And one who /b actually b smells /b the incense mixture is b exempt /b from the punishment of i karet /i and from bringing a sin offering; b but he has misused /b consecrated property, and is therefore liable to bring a guilt offering if he acted unwittingly.,The Gemara asks: b And is there /b the prohibition of b misuse /b of consecrated property with regard to smell? b But doesn’t Rabbi Shimon ben Pazi say /b that b Rabbi Yehoshua ben Levi says in the name of bar Kappara: /b With regard to exposure to the b sound, or /b to the b sight, or /b to the b smell /b of consecrated items, including incense, these b are not subject to /b the prohibition of b misuse /b of consecrated property?,The Gemara answers: With regard to exposure to the b smell /b of the incense, the following distinction applies: The smell of the incense that is emitted when the spices are placed on the coals on the altar is subject to the prohibition, since this is the manner in which the mitzva is performed. By contrast, the smell emitted b after /b the flame catches and b the column of smoke rises is not subject to /b the prohibition of b misuse /b of consecrated property. The reason is that its mitzva has already been performed, and b you have no /b case in which an b item /b is at the stage b after its mitzva has /b already b been performed and /b yet one is liable for b its misuse. /b ,The Gemara asks: b And why not /b say that misuse of consecrated property applies to an item whose mitzva has been already performed? b But there is /b the case of b the /b daily b removal of the ashes /b of the offerings from the altar, b whose mitzva has been performed, /b as the offerings have been burnt, b and /b yet one who uses the ashes is liable for b misusing /b the ashes, as derived from the verse: “And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh; and he shall take up the ashes of what the fire has consumed of the burnt offering on the altar, and he shall put them beside the altar” (Leviticus 6:3).,The Gemara answers: This case does not disprove the principle, b since the /b i halakhot /i of b the removal of the ashes and the priestly vestments /b of white linen worn by the High Priest on Yom Kippur are b two verses that come as one, /b i.e., to teach the same matter, b and /b there is a principle that b any two verses that come as one do not teach /b their common aspect to apply to other cases. In other words, if a i halakha /i is stated twice with regard to two separate cases, this i halakha /i applies only to those cases. Had the Torah wanted to teach that this i halakha /i applies to all other relevant cases as well, it would have mentioned it only once, and other cases would be derived from there. The fact that two cases are mentioned indicates they are exceptions.,The Gemara comments: The fact that the Torah mentions this i halakha /i twice b works out well according to /b the opinion of b the Rabbis, /b who maintain that the priestly vestments worn by the High Priest on Yom Kippur require interment. b But according to /b the opinion of b Rabbi Dosa, what can be said? As it is taught /b in a i baraita /i : The verse states: “And Aaron shall come into the Tent of Meeting, and shall take off the linen garments, which he put on when he went into the sacred place, b and he shall leave them there” /b (Leviticus 16:23). This phrase b teaches that /b his vestments b require interment. /b Although their use for the mitzva has been completed, it is prohibited to derive benefit from these garments. This is the opinion of the Rabbis., b Rabbi Dosa says: /b These priestly vestments may no longer be used by the High Priest on Yom Kippur, b but they are fit for /b use by b an ordinary priest, /b as they are similar to those worn by ordinary priests on a daily basis. Rabbi Dosa adds: b And what /b is the meaning when b the verse states: “And he shall leave them there”? /b This teaches b that /b the High Priest b may not use them on another Yom Kippur. /b According to the opinion of Rabbi Dosa, only one verse teaches there is misuse of consecrated property with regard to an item that has already been used for performing its mitzva. Therefore, one should derive a principle from the verse discussing the removal of the ashes.,The Gemara answers: One cannot derive a general principle from this case, b because the removal of the ashes and /b the i halakha /i of b the heifer whose neck is broken, /b from which one may not derive benefit after that rite has been performed, are b two verses that come as one, and any two verses that come as one do not teach /b their common aspect to apply to other cases. The Gemara elaborates: b What is /b the case of b the removal of the ashes? As it is taught /b in a i baraita /i : The verse states: b “And he shall put them beside the altar” /b (Leviticus 6:3). This b teaches that they require interment. What is /b the case of b the heifer whose neck is broken? As it is taught /b in a i baraita /i : The verse states: b “And they shall break the heifer’s neck in the valley” /b (Deuteronomy 21:4). This b teaches that /b such heifers b require interment. /b ,The Gemara adds: b And /b even b according to the one who says /b that b two verses that come as one /b do b teach /b their common aspect to apply to other cases, b here they certainly do not teach /b that misuse of consecrated property applies to items whose mitzva has been performed. This is b due to /b the fact that b there are two /b terms indicating b exclusions /b with regard to these i halakhot /i , limiting this i halakha /i to those cases. b With regard to the removal of the ashes it is written: “And he shall put it.” /b The word “it” teaches that in b this /b particular case, b yes, /b there is misuse of consecrated property, but with regard to any b other matter /b this prohibition does b not /b apply. b With regard to the heifer whose neck is broken it is written: “The /b heifer b that had its neck broken” /b (Deuteronomy 21:6). The word “the” indicates that with regard to the heifer that b had its neck broken, yes, /b but with regard to any b other matter /b the prohibition of misuse of consecrated property does b not /b apply.,§ b The Sages taught /b in a i baraita /i : How is b the blending of the incense /b performed? b Balm, and onycha, and galbanum, and frankincense, each /b of these by b a weight of seventy i maneh /i , /b i.e., seventy units of one hundred dinars. b Myrrh, and cassia, /b and b spikenard, and saffron, each /b of these by b a weight of sixteen i maneh /i . Costus /b by b a weight of twelve /b i maneh /i ; b three /b i maneh /i of aromatic b bark; and nine /b i maneh /i of b cinnamon. Kersannah lye /b of the volume of b nine i kav /i ; Cyprus wine /b of the volume of b three i se’a /i /b and b three /b more b i kav /i , /b a half- i se’a /i . b If one does not have Cyprus wine he brings old white wine. Sodomite salt /b is brought by the volume of b a quarter- /b i kav /i . Lastly, b a minimal /b amount of b the smoke raiser, /b a plant that causes the smoke of the incense to rise properly. b Rabbi Natan says: Also a minimal /b amount b of Jordan amber. /b , b And if one placed honey in /b the incense he has b disqualified it, /b as it is stated: “For you shall make no leaven, nor any honey, smoke as an offering made by fire unto the Lord” (Leviticus 2:11). If he b omitted any one of its spices /b he is b liable /b to receive b death /b at the hand of Heaven. b Rabbi Shimon says: The balm /b mentioned here b is nothing other than a resin /b exuded b from the balsam tree, /b not the bark of the tree itself. The b Kersannah lye /b mentioned is not part of the ingredients of the incense itself, but it is necessary b as one rubs the onycha in it so that /b the onycha b should be pleasant. /b Likewise, the b Cyprus wine /b is required b as one soaks the onycha in it so that it should be strong. And urine is good for /b this purpose, b but one does not bring urine into the Temple /b because it is inappropriate.,The Gemara comments: This final ruling b supports /b the opinion b of Rabbi Yosei, son of Rabbi Ḥanina, who says /b with regard to a verse that discusses the incense: b It is sacred, it shall be sacred to you /b (see Exodus 30:36–37), that this teaches that b all of its actions should be /b performed b only in the sacred /b area of the Temple.,The Gemara b raises an objection /b from a mishna ( i Shekalim /i 4:6): With regard to b one who consecrates /b all b his possessions /b without specifying for what purpose, they are consecrated for Temple maintece. b And /b if b among them there were items suitable for /b use as b communal offerings, /b which may not be used for the maintece of the Temple but only for sacrificial purposes, what is done with those items to remove their consecration for Temple maintece so that they can be properly consecrated for sacrificial use? b They are given to /b Temple b artisans as their wages, /b and they are thereby desacralized. They can then be consecrated again for their proper purpose.,The Gemara analyzes the mishna: b These items /b that are b suitable /b for use as communal offerings, b what are they? If /b they are b domesticated animals and undomesticated animals, /b the i tanna /i b taught /b the i halakha /i with regard to b them /b later in that same mishna. Likewise, b if /b they are b wines, oils, and flours, /b the i tanna /i b taught them /b in that mishna as well. b Rather, /b is it b not /b referring to b incense /b consecrated by a private individual? If so, this would mean that one can prepare and consecrate incense outside the Temple., b Rabbi Oshaya said: /b The mishna is referring b to that /b incense b which is given to the /b Temple b artisans as their wages, /b i.e., the incense was prepared in the sacred place and was desacralized when it was given to the artisans, who subsequently consecrated it. b As it is taught /b in a mishna ( i Shekalim /i 4:5): b The leftover incense /b from one year could not be used the following year, as it had been purchased with the shekels collected for the previous year. b What would they do with it /b in order to render it usable? The Temple treasurers b would remove /b an amount b of it /b equal to the value of b the wages of the artisans /b who worked in the Temple. b And they /b would then b desacralize /b that incense by transferring its sanctity b to the money /b owed b the artisans. They /b would then b give /b the incense b to the artisans as their wages. And /b finally, b they /b would b return and purchase /b the incense from the artisans with funds b from the new collection /b of shekels., b Rav Yosef objects to this /b explanation: How can the mishna in i Shekalim /i 4:6 be interpreted as referring to artisans who consecrated leftover incense? b With regard to all leftovers /b the i tanna /i b teaches: They /b would b return and purchase /b the incense from the artisans with funds b from the new collection /b of shekels, as stated in the mishna earlier. b And /b yet b here, /b in tractate i Shekalim /i , the i tanna /i b does not teach /b this clause, indicating that it is not speaking of incense paid to the artisans and repurchased from them., b Rather, Rav Yosef says: /b The mishna is referring b to one of the ingredients of the incense, /b which an individual consecrated when it is not in the Temple. It is not speaking of incense that has already been blended, as this action may be performed only in the sacred area, as claimed by Rabbi Yosei, son of Rabbi Ḥanina., b The Sages taught /b in a i baraita /i : The b incense was prepared /b from ingredients amounting to the weight of b 368 i maneh /i , /b i.e., 368 units of one hundred dinars. of these, b 365 /b of them b correspond to the days of the solar year. /b The b additional three i maneh /i /b are those b from which the High Priest would bring in /b to the Sanctuary b his handful /b required b on Yom Kippur /b (see Leviticus 16:12), b and the rest, /b i.e., the incense that was not used over the course of the year, b was given to the artisans as their wages. /b ,This is b as it is taught /b in the aforementioned mishna ( i Shekalim /i 4:5): With regard to b the leftover incense, what would they do with it? /b The Temple treasurers would b remove /b an amount b of it /b equal to the value of b the wages of the artisans /b who worked in the Temple. b And they /b would then b desacralize /b that incense by transferring its sanctity b to the money /b owed to b the artisans. They /b would then b give /b the incense b to the artisans as their wages. And /b finally, b they would return and purchase /b the incense from the artisans with funds b from the collection of the /b Temple treasury b chamber. /b |
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23. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 71| 31a. חוצץ או אינו חוצץ אמר ליה כל דתקון רבנן כעין דאורייתא תקון,אמר ליה אביי לרב יוסף ביאה במקצת שמה ביאה או לא א"ל בהונות יוכיחו שהן ביאה במקצת ותניא מצורע טובל ועומד בשער ניקנור איבעיא להו מהו שיעשה סכין ארוכה וישחוט,תיבעי לבן זומא תיבעי לרבנן דפליגי עליה דר' יהודה תבעי לבן זומא עד כאן לא מחייב בן זומא אלא לגואי אבל לבראי לא או דילמא אתי לאימשוכי,תיבעי לרבנן דפליגי עליה דרבי יהודה ע"כ לא קאמרי רבנן התם דלא קא עביד עבודה אבל הכא דקא עביד עבודה לא או דילמא לא שנא תיקו,חמש טבילות ועשרה קידושין טובל ת"ר חמש טבילות ועשרה קידושין טובל כ"ג ומקדש בו ביום וכולן בקודש בבית הפרוה חוץ מראשונה שהיתה בחול ע"ג שער המים ובצד לשכתו היתה אמר אביי שמע מיניה עין עיטם גבוה מקרקע עזרה עשרים ושלש אמות,דתנן כל הפתחים שהיו שם גובהן עשרים אמה ורחבן עשר אמות חוץ משל אולם ותניא (ויקרא טו, יג) ורחץ בשרו במים במי מקוה כל בשרו מים שכל גופו עולה בהן וכמה הן אמה על אמה ברום ג' אמות ושיערו חכמים מי מקוה ארבעים סאה | 31a. do items that are generally considered interpositions that invalidate an immersion b interpose /b in this immersion, b or /b do they b not interpose, /b since the immersion is only ancillary and serves as a reminder? Rav Yosef b said to him: All /b ordices b that the Sages instituted, they instituted parallel to Torah law. /b Therefore, this immersion by rabbinic law has the same basic parameters as immersion by Torah law. There may be no interposition., b Abaye said to Rav Yosef: /b Is b partial entry, /b when one enters a certain place with only part of his body, b considered entry or not? /b Rav Yosef b said to him: The thumbs /b of the leper b will prove /b this point, b as /b the leper reaching his thumbs into the Temple b constitutes partial entry, and it was taught /b in a i baraita /i : b A leper immerses and stands at the Gate of Nicanor, /b indicating that immersion is required before even partial entry. b A dilemma was raised before /b the Sages: b What is /b the i halakha /i ; may an impure person b craft /b a very b long knife and slaughter /b an animal in the Temple courtyard while remaining outside the courtyard? Is it the essence of the service that requires immersion, or is it entry into the courtyard that requires immersion?,The Gemara comments: b Raise the dilemma /b according b to ben Zoma, /b who rules stringently with regard to immersion; and b raise the dilemma /b according b to the Rabbis who disagree with Rabbi Yehuda /b and do not obligate all people in this immersion. The Gemara elaborates: b Raise the dilemma /b according b to ben Zoma: /b Does b ben Zoma require /b immersion b only for /b entry b inside /b the courtyard; b however, for /b standing b outside /b the courtyard, b no, /b he does not require immersion? b Or perhaps /b even for one standing outside the courtyard ben Zoma requires immersion, b lest he /b inadvertently b come to be drawn /b inside in the course of his service.,Similarly, b raise the dilemma /b according b to the Rabbis, who disagree with Rabbi Yehuda: /b How so? Do b the Rabbis say /b that there is no requirement of immersion b only there, where he is not performing /b any Temple b service; however, here, where he is performing service, no, /b they would require immersion? b Or perhaps there is no difference, /b and they would not require immersion under any circumstances. The Gemara concludes: The dilemma b shall stand /b unresolved.,§ It was taught in the mishna: b Five immersions and ten sanctifications /b the b High Priest immerses /b and sanctifies his hands and feet, respectively. b The Sages taught /b in a i baraita /i : b Five immersions and ten sanctifications /b the b High Priest immerses and sanctifies /b his hands and feet, respectively, b on the day /b of Yom Kippur. b And all /b of these immersions and sanctifications take place b in the sacred /b area, the Temple courtyard, b in /b the b Hall of i Parva /i , except for /b this b first /b immersion, b which was in the non-sacred /b area b on the roof of Gate of the Water, and /b that gate b was alongside his chamber. Abaye said: Conclude from that /b which was taught in this i baraita /i that b i Ein Eitam /i , /b the spring from which water was supplied to the Temple, was b twenty-three cubits higher than the ground of the Temple courtyard. /b , b As we learned /b in a mishna: b All the entrances that were there /b in the Temple, b their height is twenty cubits and their width is ten cubits, except for /b the entrance b to the Entrance Hall /b of the Sanctuary, which was twice that, i.e., forty cubits high and twenty cubits wide. b And it was taught /b in a i baraita /i that it is stated: b “And he shall wash his flesh in water” /b (Leviticus 15:13), and it is stated in another verse: “And he shall wash all of his flesh in water”(Leviticus 15:16). This refers to water known as b the waters of a ritual bath. /b The verse adds the emphasis: b All of his flesh, /b to say that immersion must be b in water that one’s entire body enters /b at the same time. b And how much /b water b is it? /b It is b one cubit /b length b by one cubit /b width b by a height of three cubits. /b That is sufficient water to cover a person’s height. b And the Sages calculated /b that the volume of b the waters of a ritual bath /b that fit into that space is b forty i se’a /i . /b |
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24. Anon., Exodus Rabbah, 31.11 (4th cent. CE - 9th cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 76| 31.11. דָּבָר אַחֵר, אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי, הֲדָא הוּא דִכְתִיב (משלי כח, ח): מַרְבֶּה הוֹנוֹ בְּנֶשֶׁךְ וְתַרְבִּית לְחוֹנֵן דַּלִּים יְקַבְּצֶנּוּ, יֵשׁ אָדָם שֶׁהוּא עָשִׁיר וּמַלְוֶה בְּרִבִּית וּמְכַנֵּס מָמוֹן הַרְבֵּה וְהוּא מֵת בְּלֹא בָנִים וְכָל הַמָּמוֹן שֶׁלּוֹ נִכְנַס לְטִמְיוֹן, מָה הַמֶּלֶךְ עוֹשֶׂה בְּאוֹתוֹ מָמוֹן, בּוֹנֶה בִּימְסָאוֹת וּמֶרְחֲצָאוֹת וְאִיצְטַבָּאוֹת וּבָתֵּי כִסְאוֹת, כְּדֵי שֶׁיְהֵא לְצָרְכֵי הָעֲנִיִּים, הֱוֵי: לְחוֹנֵן דַּלִּים יְקַבְּצֶנּוּ. דָּבָר אַחֵר, מַרְבֶּה הוֹנוֹ בְּנֶשֶׁךְ, זֶה עֵשָׂו הָרָשָׁע שֶׁהוּא מַלְוֶה בְּנֶשֶׁךְ וְתַרְבִּית, וּלְמִי הוּא מַכְנִיס כָּל הַמָּמוֹן, לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר: לְחוֹנֵן דַּלִּים, וְנֶאֱמַר (יחזקאל לט, י): וְשָׁלְלוּ אֶת שֹׁלְלֵיהֶם וּבָזְזוּ אֶת בֹּזְזֵיהֶם, לְפִיכָךְ הִזְהִיר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל שֶׁלֹא יַלְווּ בְּרִבִּית כְּדֵי שֶׁלֹא יֹאכְלוּ אֲחֵרִים אֶת נִכְסֵיהֶם, הֲרֵי אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי אֶת הֶעָנִי. | |
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| 25. Anon., Numbers Rabba, 4.20 (4th cent. CE - 9th cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 71 |
| 26. Anon., Arsenius, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 81 |
| 27. Anon., Midrash Psalms, 14.3 (4th cent. CE - 9th cent. CE) Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 77 |
28. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •nan Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 71| 47b. נידון מחצה על מחצה,אבניו עציו ועפרו מטמאין כשרץ שנאמר (דברים ז, כו) שקץ תשקצנו,ר"ע אומר כנדה שנאמר (ישעיהו ל, כב) תזרם כמו דוה צא תאמר לו מה נדה מטמאה במשא אף עבודת כוכבים מטמאה במשא:, big strongגמ׳ /strong /big והא קא מרווח לעבודת כוכבים א"ר חנינא מסורא דעבד ליה בית הכסא,והא בעי צניעותא דעבד ליה בית הכסא דלילה,והא אמר מר איזהו צנוע הנפנה בלילה במקום שנפנה ביום ואע"ג דאוקימנא בכדרך מיהו צניעותא בעי למעבד,דעבד ליה לתינוקות,א"נ דגדיר ליה בהיזמי והינגי:, big strongמתני׳ /strong /big שלשה בתים הן בית שבנאו מתחלה לעבודת כוכבים הרי זה אסור סיידו וכיידו לעבודת כוכבים וחידש נוטל מה שחידש הכניס לתוכה עבודת כוכבים והוציאה הרי זה מותר:, big strongגמ׳ /strong /big אמר רב המשתחוה לבית אסרו אלמא קסבר תלוש ולבסוף חברו כתלוש דמי והאנן בנאו תנן,בנאו אע"פ שלא השתחוה לו השתחוה אע"פ שלא בנאו א"ה הני שלשה ארבעה הוו,כיון דלענין ביטול בנה והשתחוה חד קא חשיב ליה:, big strongמתני׳ /strong /big שלש אבנים הן אבן שחצבה מתחלה לבימוס הרי זו אסורה סיידה וכיידה לשם עבודת כוכבים נוטל מה שסייד וכייד ומותרת העמיד עליה עבודת כוכבים וסילקה הרי זו מותרת:, big strongגמ׳ /strong /big א"ר אמי והוא שסייד וכייד בגופה של אבן,והא דומיא דבית תנן ובית לאו בגופיה הוא ומיתסר בית נמי איכא ביני אורבי,מי לא עסקינן דשייע והדר שייעיה,אלא כי אתמר דרבי אמי לענין ביטול אתמר ואע"ג דסייד וכייד בגופה של אבן כי נטל מה שחידש שפיר דמי,דמהו דתימא כיון שסייד וכייד בגופה של אבן כאבן שחצבה מתחלה לעבודת כוכבים דמיא ותיתסר כולה קמ"ל: | 47b. the area b is treated /b as b half and half /b with regard to withdrawing into his property before rebuilding the wall; he may build the wall four cubits from the middle of that space., b The stones of /b the fallen wall, b its wood, and its dust, transmit impurity like a creeping animal, /b i.e., one who touches them becomes impure like one who touches a creeping animal, b as it is stated: /b “And you shall not bring an abomination into your house, and be accursed like it; b you shall detest it [ i shakketz teshakketzennu /i ], /b and you shall abhor it; for it is a proscribed item” (Deuteronomy 7:26). The term i shakketz /i is used in a different form, i shekketz /i , with regard to creeping animals., b Rabbi Akiva says: /b Those items transmit impurity b like a menstruating woman, as it is stated: “You will put them far away as a menstruating woman; you shall say to it: Go away” /b (Isaiah 30:22). b Just as a menstruating woman transmits impurity by carrying, /b as one who moves a menstruating woman, even without touching her, becomes impure, b so too, /b objects of b idol worship transmit impurity by carrying. /b , strong GEMARA: /strong The mishna teaches that one must rebuild his wall at a distance from the house of idol worship. The Gemara asks: b But /b how may one do so? b Isn’t he creating more space for the /b house of b idol worship? Rav Ḥanina of Sura said: /b This is not a problem, b as he converts /b the empty space into b a bathroom. /b ,Since the mishna teaches that no wall may be built in that space, the bathroom is apparently not enclosed. The Gemara asks: b But doesn’t /b a bathroom b need /b to be in a place of b modesty? /b The Gemara answers: This is not a problem, b as he converts it /b into b a bathroom for nighttime, /b when no one can see him.,The Gemara asks: b But didn’t the master say /b in a i baraita /i : b Who is a modest person? One who defecates at night in /b the same b place that he defecates during the day, /b i.e., in a place where no one can see him? b And although we interpreted /b the i baraita /i as referring not to location but to conduct, teaching that one must conduct himself at night b in the same manner, /b i.e., with the same degree of modesty, as he does during the day with regard to removing his clothing when defecating (see i Berakhot /i 62a), b nevertheless, /b it can be inferred from here that even at night one b is required to observe /b the dictates of b modesty. /b ,The Gemara answers: This is not a problem, b as he converts it /b into a bathroom b for children, /b who are not required to observe the same level of modesty.,The Gemara suggests a different answer to the problem of enlarging the space used for idolatry: b Alternatively, /b one can answer b that he fences /b in the four-cubit space b with thorns and shrubs, /b thereby preventing its use., strong MISHNA: /strong With regard to idol worship b there are three /b types of b houses, /b each with its own i halakhot /i . b A house that one built initially for /b the purpose of b idol worship is forbidden, /b i.e., it is prohibited to derive benefit from such a house. If one b plastered /b a house b or cemented it for /b the purpose of b idol worship, and he /b thereby b added /b a layer to the walls of the house, one b removes that which he added, /b and the rest of the house is permitted. If one b brought /b an object of b idol worship into /b a house temporarily b and /b then b removed it, /b the house b is /b then b permitted. /b , strong GEMARA: /strong b Rav says: One who bows to a house has rendered it forbidden. /b The Gemara infers: b Evidently, /b Rav b holds /b that an item that was b detached and /b that b one subsequently attached is considered as /b if it were still b detached. /b Consequently, a house, which is attached to the ground but was built with materials that were detached from the ground, can become forbidden through worship. The Gemara asks: b But didn’t we learn /b in the mishna that if a house was initially b built /b for the purpose of idol worship, it is forbidden? This indicates that the house becomes forbidden only when it is initially constructed for idolatrous purposes.,The Gemara answers that there are two cases where the house is rendered forbidden: If one b built it /b for purposes of idol worship, b even if he did not bow to it, /b or if b he bowed to it, even if he did not build it /b for purposes of idol worship; it is forbidden in either case. The Gemara asks: b If so, /b why does the mishna list only b these three /b types of houses, when b there are /b really b four? /b ,The Gemara answers: b Since with regard to /b the b revocation /b of their idolatrous status there is no difference between a house that one b built /b for idolatrous purposes b and /b a house that one b bowed /b down to, the mishna b considers them /b as b one. /b , strong MISHNA: /strong With regard to idol worship b there are three /b types of b stones, /b each with its own i halakhot /i . b A stone that /b one b initially hewed for /b use in b a platform [ i bimos /i ] /b for an idol b is forbidden. /b If one b plastered /b a stone b or cemented it for the sake of idol worship, one removes that which he plastered or cemented and /b the stone b is permitted. /b If one b erected /b an object of b idol worship upon /b a stone b and /b subsequently b removed it, /b the stone b is /b then b permitted. /b , strong GEMARA: /strong The mishna teaches that one may not derive benefit from a stone plastered or cemented for the sake of idol worship. b Rabbi Ami says: And /b that b is /b the i halakha /i provided b that one plastered or cemented within the stone itself, /b by carving or engraving into it. If the plaster or cement was merely appended to the outside of the stone as an external ornament, the stone is not forbidden.,The Gemara asks: b But didn’t we learn /b in the mishna the i halakha /i with regard to stones immediately following the i halakha /i with regard to a house utilized for idol worship? This indicates that the i halakha /i of a stone is b similar to /b the i halakha /i of b a house. And /b in the case of b a house /b that was rendered forbidden when it was plastered or cemented for idol worship, that plastering was b not /b done b within the house itself, /b but on the exterior of its walls, b and /b even so it is b rendered forbidden. /b Accordingly, even external plastering should render the stone forbidden. The Gemara answers: In the case of b a house /b it can b also /b be explained that the plaster or cement was added to the house itself, as b there is /b space b in between the bricks /b that can be filled in.,The Gemara asks: As the mishna does not specify, b are we not dealing /b even with a house b that one plastered /b with no idolatrous purpose b and /b then b plastered again /b on top of that layer for the sake of idol worship, rendering the house forbidden even without affecting the house itself?,The Gemara answers: Rabbi Ami was not explaining at what point a stone plastered for idolatry becomes forbidden; b rather, when Rabbi Ami’s /b statement b was stated, it was stated with regard to revocation /b of the stone’s idolatrous status, b and /b he taught that b even if one plastered or cemented within the stone itself, when one removes that which was added, /b it is b permitted. /b ,The Gemara explains Rabbi Ami’s ruling: b Lest you say /b that b since one plastered or cemented within the stone itself, it is equivalent to a stone that one initially hewed for idol worship, and /b there-fore the b entire /b stone is b forbidden, /b Rabbi Ami b teaches us /b that the stone can become permitted by the removal of the additional layer of plaster. |
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| 29. Anon., Soferim, 9, 8 Tagged with subjects: •nan Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 72 |
30. Anon., Letter of Aristeas, 89, 88 Tagged with subjects: •nan Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 57 | 88. ankles. The Temple faces the east and its back is toward the west. The whole of the floor is paved with stones and slopes down to the appointed places, that water may be conveyed to wash away the |
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| 32. Anon., S. Eli. Zut., 3 Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 74 |
| 33. Mishnah, Meg., 3.2 Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 72 |
| 34. Anon., Tanḥ., None Tagged with subjects: •nan Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 77 |
| 35. Mishnah, Nid., 9.2 Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 76 |
| 37. Anon., S. Eli. Rab., 29, 8 Tagged with subjects: •nan Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 81 |
| 39. New Testament, Damascus Document, 11-13, 10 Tagged with subjects: •nan Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 414 |
| 40. New Testament, 1Qs, 1.3 Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 414 |
| 41. Anon., Derech Eretz Rabba, 8.7 Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 81 |
| 42. Anon., Pirqe R. Hak., 3.64, 3.72 Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 71 |
43. Strabo, Geography, 16.2.40 Tagged with subjects: •bath, bathhouse, bathing Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 281 | 16.2.40. When Judaea openly became subject to a tyrannical government, the first person who exchanged the title of priest for that of king was Alexander. His sons were Hyrcanus and Aristobulus. While they were disputing the succession to the kingdom, Pompey came upon them by surprise, deprived them of their power, and destroyed their fortresses, first taking Jerusalem itself by storm. It was a stronghold, situated on a rock, well fortified and well supplied with water within, but externally entirely parched with drought. A ditch was cut in the rock, 60 feet in depth, and in width 250 feet. On the wall of the temple were built towers, constructed of the materials procured when the ditch was excavated. The city was taken, it is said, by waiting for the day of fast, on which the Jews were in the habit of abstaining from all work. Pompey [availing himself of this], filled up the ditch, and threw bridges over it. He gave orders to raze all the walls, and he destroyed, as far as was in his power, the haunts of the robbers and the treasure-holds of the tyrants. Two of these forts, Thrax and Taurus, were situated in the passes leading to Jericho. Others were Alexandrium, Hyrcanium, Machaerus, Lysias, and those about Philadelphia, and Scythopolis near Galilee. |
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