1. Anon., Leviticus Rabba, 5.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •bath houses, and interaction of rabbis, non-rabbis Found in books: Kalmin (1998) 44| 5.4. מַתָּן אָדָם יַרְחִיב לוֹ (משלי יח, טז), מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי עֲקִיבָא שֶׁהָלְכוּ לְחוֹלוֹת אַנְטוֹכְיָא לְעֵסֶק מִגְבַת צְדָקָה לַחֲכָמִים, וַהֲוָה תַּמָּן חַד בַּר נָשׁ וַהֲוָה שְׁמֵיהּ אַבָּא יוּדָן, וַהֲוָה יָהֵיב פַּרְנָסָה בְּעַיִן טוֹבָה, פַּעַם אַחַת יָרַד מִנְּכָסָיו וְרָאָה רַבּוֹתֵינוּ שָׁם וְנִתְכַּרְכְּמוּ פָנָיו, הָלַךְ לוֹ אֵצֶל אִשְׁתּוֹ, אָמְרָה לוֹ אִשְׁתּוֹ מִפְּנֵי מָה פָּנֶיךָ חוֹלָנִיּוֹת, אָמַר לָהּ רַבּוֹתַי כָּאן וְאֵינִי יוֹדֵעַ מַה לַּעֲשׂוֹת, אִשְׁתּוֹ שֶׁהָיְתָה צַדֶּקֶת מִמֶּנּוּ אָמְרָה לוֹ לֹא נִשְׁתַּיֵּר לָנוּ אֶלָּא שָׂדֶה פְּלוֹנִי בִּלְבָד, לֵךְ מְכֹר חֶצְיָהּ וּתְנָהּ לָהֶן, הָלַךְ וּמָכַר חֶצְיָה וּנְתָנָהּ לָהֶן, נִתְפַּלְּלוּ עָלָיו וְאָמְרוּ הַמָּקוֹם יְמַלֵּא חֶסְרוֹנְךָ. לְאַחַר יָמִים הָלַךְ לַחֲרשׁ בַּחֲצִי שָׂדֵהוּ, עִם כְּשֶׁהוּא חוֹרֵשׁ נִפְתְּחָה הָאָרֶץ לְפָנָיו וְנָפְלָה פָּרָתוֹ שָׁם וְנִשְׁבְּרָה רַגְלָהּ, יָרַד לְהַעֲלוֹתָהּ וְהֵאִיר הַקָּדוֹשׁ בָּרוּךְ הוּא עֵינוֹ וּמָצָא שָׁם סִימָה, אָמַר לְטוֹבָתִי נִשְׁבְּרָה רֶגֶל פָּרָתִי. בַּחֲזִירַת רַבּוֹתֵינוּ לְשָׁם שָׁאֲלוּ עָלָיו וְאָמְרוּ מָה אַבָּא יוּדָן עָבֵיד, אֲמַר לְהוֹן הוּא אַבָּא יוּדָן דְּעַבְדֵי, אַבָּא יוּדָן דְּעִזְּיָן, אַבָּא יוּדָן דִּגְמַלֵּי, אַבָּא יוּדָן דְּתוֹרֵי, מַן יָכוֹל לְמֶחֱמֵי סְבַר אַפּוֹיָא דְאַבָּא יוּדָן. כֵּיוָן שֶׁשָּׁמַע יָצָא לִקְרָאתָן, אָמְרוּ לֵיהּ מָה אַבָּא יוּדָן עָבֵיד, אֲמַר לָהֶן עָשְׂתָה תְּפִלַּתְכֶם פֵּרוֹת וּפֵרֵי פֵּרוֹת, אָמְרוּ לוֹ חַיֶּיךָ אַף עַל פִּי שֶׁנָּתְנוּ אֲחֵרִים יוֹתֵר מִמְּךָ לְךָ כָּתַבְנוּ בָּרֹאשׁ, נְטָלוּהוּ וְהוֹשִׁיבוּהוּ אֶצְלָן וְקָרְאוּ עָלָיו זֶה הַפָּסוּק: מַתָּן אָדָם יַרְחִיב לוֹ. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָזַל לְבָצְרָה וַהֲוָה תַּמָּן חַד בַּר נָשׁ וַהֲוָה שְׁמֵיהּ אַבָּא יוּדָן רַמַּאי, וְחַס וְשָׁלוֹם לָא הֲוָה רַמַּאי, אֶלָּא דַּהֲוָה מְרַמֵּי בְּמִצְוָתָא, כַּד הַוְיָן פָּסְקִין כָּל עַמָּה, הֲוָה פָּסֵיק כָּל קֳבֵל כֻּלְּהוֹן, נְטָלוֹ רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְהוֹשִׁיבוֹ אֶצְלוֹ וְקָרָא עָלָיו הַפָּסוּק הַזֶּה: מַתָּן אָדָם יַרְחִיב לוֹ. רַבִּי חִיָּא בַּר אַבָּא עָבֵיד פְּסִיקָה לְמִתַּן בְּבֵי מִדְרְשָׁא דִטְבֶרְיָא, וַהֲוָה תַּמָּן חַד בַּר נָשׁ מִן בְּנוֹ דְסִילְכָא וּפָסַק חָדָא לִיטְרָא דִּדְהַב, נְטָלוֹ רַבִּי חִיָא בַּר אַבָּא וְהוֹשִׁיבוֹ אֶצְלוֹ וְקָרָא עָלָיו הַפָּסוּק הַזֶּה: מַתָּן אָדָם יַרְחִיב לוֹ. אָמַר רַבִּי אַבָּהוּ כְּתִיב (דברים יב, יט): הִשָּׁמֶר לְךָ פֶּן תַּעֲזֹב אֶת הַלֵּוִי, וּכְתִיב בַּתְרֵיהּ (דברים יב, כ): כִּי יַרְחִיב ה' אֶת גְּבֻלְךָ, וְכִי מָה עִנְיָן זֶה לָזֶה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְפִי מַתְּנוֹתֶיךָ מַרְחִיבִין לְךָ. רַבִּי אַחָא בְּשֵׁם רַבִּי הוֹשַׁעְיָא עֶבֶד מֵבִיא פָּר וְרַבּוֹ מֵבִיא פָּר, הָעֶבֶד קֹדֶם לְרַבּוֹ, דִּתְנַן תַּמָּן (גמרא הוריות יב, ב): פַּר הַמָּשִׁיחַ וּפַר הָעֵדָה עוֹמְדִים, פַּר הַמָּשִׁיחַ קוֹדֵם לְפַר הָעֵדָה לְכָל מַעֲשָׂיו. | |
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| 2. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •bath houses, and interaction of rabbis, non-rabbis Found in books: Kalmin (1998) 44 |
3. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •bath houses, and interaction of rabbis, non-rabbis Found in books: Kalmin (1998) 44| 5b. ותקנתא לתקנתא לא עבדינן,ותיפוק ליה דהוה ליה רועה ואמר רב יהודה סתם רועה פסול,לא קשיא הא דידיה הא דעלמא דאי לא תימא הכי אנן חיותא לרועה היכי מסרינן והא כתיב (ויקרא יט, יד) לפני עור לא תתן מכשול אלא חזקה אין אדם חוטא ולא לו:,זה ישבע שאין לו בה פחות מחציה [וכו']: על דאית ליה משתבע או על דלית ליה משתבע אמר רב הונא דאמר שבועה שיש לי בה ואין לי בה פחות מחציה,ונימא שבועה שכולה שלי ומי יהבינן ליה כולה,ונימא שבועה שחציה שלי מרע ליה לדיבוריה,השתא נמי מרע ליה לדיבוריה דאמר כולה שלי ולדבריכם שבועה שיש לי בה ואין לי בה פחות מחציה,וכי מאחר שזה תפוס ועומד וזה תפוס ועומד שבועה זו למה אמר ר' יוחנן שבועה זו תקנת חכמים היא שלא יהא כל אחד ואחד הולך ותוקף בטליתו של חבירו ואומר שלי הוא,ונימא מיגו דחשיד אממונא חשיד נמי אשבועתא,לא אמרינן מיגו דחשיד אממונא חשיד אשבועתא דאי לא תימא הכי האי דאמר רחמנא מודה מקצת הטענה ישבע נימא מיגו דחשיד אממונא חשיד אשבועתא,התם אשתמוטי קא משתמיט ליה כדרבה,תדע דאמר רב אידי בר אבין אמר רב חסדא הכופר במלוה כשר לעדות בפקדון פסול לעדות,אלא הא דתני רמי בר חמא ארבעה שומרין צריכין כפירה במקצת והודאה במקצת שומר חנם והשואל נושא שכר והשוכר נימא מיגו דחשיד אממונא חשיד אשבועתא,התם נמי אשתמוטי קא משתמיט סבר משכחנא לגנב ותפיסנא ליה א"נ משכחנא ליה באגם ומייתינא ליה,אי הכי הכופר בפקדון אמאי פסול לעדות נימא אשתמוטי קא משתמיט סבר עד דבחשנא ומשכחנא ליה,כי אמרינן הכופר בפקדון פסול לעדות כגון דאתו סהדי ואסהידו ביה דההיא שעתא איתיה לפקדון בביתיה והוה ידע א"נ דהוה נקיט ליה בידיה,אלא הא דאמר רב הונא משביעין אותו שבועה שאינה ברשותו נימא מיגו דחשיד אממונא חשיד אשבועתא,התם נמי מורה ואמר דמי קא יהבנא ליה,אמר ליה רב אחא מדיפתי לרבינא והא קא עבר על לאו (שמות כ, יג) דלא תחמוד,לא תחמוד לאינשי בלא דמי משמע להו | 5b. Likewise, the i halakha /i that if the defendant is suspect with regard to taking a false oath the plaintiff takes the oath and collects the money is also a rabbinic ordice, b and we do not institute /b one rabbinic b ordice upon /b another rabbinic b ordice. /b Therefore no oath is administered.,The reason cited for the lack of credibility of the oath of the shepherd is that he is guilty of robbery. The Gemara asks: b But /b why not b let /b Rabbi Zeira b derive /b that he is disqualified from testifying or taking an oath b because he is a shepherd; and Rav Yehuda says /b that b an ordinary shepherd /b is b disqualified /b from testifying? A shepherd is presumed to be a robber since shepherds allow the animals under their care to graze in the fields of other people.,The Gemara rejects this: This is b not difficult. That /b case, where he is presumed a robber, is a case where he herds b his /b own animals, and b this /b case, where he is not presumed a robber, is a case where he herds animals that b belong to others. As if you do not say so, /b if even one who herds the animals of others is presumably a robber, b how do we give /b our b animals to a shepherd? Isn’t it written: “Do not put a stumbling block before the blind” /b (Leviticus 19:14)? It is prohibited to cause others to commit a transgression. b Rather, there is a presumption /b that b a person sins only for his own /b benefit, and one would not commit robbery for the benefit of animals that are not his.,§ The mishna teaches: b This /b one b takes an oath that he does not have /b ownership of b less than half of it, /b and that one takes an oath that he does not have ownership of less than half of it, and they divide it. The Gemara asks: b Does he take an oath with regard to /b the part b that he has /b in his grasp, taking an oath that it is his, b or does he take an oath with regard to /b the part b that he does not have, /b i.e., that he does not have a claim to less than half of it? The latter wording of the oath is problematic, as he may mean that he does not have a claim to the garment at all. b Rav Huna said: /b He must take an oath in b which he says: /b I hereby take b an oath that I have /b a claim to b it, and /b I hereby take an oath that b I do not have /b a claim to b less than half of it. /b ,The Gemara asks: b But let him say: /b I hereby take b an oath that all of it is mine, /b as that is his claim. Why does he take an oath that merely half of it belongs to him? The Gemara answers: b And would we give him all of it /b if he took such an oath? Since he will not be awarded the entire garment, it would be inappropriate for the court to administer to him an oath that he owns all of it.,The Gemara asks: b But let him say: /b I hereby take b an oath that half of it is mine. /b Why is the complicated formulation suggested by Rav Huna necessary? The Gemara answers: If he takes an oath to that effect b he compromises his /b initial b statement, /b i.e., his claim that the entire garment is his.,The Gemara challenges: b Now too, /b when he takes an oath according to Rav Huna’s formulation, b he compromises his /b initial b statement, /b as he takes an oath only with regard to his claim to half the garment. The Gemara answers: This is not so, b as he makes /b the following b statement /b to the court: b All of it is mine; but according to your statement, /b I hereby take b an oath that I have /b a claim to b it and I do not have /b a claim to b less than half of it. /b ,§ The Gemara questions the requirement that the litigants take an oath at all: b But since this one is standing /b with half the item b in his grasp and that one is standing /b with half the item b in his grasp, /b and each party ultimately receives what is in his grasp, b why /b is b this oath /b necessary? b Rabbi Yoḥa says: This oath is an ordice /b instituted b by the Sages so that everyone will not go and seize the garment of another and say: It is mine. /b ,The Gemara asks: b But let us say /b that b since he is suspect with regard to ficial /b dishonesty, i.e., stealing another’s property and lying in court that it belongs to him, b he is also suspect with regard to /b taking b an oath, /b and his oath cannot be accepted.,The Gemara answers: In principle, b we do not say /b that b since /b one b is suspect with regard to ficial /b dishonesty b he is suspect with regard to /b taking b an oath. /b This is because even one who steals property is presumed to consider taking a false oath more severe. b As if you do not say so, /b then with regard to b that which the Merciful One states, /b that b one who admits to part of the claim must take an oath, let us /b also b say /b that his oath cannot be accepted, as b since he is suspect with regard to ficial /b dishonesty b he is suspect with regard to /b taking b an oath. /b ,The Gemara rejects this proof: b There, /b the debtor is presumably b evading /b the creditor temporarily, b in accordance with /b the explanation b of Rabba /b that the debtor really intends to repay the entire debt, and the reason that he admits to owing only part of it is because he wants to buy time until he can afford to repay the entire debt.,The Gemara adds: b Know /b that this distinction is correct, b as Rav Idi bar Avin says /b that b Rav Ḥisda says: One who denies /b a claim that he received b a loan /b and is contradicted by witnesses b is fit to bear witness /b in a different case. By contrast, if one denies receiving b a deposit /b and witnesses testify that he is lying, he is b disqualified from bearing witness /b in other cases. The reason for this distinction is that since money is borrowed to be spent, the assumption is that the debtor did so, and his denial is merely an attempt to buy time until he can repay the debt. A deposited item, by contrast, may not be used by the bailee, so if he denies having received the deposit he presumably stole it. Therefore, he is disqualified from bearing witness. This demonstrates the distinction between lying in court about a debt and lying about property.,The Gemara asks: b But /b if one who denies having received a deposit is considered a robber, this is contradicted by b that /b i baraita /i b that Rami bar Ḥama teaches: /b All b four /b types of b bailees /b mentioned in the Torah b require denial of part /b of the claim b and admission of part /b of the claim in order to be liable to take an oath: These four are b an unpaid bailee, and a borrower; a paid bailee, and a renter. /b Since a bailee has no need to buy time, b let us say /b that the court cannot administer an oath to the bailee, as b since he is suspect with regard to ficial /b dishonesty b he is suspect with regard to /b taking b an oath /b as well.,The Gemara answers: b There too, /b in the case of a bailee, it is conceivable that the bailee is not a robber; rather, the deposit was stolen and the bailee is b evading /b the depositor temporarily, b thinking: /b If I have enough time b I will find the thief and seize /b the deposit and return it. b Alternatively, /b if the deposit was lost, the bailee is thinking: b I will find /b the deposit b in the marsh and I will bring it /b back b to him. /b Therefore, he is not considered a robber but merely one seeking to buy time.,The Gemara asks: b If so, /b then b why is one who denies /b receiving b a deposit disqualified from bearing witness? Let us say /b in that case too, that b he is evading /b the depositor, b thinking: /b I will buy time b until I search and find /b the item.,The Gemara answers: In an ordinary case, one who denies receiving a deposit is not disqualified from testifying. b When we say /b that b one who denies /b receiving b a deposit is disqualified from bearing witness, /b it is with regard to a case b where witnesses came and testified against him that at that time, /b when he denied the owner’s claim in court, the b deposit was in his house and he knew /b that it was there. b Alternatively, /b it is with regard to a case b where he was holding /b the item b in his hand. /b In those circumstances, it is obvious that he was not buying time, but rather he intended to keep the item.,The Gemara asks: b But /b if one who is suspected of ficial dishonesty cannot be administered an oath, b that which Rav Huna says /b with regard to the i halakhot /i of bailees is difficult, as Rav Huna says that if a bailee did not return the deposit, claiming that it was lost or stolen, and says that he is prepared to pay for it, the judges nevertheless b administer an oath to him that /b the item b is not in his possession. Let us say /b that b since he is suspected of ficial /b dishonesty, b he is suspect with regard to /b taking b an oath /b as well.,The Gemara answers: b There too, /b the bailee is not suspected of outright robbery, as even if he took the deposited item for himself, b he could rationalize /b his behavior, b saying /b to himself: Since b I gave him money /b for the item, I did nothing wrong. Therefore, his oath is deemed credible and an oath can be administered to him., b Rav Aḥa of Difti said to Ravina: But /b by paying for the deposit instead of returning it, b doesn’t /b the bailee b violate the prohibition of: “You shall not covet /b your neighbor’s wife, nor his slave, nor his maidservant, nor his ox, nor his donkey, nor anything that is your neighbor’s” (Exodus 20:14)? One transgresses this prohibition by taking an item from another by force or deceit, even if one pays for it.,The Gemara answers: The prohibition b “You shall not covet” is understood by /b most b people /b as referring to taking an item b without /b paying b money. /b Since the bailee may have been unaware that he was acting criminally, his testimony and his oath are deemed credible. |
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4. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998) 44| 60a. מכלל דכי קנה וחזר וקנה דברי הכל אין צריך לברך,וא"ד אמר רב הונא לא שנו אלא שלא קנה וחזר וקנה אבל קנה וחזר וקנה אין צריך לברך ור' יוחנן אמר אפילו קנה וחזר וקנה צריך לברך מכלל דכי יש לו וקנה דברי הכל צריך לברך,מיתיבי בנה בית חדש ואין לו כיוצא בו קנה כלים חדשים ואין לו כיוצא בהם צריך לברך יש לו כיוצא בהם אין צריך לברך דברי ר"מ ר' יהודה אומר בין כך ובין כך צריך לברך,בשלמא ללישנא קמא רב הונא כר"מ ורבי יוחנן כרבי יהודה אלא ללישנא בתרא בשלמא רב הונא כרבי יהודה אלא רבי יוחנן דאמר כמאן לא כר"מ ולא כרבי יהודה,אמר לך רבי יוחנן הוא הדין דלרבי יהודה קנה וחזר וקנה נמי צריך לברך והא דקא מיפלגי ביש לו וקנה להודיעך כחו דר"מ דאפי' קנה ויש לו אין צריך לברך וכל שכן קנה וחזר וקנה דאין צריך לברך,וליפלגו בקנה וחזר וקנה דאין צריך לברך להודיעך כחו דר' יהודה כח דהתירא עדיף ליה:,מברך על הרעה כו':,היכי דמי כגון דשקל בדקא בארעיה אף על גב דטבא היא לדידיה דמסקא ארעא שירטון ושבחא השתא מיהא רעה היא:,ועל הטובה כו':,היכי דמי כגון דאשכח מציאה אף על גב דרעה היא לדידיה דאי שמע בה מלכא שקיל לה מיניה השתא מיהא טובה היא:,היתה אשתו מעוברת ואמר יהי רצון שתלד כו' הרי זו תפלת שוא:,ולא מהני רחמי מתיב רב יוסף (בראשית ל, כא) ואחר ילדה בת ותקרא את שמה דינה מאי ואחר אמר רב לאחר שדנה לאה דין בעצמה ואמרה י"ב שבטים עתידין לצאת מיעקב ששה יצאו ממני וארבעה מן השפחות הרי עשרה אם זה זכר לא תהא אחותי רחל כאחת השפחות מיד נהפכה לבת שנא' ותקרא את שמה דינה אין מזכירין מעשה נסים,ואיבעית אימא מעשה דלאה בתוך ארבעים יום הוה כדתניא שלשה ימים הראשונים יבקש אדם רחמים שלא יסריח משלשה ועד ארבעים יבקש רחמים שיהא זכר מארבעים יום ועד שלשה חדשים יבקש רחמים שלא יהא סנדל משלשה חדשים ועד ששה יבקש רחמים שלא יהא נפל מששה ועד תשעה יבקש רחמים שיצא בשלום,ומי מהני רחמי והא"ר יצחק בריה דרב אמי איש מזריע תחלה יולדת נקבה אשה מזרעת תחלה יולדת זכר שנאמר (ויקרא יב, ב) אשה כי תזריע וילדה זכר הכא במאי עסקינן כגון שהזריעו שניהם בבת אחת:,היה בא בדרך:,ת"ר מעשה בהלל הזקן שהיה בא בדרך ושמע קול צוחה בעיר אמר מובטח אני שאין זה בתוך ביתי ועליו הכתוב אומר (תהלים קיב, ז) משמועה רעה לא יירא נכון לבו בטוח בה' אמר רבא כל היכי דדרשת להאי קרא מרישיה לסיפיה מדריש מסיפיה לרישיה מדריש מרישיה לסיפיה מדריש משמועה רעה לא יירא מה טעם נכון לבו בטוח בה' מסיפיה לרישיה מדריש נכון לבו בטוח בה' משמועה רעה לא יירא,ההוא תלמידא דהוה קא אזיל בתריה דרבי ישמעאל ברבי יוסי בשוקא דציון חזייה דקא מפחיד אמר ליה חטאה את דכתיב (ישעיהו לג, יד) פחדו בציון חטאים אמר ליה והכתיב (משלי כח, יד) אשרי אדם מפחד תמיד אמר ליה ההוא בדברי תורה כתיב,יהודה בר נתן הוה שקיל ואזיל בתריה דרב המנונא אתנח אמר ליה יסורים בעי ההוא גברא לאתויי אנפשיה דכתיב (איוב ג, כה) כי פחד פחדתי ויאתיני ואשר יגורתי יבא לי והא כתיב אשרי אדם מפחד תמיד ההוא בדברי תורה כתיב:,הנכנס לכרך:,תנו רבנן בכניסתו מהו אומר יהי רצון מלפניך ה' אלהי שתכניסני לכרך זה לשלום נכנס אומר מודה אני לפניך ה' אלהי שהכנסתני לכרך זה לשלום בקש לצאת אומר יהי רצון מלפניך ה' אלהי ואלהי אבותי שתוציאני מכרך זה לשלום יצא אומר מודה אני לפניך ה' אלהי שהוצאתני מכרך זה לשלום וכשם שהוצאתני לשלום כך תוליכני לשלום ותסמכני לשלום ותצעידני לשלום ותצילני מכף כל אויב ואורב בדרך,אמר רב מתנא ל"ש אלא בכרך שאין דנין והורגין בו אבל בכרך שדנין והורגין בו לית לן בה,א"ד אמר רב מתנא אפילו בכרך שדנין והורגין בו זימנין דלא מתרמי ליה אינש דיליף ליה זכותא,ת"ר הנכנס לבית המרחץ אומר יהי רצון מלפניך יי' אלהי שתצילני מזה ומכיוצא בו ואל יארע בי דבר קלקלה ועון ואם יארע בי דבר קלקלה ועון תהא מיתתי כפרה לכל עונותי,אמר אביי לא לימא אינש הכי דלא לפתח פומיה לשטן דאמר ר"ל וכן תנא משמיה דר' יוסי לעולם אל יפתח אדם פיו לשטן,אמר רב יוסף מאי קראה דכתיב (ישעיהו א, ט) כמעט כסדום היינו לעמורה דמינו מאי אהדר להו נביא שמעו דבר יי' קציני סדום וגו',כי נפיק מאי אומר א"ר אחא מודה אני לפניך יי' אלהי שהצלתני מן האור,ר' אבהו על לבי בני אפחית בי בני מתותיה אתרחיש ליה ניסא קם על עמודא שזיב מאה וחד גברי בחד אבריה אמר היינו דר' אחא,דאמר רב אחא הנכנס להקיז דם אומר יהי רצון מלפניך יי' אלהי שיהא עסק זה לי לרפואה ותרפאני כי אל רופא נאמן אתה ורפואתך אמת לפי שאין דרכן של בני אדם לרפאות אלא שנהגו,אמר אביי לא לימא אינש הכי דתני דבי רבי ישמעאל (שמות כא, יט) ורפא ירפא מכאן שניתנה רשות לרופא לרפאות,כי קאי מאי אומר אמר רב אחא ברוך רופא חנם | 60a. The Gemara deduces: This proves b by inference that if he purchases /b a new object b and then purchases /b a similar object, b everyone agrees that he is not required to recite a blessing, /b as he has already recited a blessing over the purchase of that type of item., b Some say /b a different version of this dispute: b Rav Huna said: They only taught /b that one recites the blessing: Who has given us life, on a new vessel b if he did not purchase /b that item in the past b and purchased /b the item now, for the first time. b However, if he purchased /b that item in the past b and purchased /b the item b again, he need not recite a blessing. And Rabbi Yoḥa said: Even if one purchased /b that item in the past b and purchased /b a similar item b again, he must recite a blessing. /b This proves b by inference that if one /b already b has /b a vessel b and /b then b purchased /b similar vessels, b everyone agrees that he must recite a blessing. /b ,The Gemara b raises an objection /b based on what was taught in a i baraita /i : One who b built a new house and does not /b already b own a similar /b house, b or purchased new vessels and does not /b already b own similar /b vessels, b must recite a blessing. /b However, if b he /b already b owns a similar /b one, b he need not recite a blessing, /b this is b the statement of Rabbi Meir. Rabbi Yehuda, /b on the other hand, b says: In either case, he must recite a blessing. /b ,The Gemara asks: b Granted, according to the first version /b of the dispute between Rav Huna and Rabbi Yoḥa, one could say that b Rav Huna /b holds b in accordance with /b the opinion of b Rabbi Meir, and /b that b Rabbi Yoḥa /b holds b in accordance with /b the opinion of b Rabbi Yehuda. However, according to the latter version /b of the dispute, b granted, Rav Huna /b holds b in accordance with /b the opinion of b Rabbi Yehuda, but in accordance with whose /b opinion b did Rabbi Yoḥa state /b his opinion? His statement b is neither in accordance with /b the opinion of b Rabbi Meir nor in accordance with /b the opinion of b Rabbi Yehuda. /b ,The Gemara responds: b Rabbi Yoḥa /b could have b said to you: The same is true according to Rabbi Yehuda’s /b opinion; in a case where b one has purchased /b an item in the past b and purchased /b a similar item b again, he must recite a blessing. /b The fact b that they /b only b disagreed with regard to /b a case b where he /b already b owned /b similar vessels b and he purchased /b new ones does not indicate that this is their only disagreement. The dispute was presented in this way b to convey the far-reaching nature of Rabbi Meir’s /b opinion b ; even /b in a case where b one purchased /b an item b while owning a /b similar item, b he need not recite a blessing; all the more so /b in a case where b he purchased /b an item b and then purchased /b a similar item b again, he need not recite a blessing. /b ,The Gemara asks: b And /b if that is the reason for presenting the dispute in this manner, b let them disagree with regard to /b a case b where one purchased /b an item in the past b and /b then b purchased /b a similar item b again, /b where according to Rabbi Meir b one need not recite a blessing, in order to convey the far-reaching nature of Rabbi Yehuda’s /b opinion; as Rabbi Yehuda requires a blessing in that case. The Gemara responds: The Gemara preferred the version before us in order to demonstrate the extent to which Rabbi Meir was lenient in not requiring a blessing because b the strength of leniency is preferable. /b ,We learned in the mishna: b One recites a blessing for the bad /b that befalls him just as he does for the good. This is to say that one recites the blessing appropriate for the present situation even if it is bad, despite the fact that it may develop into a positive situation in the future.,The Gemara asks: b What are the circumstances? /b The Gemara explains: b In a case where a dam was breached /b and water flowed b onto one’s land, despite /b the fact b that this will /b ultimately b be beneficial for him, for his land will be covered with sediment /b from the flowing water b which will enhance /b the quality of his soil, b it is /b nonetheless b bad at present. /b ,One must recite a blessing b for the good /b that befalls him just as for the bad.,The Gemara asks: b What are the circumstances? /b The Gemara explains: b In a case where one found a lost object, despite /b the fact b that it is /b ultimately b bad for him /b because b if the king heard about it, he would /b certainly b take it from him. /b At that time, the law deemed all found objects the property of the king’s treasury and one who did not report such an object would be punished. Nevertheless, b it is favorable at present. /b ,We learned in the mishna: b One whose wife was pregt and he said: May it be /b God’s b will that /b my wife b will give birth /b to a male child, b it is a vain prayer. /b , b Is a prayer /b in that case b ineffective? Rav Yosef raises an objection /b based on a i baraita /i : It is stated: b “And afterwards she bore a daughter, and called her name Dina” /b (Genesis 30:21). The Gemara asks: b What is /b meant by the addition of the word: b Afterwards? /b What does the verse seek to convey by emphasizing that after the birth of Zebulun she gave birth to Dina? b Rav said: After Leah passed judgment on herself and said: Twelve tribes are destined to descend from Jacob, six came from me and four from the maidservants, that is ten, /b and b if this /b fetus b is male, my sister /b Rachel b will not /b even b be /b the equivalent b of one the maidservants; immediately /b the fetus b was transformed into a daughter, as it is stated: And she called her name Dina; /b meaning she named her after her judgment [din]. The Gemara rejects this: b One does not mention miraculous acts /b to teach general i halakha /i .,The Gemara introduces an alternative explanation: b And if you wish, say /b instead that the b story of Leah /b and her prayer with regard to the fetus b was within forty days /b of conception. b As it was taught /b in a i baraita /i : During b the first three days /b after intercourse, b one should pray that /b the seed b not putrefy, /b that it will fertilize the egg and develop into a fetus. b From the third /b day b until the fortieth, one should pray that it will be male. From the fortieth /b day b until three months, one should pray that it will not be /b deformed, in the shape of a b flat fish, /b as when the fetus does not develop it assumes a shape somewhat similar to a flat sandal fish. b From the third month until the sixth, one should pray that it will not be stillborn. /b And b from the sixth /b month b until the ninth, one should pray that it will be emerge safely. /b Therefore, during the first forty days from conception, one may still pray to affect the gender of the fetus.,The Gemara asks: b Is prayer effective /b for that purpose? b Didn’t Rav Yitzḥak, son of Rav Ami, say: /b The tradition teaches that the gender of the fetus is determined at the moment of conception. If the b man emits seed first, /b his wife b gives birth to a female; /b if the b woman emits seed first, she gives birth to a male, as it is stated: “When a woman emitted seed and bore a male” /b (Leviticus 12:2). The Gemara answers: b With what are we dealing here? /b We are dealing b with a case where they both emit seed simultaneously. /b In that case, the gender is undetermined and prayer may be effectual.,We learned in the mishna: b One who was walking along the way /b and heard a scream from the city, and says: May it be God’s will that this scream will not be from my house, it is a vain prayer., b The Sages taught: There was an incident involving Hillel the Elder, who was coming on the road when he heard a scream in the city. He said: I am certain that /b the scream b is not /b coming b from my house. And of him, the verse says: “He shall not be afraid of evil tidings; his heart is steadfast, trusting in the Lord” /b (Psalms 112:7). b Rava said: Any way that you interpret this verse, /b its meaning is clear. b It /b can be b interpreted from beginning to end /b or b it /b can be b interpreted from end to beginning. /b The Gemara explains: b It /b can be b interpreted from beginning to end: Why is it that: He shall not be afraid of evil tidings? /b Because b his heart is steadfast, trusting in the Lord. /b The Gemara continues: b And it /b can be b interpreted from end to beginning: /b One whose b heart is steadfast, trusting in the Lord /b is a person who b shall not be afraid of evil tidings. /b ,The Gemara relates: b This student was once walking after Rabbi Yishmael, son of Rabbi Yosei, in the marketplace of Zion. /b Rabbi Yishmael b saw that /b the student b was afraid. He said to him: You are a sinner, as it is written: “The transgressors in Zion are afraid, /b trembling has seized the ungodly” (Isaiah 33:14). The student b replied: And is it not written: “Happy is the man that fears always” /b (Proverbs 28:14)? Rabbi Yishmael b said to him: That /b verse b is written with regard to matters of Torah, /b that one should be afraid lest he forget them. For everything else, one must trust in God.,In a similar vein, the Gemara relates: b Yehuda bar Natan was coming and going after Rav Hamnuna. /b Yehuda bar Natan b sighed; /b Rav Hamnuna b said to him: Do you wish to bring suffering upon yourself; as it is stated: “For that which I did fear is come upon me, and that which I was afraid of has overtaken me” /b (Job 3:25)? He responded: b Is it not said: “Happy is the man who fears always”? /b Rav Hamnuna answered: b That /b verse b is written with regard to matters of Torah. /b , b We learned /b in the mishna: b One who enters a large city /b recites two prayers; Ben Azzai says he recites four prayers., b The Sages taught /b the details of Ben Azzai’s teaching in a i baraita /i : br b Upon his entrance /b to the city b what does he recite? /b br b May it be Your will, O Lord my God, that You bring me into this city to peace. /b br After b he entered /b the city, b he recites: I thank You, O Lord my God /b , b that You brought me into this city to peace. /b br When he b seeks to leave /b the city, b he recites: May it be Your will, O Lord my God and God of my ancestors, that You take me out of this city to peace. /b br After b he left, he recites: I give thanks before You, O Lord my God, that You took me out of this city to peace; /b br b and just as You took me out to peace, /b br b so too lead me to peace, support me to peace, direct my steps to peace, /b br b and rescue me from the hand of any enemy or /b those b lying in ambush along the way. /b , b Rav Mattana said: This was taught only with regard to a city where /b criminals b are not tried and executed, /b as in a place like that he may be killed without trial. b However, in a city where /b criminals b are tried and executed, /b these prayers b do not apply, /b as if one is not guilty he will not be harmed., b Some say /b that b Rav Mattana said /b the opposite: b Even in a city where /b criminals b are tried and executed /b one must pray for mercy, b as sometimes he may not encounter a person who will plead in his favor. /b , b The Sages taught: One who enters a /b Roman b bathhouse, /b where a fire burns beneath the pool of water used for bathing, and where there is the risk of collapse, b says: /b br b May it be Your will, O Lord my God, that you save me from this and similar /b matters, br b and do not let ruin or iniquity befall me, /b br b and if ruin or iniquity does befall me, let my death be atonement for all of my transgressions. /b , b Abaye said: One should not say: /b If ruin befalls me, b so as not to open his mouth to Satan /b and provoke him. b As Rabbi Shimon ben Lakish said and as it was taught /b in a i baraita /i b in the name of Rabbi Yosei: One should never open his mouth to Satan /b by raising, at his own initiative, the possibility of mishap or death., b Rav Yosef said: What is the verse /b that alludes to this? b As it is written: “We should have almost been as Sodom, we should have been like unto Gomorrah” /b (Isaiah 1:9), after which b what did /b the prophet b reply to them? “Hear the word of the Lord, rulers of Sodom; /b give ear unto the law of our God, people of Gomorrah” (Isaiah 1:10). After the analogy to Sodom was raised, it was realized.,Returning to the subject of the Roman bathhouse, the Gemara asks: b When he emerges /b from the bathhouse, b what does he say? Rav Aḥa said: I give thanks to You, Lord, that You saved me from the fire. /b ,The Gemara relates: b Rabbi Abbahu entered a bathhouse when the bathhouse /b floor b collapsed beneath him and a miracle transpired on his behalf. He stood on a pillar and saved one hundred and one men with one arm. /b He held one or two people in his arm, with others holding on them and so on, so that all were saved. b He said: This is /b confirmation of the statement b of Rav Aḥa, /b who said that one should offer thanks upon leaving the bathhouse safely., b As Rav Aḥa said: One who enters to let blood says: /b br b May it be Your will, O Lord my God, /b br b that this enterprise be for healing and that You should heal me. /b br b As You are a faithful God of healing and Your healing is truth. /b br b Because it is not the way of people to heal, but they have become accustomed. /b br Rav Aḥa is saying that people should not practice medicine as they lack the ability to heal; rather, healing should be left to God., b Abaye /b responded and b said: One should not say this, as /b it was b taught /b in b the school of Rabbi Yishmael /b that from the verse, b “And shall cause him to be thoroughly healed” /b (Exodus 21:19), b from here /b we derive b that permission is granted to a doctor to heal. /b The practice of medicine is in accordance with the will of God.,As for bloodletting, the Gemara asks: b When one stands /b after having let blood, b what does he say? Rav Aḥa said: /b He recites in gratitude: b Blessed…Who heals without payment. /b |
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5. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •bath houses, and interaction of rabbis, non-rabbis Found in books: Kalmin (1998) 44| 104a. עלויי קא מעלי ליה דאמר רב חסדא מ"ם וסמ"ך שבלוחות בנס היו עומדין אלא סתום ועשאו פתוח גרועי קא מגרע ליה דאמר ר' ירמיה ואיתימא ר' חייא בר אבא מנצפך צופים אמרום,ותיסברא והכתיב (ויקרא כז, לד) אלה המצות שאין הנביא רשאי לחדש דבר מעתה אלא מיהוה הואי מידע לא הוה ידעין הי באמצע תיבה הי בסוף תיבה ואתו צופים תקנינהו ואכתי אלה המצות שאין הנביא רשאי לחדש דבר מעתה אלא שכחום וחזרו ויסדום,גופא א"ר חסדא מ"ם וסמ"ך שבלוחות בנס היו עומדין ואמר רב חסדא כתב שבלוחות נקרא מבפנים ונקרא מבחוץ כגון נבוב בובן (רהב בהר) סרו ורס:,אמרי ליה רבנן לריב"ל אתו דרדקי האידנא לבי מדרשא ואמרו מילי דאפילו בימי יהושע בן נו"ן לא איתמר כוותייהו אל"ף בי"ת אלף בינה גימ"ל דל"ת גמול דלים מ"ט פשוטה כרעיה דגימ"ל לגבי דל"ת שכן דרכו של גומל חסדים לרוץ אחר דלים ומ"ט פשוטה כרעיה דדל"ת לגבי גימ"ל דלימציה ליה נפשיה ומ"ט מהדר אפיה דדל"ת מגימ"ל דליתן ליה בצינעה כי היכי דלא ליכסיף מיניה,ה"ו זה שמו של הקב"ה ז"ח ט"י כ"ל ואם אתה עושה כן הקב"ה זן אותך וחן אותך ומטיב לך ונותן לך ירושה וקושר לך כתר לעוה"ב מ"ם פתוחה מ"ם סתומה מאמר פתוח מאמר סתום נו"ן כפופה נו"ן פשוטה נאמן כפוף נאמן פשוט,ס"ע סמוך עניים ל"א סימנין עשה בתורה וקנה אותה פ' כפופה פ' פשוטה פה פתוח פה סתום צד"י כפופה וצד"י פשוטה צדיק כפוף צדיק פשוט היינו נאמן כפוף נאמן פשוט הוסיף לך הכתוב כפיפה על כפיפתו מכאן שנתנה התורה במנוד ראש,קו"ף קדוש רי"ש רשע מאי טעמא מהדר אפיה דקו"ף מרי"ש אמר הקב"ה אין אני יכול להסתכל ברשע ומאי טעמא מהדרה תגיה דקו"ף לגבי רי"ש אמר הקב"ה אם חוזר בו אני קושר לו כתר כמותי ומ"ט כרעיה דקו"ף תלויה דאי הדר ביה ליעייל,וליעול בהך מסייע ליה לריש לקיש) דאמר ר"ל מ"ד (משלי ג, לד) אם ללצים הוא יליץ ולענוים יתן חן בא ליטמא פותחין לו בא ליטהר מסייעים אותו,שי"ן שקר תי"ו אמת מאי טעמא שקר מקרבן מיליה אמת מרחקא מיליה שיקרא שכיח קושטא לא שכיח ומ"ט שיקרא אחדא כרעיה קאי ואמת מלבן לבוניה קושטא קאי שיקרא לא קאי,א"ת ב"ש אותי תעב אתאוה לו ב"ש בי לא חשק שמי יחול עליו ג"ר גופו טימא ארחם עליו ד"ק דלתותי נעל קרניו לא אגדע עד כאן מדת רשעים,אבל מדת צדיקים א"ת ב"ש אם אתה בוש ג"ר ד"ק אם אתה עושה כן גור בדוק ה"ץ ו"ף חציצה הוי בינך לאף ז"ע ח"ס ט"ן ואין אתה מזדעזע מן השטן י"ם כ"ל אמר [שר של] גיהנם לפני הקב"ה רבונו של עולם לים כל,אמר הקב"ה אח"ס בט"ע גי"ף אני חס עליהם מפני שבעטו בגי"ף דכ"ץ דכים הם כנים הם צדיקים הם הל"ק אין לך חלק בהן ומרז"ן ש"ת אמר גיהנם לפניו רבונו של עולם מרי זניני מזרעו של שת,א"ל א"ל ב"ם ג"ן ד"ס להיכן אוליכן לגן הדס ה"ע ו"ף אמר גיהנם לפני הקב"ה רבונו של עולם עיף אנכי ז"ץ ח"ק הללו זרעו של יצחק ט"ר י"ש כ"ת טר יש לי כיתות כיתות של עובדי כוכבים שאני נותן לך: | 104a. b he elevates its /b status, as b Rav Ḥisda said: /b The letters b i mem /i and i samekh /i that were in the tablets were standing miraculously. /b Each letter was chiseled all the way through the tablets. In that case, the segment of the tablets at the center of the i samekh /i and final i mem /i , letters that are completely closed, should have fallen. Miraculously, they remained in place. Consequently, rendering an open i mem /i closed elevates its status. b However, /b if b one rendered a closed /b letter b open, he diminishes its /b status, as b Rabbi Yirmeya said, and some say /b that it was b Rabbi Ḥiyya bar Abba /b who said: b The prophets instituted /b the difference between the open and closed forms of the letters b i mem /i , i nun /i , i tzadi /i , i peh /i , i kaf /i . /b Since the closed letters date back to the Ten Commandments, apparently the prophets introduced the open versions of the letters, which are therefore less significant.,The Gemara rejects this: b And is that reasonable? Isn’t it written: “These are the commandments /b that the Lord commanded Moses to tell the children of Israel at Mount Sinai” (Leviticus 27:34). The word “these” underscores b that a prophet is not permitted to introduce any /b new b element /b related to the Torah and its mitzvot b from here on. Rather, /b the prophets did not innovate these forms. Both the open and closed versions b existed /b before then. However, people b did not know which /b form appeared b in the middle of a word /b and b which /b form b at the end of a word. And the prophets came /b and b instituted their /b set positions. The Gemara asks: b And still /b the question remains: Didn’t the Sages derive from the verse: b “These are the commandments,” that a prophet is not permitted to introduce any /b new b element from here on? /b How could they institute the position of the letters? b Rather, /b over the course of time, the people b forgot their /b positions in the words b and /b the prophets b then reestablished their /b positions. Apparently, closed letters are no more significant than the open ones.,The Gemara returns to discuss b the matter itself. Rav Ḥisda said: /b The letters b i mem /i and i samekh /i that were in the tablets were standing miraculously. And /b furthermore, b Rav Ḥisda said: /b The b writing on the tablets was read from the inside, /b from one side of the tablets, b and read from the outside, /b the other side of the tablets, in reverse order. The Gemara cites words that appear elsewhere in the Bible: b i Nevuv /i /b was read as b i bet /i , i vav /i , i bet /i , i nun /i ; i rahav /i /b as b i beit /i , i heh /i , i reish /i ; /b and b i saru /i /b as b i vav /i , i reish /i , i samekh /i . /b , b The Sages said to Rabbi Yehoshua ben Levi: Young students came /b today b to the study hall and said things /b the likes of b which were not said /b even b in the days of Joshua bin Nun. /b These children who only knew the Hebrew alphabet interpreted the letters homiletically. br b i Alef beit /i /b means b learn /b [ b i elaf /i /b ] the b wisdom /b [ b i bina /i /b ] of the Torah. br b i Gimmel dalet /i /b means b give to the poor /b [ b i gemol dalim /i /b ]. b Why is the leg of the i gimmel /i extended toward /b the b i dalet /i ? Because it is the manner of one who bestows loving-kindness to pursue the poor. And why /b is the b leg of /b the b i dalet /i extended toward /b the b i gimmel /i ? /b It is so b that /b a poor person b will make himself available to him /b who wants to give him charity. b And why does the i dalet /i face away from /b the b i gimmel /i ? /b It is to teach b that one should give /b charity b discreetly so that /b the poor person b will not be embarrassed by him. /b ,The children continued to interpret the letters. br b i Heh vav /i : That is /b the principal b name of the Holy One, Blessed be He. /b br b i Zayin ḥet /i , i tet yod /i , i kaf lamed /i : And if you do so, the Holy One, Blessed be He, feeds [ i zan /i ] you, and shows you favor [ i ḥan /i ], and bestows goodness [ i meitiv /i ] upon you, and gives you an inheritance [ i yerusha /i ], and ties a crown [ i keter /i ] for you in the World to Come [ i la’olam haba /i ]. /b br The b open i mem /i and closed i mem /i /b indicate that the Torah contains b an open statement, /b understood by all, and b an esoteric statement. /b br The b bent i nun /i /b and the b straight i nun /i /b at the end of a word refer to b a faithful person who is bent [ i ne’eman kafuf /i ] /b and is modest now, who will ultimately become a b well-known faithful person [ i ne’eman pashut /i ]. /b , b i Samekh ayin /i : Support the poor [ i semokh aniyyim /i ] /b to prevent them from falling further. b Another version: Make mnemonic /b signs b [ i simanim aseh /i ] /b to remember b the Torah and acquire it. /b br The b bent i peh /i /b and the b straight i peh /i : /b Sometimes one needs to have b an open mouth [ i peh patuaḥ /i ] /b and speak, and sometimes one needs to have b a closed mouth [ i peh satum /i ]. /b br The b bent i tzadi /i /b and the b straight i tzadi /i /b indicate that b a righteous /b person who is b bent /b and humble b [ i tzaddik kafuf /i ] /b now will ultimately become b a well-known righteous /b person b [ i tzaddik pashut /i ] /b whose righteousness is apparent to all. The Gemara asks: b That is identical /b to the interpretation of the bent and straight i nun /i : b i Ne’eman kafuf /i , i ne’eman pashut /i . /b The Gemara explains: b The verse added /b the b bending /b of the righteous person b to the bending of /b the faithful person. b From here /b it is derived b that the Torah was given in /b an atmosphere of b gravity. /b One must receive the Torah with a sense of awe and extreme humility.,The children continued: br b i Kuf /i : Holy [ i kadosh /i ], /b referring to God. br b i Reish /i : A wicked person [ i rasha /i ]. Why is the i kuf /i facing away from /b the b i reish /i ? /b This question was phrased euphemistically, as it is the i reish /i that is facing away from the i kuf /i . b The Holy One, Blessed be He, said: I am unable look at a wicked person, /b i.e., the wicked person does not want to look toward God. b And why is the crown of /b the letter b i kuf /i turned toward /b the b i reish /i ? The Holy One, Blessed be He, said: If /b the wicked person b repents /b his evil ways b I will tie a crown for him like My own. And why is the leg of /b the b i kuf /i suspended /b and not connected to the roof of the letter? b Because if /b the wicked person b repents he can enter /b through this opening if he so desires.,The Gemara asks: b Let him enter through that /b opening, as the i kuf /i is open on both sides at the bottom. The Gemara answers: This b supports /b the statement of b Reish Lakish, as Reish Lakish said: What is /b the meaning of b that which is written: “If it concerns the scorners, He scorns them, and unto the humble He gives grace” /b (Proverbs 3:34)? One who b comes /b in order b to become impure, /b i.e., to sin, b they, /b in Heaven, b provide him with an opening /b to do so, and he is not prevented from sinning. However, if he b comes /b in order b to become purified, /b not only is he allowed to do so, but b they, /b in Heaven, b assist him. /b ,They further taught: br b i Shin /i : Falsehood [ i sheker /i ]. i Tav /i : Truth [ i emet /i ]. /b br b Why are the letters of /b the word b i sheker /i adjacent /b to one another in the alphabet, while b the letters of i emet /i are distant /b from one another? That is because while b falsehood is /b easily b found, truth is found /b only with great difficulty. b And why do /b the letters that comprise the word b i sheker /i /b all b stand on one foot, and /b the letters that comprise the word b i emet /i /b stand on bases that are wide like b bricks? /b Because the b truth stands /b eternal and b falsehood does not stand /b eternal.,The Gemara cites another midrash that also deals with the letters of the alphabet. This one uses a code in which the first letter is paired with the last letter, the second letter with the penultimate one, and so on b [ i alef tav /i , i beit shin /i ]. /b i Alef tav /i , God said: If b he despised Me [ i oti ti’ev /i ] /b would b I desire [ i etaveh /i ] him? i Beit shin /i : /b If b he does not desire /b to worship b Me [ i bi /i ], /b shall b My name [ i shemi /i ] rest upon him? i Gimmel reish /i : /b He b defiled his body [ i gufo /i ]; /b shall b I have mercy [ i araḥem /i ] on him? /b The word comprised of the letters i gimmel /i and i reish /i in Aramaic means licentiousness. b i Dalet kuf /i : /b He b locked My doors [ i daltotai /i ], /b shall b I not cut off his horns [ i karnav /i ]? To this point, /b the Gemara interpreted the letters as referring to b the attribute of the wicked. /b , b However, /b with regard to b the attribute of the righteous /b it is taught differently. b i Alef tav /i , i beit shin /i : If you have shame [ i ata bosh /i ], i gimmel reish /i , i dalet kuf /i : If you do so, /b you will b reside [ i gur /i ] in /b the b heavens [ i bedok /i ], /b as the verse says: “Who stretches out the Heavens like a curtain [ i dok /i ]” (Isaiah 40:22). b i Heh tzadi /i , i vav peh /i : There is a partition [ i ḥatzitza havei /i ] between you and anger [ i af /i ]. i Zayin ayin /i , i ḥet samekh /i , i tet nun /i : And you will not be shaken [ i mizdaze’a /i ] by the Satan. i Yod mem /i , i kaf lamed /i : The minister of Gehenna said before the Holy One, Blessed be He: Master of the Universe, /b send the righteous as well into the b sea /b to which b all /b go b [ i yam kol /i ], /b Gehenna.,The interpretation of the alphabet continues with other combinations of letters. b The Holy One, Blessed be He, said: i Alef ḥet samekh /i , i bet tet ayin /i , i gimmel yod peh /i : I have mercy on them [ i Ani ḥas aleihem /i ] because they spurned [ i ba’atu /i ] adultery [ i gif /i ]. /b The Gemara continues with this combination of the letters: b i Dalet kaf tzadi /i : They are pure [ i dakkim /i ], they are honest [ i kenim /i ], they are righteous [ i tzaddikim /i ]. i Heh lamed kuf /i : You have no portion [ i ḥelek /i ] with them, /b based on the interchange of the letters i ḥet /i and i heh /i . b i Vav mem reish zayin nun /i , i shin tav /i : /b The minister of b Gehenna said [ i amar /i ], /b based on i vav mem reish /i , b before Him: Master of the Universe, my Master [ i Mari /i ], sustain me [ i zaneini /i ] with the seed of Seth [ i Shet /i ], /b which refers to all humankind, including the Jewish people.,The Holy One, Blessed be He, b said to him /b using another configuration of the alphabet: b i Alef lamed /i , i beit mem /i : Not with them [ i al bam /i ], /b i.e., you will have no portion of them. b i Gimmel nun /i , i dalet samekh /i : To where will I lead them? /b I will lead them b to the garden of myrtle [ i gan hadas /i ], /b i.e., the Garden of Eden. b i Heh ayin /i , i vav peh /i : /b The minister of b Gehenna said before the Holy One, Blessed be He: Master of the Universe, I am tired [ i ayef anokhi /i ] /b and thirsty and need people to care for me. The Holy One, Blessed be He, responded: b i Zayin tzadi /i , i ḥet kuf /i : These are the descendants [ i zaro /i ] of Isaac [ i Yitzḥak /i ]. i Tet reish /i , i yod shin /i , i kaf tav /i : Wait [ i tar /i ], I have groups /b upon b groups [ i yesh li kittot kittot /i ] of /b other b nations that I will give you /b instead. |
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6. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998) 44| 46b. (במדבר כד, כא) איתן מושבך ושים בסלע קנך ואומר (מיכה ו, ב) שמעו הרים את ריב ה' והאיתנים מוסדי ארץ אחרים אומרים מנין לאיתן שהוא ישן שנאמר (ירמיהו ה, טו) גוי איתן הוא גוי מעולם הוא,ועורפין אותה בקופיץ מאחוריה מ"ט גמר עריפה עריפה מחטאת העוף,ומקומה אסור מלזרוע ומליעבד ת"ר (דברים כא, ד) אשר לא יעבד בו ולא יזרע לשעבר דברי רבי יאשיה רבי יונתן אומר להבא,רבא אמר להבא דכ"ע לא פליגי דכתיב ולא יזרע כי פליגי לשעבר רבי יאשיה סבר מי כתיב ולא יעובד ורבי יונתן מי כתיב אשר לא נעבד ורבי יאשיה אשר לשעבר משמע ור' יונתן אשר רבויא הוא,ומותר לסרוק שם פשתן ולנקר שם אבנים ת"ר אשר לא יעבד בו ולא יזרע אין לי אלא זריעה שאר עבודות מנין תלמוד לומר אשר לא יעבד בו מכל מקום,אם כן מה ת"ל ולא יזרע לומר לך מה זריעה מיוחדת שהיא בגופה של קרקע אף כל שהיא בגופה של קרקע יצא סריקת פשתן וניקור אבנים שאינן בגופה של קרקע,ואימא אשר לא יעבד בו כלל ולא יזרע פרט כלל ופרט אין בכלל אלא מה שבפרט זריעה אין מידי אחרינא לא אשר רבויא הוא,זקני העיר רוחצין ידיהן כו' ת"ר (דברים כא, ו) וכל זקני העיר ההיא הקרובים אל החלל ירחצו את ידיהם על העגלה הערופה בנחל שאין ת"ל הערופה ומה ת"ל הערופה על מקום עריפתה של עגלה,ואמרו ידינו לא שפכו את הדם הזה ועינינו לא ראו וכי על לבנו עלתה שב"ד שופכין דמים אלא לא בא לידינו ופטרנוהו בלא מזונות ולא ראינוהו והנחנוהו בלא לויה,תניא היה ר"מ אומר כופין ללויה ששכר הלויה אין לה שיעור שנאמר (שופטים א, כד) ויראו השומרים איש יוצא מן העיר ויאמרו לו הראנו נא את מבוא העיר ועשינו עמך חסד וכתיב ויראם את מבוא העיר ומה חסד עשו עמו שכל אותה העיר הרגו לפי חרב ואותו האיש ומשפחתו שלחו,(שופטים א, כו) וילך האיש ארץ החתים ויבן עיר ויקרא שמה לוז היא שמה עד היום הזה תניא היא לוז שצובעין בה תכלת היא לוז שבא סנחריב ולא בלבלה נבוכדנצר ולא החריבה ואף מלאך המות אין לו רשות לעבור בה אלא זקנים שבה בזמן שדעתן קצה עליהן יוצאין חוץ לחומה והן מתים,והלא דברים ק"ו ומה כנעני זה שלא דיבר בפיו ולא הלך ברגליו גרם הצלה לו ולזרעו עד סוף כל הדורות מי שעושה לויה ברגליו על אחת כמה וכמה,במה הראה להם חזקיה אמר בפיו עקם להם ר' יוחנן אמר באצבעו הראה להם תניא כוותיה דר' יוחנן בשביל שכנעני זה הראה באצבעו גרם הצלה לו ולזרעו עד סוף כל הדורות,אמר רבי יהושע בן לוי המהלך בדרך ואין לו לויה יעסוק בתורה שנאמר (משלי א, ט) כי לוית חן הם לראשך וענקים לגרגרותיך ואמר ר' יהושע בן לוי בשביל ארבעה פסיעות שלוה פרעה לאברהם שנאמר (בראשית יב, כ) ויצו עליו פרעה אנשים וגו' נשתעבד בבניו ארבע מאות שנה שנאמר (בראשית טו, יג) ועבדום וענו אותם ארבע מאות שנה אמר רב יהודה אמר רב כל המלוה את חבירו ארבע אמות בעיר אינו ניזוק רבינא אלויה לרבא בר יצחק ד' אמות בעיר מטא לידיה היזיקא ואיתציל,ת"ר הרב לתלמיד עד עיבורה של עיר חבר לחבר עד תחום שבת תלמיד לרב אין לו שיעור וכמה א"ר ששת עד פרסה ולא אמרן אלא רבו שאינו מובהק אבל רבו מובהק שלשה פרסאות,רב כהנא אלויה לרב שימי בר אשי מפום נהרא עד בי ציניתא דבבל כי מטו התם אמר ליה ודאי דאמריתו הני ציניתא דבבל משני אדם הראשון איתנהו,א"ל אדכרתן מלתא דאמר רבי יוסי בר' חנינא מאי דכתיב (ירמיהו ב, ו) בארץ לא עבר בה איש ולא ישב אדם שם וכי מאחר שלא עבר היכן ישב (ומאחר שלא ישב היכן עבר) אלא ארץ שגזר עליה אדם הראשון לישוב נתישבה ארץ שלא גזר עליה אדם הראשון לא נתישבה,רב מרדכי אלויה לרב אשי מהגרוניא ועד בי כיפי ואמרי לה עד בי דורא,אמר רבי יוחנן משום רבי מאיר כל שאינו מלוה ומתלוה כאילו שופך דמים שאילמלי ליווהו אנשי יריחו לאלישע לא גירה דובים לתינוקות שנאמר (מלכים ב ב, כג) ויעל משם בית אל והוא עלה בדרך ונערים קטנים יצאו מן העיר ויתקלסו בו ויאמרו לו עלה קרח עלה קרח,אמרו לו עלה שהקרחת עלינו את המקום מאי ונערים קטנים אמר ר' אלעזר שמנוערים מן המצות קטנים שהיו מקטני אמנה תנא נערים היו ובזבזו עצמן כקטנים,מתקיף לה רב יוסף ודלמא על שם מקומן מי לא כתיב (מלכים ב ה, ב) וארם יצאו גדודים וישבו מארץ ישראל נערה קטנה וקשיא לן נערה וקטנה ואמר ר' פדת קטנה דמן נעורן התם לא מפרש מקומה הכא מפורש מקומן,(מלכים ב ב, כד) ויפן אחריו ויראם ויקללם בשם ה' מה ראה אמר רב ראה ממש כדתניא רבן שמעון בן גמליאל אומר כל מקום שנתנו חכמים עיניהם או מיתה או עוני ושמואל אמר ראה שכולן נתעברה בהן אמן ביום הכיפורים,ורבי יצחק נפחא אמר בלורית ראה להן כאמוריים ורבי יוחנן אמר ראה שלא היתה בהן לחלוחית של מצוה ודלמא בזרעייהו ניהוה הוה אמר רבי אלעזר לא בם ולא בזרעם עד סוף כל הדורות,(מלכים ב ב, כד) ותצאנה שתים דובים מן היער ותבקענה מהם ארבעים ושני ילדים | 46b. b “Firm [ i eitan /i ] is your dwelling-place, and your nest is set in the rock” /b (Numbers 24:21), b and it states: “Hear, O you mountains, the Lord’s controversy, and the enduring rocks [ i eitanim /i ], the foundations of the earth” /b (Micah 6:2). The use of the word in these verses indicates that “ i eitan /i ” means something hard, like a rock or a mountain. b Others say /b a different explanation of the word i eitan /i : b From where /b is it derived b that i eitan /i means old? As /b it b is stated: “It is an ancient [ i eitan /i ] nation, a nation from of old” /b (Jeremiah 5:15).,§ The mishna taught: b And they break the neck [ i orfin /i ] of /b the heifer b from behind with a cleaver. /b The Gemara explains: b What is the reason /b that the Sages understood that the heifer is killed in this manner? They b derive /b that the term b i arifa /i , /b which describes what is done to the heifer, refers to breaking the back of the neck, b from /b the term b i arifa /i /b stated with regard to the b bird /b brought as b a sin-offering /b (see Leviticus 5:8).,§ The mishna taught further: b And /b with regard to b its place, /b it b is prohibited /b for that ground b to be sown or to be worked. The Sages taught: /b The verse: b “Which may be neither worked nor sown” /b (Deuteronomy 21:4) is referring b to the past, /b that is, a place which has not previously been worked or sown. This is b the statement of Rabbi Yoshiya. Rabbi Yonatan says: /b It speaks b of the future, /b meaning it is prohibited to sow or work the land from that point onward., b Rava said: /b As b for the future, everyone agrees /b that it is prohibited to sow or work the land, b as it is written /b “neither worked b nor sown” /b in the future tense. b When they disagree /b is with regard to b the past. Rabbi Yoshiya, /b who disqualifies a place that was sown beforehand, b holds: Does it state: And shall not be worked, /b in the form of a future command? b And Rabbi Yonatan /b responds: b Does it state: And was not worked, /b in the past tense? b And Rabbi Yoshiya /b answers: The term b “which” indicates the past. And /b as for b Rabbi Yonatan, /b in his opinion the term b “which” is /b a term of b amplification, /b as will be explained later in the Gemara, and it is not referring to the past.,§ The mishna taught: b But it is permitted to comb flax there or to cut stones there. The Sages taught: /b From the phrase b “which may be neither worked nor sown,” I have /b derived b only sowing; from where /b do I derive that b other /b types of b labor /b are also prohibited? b The verse states: “Which may be neither worked,” /b indicating that it may not be worked b in any manner. /b ,The i baraita /i continues: b If so, why does the verse /b also need to b state “nor sown”? /b It is in order b to say to you: Just as sowing is unique /b in b that it is /b labor performed b on the land itself, so too, all /b labor b that is /b performed b on the land itself /b is prohibited. This b excludes combing flax and cutting stones, which are not /b done b on the land itself. /b ,The Gemara raises an objection: b And /b perhaps one can b say /b a different exposition: b “Which may be neither worked” /b is b a generalization, /b and b “nor sown” a detail. /b When the Torah writes b a generalization and a detail, there is nothing in the generalization other /b than b what is in the detail, /b i.e., the detail serves to impose a limit on the generalization. Consequently, the verse is teaching that with regard to b sowing, yes, /b it is prohibited, but with regard to b anything else, no, /b it is not prohibited. The Gemara again answers: The term b “which” is an amplification, /b and the addition of this term results in this verse not belonging to the category of generalizations and details.,§ The mishna taught that b the Elders of the city /b would then b wash their hands. The Sages taught: /b With regard to the verse: b “And all the Elders of that city, who are nearest to the slain man, shall wash their hands over the heifer whose neck was broken in the valley” /b (Deuteronomy 21:6), one might have thought b that /b there is b no /b need for b the verse to state: “Whose neck was broken,” /b because there is no heifer mentioned other than the one whose neck was broken. b And what /b is the meaning when b the verse states: “Whose neck was broken”? /b It serves to teach us that they wash their hands b over the place where the heifer’s neck was broken. /b ,The verse further states: b “And they shall say: Our hands did not spill this blood, nor did our eyes see” /b (Deuteronomy 21:7). The mishna explains: b But did it enter our minds that /b the Elders of b the court are spillers of blood, /b that they must make such a declaration? b Rather, /b they mean to declare: The victim b did not come to us and /b then b we let him take his leave without food, and we did not see him and /b then b leave him /b alone to depart b without accompaniment. /b They therefore attest that they took care of all his needs and are not responsible for his death even indirectly., b It is taught /b in a i baraita /i : b Rabbi Meir would say: There is coercion with regard to accompaniment, /b i.e., one who does not want to accompany another is nevertheless required to do so, b as the reward for accompaniment is without measure. /b The proof of the importance of accompaniment is from a verse, b as it is stated /b with regard to when the Jewish people laid siege to the city of Bethel: b “And the watchers saw a man come out of the city, and they said to him: Show us, please, the entrance into the city, and we will deal kindly with you” /b (Judges 1:24), b and it is written: “And he showed them the entrance to the city” /b (Judges 1:25). b And what kindness did they perform with him? /b It is b that they killed the entire city by the sword, but that man and his family they sent /b free.,The Gemara elaborates on the reward received in that story. The next verse states: b “And the man went to the land of the Hittites, and he built a city, and he called its name Luz; that is its name to this day” /b (Judges 1:26). b It is taught /b in a i baraita /i : This b is /b the city b Luz where sky blue /b wool b is dyed. /b It b is /b the same city b Luz where, /b although b Sennacherib came /b and exiled many nations from place to place, he b did not disarrange /b and exile b its /b inhabitants; b Nebuchadnezzar, /b who conquered many lands, b did not destroy it; and even the angel of death has no permission to pass through it. Rather, its Elders, when they have decided that they have reached the end /b of life, b go outside the /b city b wall and die. /b , b Are /b these b matters not /b inferred b i a fortiori /i : And if this Canaanite, who did not speak with his mouth /b and explicitly tell them where the city entrance was, b and did not walk /b with them b by foot, /b but merely indicated the correct path to them, nevertheless b caused himself /b to be b rescued and /b also had the merit to provide rescue b for his descendants until the end of all generations, /b then with regard to b one who accompanies /b another b by foot, all the more so /b will his reward be great.,After stating that the man did not openly guide those watching the city, the Gemara asks: b How did /b that Canaanite b show them /b the entrance to the city? b Ḥizkiyya says: He twisted his mouth for them, /b i.e., he showed them the path to the city by moving his lips. b Rabbi Yoḥa says: He showed them with his finger /b alone. It b is taught /b in a i baraita /i b in accordance with /b the opinion b of Rabbi Yoḥa: Because this Canaanite showed /b them b with his finger, he caused himself /b to be b rescued and /b merited rescue for b his descendants /b as well, b until the end of all generations. /b , b Rabbi Yehoshua ben Levi says: One who walks along the way without /b having someone to b accompany /b him b should occupy himself with /b words of b Torah, as it is stated /b with regard to words of Torah: b “For they shall be a chaplet of grace to your head, and chains around your neck” /b (Proverbs 1:9). b And Rabbi Yehoshua ben Levi /b further b says: Due to four steps that Pharaoh accompanied Abraham, as it is stated: “And Pharaoh gave men charge concerning him, /b and they brought him on the way, and his wife, and all that he had” (Genesis 12:20), Pharaoh b enslaved /b Abraham’s b descendants /b for b four hundred years, as it is stated: “And shall serve them, and they shall afflict them four hundred years” /b (Genesis 15:13). b Rav Yehuda says /b that b Rav says: Anyone who accompanies his friend four cubits in a city will come to no harm /b by accompanying him. The Gemara relates: b Ravina accompanied Rava bar Yitzḥak four cubits in a city. He came close to harm, but he was saved. /b , b The Sages taught: A teacher /b accompanies b a student until the outskirts of the city; a friend /b accompanies b a friend until the Shabbat boundary /b of that city, which is two thousand cubits; and for b a student /b who accompanies his b teacher, there is no measure /b to the distance he accompanies him. The Gemara asks: b And how /b far? The student is certainly not required to walk with him the entire way. b Rav Sheshet says: Up to a parasang [ i parsa /i ], /b which is four i mil /i . The Gemara comments: b And we said /b this amount b only /b with regard to one who is b not his most significant teacher, but /b he accompanies b his most significant teacher, /b who taught him most of his knowledge, b three parasangs. /b ,The Gemara relates a story about accompaniment: b Rav Kahana accompanied Rav Shimi bar Ashi from /b the town of b Pum Nahara to /b the b palm grove in Babylonia. When they arrived there, /b Rav Kahana b said to /b Rav Shimi bar Ashi: Is it b true that you say /b that b these palm trees /b of b Babylonia have been /b in this place b since the years of Adam the first /b man?,Rav Shimi bar Ashi b said to him: /b By mentioning Adam the first man b you reminded me of something that Rabbi Yosei, son of Rabbi Ḥanina, says: What is /b the meaning of that b which is written: “Through a land that no man passed through, and where no person [ i adam /i ] dwelt”? /b (Jeremiah 2:6). This verse is difficult: b Since it /b is a land b through which no /b man b has passed, where would he dwell? And if he did not dwell, where did he pass? /b Why does the verse add that no person has dwelled there? b Rather, /b this is the meaning: Any b land /b concerning b which Adam the first /b man b decreed that it would be a settled area, was settled; /b but b a land /b concerning b which Adam the first /b man b did not decree that /b it should be settled, b was not settled. /b ,The Gemara also relates that b Rav Mordekhai accompanied Rav Ashi from /b the town of b Hagronya until Bei Keifei, and some say /b that he accompanied him b until Bei Dura. /b ,The Gemara continues to discuss the importance of accompaniment. b Rabbi Yoḥa says in the name of Rabbi Meir: Whoever does not accompany /b another b or will not /b allow himself to be b accompanied is like a spiller of blood /b and is held responsible for any deaths that occur as a result of his inaction. The proof for this is b that had the inhabitants of Jericho accompanied Elisha, he would not have incited the bears to /b attack b the children, as it is stated: “And he went up from there to Bethel, and as he was going up by the way, there came forth young lads out of the city and mocked him, and said to him: Go up, baldhead; go up, baldhead” /b (II Kings 2:23). Had the residents of Jericho accompanied him, they would have sent away those youths and prevented what occurred next.,The Gemara proceeds to discuss this episode in detail, beginning with the meaning of the youths’ taunt. b They said to him: Go up, /b away from here, b for you have made the place bald, /b i.e., bare, b for us. /b They had previously earned their living by providing the city of Jericho with water. Elisha sweetened the city’s own water, rendering their services unnecessary. The Gemara asks: b What /b is the meaning of: b “Young lads [ i ne’arim ketannim /i ]”? /b One would have expected the verse to state either “young” or “lads,” but not both. b Rabbi Elazar says: /b The word “lads [ i ne’arim /i ]” means that b they were shaken /b empty b [ i meno’arim /i ] of the mitzvot; /b the word b “young [ i ketannim /i ]” /b means b that they were of little faith [ i ketannei amana /i ], /b as they had no trust that they would be able to earn their livelihood by any other means. The Sages b taught: They were lads, /b that is, already of age, b but they disgraced themselves like young /b children., b Rav Yosef objects to this /b interpretation: b And perhaps /b they were called i ne’arim /i b after their place /b of origin? b Isn’t it written: “And /b the Arameans had gone out in bands, b and had brought away captive from Eretz Yisrael a minor young woman [ i na’ara ketana /i ]” /b (II Kings 5:2), b and /b this verse raised b a difficulty to us: A minor and a young woman; /b how could she be both of these? b And Rabbi Pedat says /b it means b a minor /b girl b from /b the town of b Ne’oran. /b This verse concerning the lads can be explained in a similar manner: They were young children from Ne’oran. The Gemara answers: These two cases are not comparable. b There /b the verse b does not specify her place /b of origin, so “ i na’ara /i ” could mean from the town of Ne’oran; but b here /b the verse b specifies their place /b of origin, namely Jericho.,The verse further states with regard to the same incident: b “And he turned behind him and saw them, and he cursed them in the name of the Lord” /b (II Kings 2:24). The Gemara asks: b What did he see? /b There are four explanations offered. b Rav says: /b He b literally saw, /b i.e., he stared and bored his eyes into them, b as it is taught /b in a i baraita /i : b Rabban Shimon ben Gamliel says: Wherever /b it states b that the Sages placed their eyes /b upon a certain person, they brought upon that person b either death or poverty. And Shmuel says: He saw /b their essential nature, b that all their mothers became pregt with them on Yom Kippur, /b when conjugal relations are forbidden., b And Rabbi Yitzḥak Nappaḥa says: He saw /b that b they had plaited locks /b grown on the back of their heads b like the gentiles. And Rabbi Yoḥa says: He saw that they did not contain /b even b a smidgen of a mitzva. /b The Gemara raises an objection to this last interpretation of Rabbi Yoḥa: b But /b how could he curse them just because they did not have any mitzvot? b Perhaps their descendants would have /b many mitzvot. b Rabbi Elazar says: /b He saw that mitzvot would be found b neither in them nor in their descendants, through all generations. /b ,The verse states: b “And two she-bears came out of the forest and tore forty-two children from them” /b (II Kings 2:24). |
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