1. Hebrew Bible, Song of Songs, 1.2, 6.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ben Azzai, Shimon • Ben Zoma, Shimon • Johanan ben Nappaha • Judah ben Simon • Shimon bar/ben Yoḥai, Rabbi • Simeon ben Halafta
Found in books: Kaplan (2015) 102; Kosman (2012) 139; Poorthuis and Schwartz (2014) 144, 148; Rowland (2009) 356
1.2. יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ כִּי־טוֹבִים דֹּדֶיךָ מִיָּיִן׃
6.11. אֶל־גִּנַּת אֱגוֹז יָרַדְתִּי לִרְאוֹת בְּאִבֵּי הַנָּחַל לִרְאוֹת הֲפָרְחָה הַגֶּפֶן הֵנֵצוּ הָרִמֹּנִים׃''. None | 1.2. Let him kiss me with the kisses of his mouth— For thy love is better than wine.
6.11. I went down into the garden of nuts, To look at the green plants of the valley, To see whether the vine budded, And the pomegranates were in flower.''. None |
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2. Hebrew Bible, Deuteronomy, 6.5, 14.1-14.2, 16.3, 17.11, 17.16, 19.17, 21.1-21.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ben Sira • Ben Zoma • Ben Zoma, Rabbi • Eleazar ben Azariah • Eleazar ben Poirah • Eliazar ben Azariah, Rabbi • Eliezer (ben Hyrcanus), Rabbi • Eliezer ben Yose • Hanina ben Dosa • Jochanan ben Zakai, Rabban • Joshua ben Qorchah, Rabbi • Maimonides (Moses ben Maimon) • Rabbi Hananiah ben Aqashia • Rabbi Joshua ben Perahiya • Rabbi Pinhas ben Yair • Rosenfeld, Ben-Zion • Shimon bar/ben Yoḥai, Rabbi • Shimon ben Sheta • Shimon ben Shetach • Simeon ben Shataḥ • Yehudah ben Gedidya/Gudgeda • Yohanan ben Zakkai, Rabban • Yose ben Yose, Shofar service piyyutim of • Yose ben Yose, use of refrains by
Found in books: Carr (2004) 207; Fonrobert and Jaffee (2007) 301; Gardner (2015) 12; Kalmin (2014) 24, 26; Kaplan (2015) 102, 167; Levine Allison and Crossan (2006) 347; Lieber (2014) 63; Noam (2018) 80, 85; Poorthuis Schwartz and Turner (2009) 51; Reif (2006) 58; Rubenstein (2018) 208, 217; Ruzer (2020) 85; Salvesen et al (2020) 635; Samely (2002) 73, 272; Schremer (2010) 108, 230
6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃
14.1. בָּנִים אַתֶּם לַיהוָה אֱלֹהֵיכֶם לֹא תִתְגֹּדְדוּ וְלֹא־תָשִׂימוּ קָרְחָה בֵּין עֵינֵיכֶם לָמֵת׃
14.1. וְכֹל אֲשֶׁר אֵין־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת לֹא תֹאכֵלוּ טָמֵא הוּא לָכֶם׃ 14.2. כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ וּבְךָ בָּחַר יְהוָה לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 14.2. כָּל־עוֹף טָהוֹר תֹּאכֵלוּ׃
16.3. לֹא־תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל־עָלָיו מַצּוֹת לֶחֶם עֹנִי כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם לְמַעַן תִּזְכֹּר אֶת־יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ׃
17.11. עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃
17.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃
19.17. וְעָמְדוּ שְׁנֵי־הָאֲנָשִׁים אֲשֶׁר־לָהֶם הָרִיב לִפְנֵי יְהוָה לִפְנֵי הַכֹּהֲנִים וְהַשֹּׁפְטִים אֲשֶׁר יִהְיוּ בַּיָּמִים הָהֵם׃
21.1. כִּי־יִמָּצֵא חָלָל בָּאֲדָמָה אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ נֹפֵל בַּשָּׂדֶה לֹא נוֹדַע מִי הִכָּהוּ׃
21.1. כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וּנְתָנוֹ יְהוָה אֱלֹהֶיךָ בְּיָדֶךָ וְשָׁבִיתָ שִׁבְיוֹ׃ 21.2. וְאָמְרוּ אֶל־זִקְנֵי עִירוֹ בְּנֵנוּ זֶה סוֹרֵר וּמֹרֶה אֵינֶנּוּ שֹׁמֵעַ בְּקֹלֵנוּ זוֹלֵל וְסֹבֵא׃ 21.2. וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ וּמָדְדוּ אֶל־הֶעָרִים אֲשֶׁר סְבִיבֹת הֶחָלָל׃ 21.3. וְהָיָה הָעִיר הַקְּרֹבָה אֶל־הֶחָלָל וְלָקְחוּ זִקְנֵי הָעִיר הַהִוא עֶגְלַת בָּקָר אֲשֶׁר לֹא־עֻבַּד בָּהּ אֲשֶׁר לֹא־מָשְׁכָה בְּעֹל׃ 21.4. וְהוֹרִדוּ זִקְנֵי הָעִיר הַהִוא אֶת־הָעֶגְלָה אֶל־נַחַל אֵיתָן אֲשֶׁר לֹא־יֵעָבֵד בּוֹ וְלֹא יִזָּרֵעַ וְעָרְפוּ־שָׁם אֶת־הָעֶגְלָה בַּנָּחַל׃ 21.5. וְנִגְּשׁוּ הַכֹּהֲנִים בְּנֵי לֵוִי כִּי בָם בָּחַר יְהוָה אֱלֹהֶיךָ לְשָׁרְתוֹ וּלְבָרֵךְ בְּשֵׁם יְהוָה וְעַל־פִּיהֶם יִהְיֶה כָּל־רִיב וְכָל־נָגַע׃ 21.6. וְכֹל זִקְנֵי הָעִיר הַהִוא הַקְּרֹבִים אֶל־הֶחָלָל יִרְחֲצוּ אֶת־יְדֵיהֶם עַל־הָעֶגְלָה הָעֲרוּפָה בַנָּחַל׃ 21.7. וְעָנוּ וְאָמְרוּ יָדֵינוּ לֹא שפכה שָׁפְכוּ אֶת־הַדָּם הַזֶּה וְעֵינֵינוּ לֹא רָאוּ׃ 21.8. כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר־פָּדִיתָ יְהוָה וְאַל־תִּתֵּן דָּם נָקִי בְּקֶרֶב עַמְּךָ יִשְׂרָאֵל וְנִכַּפֵּר לָהֶם הַדָּם׃ 21.9. וְאַתָּה תְּבַעֵר הַדָּם הַנָּקִי מִקִּרְבֶּךָ כִּי־תַעֲשֶׂה הַיָּשָׁר בְּעֵינֵי יְהוָה׃' '. None | 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.
14.1. Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead. 14.2. For thou art a holy people unto the LORD thy God, and the LORD hath chosen thee to be His own treasure out of all peoples that are upon the face of the earth.
16.3. Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.
17.11. According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left.
17.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’
19.17. then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges that shall be in those days.
21.1. If one be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, and it be not known who hath smitten him; 21.2. then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain. 21.3. And it shall be, that the city which is nearest unto the slain man, even the elders of that city shall take a heifer of the herd, which hath not been wrought with, and which hath not drawn in the yoke. 21.4. And the elders of that city shall bring down the heifer unto a rough valley, which may neither be plowed nor sown, and shall break the heifer’s neck there in the valley. 21.5. And the priests the sons of Levi shall come near—for them the LORD thy God hath chosen to minister unto Him, and to bless in the name of the LORD; and according to their word shall every controversy and every stroke be. 21.6. And all the elders of that city, who are nearest unto the slain man, shall wash their hands over the heifer whose neck was broken in the valley. 21.7. And they shall speak and say: ‘Our hands have not shed this blood, neither have our eyes seen it. 21.8. Forgive, O LORD, Thy people Israel, whom Thou hast redeemed, and suffer not innocent blood to remain in the midst of Thy people Israel.’ And the blood shall be forgiven them. 21.9. So shalt thou put away the innocent blood from the midst of thee, when thou shalt do that which is right in the eyes of the LORD.' '. None |
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3. Hebrew Bible, Exodus, 12.4-12.5, 12.11, 14.13, 15.1, 20.2, 21.1, 21.29, 24.7, 24.10, 33.20, 34.27 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aaron ben Elijah of Nicomedia • Anan ben David • Apocrypha and Pseudepigrapha, Ben Sira • Ben Azzai, Shimon • Ben Sira • Ben Zoma, Shimon • Bezalel ben Uri • Eliezer (ben Hyrcanus), Rabbi • Eliezer (or Elazar), Rabbi, ben Shamua • Eliezer ben Yose • Elisha ben Abuya (same as Aher) • Ishmael (ben Elisha), Rabbi • Joshua ben Peraḥyah • Joshua ben Qorchah, Rabbi • Judah ben Simon • Maimonides (Moses ben Maimon) • Shimon ben Azzai • Shimon ben Gamaliel, Rabban • Shimon ben Laqish, R. • Shimon ben Sheta • Shimon ben Shetach • Simeon ben Halafta • Yehoshua ben Levi, R. • Yeshua ben Sira • Yoḥanan ben Zakkai • expiation (kappara), Ben Sira
Found in books: Fishbane (2003) 395; Fonrobert and Jaffee (2007) 46, 199, 219; Hayes (2022) 278; Hidary (2017) 123, 188, 260; Kalmin (2014) 23; Kaplan (2015) 72, 73, 166, 167; Lieber (2014) 140; Poorthuis and Schwartz (2014) 144, 147, 148; Rowland (2009) 75, 373, 489; Rubenstein (2018) 207, 209; Salvesen et al (2020) 368, 632, 635; Samely (2002) 272; Schiffman (1983) 69, 86; Schremer (2010) 195
12.4. וְאִם־יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל־בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ עַל־הַשֶּׂה׃
12.4. וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה׃ 12.5. וַיַּעֲשׂוּ כָּל־בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן כֵּן עָשׂוּ׃ 12.5. שֶׂה תָמִים זָכָר בֶּן־שָׁנָה יִהְיֶה לָכֶם מִן־הַכְּבָשִׂים וּמִן־הָעִזִּים תִּקָּחוּ׃
12.11. וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃
14.13. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ הִתְיַצְבוּ וּרְאוּ אֶת־יְשׁוּעַת יְהוָה אֲשֶׁר־יַעֲשֶׂה לָכֶם הַיּוֹם כִּי אֲשֶׁר רְאִיתֶם אֶת־מִצְרַיִם הַיּוֹם לֹא תֹסִיפוּ לִרְאֹתָם עוֹד עַד־עוֹלָם׃
15.1. אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃
15.1. נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃
20.2. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃
20.2. לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃
21.1. אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע׃
21.1. וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם׃
21.29. וְאִם שׁוֹר נַגָּח הוּא מִתְּמֹל שִׁלְשֹׁם וְהוּעַד בִּבְעָלָיו וְלֹא יִשְׁמְרֶנּוּ וְהֵמִית אִישׁ אוֹ אִשָּׁה הַשּׁוֹר יִסָּקֵל וְגַם־בְּעָלָיו יוּמָת׃
24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃' '
34.27. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵל׃''. None | 12.4. and if the household be too little for a lamb, then shall he and his neighbour next unto his house take one according to the number of the souls; according to every man’s eating ye shall make your count for the lamb. 12.5. Your lamb shall be without blemish, a male of the first year; ye shall take it from the sheep, or from the goats;
12.11. And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover.
14.13. And Moses said unto the people: ‘Fear ye not, stand still, and see the salvation of the LORD, which He will work for you to-day; for whereas ye have seen the Egyptians to-day, ye shall see them again no more for ever.
15.1. Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea.
20.2. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.
21.1. Now these are the ordices which thou shalt set before them.
21.29. But if the ox was wont to gore in time past, and warning hath been given to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death.
24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’
24.10. and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.
33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’
34.27. And the LORD said unto Moses: ‘Write thou these words, for after the tenor of these words I have made a covet with thee and with Israel.’''. None |
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4. Hebrew Bible, Genesis, 1.2, 1.26, 1.28, 2.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Amittai ben Shefatiah • Ben Azzai, Shimon • Ben Sira • Ben Zoma, Shimon • Elazar ben Azarya, Rabbi • Elisha ben Avuya (Aher) • Johanan ben Nappaha • Nahmanides (Moses ben Nahman)nan • Nehunya ben HaKanah • Resh Lakish (Simeon ben Lakish, Amora) • Shimon ben Elazar, Rabbi • Simeon ben Lakish, R. • Yeshua ben Hananya • grandson of Ben Sira
Found in books: Allen and Dunne (2022) 35; Corley (2002) 76; Kosman (2012) 171, 184; Levison (2009) 122; Lidonnici and Lieber (2007) 155; Lieber (2014) 358; Rowland (2009) 105, 251, 426; Rubenstein (2018) 102, 103, 104; Ruzer (2020) 176
1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃
1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃
1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃
1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃
2.3. וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃' '. None | 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.
1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’
1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
2.3. And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made.' '. None |
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5. Hebrew Bible, Leviticus, 1.5, 12.3, 16.3, 18.3, 18.5, 19.32, 25.9, 25.30 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ben Shalkut • Ben Sira • Eliezer, Ben Damma, Rabbi • Elisha ben Avuya (Aher) • Hanina ben Dosa, Rabbi • Hannaniah ben Hachinai • Maimonides (Moses ben Maimon) • Menachem ben Saruk • Pineḥas ben Yair • R. Hananel ben Hushiel of Kairouan • Rabbi Elazar ben Dama • Stökl Ben Ezra, D. • Yehoshua ben Levi • Yohanan ben Bag Bag • Yose ben Yose • ben Azai, Shimon • ben Zoma, Shimon
Found in books: Allen and Dunne (2022) 211; Ayres and Ward (2021) 181; Blidstein (2017) 56; Boustan Janssen and Roetzel (2010) 150; Fonrobert and Jaffee (2007) 201; Geljon and Runia (2019) 177; Hasan Rokem (2003) 81; Kanarek (2014) 62; Kessler (2004) 143; Lavee (2017) 174; Levine Allison and Crossan (2006) 13; Rowland (2009) 170; Salvesen et al (2020) 636; Schremer (2010) 45, 90, 202; Sigal (2007) 120, 127; Wilson (2018) 22
1.5. וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃
12.3. וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ׃
16.3. בְּזֹאת יָבֹא אַהֲרֹן אֶל־הַקֹּדֶשׁ בְּפַר בֶּן־בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה׃
16.3. כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהוָה תִּטְהָרוּ׃
18.3. וּשְׁמַרְתֶּם אֶת־מִשְׁמַרְתִּי לְבִלְתִּי עֲשׂוֹת מֵחֻקּוֹת הַתּוֹעֵבֹת אֲשֶׁר נַעֲשׂוּ לִפְנֵיכֶם וְלֹא תִטַּמְּאוּ בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃
18.3. כְּמַעֲשֵׂה אֶרֶץ־מִצְרַיִם אֲשֶׁר יְשַׁבְתֶּם־בָּהּ לֹא תַעֲשׂוּ וּכְמַעֲשֵׂה אֶרֶץ־כְּנַעַן אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לֹא תַעֲשׂוּ וּבְחֻקֹּתֵיהֶם לֹא תֵלֵכוּ׃
18.5. וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃
19.32. מִפְּנֵי שֵׂיבָה תָּקוּם וְהָדַרְתָּ פְּנֵי זָקֵן וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי יְהוָה׃
25.9. וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה בַּחֹדֶשׁ הַשְּׁבִעִי בֶּעָשׂוֹר לַחֹדֶשׁ בְּיוֹם הַכִּפֻּרִים תַּעֲבִירוּ שׁוֹפָר בְּכָל־אַרְצְכֶם׃' '. None | 1.5. And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting.
12.3. And in the eighth day the flesh of his foreskin shall be circumcised.
16.3. Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering.
18.3. After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes.
18.5. Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD.
19.32. Thou shalt rise up before the hoary head, and honour the face of the old man, and thou shalt fear thy God: I am the LORD.
25.9. Then shalt thou make proclamation with the blast of the horn on the tenth day of the seventh month; in the day of atonement shall ye make proclamation with the horn throughout all your land.
25.30. And if it be not redeemed within the space of a full year, then the house that is in the walled city shall be made sure in perpetuity to him that bought it, throughout his generations; it shall not go out in the jubilee.' '. None |
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6. Hebrew Bible, Numbers, 5.14, 5.18, 5.24-5.31, 16.21, 19.3-19.5, 25.11-25.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ben Sira • Ben-Shalom, Israel • Eliezer (or Elazar), Rabbi, ben Shamua • Eliezer ben Yose • Messiah, ben David • Messiah, ben Joseph • Onias father of the high priest Simeon in Ben Sira • R. Yehoshua ben Levi • Rabbi Shmuel ben Rav Issac • Shimon ben Gamaliel, Rabban • Yehudah ben Gedidya/Gudgeda • Yohannan Ben-Zakkai, Rabban • seventh day, ben Azzais views
Found in books: Allen and Dunne (2022) 5; Hasan Rokem (2003) 64; Hidary (2017) 123; Kanarek (2014) 160; Kaplan (2015) 88; Klawans (2019) 58, 59; Kraemer (2010) 42; Lieber (2014) 165; Noam (2018) 96, 147; Salvesen et al (2020) 358; Samely (2002) 272; Schremer (2010) 64
5.14. וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃
5.18. וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃
5.24. וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים הַמְאָרֲרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים׃ 5.25. וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה אֵת מִנְחַת הַקְּנָאֹת וְהֵנִיף אֶת־הַמִּנְחָה לִפְנֵי יְהוָה וְהִקְרִיב אֹתָהּ אֶל־הַמִּזְבֵּחַ׃ 5.26. וְקָמַץ הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה וְאַחַר יַשְׁקֶה אֶת־הָאִשָּׁה אֶת־הַמָּיִם׃ 5.27. וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃ 5.28. וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃ 5.29. זֹאת תּוֹרַת הַקְּנָאֹת אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ וְנִטְמָאָה׃' '5.31. וְנִקָּה הָאִישׁ מֵעָוֺן וְהָאִשָּׁה הַהִוא תִּשָּׂא אֶת־עֲוֺנָהּ׃
16.21. הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאַכַלֶּה אֹתָם כְּרָגַע׃
19.3. וּנְתַתֶּם אֹתָהּ אֶל־אֶלְעָזָר הַכֹּהֵן וְהוֹצִיא אֹתָהּ אֶל־מִחוּץ לַמַּחֲנֶה וְשָׁחַט אֹתָהּ לְפָנָיו׃ 19.4. וְלָקַח אֶלְעָזָר הַכֹּהֵן מִדָּמָהּ בְּאֶצְבָּעוֹ וְהִזָּה אֶל־נֹכַח פְּנֵי אֹהֶל־מוֹעֵד מִדָּמָהּ שֶׁבַע פְּעָמִים׃ 19.5. וְשָׂרַף אֶת־הַפָּרָה לְעֵינָיו אֶת־עֹרָהּ וְאֶת־בְּשָׂרָהּ וְאֶת־דָּמָהּ עַל־פִּרְשָׁהּ יִשְׂרֹף׃
25.11. פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת־חֲמָתִי מֵעַל בְּנֵי־יִשְׂרָאֵל בְּקַנְאוֹ אֶת־קִנְאָתִי בְּתוֹכָם וְלֹא־כִלִּיתִי אֶת־בְּנֵי־יִשְׂרָאֵל בְּקִנְאָתִי׃ 25.12. לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃ 25.13. וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃''. None | 5.14. and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled;
5.18. And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse.
5.24. And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter. 5.25. And the priest shall take the meal-offering of jealousy out of the woman’s hand, and shall wave the meal-offering before the LORD, and bring it unto the altar. 5.26. And the priest shall take a handful of the meal-offering, as the memorial-part thereof, and make it smoke upon the altar, and afterward shall make the woman drink the water. 5.27. And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people. 5.28. And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed. 5.29. This is the law of jealousy, when a wife, being under her husband, goeth aside, and is defiled; 5.30. or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law. 5.31. And the man shall be clear from iniquity, and that woman shall bear her iniquity.
16.21. ’Separate yourselves from among this congregation, that I may consume them in a moment.’
19.3. And ye shall give her unto Eleazar the priest, and she shall be brought forth without the camp, and she shall be slain before his face. 19.4. And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood toward the front of the tent of meeting seven times. 19.5. And the heifer shall be burnt in his sight; her skin, and her flesh, and her blood, with her dung, shall be burnt.
25.11. ’Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy. 25.12. Wherefore say: Behold, I give unto him My covet of peace; 25.13. and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’''. None |
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7. Hebrew Bible, Proverbs, 1.27, 4.21, 7.5, 8.15, 8.18, 8.22-8.26, 8.31, 9.5-9.6, 16.25, 16.32, 25.16, 31.30 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Batavians, Ben Sira, Book of • Ben Azzai, Shimon • Ben Kalba Savua, his character in later versions • Ben Sira • Ben Sira, LXX • Ben Sira, alleged dependence of on Greek sources • Ben Zoma, Shimon • Daughter of Ben Kalba Sabua • Elisha ben Avuya (Aher) • Shimon ben Gamaliel, Rabban • Shimon ben Zoma • Yehoshua ben Levi • Yoḥanan ben Zakkai, Rabban • ben Azai, Shimon • ben Zoma, Shimon • grandson of Ben Sira
Found in books: Corley (2002) 59, 78, 79, 200; Feldman (2006) 25; Fonrobert and Jaffee (2007) 201; Kaplan (2015) 67, 68; Kosman (2012) 105; Lavee (2017) 121; Levison (2009) 399; Merz and Tieleman (2012) 157, 160; Rowland (2009) 277, 344, 367, 426, 445, 491; Rubenstein (2018) 234; Salvesen et al (2020) 139, 140
1.27. בְּבֹא כשאוה כְשׁוֹאָה פַּחְדְּכֶם וְאֵידְכֶם כְּסוּפָה יֶאֱתֶה בְּבֹא עֲלֵיכֶם צָרָה וְצוּקָה׃
4.21. אַל־יַלִּיזוּ מֵעֵינֶיךָ שָׁמְרֵם בְּתוֹךְ לְבָבֶךָ׃
7.5. לִשְׁמָרְךָ מֵאִשָּׁה זָרָה מִנָּכְרִיָּה אֲמָרֶיהָ הֶחֱלִיקָה׃
8.15. בִּי מְלָכִים יִמְלֹכוּ וְרוֹזְנִים יְחֹקְקוּ צֶדֶק׃
8.18. עֹשֶׁר־וְכָבוֹד אִתִּי הוֹן עָתֵק וּצְדָקָה׃
8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 8.26. עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃
8.31. מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃
9.5. לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי׃ 9.6. עִזְבוּ פְתָאיִם וִחְיוּ וְאִשְׁרוּ בְּדֶרֶךְ בִּינָה׃
16.25. יֵשׁ דֶּרֶךְ יָשָׁר לִפְנֵי־אִישׁ וְאַחֲרִיתָהּ דַּרְכֵי־מָוֶת׃
16.32. טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמֹשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר׃
25.16. דְּבַשׁ מָצָאתָ אֱכֹל דַּיֶּךָּ פֶּן־תִּשְׂבָּעֶנּוּ וַהֲקֵאתוֹ׃' '. None | 1.27. When your dread cometh as a storm, and your calamity cometh on as a whirlwind; When trouble and distress come upon you.
4.21. Let them not depart from thine eyes; Keep them in the midst of thy heart.
7.5. That they may keep thee from the strange woman, From the alien woman that maketh smooth her words.
8.15. By me kings reign, And princes decree justice.
8.18. Riches and honour are with me; Yea, enduring riches and righteousness.
8.22. The LORD made me as the beginning of His way, The first of His works of old. 8.23. I was set up from everlasting, from the beginning, Or ever the earth was. 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water. 8.25. Before the mountains were settled, Before the hills was I brought forth; 8.26. While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world.
8.31. Playing in His habitable earth, And my delights are with the sons of men.' "
9.5. 'Come, eat of my bread, and drink of the wine which I have mingled." '9.6. Forsake all thoughtlessness, and live; and walk in the way of understanding.
16.25. There is a way which seemeth right unto a man, But the end thereof are the ways of death.
16.32. He that is slow to anger is better than the mighty; And he that ruleth his spirit than he that taketh a city.
25.16. Hast thou found honey? eat so much as is sufficient for thee, Lest thou be filled therewith, and vomit it.
31.30. Grace is deceitful, and beauty is vain; But a woman that feareth the LORD, she shall be praised.''. None |
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8. Hebrew Bible, Psalms, 101.7, 116.15, 128.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ben Azzai, Shimon • Ben Sira • Ben Zoma • Ben Zoma, Shimon • Elisha ben Avuya (Aher) • Ishmael (ben Elisha), Rabbi • Joshua ben Peraḥyah • Pineḥas ben Yair • Yose ben Yose, Shofar service piyyutim of • ben Azai, Shimon • ben Zoma, Shimon
Found in books: Allen and Dunne (2022) 6; Blidstein (2017) 56; Fonrobert and Jaffee (2007) 201, 203; Levison (2009) 220; Lieber (2014) 62; Rowland (2009) 277, 344, 345, 356, 367, 426, 445, 446, 491; Salvesen et al (2020) 368; Samely (2002) 333
101.7. לֹא־יֵשֵׁב בְּקֶרֶב בֵּיתִי עֹשֵׂה רְמִיָּה דֹּבֵר שְׁקָרִים לֹא־יִכּוֹן לְנֶגֶד עֵינָי׃
116.15. יָקָר בְּעֵינֵי יְהוָה הַמָּוְתָה לַחֲסִידָיו׃
128.2. יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ׃' '. None | 101.7. He that worketh deceit shall not dwell within my house; he that speaketh falsehood shall not be established before mine eyes.
116.15. Precious in the sight of the LORD Is the death of His saints.
128.2. When thou eatest the labour of thy hands, Happy shalt thou be, and it shall be well with thee.' '. None |
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9. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ben Sira • Sirach/Ben Sira, Book of
Found in books: Allen and Dunne (2022) 6; Toloni (2022) 197
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10. Hebrew Bible, 1 Kings, 11.4 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ben Sira, views of concerning Wisdom and Torah • Eleazar ben Poirah • Hanina ben Dosa, Rabbi • Micaiah ben Imlah • Shimon ben Zoma • Yehudah ben Gedidya/Gudgeda
Found in books: Bezzel and Pfeiffer (2021) 56; Feldman (2006) 81; Levine Allison and Crossan (2006) 13; Levison (2009) 44, 72; Noam (2018) 25; Rubenstein (2018) 234
11.4. וַיְבַקֵּשׁ שְׁלֹמֹה לְהָמִית אֶת־יָרָבְעָם וַיָּקָם יָרָבְעָם וַיִּבְרַח מִצְרַיִם אֶל־שִׁישַׁק מֶלֶךְ־מִצְרַיִם וַיְהִי בְמִצְרַיִם עַד־מוֹת שְׁלֹמֹה׃'
11.4. וַיְהִי לְעֵת זִקְנַת שְׁלֹמֹה נָשָׁיו הִטּוּ אֶת־לְבָבוֹ אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא־הָיָה לְבָבוֹ שָׁלֵם עִם־יְהוָה אֱלֹהָיו כִּלְבַב דָּוִיד אָבִיו׃ '. None | 11.4. For it came to pass, when Solomon was old, that his wives turned away his heart after other gods; and his heart was not whole with the LORD his God, as was the heart of David his father.' '. None |
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11. Hebrew Bible, 1 Samuel, 1.18, 12.17, 28.16 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ben Sira • Haninah ben Dosa • Levi ben Gershom • grandson of Ben Sira
Found in books: Bezzel and Pfeiffer (2021) 71, 72, 77; Corley (2002) 79; Gera (2014) 291; Poorthuis and Schwartz (2014) 358
1.18. וַתֹּאמֶר תִּמְצָא שִׁפְחָתְךָ חֵן בְּעֵינֶיךָ וַתֵּלֶךְ הָאִשָּׁה לְדַרְכָּהּ וַתֹּאכַל וּפָנֶיהָ לֹא־הָיוּ־לָהּ עוֹד׃
12.17. הֲלוֹא קְצִיר־חִטִּים הַיּוֹם אֶקְרָא אֶל־יְהוָה וְיִתֵּן קֹלוֹת וּמָטָר וּדְעוּ וּרְאוּ כִּי־רָעַתְכֶם רַבָּה אֲשֶׁר עֲשִׂיתֶם בְּעֵינֵי יְהוָה לִשְׁאוֹל לָכֶם מֶלֶךְ׃
28.16. וַיֹּאמֶר שְׁמוּאֵל וְלָמָּה תִּשְׁאָלֵנִי וַיהוָה סָר מֵעָלֶיךָ וַיְהִי עָרֶךָ׃''. None | 1.18. And she said, Let thy handmaid find favour in thy sight. So the woman went her way, and did eat, and her countece was no more sad.
12.17. Is it not wheat harvest today? I will call to the Lord, and he shall send thunder and rain; that you may know and see that your wickedness is great, which you have done in the sight of the Lord, in asking for a king for yourselves.
28.16. Then said Shemu᾽el, Why then dost thou ask of me, seeing the Lord has departed from thee, and is become thy enemy?''. None |
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12. Hebrew Bible, 2 Kings, 2.9-2.11 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ben Sira • Ben Zoma, Shimon • Ben-hadad • Eleazar ben Yair, • Elisha ben Avuya (Aher) • Hanina ben Dosa, Rabbi • Micaiah ben Imlah
Found in books: Bay (2022) 114; Bezzel and Pfeiffer (2021) 56; Bremmer (2008) 136; Levine Allison and Crossan (2006) 13; Levison (2009) 124; Rowland (2009) 40, 44
2.9. וַיְהִי כְעָבְרָם וְאֵלִיָּהוּ אָמַר אֶל־אֱלִישָׁע שְׁאַל מָה אֶעֱשֶׂה־לָּךְ בְּטֶרֶם אֶלָּקַח מֵעִמָּךְ וַיֹּאמֶר אֱלִישָׁע וִיהִי־נָא פִּי־שְׁנַיִם בְּרוּחֲךָ אֵלָי׃' '2.11. וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃''. None | 2.9. And it came to pass, when they were gone over, that Elijah said unto Elisha: ‘Ask what I shall do for thee, before I am taken from thee.’ And Elisha said: ‘I pray thee, let a double portion of thy spirit be upon me.’ 2.10. And he said: ‘Thou hast asked a hard thing; nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so.’ 2.11. And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven.' '. None |
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13. Hebrew Bible, Isaiah, 14.11, 14.21, 19.18-19.25, 63.10, 65.11 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Akavya ben Mehalalel, Rabbi • Ben Sira • Eleazar ben Jose • Eliezer ben Hyrkanos, Rabbi • Micaiah ben Imlah • grandson of Ben Sira • Ḥelbo (R.), Helel ben Shahar
Found in books: Bezzel and Pfeiffer (2021) 6, 105; Corley (2002) 76, 80; Fishbane (2003) 74, 75; Fonrobert and Jaffee (2007) 334; Frey and Levison (2014) 10; Levison (2009) 44, 243; Poorthuis Schwartz and Turner (2009) 59; Salvesen et al (2020) 95, 353
14.11. הוּרַד שְׁאוֹל גְּאוֹנֶךָ הֶמְיַת נְבָלֶיךָ תַּחְתֶּיךָ יֻצַּע רִמָּה וּמְכַסֶּיךָ תּוֹלֵעָה׃
14.21. הָכִינוּ לְבָנָיו מַטְבֵּחַ בַּעֲוֺן אֲבוֹתָם בַּל־יָקֻמוּ וְיָרְשׁוּ אָרֶץ וּמָלְאוּ פְנֵי־תֵבֵל עָרִים׃
19.18. בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃ 19.19. בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃' '19.21. וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃ 19.22. וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃ 19.23. בַּיּוֹם הַהוּא תִּהְיֶה מְסִלָּה מִמִּצְרַיִם אַשּׁוּרָה וּבָא־אַשּׁוּר בְּמִצְרַיִם וּמִצְרַיִם בְּאַשּׁוּר וְעָבְדוּ מִצְרַיִם אֶת־אַשּׁוּר׃ 19.24. בַּיּוֹם הַהוּא יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר בְּרָכָה בְּקֶרֶב הָאָרֶץ׃ 19.25. אֲשֶׁר בֵּרֲכוֹ יְהוָה צְבָאוֹת לֵאמֹר בָּרוּךְ עַמִּי מִצְרַיִם וּמַעֲשֵׂה יָדַי אַשּׁוּר וְנַחֲלָתִי יִשְׂרָאֵל׃
65.11. וְאַתֶּם עֹזְבֵי יְהוָה הַשְּׁכֵחִים אֶת־הַר קָדְשִׁי הַעֹרְכִים לַגַּד שֻׁלְחָן וְהַמְמַלְאִים לַמְנִי מִמְסָךְ׃''. None | 14.11. Thy pomp is brought down to the nether-world, And the noise of thy psalteries; the maggot is spread under thee, And the worms cover thee.’
14.21. Prepare ye slaughter for his children For the iniquity of their fathers; That they rise not up, and possess the earth, And fill the face of the world with cities.
19.18. In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction. 19.19. In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD. 19.20. And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them. 19.21. And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it. 19.22. And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them. 19.23. In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians. 19.24. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth; 19.25. for that the LORD of hosts hath blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel Mine inheritance.’
63.10. But they rebelled, and grieved His holy spirit; therefore He was turned to be their enemy, Himself fought against them.
65.11. But ye that forsake the LORD, That forget My holy mountain, That prepare a table for Fortune, And that offer mingled wine in full measure unto Destiny,' '. None |
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14. Hebrew Bible, Jeremiah, 1.5 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ben Sira • Uriah ben Shemaiah
Found in books: Bezzel and Pfeiffer (2021) 77; DeJong (2022) 105
1.5. בְּטֶרֶם אצורך אֶצָּרְךָ בַבֶּטֶן יְדַעְתִּיךָ וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ נָבִיא לַגּוֹיִם נְתַתִּיךָ׃''. None | 1.5. Before I formed thee in the belly I knew thee, And before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations.''. None |
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15. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ethan ben Hoshaja • Simeon ben Yohai
Found in books: Visnjic (2021) 243; Zawanowska and Wilk (2022) 563, 581
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16. Hebrew Bible, Ezekiel, 9.9, 36.26 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ben Azzai, Shimon • Ben Zoma, Shimon • Elisha ben Avuya (Aher) • Ishmael (ben Elisha), Rabbi • Johanan ben Nappaha • Judah ben Simon • Nehunya ben HaKanah • Rabban Johannan ben Zakkai • Yeshua ben Sira • Yochanan ben Zakkai (Jochanan ben Zakkai),Rabbi • ben Azai, Shimon • ben Zoma, Shimon • high priests of Jerusalem, in Ben Sira
Found in books: Dignas Parker and Stroumsa (2013) 43; Fonrobert and Jaffee (2007) 199, 201; Kosman (2012) 139; Levine Allison and Crossan (2006) 218; Poorthuis and Schwartz (2014) 144; Rowland (2009) 200, 234, 342, 353, 426; Schremer (2010) 39
9.9. וַיֹּאמֶר אֵלַי עֲוֺן בֵּית־יִשְׂרָאֵל וִיהוּדָה גָּדוֹל בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ דָּמִים וְהָעִיר מָלְאָה מֻטֶּה כִּי אָמְרוּ עָזַב יְהוָה אֶת־הָאָרֶץ וְאֵין יְהוָה רֹאֶה׃
36.26. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃' '. None | 9.9. Then said He unto me: ‘The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of wresting of judgment; for they say: The LORD hath forsaken the land, and the LORD seeth not.
36.26. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.' '. None |
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17. Hebrew Bible, 1 Chronicles, 28.18 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Elisha ben Avuya (Aher) • Ishmael (ben Elisha), Rabbi • Yeshua ben Sira
Found in books: Fonrobert and Jaffee (2007) 199; Rowland (2009) 200
28.18. וּלְמִזְבַּח הַקְּטֹרֶת זָהָב מְזֻקָּק בַּמִּשְׁקָל וּלְתַבְנִית הַמֶּרְכָּבָה הַכְּרֻבִים זָהָב לְפֹרְשִׂים וְסֹכְכִים עַל־אֲרוֹן בְּרִית־יְהוָה׃''. None | 28.18. and for the altar of incense refined gold by weight; and gold for the pattern of the chariot, even the cherubim, that spread out their wings, and covered the ark of the covet of the LORD.''. None |
|
18. Hebrew Bible, Ecclesiastes, 5.5 (5th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Ben Azzai, Shimon • Ben Zoma, Shimon • Elisha ben Abuya (same as Aher) • Elisha ben Avuya (Aher) • ben Azai, Shimon • ben Zoma, Shimon
Found in books: Fonrobert and Jaffee (2007) 201, 202; Rowland (2009) 277, 346, 367, 426, 445
5.5. אַל־תִּתֵּן אֶת־פִּיךָ לַחֲטִיא אֶת־בְּשָׂרֶךָ וְאַל־תֹּאמַר לִפְנֵי הַמַּלְאָךְ כִּי שְׁגָגָה הִיא לָמָּה יִקְצֹף הָאֱלֹהִים עַל־קוֹלֶךָ וְחִבֵּל אֶת־מַעֲשֵׂה יָדֶיךָ׃''. None | 5.5. Suffer not thy mouth to bring thy flesh into guilt, neither say thou before the messenger, that it was an error; wherefore should God be angry at thy voice, and destroy the work of thy hands?''. None |
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19. Hebrew Bible, Zechariah, 7.12, 9.9 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Ben Sira • Benaiah ben Jehoiada • Micaiah ben Imlah • Yehoshua ben Levi
Found in books: Kalmin (2014) 112; Levison (2009) 44, 124, 243, 403; Ruzer (2020) 178
7.12. וְלִבָּם שָׂמוּ שָׁמִיר מִשְּׁמוֹעַ אֶת־הַתּוֹרָה וְאֶת־הַדְּבָרִים אֲשֶׁר שָׁלַח יְהוָה צְבָאוֹת בְּרוּחוֹ בְּיַד הַנְּבִיאִים הָרִאשֹׁנִים וַיְהִי קֶצֶף גָּדוֹל מֵאֵת יְהוָה צְבָאוֹת׃
9.9. גִּילִי מְאֹד בַּת־צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל־חֲמוֹר וְעַל־עַיִר בֶּן־אֲתֹנוֹת׃''. None | 7.12. Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts had sent by His spirit by the hand of the former prophets; therefore came there great wrath from the LORD of hosts.
9.9. Rejoice greatly, O daughter of Zion, Shout, O daughter of Jerusalem; Behold, thy king cometh unto thee, He is triumphant, and victorious, Lowly, and riding upon an ass, Even upon a colt the foal of an ass.''. None |
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20. Septuagint, 1 Maccabees, 2.24-2.27, 12.14 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Ben Sira • Ben Sira (Ecclesiasticus) • Ben-Shalom, Israel • Onias father of the high priest Simeon in Ben Sira • grandson of Ben Sira
Found in books: Corley (2002) 78; Klawans (2019) 58, 59; Noam (2018) 147; Piotrkowski (2019) 84; Salvesen et al (2020) 358
| 2.24. When Mattathias saw it, be burned with zeal and his heart was stirred. He gave vent to righteous anger; he ran and killed him upon the altar. 2.25. At the same time he killed the kings officer who was forcing them to sacrifice, and he tore down the altar. 2.26. Thus he burned with zeal for the law, as Phinehas did against Zimri the son of Salu. 2.27. Then Mattathias cried out in the city with a loud voice, saying: "Let every one who is zealous for the law and supports the covet come out with me!"
12.14. We were unwilling to annoy you and our other allies and friends with these wars,''. None |
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21. Septuagint, Ecclesiasticus (Siracides), 1, 1.26, 2, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.21, 3.22, 4.21, 4.26, 6.23, 6.33, 6.37, 7, 7.9, 11, 12, 13, 14, 14.20, 14.21, 14.26, 15.11, 15.12, 15.14, 15.17, 17, 19.8, 19.20, 21.1, 21.2, 22, 23.27, 24, 24.1, 24.2, 24.3, 24.4, 24.5, 24.6, 24.7, 24.8, 24.9, 24.10, 24.11, 24.12, 24.13, 24.14, 24.15, 24.16, 24.17, 24.19, 24.21, 24.22, 24.23, 24.24, 24.25, 24.26, 24.27, 24.28, 24.29, 24.30, 24.31, 24.32, 24.33, 24.34, 25.1, 25.2, 25.3, 25.4, 25.5, 25.7, 25.8, 25.9, 25.10, 25.11, 25.21, 25.22, 25.23, 25.24, 26.5, 26.6, 26.7, 26.13, 26.14, 26.15, 26.16, 26.17, 26.18, 31, 32, 33, 33.10, 33.11, 33.12, 33.13, 34, 34.1, 34.2, 34.5, 34.7, 36.1, 36.2, 36.3, 36.4, 36.5, 36.6, 36.7, 36.8, 36.9, 36.10, 36.11, 36.12, 36.13, 36.14, 36.15, 36.16, 36.17, 36.18, 36.19, 36.21, 36.22, 37.21, 37.23, 38.2, 38.3, 38.9, 38.10, 38.11, 38.12, 38.13, 38.14, 38.15, 38.23, 38.24, 38.24-39.11, 38.34-39.3, 39.1, 39.2, 39.3, 39.4, 39.5, 39.6, 39.7, 39.8, 39.9, 39.10, 39.11, 39.12, 39.13, 39.14, 39.15, 39.16, 39.17, 39.18, 39.19, 39.20, 39.21, 39.22, 39.23, 39.24, 39.25, 39.26, 39.27, 39.28, 39.29, 39.31, 39.32, 39.33, 39.34, 39.35, 41.8, 41.9, 42, 42.9, 42.15-43.33, 43, 43.13, 43.18, 44, 45, 45.5, 45.6, 45.7, 45.8, 45.9, 45.10, 45.11, 45.12, 45.13, 45.14, 45.15, 45.16, 45.17, 45.18, 45.19, 45.21, 45.22, 45.23, 45.24, 45.25, 45.26, 46, 46.12, 47, 47.8, 48, 49, 49.7, 49.10, 50, 50.1, 50.2, 50.3, 50.4, 50.5, 50.7, 50.8, 50.9, 50.10, 50.11, 50.12, 50.13, 50.14, 50.15, 50.16, 50.17, 50.18, 50.19, 50.21, 50.25, 50.26, 50.27, 50.28, 50.29, 51, 51.13, 51.23, 51.24, 51.25, 51.26, 51.27, 51.28, 51.29, 51.30 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Apocrypha and Pseudepigrapha, Ben Sira • Batavians, Ben Sira, Book of • Ben Sira • Ben Sira, LXX • Ben Sira, hostility of to non-Jews generally • Eleazar ben Yair, • Jochanan ben Zakai, Rabban • Onias father of the high priest Simeon in Ben Sira • Wisdom of Ben Sira • Ze’ev Ben-Ḥayyim • expiation (kappara), Ben Sira • grandson of Ben Sira • high priests of Jerusalem, in Ben Sira
Found in books: Allen and Dunne (2022) 3, 4, 5, 6, 7, 8, 9, 12, 13, 23, 35; Bay (2022) 115; Bezzel and Pfeiffer (2021) 69, 74, 75, 77, 79; Brooks (1983) 33; Carr (2004) 206, 207, 208, 209, 210, 211, 212; Corley (2002) 32, 33, 34, 59, 76, 79, 169, 200; Dignas Parker and Stroumsa (2013) 43; Feldman (2006) 26; Gera (2014) 408; Goodman (2006) 86, 87; Hayes (2022) 280; Levison (2009) 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 198, 243, 399, 404; Lidonnici and Lieber (2007) 184; Merz and Tieleman (2012) 157; Neusner Green and Avery-Peck (2022) 323; Noam (2018) 147; Poorthuis Schwartz and Turner (2009) 51; Reif (2006) 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67; Salvesen et al (2020) 95, 96, 117, 139, 140, 358; Sigal (2007) 36, 39, 40, 130; Wilson (2018) 22
| 1.
26. If you desire wisdom, keep the commandments,and the Lord will supply it for you. 3.
1. Do not glorify yourself by dishonoring your father,for your fathers dishonor is no glory to you. 3.
1. Listen to me your father, O children;and act accordingly, that you may be kept in safety. 3.
2. For great is the might of the Lord;he is glorified by the humble. 3.
2. For the Lord honored the father above the children,and he confirmed the right of the mother over her sons.
3.3. Water extinguishes a blazing fire:so almsgiving atones for sin.
3.3. Whoever honors his father atones for sins,
3.4. and whoever glorifies his mother is like one who lays up treasure.
3.5. Whoever honors his father will be gladdened by his own children,and when he prays he will be heard.
3.6. Whoever glorifies his father will have long life,and whoever obeys the Lord will refresh his mother;
3.
7. he will serve his parents as his masters.
3.8. Honor your father by word and deed,that a blessing from him may come upon you.
3.9. For a fathers blessing strengthens the houses of the children,but a mothers curse uproots their foundations. 3.
1
1. For a mans glory comes from honoring his father,and it is a disgrace for children not to respect their mother. 3.
1
2. O son, help your father in his old age,and do not grieve him as long as he lives; 3.
13. even if he is lacking in understanding, show forbearance;in all your strength do not despise him. 3.
14. For kindness to a father will not be forgotten,and against your sins it will be credited to you; 3.
15. in the day of your affliction it will be remembered in your favor;as frost in fair weather, your sins will melt away. 3.
2
1. Seek not what is too difficult for you,nor investigate what is beyond your power. 3.
2
2. Reflect upon what has been assigned to you,for you do not need what is hidden. 4.
2
1. For there is a shame which brings sin,and there is a shame which is glory and favor. 4.
26. Do not be ashamed to confess your sins,and do not try to stop the current of a river.
7.9. Do not say, "He will consider the multitude of my gifts,and when I make an offering to the Most High God he will accept it."'
14.
2
1. He who reflects in his mind on her ways will also ponder her secrets.
14.
26. he will place his children under her shelter,and will camp under her boughs;
15.
1
1. Do not say, "Because of the Lord I left the right way";for he will not do what he hates.
15.
1
2. Do not say, "It was he who led me astray";for he had no need of a sinful man.
15.
14. It was he who created man in the beginning,and he left him in the power of his own inclination.
15.
1
7. Before a man are life and death,and whichever he chooses will be given to him.
19.8. With friend or foe do not report it,and unless it would be a sin for you, do not disclose it;
2
1.
1. Have you sinned, my son? Do so no more,but pray about your former sins.
2
1.
1. The way of sinners is smoothly paved with stones,but at its end is the pit of Hades.
2
1.
2. A fool raises his voice when he laughs,but a clever man smiles quietly.
2
1.
2. Flee from sin as from a snake;for if you approach sin, it will bite you. Its teeth are lions teeth,and destroy the souls of men.
24.
1. In the holy tabernacle I ministered before him,and so I was established in Zion.
24.
1. Wisdom will praise herself,and will glory in the midst of her people.
24.
2. For the remembrance of me is sweeter than honey,and my inheritance sweeter than the honeycomb.
24.
2. In the assembly of the Most High she will open her mouth,and in the presence of his host she will glory:
24.3. "I came forth from the mouth of the Most High,and covered the earth like a mist.
24.3. I went forth like a canal from a river and like a water channel into a garden.
24.4. I dwelt in high places,and my throne was in a pillar of cloud.
24.5. Alone I have made the circuit of the vault of heaven and have walked in the depths of the abyss.
24.6. In the waves of the sea, in the whole earth,and in every people and nation I have gotten a possession.
24.
7. Among all these I sought a resting place;I sought in whose territory I might lodge.
24.8. "Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance.
24.9. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist.
24.
1
1. In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion.
24.
1
2. So I took root in an honored people,in the portion of the Lord, who is their inheritance.
24.
13. "I grew tall like a cedar in Lebanon,and like a cypress on the heights of Hermon.
24.
14. I grew tall like a palm tree in En-gedi,and like rose plants in Jericho;like a beautiful olive tree in the field,and like a plane tree I grew tall.
24.
15. Like cassia and camels thorn I gave forth the aroma of spices,and like choice myrrh I spread a pleasant odor,like galbanum, onycha, and stacte,and like the fragrance of frankincense in the tabernacle.
24.
16. Like a terebinth I spread out my branches,and my branches are glorious and graceful.
24.
1
7. Like a vine I caused loveliness to bud,and my blossoms became glorious and abundant fruit.
24.
19. "Come to me, you who desire me,and eat your fill of my produce.
24.
2
1. Those who eat me will hunger for more,and those who drink me will thirst for more.
24.
2
2. Whoever obeys me will not be put to shame,and those who work with my help will not sin."
24.
23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob.
24.
25. It fills men with wisdom, like the Pishon,and like the Tigris at the time of the first fruits.
24.
26. It makes them full of understanding, like the Euphrates,and like the Jordan at harvest time.
24.
2
7. It makes instruction shine forth like light,like the Gihon at the time of vintage.
24.
28. Just as the first man did not know her perfectly,the last one has not fathomed her;
24.
29. for her thought is more abundant than the sea,and her counsel deeper than the great abyss.
24.3
1. I said, "I will water my orchard and drench my garden plot";and lo, my canal became a river,and my river became a sea.
24.3
2. I will again make instruction shine forth like the dawn,and I will make it shine afar;
24.
33. I will again pour out teaching like prophecy,and leave it to all future generations.
24.
34. Observe that I have not labored for myself alone,but for all who seek instruction.
25.
1. How great is he who has gained wisdom!But there is no one superior to him who fears the Lord.
25.
1. My soul takes pleasure in three things,and they are beautiful in the sight of the Lord and of men;agreement between brothers, friendship between neighbors,and a wife and a husband who live in harmony.
25.
2. My soul hates three kinds of men,and I am greatly offended at their life:a beggar who is proud, a rich man who is a liar,and an adulterous old man who lacks good sense.
25.3. You have gathered nothing in your youth;how then can you find anything in your old age?
25.4. What an attractive thing is judgment in gray-haired men,and for the aged to possess good counsel!
25.
7. With nine thoughts I have gladdened my heart,and a tenth I shall tell with my tongue:a man rejoicing in his children;a man who lives to see the downfall of his foes;
25.8. happy is he who lives with an intelligent wife,and he who has not made a slip with his tongue,and he who has not served a man inferior to himself;
25.9. happy is he who has gained good sense,and he who speaks to attentive listeners.
25.
1
1. The fear of the Lord surpasses everything;to whom shall be likened the one who holds it fast?
25.
2
1. Do not be ensnared by a womans beauty,and do not desire a woman for her possessions.
25.
2
2. There is wrath and impudence and great disgrace when a wife supports her husband.
25.
23. A dejected mind, a gloomy face,and a wounded heart are caused by an evil wife. Drooping hands and weak knees are caused by the wife who does not make her husband happy.
25.
24. From a woman sin had its beginning,and because of her we all die.
26.5. of three things my heart is afraid,and of a fourth I am frightened:The slander of a city, the gathering of a mob,and false accusation -- all these are worse than death.
26.6. There is grief of heart and sorrow when a wife is envious of a rival, and a tongue-lashing makes it known to all.
26.
7. An evil wife is an ox yoke which chafes;taking hold of her is like grasping a scorpion.
26.
13. A wifes charm delights her husband,and her skill puts fat on his bones.
26.
14. A silent wife is a gift of the Lord,and there is nothing so precious as a disciplined soul.
26.
15. A modest wife adds charm to charm,and no balance can weigh the value of a chaste soul.
26.
16. Like the sun rising in the heights of the Lord,so is the beauty of a good wife in her well-ordered home.
26.
1
7. Like the shining lamp on the holy lampstand,so is a beautiful face on a stately figure.
26.
18. Like pillars of gold on a base of silver,so are beautiful feet with a steadfast heart.
33.
1
1. In the fulness of his knowledge the Lord distinguished them and appointed their different ways;
33.
1
2. some of them he blessed and exalted,and some of them he made holy and brought near to himself;but some of them he cursed and brought low,and he turned them out of their place.
33.
13. As clay in the hand of the potter -- for all his ways are as he pleases -- so men are in the hand of him who made them,to give them as he decides.
34.
1. A man of no understanding has vain and false hopes,and dreams give wings to fools.
34.
1. He that is inexperienced knows few things,but he that has traveled acquires much cleverness.
34.
2. As one who catches at a shadow and pursues the wind,so is he who gives heed to dreams.
34.
2. Like one who kills a son before his fathers eyes is the man who offers a sacrifice from the property of the poor.
34.5. Divinations and omens and dreams are folly,and like a woman in travail the mind has fancies.
34.
7. For dreams have deceived many,and those who put their hope in them have failed. 36.
1. Crush the heads of the rulers of the enemy,who say, "There is no one but ourselves." 36.
1. Have mercy upon us, O Lord, the God of all, and look upon us, 36.
2. A perverse mind will cause grief,but a man of experience will pay him back. 36.
2. and cause the fear of thee to fall upon all the nations.
36.3. Lift up thy hand against foreign nations and let them see thy might.
36.4. As in us thou hast been sanctified before them,so in them be thou magnified before us;
36.5. and let them know thee, as we have known that there is not God but thee, O Lord.
36.6. Show signs anew, and work further wonders;make thy hand and thy right arm glorious. 36.
7. Rouse thy anger and pour out thy wrath;destroy the adversary and wipe out the enemy.
36.8. Hasten the day, and remember the appointed time,and let people recount thy mighty deeds.
36.9. Let him who survives be consumed in the fiery wrath,and may those who harm thy people meet destruction. 36.
1
1. Gather all the tribes of Jacob,and give them their inheritance, as at the beginning. 36.
1
2. Have mercy, O Lord, upon the people called by thy name,upon Israel, whom thou hast likened to a first-born son. 36.
13. Have pity on the city of thy sanctuary,Jerusalem, the place of thy rest. 36.
14. Fill Zion with the celebration of thy wondrous deeds,and thy temple with thy glory. 36.
15. Bear witness to those whom thou didst create in the beginning,and fulfil the prophecies spoken in thy name. 36.
16. Reward those who wait for thee,and let thy prophets be found trustworthy. 36.
1
7. Hearken, O Lord, to the prayer of thy servants,according to the blessing of Aaron for thy people,and all who are on the earth will know that thou art the Lord, the God of the ages. 36.
18. The stomach will take any food,yet one food is better than another. 36.
19. As the palate tastes the kinds of game,so an intelligent mind detects false words. 36.
2
1. A woman will accept any man,but one daughter is better than another. 36.
2
2. A womans beauty gladdens the countece,and surpasses every human desire. 3
7.
2
1. for grace was not given him by the Lord,since he is lacking in all wisdom. 3
7.
23. A wise man will instruct his own people,and the fruits of his understanding will be trustworthy. 38.
2. Do not give your heart to sorrow;drive it away, remembering the end of life. 38.
2. for healing comes from the Most High,and he will receive a gift from the king.
38.3. He moulds the clay with his arm and makes it pliable with his feet;he sets his heart to finish the glazing,and he is careful to clean the furnace.
38.3. The skill of the physician lifts up his head,and in the presence of great men he is admired.
38.9. My son, when you are sick do not be negligent,but pray to the Lord, and he will heal you. 38.
1
1. offer a sweet-smelling sacrifice, and a memorial portion of fine flour,and pour oil on your offering, as much as you can afford. 38.
1
2. And give the physician his place, for the Lord created him;let him not leave you, for there is need of him. 38.
13. There is a time when success lies in the hands of physicians, 38.
14. for they too will pray to the Lord that he should grant them success in diagnosis and in healing, for the sake of preserving life. 38.
15. He who sins before his Maker,may he fall into the care of a physician. 38.
23. When the dead is at rest, let his remembrance cease,and be comforted for him when his spirit is departed. 38.
24. The wisdom of the scribe depends on the opportunity of leisure;and he who has little business may become wise. 39.
1. Nations will declare his wisdom,and the congregation will proclaim his praise; 39.
1. On the other hand he who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients,and will be concerned with prophecies; 39.
2. From everlasting to everlasting he beholds them,and nothing is marvelous to him. 39.
2. he will preserve the discourse of notable men and penetrate the subtleties of parables;
39.3. he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables.
39.3. the teeth of wild beasts, and scorpions and vipers,and the sword that punishes the ungodly with destruction;
39.4. He will serve among great men and appear before rulers;he will travel through the lands of foreign nations,for he tests the good and the evil among men.
39.5. He will set his heart to rise early to seek the Lord who made him,and will make supplication before the Most High;he will open his mouth in prayer and make supplication for his sins.
39.6. If the great Lord is willing,he will be filled with the spirit of understanding;he will pour forth words of wisdom and give thanks to the Lord in prayer. 39.
7. He will direct his counsel and knowledge aright,and meditate on his secrets.
39.8. He will reveal instruction in his teaching,and will glory in the law of the Lords covet.
39.9. Many will praise his understanding,and it will never be blotted out;his memory will not disappear,and his name will live through all generations. 39.
1
1. if he lives long, he will leave a name greater than a thousand,and if he goes to rest, it is enough for him. 39.
1
2. I have yet more to say, which I have thought upon,and I am filled, like the moon at the full. 39.
13. Listen to me, O you holy sons,and bud like a rose growing by a stream of water; 39.
14. send forth fragrance like frankincense,and put forth blossoms like a lily. Scatter the fragrance, and sing a hymn of praise;bless the Lord for all his works; 39.
15. ascribe majesty to his name and give thanks to him with praise,with songs on your lips, and with lyres;and this you shall say in thanksgiving: 39.
16. "All things are the works of the Lord, for they are very good,and whatever he commands will be done in his time." 39.
1
7. No one can say, "What is this?" "Why is that?" for in Gods time all things will be sought after. At his word the waters stood in a heap,and the reservoirs of water at the word of his mouth. 39.
18. At his command whatever pleases him is done,and none can limit his saving power. 39.
19. The works of all flesh are before him,and nothing can be hid from his eyes. 39.
2
1. No one can say, "What is this?" "Why is that?" for everything has been created for its use. 39.
2
2. His blessing covers the dry land like a river,and drenches it like a flood. 39.
23. The nations will incur his wrath,just as he turns fresh water into salt. 39.
24. To the holy his ways are straight,just as they are obstacles to the wicked. 39.
25. From the beginning good things were created for good people,just as evil things for sinners. 39.
26. Basic to all the needs of mans life are water and fire and iron and salt and wheat flour and milk and honey,the blood of the grape, and oil and clothing. 39.
2
7. All these are for good to the godly,just as they turn into evils for sinners. 39.
28. There are winds that have been created for vengeance,and in their anger they scourge heavily;in the time of consummation they will pour out their strength and calm the anger of their Maker. 39.
29. Fire and hail and famine and pestilence,all these have been created for vengeance;
39.3
1. they will rejoice in his commands,and be made ready on earth for their service,and when their times come they will not transgress his word.
39.3
2. Therefore from the beginning I have been convinced,and have thought this out and left it in writing: 39.
33. The works of the Lord are all good,and he will supply every need in its hour. 39.
34. And no one can say, "This is worse than that," for all things will prove good in their season.
39.35. So now sing praise with all your heart and voice,and bless the name of the Lord. 4
1.8. Woe to you, ungodly men,who have forsaken the law of the Most High God! 4
2.9. A daughter keeps her father secretly wakeful,and worry over her robs him of sleep;when she is young, lest she do not marry,or if married, lest she be hated; 4
2.9. The glory of the stars is the beauty of heaven,a gleaming array in the heights of the Lord.
45.5. He made him hear his voice,and led him into the thick darkness,and gave him the commandments face to face,the law of life and knowledge,to teach Jacob the covet,and Israel his judgments.
45.6. He exalted Aaron, the brother of Moses,a holy man like him, of the tribe of Levi.
45.
7. He made an everlasting covet with him,and gave him the priesthood of the people. He blessed him with splendid vestments,and put a glorious robe upon him.
45.8. He clothed him with superb perfection,and strengthened him with the symbols of authority,the linen breeches, the long robe, and the ephod.
45.9. And he encircled him with pomegranates,with very many golden bells round about,to send forth a sound as he walked,to make their ringing heard in the temple as a reminder to the sons of his people;
45.
1
1. with twisted scarlet, the work of a craftsman;with precious stones engraved like signets,in a setting of gold, the work of a jeweler,for a reminder, in engraved letters,according to the number of the tribes of Israel;
45.
1
2. with a gold crown upon his turban,inscribed like a signet with "Holiness," a distinction to be prized, the work of an expert,the delight of the eyes, richly adorned.
45.
13. Before his time there never were such beautiful things. No outsider ever put them on,but only his sons and his descendants perpetually.
45.
14. His sacrifices shall be wholly burned twice every day continually.
45.
15. Moses ordained him,and anointed him with holy oil;it was an everlasting covet for him and for his descendants all the days of heaven,to minister to the Lord and serve as priest and bless his people in his name.
45.
16. He chose him out of all the living to offer sacrifice to the Lord,incense and a pleasing odor as a memorial portion,to make atonement for the people.
45.
1
7. In his commandments he gave him authority and statutes and judgments,to teach Jacob the testimonies,and to enlighten Israel with his law.
45.
18. Outsiders conspired against him,and envied him in the wilderness,Dathan and Abiram and their men and the company of Korah, in wrath and anger.
45.
19. The Lord saw it and was not pleased,and in the wrath of his anger they were destroyed;he wrought wonders against them to consume them in flaming fire.
45.
2
1. for they eat the sacrifices to the Lord,which he gave to him and his descendants.
45.
2
2. But in the land of the people he has no inheritance,and he has no portion among the people;for the Lord himself is his portion and inheritance.
45.
23. Phinehas the son of Eleazar is the third in glory,for he was zealous in the fear of the Lord,and stood fast, when the people turned away,in the ready goodness of his soul,and made atonement for Israel.
45.
24. Therefore a covet of peace was established with him,that he should be leader of the sanctuary and of his people,that he and his descendants should have the dignity of the priesthood for ever.
45.
25. A covet was also established with David,the son of Jesse, of the tribe of Judah:the heritage of the king is from son to son only;so the heritage of Aaron is for his descendants.
45.
26. May the Lord grant you wisdom in your heart to judge his people in righteousness,so that their prosperity may not vanish,and that their glory may endure throughout their generations. 4
7.8. In all that he did he gave thanks to the Holy One, the Most High, with ascriptions of glory;he sang praise with all his heart,and he loved his Maker.
49.
7. For they had afflicted him;yet he had been consecrated in the womb as prophet,to pluck up and afflict and destroy,and likewise to build and to plant.
50.
1. The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple.
50.
1. like an olive tree putting forth its fruit,and like a cypress towering in the clouds.
50.
2. He laid the foundations for the high double walls,the high retaining walls for the temple enclosure.
50.
2. Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel,to pronounce the blessing of the Lord with his lips,and to glory in his name;
50.3. In his days a cistern for water was quarried out,a reservoir like the sea in circumference.
50.4. He considered how to save his people from ruin,and fortified the city to withstand a seige.
50.5. How glorious he was when the people gathered round him as he came out of the inner sanctuary!
50.
7. like the sun shining upon the temple of the Most High,and like the rainbow gleaming in glorious clouds;
50.8. like roses in the days of the first fruits,like lilies by a spring of water,like a green shoot on Lebanon on a summer day;
50.9. like fire and incense in the censer,like a vessel of hammered gold adorned with all kinds of precious stones;
50.
1
1. When he put on his glorious robe and clothed himself with superb perfection and went up to the holy altar,he made the court of the sanctuary glorious.
50.
1
2. And when he received the portions from the hands of the priests,as he stood by the hearth of the altar with a garland of brethren around him,he was like a young cedar on Lebanon;and they surrounded him like the trunks of palm trees,
50.
13. all the sons of Aaron in their splendor with the Lords offering in their hands,before the whole congregation of Israel.
50.
14. Finishing the service at the altars,and arranging the offering to the Most High, the Almighty,
50.
15. he reached out his hand to the cup and poured a libation of the blood of the grape;he poured it out at the foot of the altar,a pleasing odor to the Most High, the King of all.
50.
16. Then the sons of Aaron shouted,they sounded the trumpets of hammered work,they made a great noise to be heard for remembrance before the Most High.
50.
1
7. Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High.
50.
18. And the singers praised him with their voices in sweet and full-toned melody.
50.
19. And the people besought the Lord Most High in prayer before him who is merciful,till the order of worship of the Lord was ended;so they completed his service.
50.
2
1. and they bowed down in worship a second time,to receive the blessing from the Most High.
50.
26. Those who live on Mount Seir, and the Philistines,and the foolish people that dwell in Shechem.
50.
2
7. Instruction in understanding and knowledge I have written in this book,Jesus the son of Ecclesiasticus (Siracides), son of Eleazar, of Jerusalem,who out of his heart poured forth wisdom.
50.
28. Blessed is he who concerns himself with these things,and he who lays them to heart will become wise.
50.
29. For if he does them, he will be strong for all things,for the light of the Lord is his path. 5
1.
13. While I was still young, before I went on my travels,I sought wisdom openly in my prayer. 5
1.
23. Draw near to me, you who are untaught,and lodge in my school. 5
1.
24. Why do you say you are lacking in these things,and why are your souls very thirsty? 5
1.
25. I opened my mouth and said,Get these things for yourselves without money. 5
1.
26. Put your neck under the yoke,and let your souls receive instruction;it is to be found close by. 5
1.
2
7. See with your eyes that I have labored little and found myself much rest. 5
1.
28. Get instruction with a large sum of silver,and you will gain by it much gold. 5
1.
29. May your soul rejoice in his mercy,and may you not be put to shame when you praise him. '. None |
|
22. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Ben Sira • Eleazar ben Poirah
Found in books: Noam (2018) 104; Salvesen et al (2020) 96
|
23. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Ben Sira, translation by grandson • Gerschom ben Jehudah of Mainz
Found in books: Gera (2014) 95; Lidonnici and Lieber (2007) 259
|
24. Philo of Alexandria, On The Contemplative Life, 63 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Ben Sira • Wisdom of Jesus Ben Sira
Found in books: König (2012) 136; Taylor and Hay (2020) 178
| 63. I pass over in silence the different fabulous fictions, and the stories of persons with two bodies, who having originally been stuck to one another by amatory influences, are subsequently separated like portions which have been brought together and are disjoined again, the harmony having been dissolved by which they were held together; for all these things are very attractive, being able by novelty of their imagination to allure the ears, but they are despised by the disciples of Moses, who in the abundance of their wisdom have learnt from their earliest infancy to love truth, and also continue to the end of their lives impossible to be deceived. VIII. ''. None |
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25. Josephus Flavius, Jewish Antiquities, 4.152-4.153, 13.328-13.339, 13.341-13.349, 13.351-13.356, 13.372-13.374, 14.168-14.177, 18.23-18.25, 20.118-20.129, 20.131-20.136, 20.179-20.181, 20.205-20.207 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ananus, ben Ananus • Ben Sira (Ecclesiasticus) • Ben Sira, alleged dependence of on Greek sources • Ben-Shalom, Israel • Eleazar ben Poirah • Eleazar ben Yair • Judah ben Tabbai • Onias father of the high priest Simeon in Ben Sira • Rabbi Yosé ben Rabbi Yehudah • Shimon ben Azzai • Shimon ben Shetach • Simeon ben Shataḥ • Yehudah ben Gedidya/Gudgeda • ben Galgula, Yeshua • ben Zakkai, Yoḥanan
Found in books: Feldman (2006) 25; Kalmin (2014) 26, 27; Klawans (2019) 58, 59; Noam (2018) 25, 119, 123, 147; Piotrkowski (2019) 154, 353; Salvesen et al (2020) 356; Schremer (2010) 81; Taylor (2012) 176, 177, 189
4.152. Φινεὲς ἀνὴρ τά τε ἄλλα τῶν νεωτέρων κρείττων καὶ τοῦ πατρὸς ἀξιώματι τοὺς ἡλικιώτας ὑπερέχων, ̓Ελεαζάρου γὰρ τοῦ ἀρχιερέως ἦν, περιαλγήσας τοῖς πεπραγμένοις ὑπὸ τοῦ Ζαμβρίου, καὶ πρὶν ἰσχυροτέραν γενέσθαι τὴν ὕβριν ὑπὸ τῆς ἀδείας ἔργῳ τὴν δίκην αὐτὸν εἰσπράξασθαι διαγνοὺς καὶ κωλῦσαι διαβῆναι τὴν παρανομίαν εἰς πλείονας τῶν ἀρξαμένων οὐ κολαζομένων,' "4.153. τόλμῃ δὲ καὶ ψυχῆς καὶ σώματος ἀνδρείᾳ τοσοῦτον προύχων, ὡς μὴ πρότερον εἴ τινι συσταίη τῶν δεινῶν ἀπαλλάττεσθαι, πρὶν ἢ καταγωνίσασθαι καὶ νίκην τὴν ἐπ' αὐτῷ λαβεῖν, ἐπὶ τὴν τοῦ Ζαμβρίου σκηνὴν παραγενόμενος αὐτόν τε παίων τῇ ῥομφαίᾳ καὶ τὴν Χοσβίαν ἀπέκτεινεν." "
13.328. λοιπὴ δ' αὐτοῖς ἐλπὶς ἦν ἡ παρὰ τῶν Αἰγύπτου βασιλέων καὶ τοῦ Κύπρον ἔχοντος Πτολεμαίου τοῦ Λαθούρου, ὃς ὑπὸ τῆς μητρὸς Κλεοπάτρας τῆς ἀρχῆς ἐκπεσὼν εἰς Κύπρον παρεγένετο. πέμψαντες οὖν πρὸς τοῦτον οἱ Πτολεμαιεῖς παρεκάλουν ἐλθόντα σύμμαχον ἐκ τῶν ̓Αλεξάνδρου χειρῶν αὐτοὺς ῥύσασθαι κινδυνεύοντας." "13.329. ἐπελπισάντων δ' αὐτὸν τῶν πρέσβεων, ὡς διαβὰς εἰς Συρίαν ἕξει Γαζαίους συνεστῶτας μετὰ τῶν Πτολεμαιῶν καὶ Ζώιλον, ἔτι γε μὴν Σιδωνίους καὶ πολλοὺς ἄλλους αὐτῷ συλλήψεσθαι λεγόντων, ἐπαρθεὶς πρὸς τὸν ἔκπλουν ἔσπευδεν." "13.331. τὴν γὰρ Κλεοπάτραν οὐ περιόψεσθαι δύναμιν αὐτῷ κατασκευαζόμενον Πτολεμαῖον ἐκ γειτόνων, ἀλλ' ἥξειν ἐπ' αὐτοὺς μετὰ μεγάλης στρατιᾶς: σπουδάσαι γὰρ αὐτὴν ὥστε καὶ τῆς Κύπρου τὸν υἱὸν ἐκβαλεῖν: εἶναι δὲ Πτολεμαίῳ μὲν διαμαρτόντι τῆς ἐλπίδος ἀποφυγὴν πάλιν τὴν Κύπρον, αὐτοῖς δὲ κινδύνων τὸν ἔσχατον." '13.332. ὁ μὲν οὖν Πτολεμαῖος κατὰ τὸν πόρον μαθὼν τὴν τῶν Πτολεμαιῶν μεταβολὴν οὐδὲν ἧττον ἔπλευσεν καὶ καταχθεὶς εἰς τὴν καλουμένην Συκάμινον ἐνταυθοῖ τὴν δύναμιν ἐξεβίβασεν.' "13.333. ἦν δὲ ὁ πᾶς στρατὸς αὐτῷ πεζοί τε ἅμα καὶ ἱππεῦσιν περὶ τρισμυρίους, οὓς προαγαγὼν πλησίον τῆς Πτολεμαί̈δος καὶ στρατοπεδευσάμενος, ἐπεὶ μήτε τοὺς παρ' αὐτοῦ πρέσβεις ἐδέχοντο μήτε τῶν λόγων ἠκροῶντο, μεγάλως ἐφρόντιζεν." '13.334. ̓Ελθόντων δὲ πρὸς αὐτὸν Ζωίλου τε καὶ τῶν Γαζαίων καὶ δεομένων συμμαχεῖν αὐτοῖς πορθουμένης αὐτοῖς τῆς χώρας ὑπὸ τῶν ̓Ιουδαίων καὶ ̓Αλεξάνδρου, λύει μὲν τὴν πολιορκίαν δείσας τὸν Πτολεμαῖον ὁ ̓Αλέξανδρος, ἀπαγαγὼν δὲ τὴν στρατιὰν εἰς τὴν οἰκείαν ἐστρατήγει τὸ λοιπὸν λάθρα μὲν τὴν Κλεοπάτραν ἐπὶ τὸν Πτολεμαῖον μεταπεμπόμενος, φανερῶς δὲ φιλίαν καὶ συμμαχίαν πρὸς αὐτὸν ὑποκρινόμενος. 13.335. καὶ τετρακόσια δὲ ἀργυρίου τάλαντα δώσειν ὑπέσχετο χάριν ἀντὶ τούτων αἰτῶν Ζώιλον ἐκποδὼν ποιήσασθαι τὸν τύραννον καὶ τὴν χώραν τοῖς ̓Ιουδαίοις προσνεῖμαι. τότε μὲν οὖν ὁ Πτολεμαῖος ἡδέως τὴν πρὸς ̓Αλέξανδρον ποιησάμενος φιλίαν χειροῦται τὸν Ζώιλον.' "13.336. ὕστερον δὲ ἀκούσας λάθρα διαπεμψάμενον αὐτὸν πρὸς τὴν μητέρα αὐτοῦ Κλεοπάτραν λύει τοὺς γεγενημένους πρὸς αὐτὸν ὅρκους καὶ προσβαλὼν ἐπολιόρκει τὴν Πτολεμαί̈δα μὴ δεξαμένην αὐτόν. καταλιπὼν δ' ἐπὶ τῆς πολιορκίας στρατηγοὺς καὶ μέρος τι τῆς δυνάμεως αὐτὸς τῷ λοιπῷ τὴν ̓Ιουδαίαν καταστρεψόμενος ὥρμησεν." "13.337. ὁ δὲ ̓Αλέξανδρος τὴν τοῦ Πτολεμαίου διάνοιαν μαθὼν συνήθροισεν καὶ αὐτὸς περὶ πέντε μυριάδας τῶν ἐγχωρίων, ὡς δ' ἔνιοι συγγραφεῖς εἰρήκασιν ὀκτώ, καὶ ἀναλαβὼν τὴν δύναμιν ἀπήντα τῷ Πτολεμαίῳ. Πτολεμαῖος δ' ἐξαίφνης ἐπιπεσὼν ̓Ασωχειτω τῆς Γαλιλαίας πόλει σάββασιν αἱρεῖ κατὰ κράτος αὐτὴν καὶ περὶ μύρια σώματα καὶ πολλὴν ἑτέραν ἔλαβε λείαν." "13.338. Πειράσας δὲ καὶ Σέπφωριν μικρὸν ἄπωθεν τῆς πεπορθημένης πολλοὺς ἀποβαλὼν ᾔει πολεμήσων ̓Αλεξάνδρῳ. ὑπήντησε δ' αὐτῷ πρὸς τῷ ̓Ιορδάνῃ ποταμῷ ̓Αλέξανδρος περί τινα τόπον λεγόμενον ̓Ασωφὼν οὐ πόρρωθεν τοῦ ̓Ιορδάνου ποταμοῦ καὶ βάλλεται στρατόπεδον πλησίον τῶν πολεμίων." '13.339. εἶχεν μέντοι τοὺς προμαχομένους ὀκτακισχιλίους, οὓς ἑκατονταμάχους προσηγόρευσεν, ἐπιχάλκοις χρωμένους τοῖς θυρεοῖς. ἦσαν δὲ καὶ τοῖς τοῦ Πτολεμαίου προμαχοῦσιν ἐπίχαλκοι αἱ ἀσπίδες. τοῖς μέντοι γε ἄλλοις ἔλαττον ἔχοντες οἱ τοῦ Πτολεμαίου εὐλαβέστερον συνῆψαν εἰς τὸν κίνδυνον.' "
13.341. κατ' ἀρχὰς μὲν οὖν παρ' ἀμφοτέρων ἦν ἔργα χειρῶν καὶ προθυμίας παραπλήσια καὶ πολὺς ἐγένετο φόνος ἐξ ἑκατέρων τῶν στρατευμάτων, ὑπερτέρων δὲ τῶν ̓Αλεξάνδρου γινομένων Φιλοστέφανος διελὼν τὴν δύναμιν δεξιῶς τοῖς ἐνδιδοῦσιν ἐπεκούρει." '13.342. μηδενὸς δὲ τῷ κλιθέντι μέρει τῶν ̓Ιουδαίων προσβοηθοῦντος τούτους μὲν συνέβαινε φεύγειν μὴ βοηθούντων τῶν πλησίον ἀλλὰ κοινωνούντων τῆς φυγῆς, οἱ δὲ τοῦ Πτολεμαίου τὰ ἐναντία τούτων ἔπραττον: 13.343. ἑπόμενοι γὰρ ἔκτεινον τοὺς ̓Ιουδαίους, καὶ τὸ τελευταῖον τραπέντας αὐτοὺς ἅπαντας ἐδίωκον φονεύοντες ἕως οὗ καὶ ὁ σίδηρος αὐτοῖς ἠμβλύνθη κτείνουσιν καὶ αἱ χεῖρες παρείθησαν.' "13.344. τρισμυρίους γοῦν ἔφασαν αὐτῶν ἀποθανεῖν, Τιμαγένης δὲ πεντακισμυρίους εἴρηκεν, τῶν δὲ ἄλλων τοὺς μὲν αἰχμαλώτους ληφθῆναι, τοὺς δ' εἰς τὰ οἰκεῖα διαφεύγειν χωρία." '13.345. Πτολεμαῖος δὲ μετὰ τὴν νίκην προσκαταδραμὼν τὴν χώραν ὀψίας ἐπιγενομένης ἔν τισι κώμαις τῆς ̓Ιουδαίας κατέμεινεν, ἃς γυναικῶν εὑρὼν μεστὰς καὶ νηπίων ἐκέλευσεν τοὺς στρατιώτας ἀποσφάττοντας αὐτοὺς καὶ κρεουργοῦντας ἔπειτα εἰς λέβητας ζέοντας ἐνιέντας τὰ μέλη ἀπάρχεσθαι.' "13.346. τοῦτο δὲ προσέταξεν, ἵν' οἱ διαφυγόντες ἐκ τῆς μάχης καὶ πρὸς αὑτοὺς ἐλθόντες σαρκοφάγους ὑπολάβωσιν εἶναι τοὺς πολεμίους, καὶ διὰ τοῦτο ἔτι μᾶλλον αὐτοὺς καταπλαγῶσι ταῦτ' ἰδόντες." '13.347. λέγει δὲ καὶ Στράβων καὶ Νικόλαος, ὅτι τοῦτον αὐτοῖς ἐχρήσαντο τὸν τρόπον, καθὼς κἀγὼ προείρηκα. ἔλαβον δὲ καὶ τὴν Πτολεμαί̈δα κατὰ κράτος, ὡς καὶ ἐν ἄλλοις φανερὸν πεποιήκαμεν.' "13.348. Κλεοπάτρα δ' ὁρῶσα τὸν υἱὸν αὐξανόμενον καὶ τήν τε ̓Ιουδαίαν ἀδεῶς πορθοῦντα καὶ τὴν Γαζαίων πόλιν ὑπήκοον ἔχοντα, περιιδεῖν οὐκ ἔγνω τοῦτον ἐπὶ ταῖς πύλαις ὄντα καὶ ποθοῦντα τὴν τῶν Αἰγυπτίων μείζω γενόμενον," "13.349. ἀλλὰ παραχρῆμα μετὰ καὶ ναυτικῆς καὶ πεζῆς δυνάμεως ἐπ' αὐτὸν ἐξώρμησεν ἡγεμόνας τῆς ὅλης στρατιᾶς ἀποδείξασα Χελκίαν καὶ ̓Ανανίαν τοὺς ̓Ιουδαίους, τὰ δὲ πολλὰ τοῦ πλούτου καὶ τοὺς υἱωνοὺς καὶ διαθήκας πέμψασα Κῴοις παρέθετο." "
13.351. Πτολεμαῖος δ' ἐκ τῆς Συρίας ἀπελθὼν ἐπὶ τὴν Αἴγυπτον ἔσπευσεν, αἰφνιδίως αὐτὴν οἰόμενος κενὴν οὖσαν στρατιᾶς καθέξειν: ἀλλὰ διαμαρτάνει τῆς ἐλπίδος. κατὰ τοῦτον δὴ τὸν χρόνον συνέβη καὶ Χελκίαν τὸν ἕτερον τῶν τῆς Κλεοπάτρας ἡγεμόνων ἀποθανεῖν περὶ κοίλην Συρίαν διώκοντα Πτολεμαῖον." "13.352. ̓Ακούσασα δ' ἡ Κλεοπάτρα τὴν ἐπιχείρησιν τὴν τοῦ υἱοῦ καὶ ὅτι τὰ περὶ τὴν Αἴγυπτον οὐχ ὃν προσεδόκα τρόπον προκεχώρηκεν αὐτῷ, πέμψασα μέρος τῆς στρατιᾶς ἐξέβαλεν αὐτὸν ἀπὸ τῆς χώρας. καὶ ὁ μὲν ἐκ τῆς Αἰγύπτου πάλιν ὑποστρέψας τὸν χειμῶνα διέτριψεν ἐν Γάζῃ." "13.353. Κλεοπάτρα δ' ἐν τούτῳ τὴν ἐν Πτολεμαί̈δι φρουρὰν ἐκ πολιορκίας λαμβάνει καὶ τὴν πόλιν. ̓Αλεξάνδρου δ' αὐτὴν μετὰ δώρων περιελθόντος καὶ θεραπείας ὁποίας ἄξιον ἦν πεπονθότα μὲν κακῶς ὑπὸ Πτολεμαίου, καταφυγῆς δ' οὐκ ἄλλης ἢ ταύτης εὐποροῦντα, τινὲς μὲν τῶν φίλων καὶ ταῦτα συνεβούλευον αὐτῇ λαβεῖν καὶ τὴν χώραν ἐπελθούσῃ κατασχεῖν καὶ μὴ περιιδεῖν ἐπ' ἀνδρὶ ἑνὶ τοσοῦτο πλῆθος ἀγαθῶν ̓Ιουδαίων κείμενον." '13.354. ̓Ανανίας δὲ συνεβούλευσε τούτοις ἐναντία, λέγων ἄδικα ποιήσειν αὐτήν, εἰ σύμμαχον ἄνθρωπον ἀφαιρήσεται τῆς ἰδίας ἐξουσίας καὶ ταῦτα συγγενῆ ἡμέτερον: “οὐ γὰρ ἀγνοεῖν βούλομαί σε, φησίν, εἰ τὸ πρὸς τοῦτον ἄδικον ἐχθροὺς ἅπαντας ἡμᾶς σοι τοὺς ̓Ιουδαίους κατασκευάζει.” 13.355. ταῦτα δὲ ̓Ανανία παραινέσαντος ἡ Κλεοπάτρα πείθεται μηδὲν ἀδικῆσαι τὸν ̓Αλέξανδρον, ἀλλὰ συμμαχίαν πρὸς αὐτὸν ἐποιήσατο ἐν Σκυθοπόλει τῆς κοίλης Συρίας. 13.356. ̔Ο δὲ τῶν ἐκ Πτολεμαίου φόβων ἐλευθερωθεὶς στρατεύεται μὲν εὐθὺς ἐπὶ τὴν κοίλην Συρίαν, αἱρεῖ δὲ Γάδαρα πολιορκήσας δέκα μησίν, αἱρεῖ δὲ καὶ ̓Αμαθοῦντα μέγιστον ἔρυμα τῶν ὑπὲρ τὸν ̓Ιορδάνην κατῳκημένων, ἔνθα καὶ τὰ κάλλιστα καὶ σπουδῆς ἄξια Θεόδωρος ὁ Ζήνωνος εἶχεν. ὃς οὐ προσδοκῶσιν ἐπιπεσὼν τοῖς ̓Ιουδαίοις μυρίους αὐτῶν ἀποκτείνει καὶ τὴν ἀποσκευὴν ̓Αλεξάνδρου διαρπάζει.' "
13.372. ̓Αλέξανδρος δὲ τῶν οἰκείων πρὸς αὐτὸν στασιασάντων, ἐπανέστη γὰρ αὐτῷ τὸ ἔθνος ἑορτῆς ἀγομένης καὶ ἑστῶτος αὐτοῦ ἐπὶ τοῦ βωμοῦ καὶ θύειν μέλλοντος κιτρίοις αὐτὸν ἔβαλλον, νόμου ὄντος παρὰ τοῖς ̓Ιουδαίοις ἐν τῇ σκηνοπηγίᾳ ἔχειν ἕκαστον θύρσους ἐκ φοινίκων καὶ κιτρίων, δεδηλώκαμεν δὲ καὶ ταῦτα ἐν ἄλλοις, προσεξελοιδόρησαν δ' αὐτὸν ὡς ἐξ αἰχμαλώτων γεγονότα καὶ τῆς τιμῆς καὶ τοῦ θύειν ἀνάξιον," "13.373. ἐπὶ τούτοις ὀργισθεὶς κτείνει μὲν αὐτῶν περὶ ἑξακισχιλίους, δρύφακτον δὲ ξύλινον περὶ τὸν βωμὸν καὶ τὸν ναὸν βαλόμενος μέχρι τοῦ θριγκοῦ, εἰς ὃν μόνοις ἐξῆν τοῖς ἱερεῦσιν εἰσιέναι, τούτῳ τὴν τοῦ πλήθους ἐπ' αὐτὸν ἀπέφραττεν εἴσοδον." '13.374. ἔτρεφεν δὲ καὶ ξένους Πισίδας καὶ Κίλικας: Σύροις γὰρ πολέμιος ὢν οὐκ ἐχρῆτο. καταστρεψάμενος δὲ τῶν ̓Αράβων Μωαβίτας καὶ Γαλααδίτας εἰς φόρου ἀπαγωγήν, κατερείπει καὶ ̓Αμαθοῦντα Θεοδώρου μὴ τολμῶντος αὐτῷ συμβαλεῖν.' "
14.168. ̔Υρκανὸς δὲ ἀκούσας ταῦτα πείθεται: προσεξῆψαν δὲ αὐτοῦ τὴν ὀργὴν καὶ αἱ μητέρες τῶν ὑπὸ ̔Ηρώδου πεφονευμένων: αὗται γὰρ καθ' ἑκάστην ἡμέραν ἐν τῷ ἱερῷ παρακαλοῦσαι τὸν βασιλέα καὶ τὸν δῆμον, ἵνα δίκην ̔Ηρώδης ἐν τῷ συνεδρίῳ τῶν πεπραγμένων ὑπόσχῃ, διετέλουν." "14.169. κινηθεὶς οὖν ὑπὸ τούτων ̔Υρκανὸς ̔Ηρώδην ἐκάλει δικασόμενον ὑπὲρ ὧν διεβάλλετο. ὁ δὲ ἧκεν τοῦ πατρὸς αὐτῷ παραινέσαντος μὴ ὡς ἰδιώτῃ μετὰ δ' ἀσφαλείας εἰσελθεῖν καὶ φυλακῆς τῆς περὶ τὸ σῶμα, τά τε κατὰ τὴν Γαλιλαίαν ὡς ἐνόμισεν αὐτῷ συμφέρειν ἀσφαλίσασθαι. τοῦτον τὸν τρόπον ἁρμοσάμενος καὶ μετὰ στίφους ἀποχρῶντος αὐτῷ πρὸς τὴν ὁδόν, ὡς μήτε ἐπίφοβος ̔Υρκανῷ δόξειε μετὰ μείζονος παραγενόμενος τάγματος μήτε γυμνὸς καὶ ἀφύλακτος, ᾔει πρὸς τὴν δίκην." "14.171. καταστὰς δὲ ἐν τῷ συνεδρίῳ μετὰ τοῦ σὺν αὐτῷ τάγματος ̔Ηρώδης κατέπληξεν ἅπαντας καὶ κατηγορεῖν ἐθάρρει τὸ λοιπὸν οὐδεὶς τῶν πρὶν ἀφικέσθαι διαβαλλόντων, ἀλλ' ἦν ἡσυχία καὶ τοῦ τί χρὴ ποιεῖν ἀπορία." "14.172. διακειμένων δ' οὕτως εἷς τις Σαμαίας ὄνομα, δίκαιος ἀνὴρ καὶ διὰ τοῦτο τοῦ δεδιέναι κρείττων, ἀναστὰς εἶπεν: “ἄνδρες σύνεδροι καὶ βασιλεῦ, εἰς δίκην μὲν οὔτ' αὐτὸς οἶδά τινα τῶν πώποτε εἰς ὑμᾶς κεκλημένων οὕτω παραστάντα οὔτε ὑμᾶς ἔχειν εἰπεῖν ὑπολαμβάνω, ἀλλὰ πᾶς ὁστισδηποτοῦν ἀφῖκται εἰς τὸ συνέδριον τοῦτο κριθησόμενος ταπεινὸς παρίσταται καὶ σχήματι δεδοικότος καὶ ἔλεον θηρωμένου παρ' ὑμῶν, κόμην τ' ἐπιθρέψας καὶ ἐσθῆτα μέλαιναν ἐνδεδυμένος." "14.173. ὁ δὲ βέλτιστος ̔Ηρώδης φόνου δίκην φεύγων καὶ ἐπ' αἰτίᾳ τοιαύτῃ κεκλημένος ἕστηκε τὴν πορφύραν περικείμενος καὶ τὴν κεφαλὴν κεκοσμημένος τῇ συνθέσει τῆς κόμης καὶ περὶ αὐτὸν ἔχων ὁπλίτας, ἵνα ἂν κατακρίνωμεν αὐτοῦ κατὰ τὸν νόμον, κτείνῃ μὲν ἡμᾶς, αὐτὸν δὲ σώσῃ βιασάμενος τὸ δίκαιον." "14.174. ἀλλ' ̔Ηρώδην μὲν ἐπὶ τούτοις οὐκ ἂν μεμψαίμην, εἰ τὸ αὐτοῦ συμφέρον ποιεῖται περὶ πλείονος ἢ τὸ νόμιμον, ὑμᾶς δὲ καὶ τὸν βασιλέα τοσαύτην ἄδειαν αὐτῷ παρασχόντας. ἴστε μέντοι τὸν θεὸν μέγαν, καὶ οὗτος, ὃν νῦν δι' ̔Υρκανὸν ἀπολῦσαι βούλεσθε, κολάσει ὑμᾶς τε καὶ αὐτὸν τὸν βασιλέα.”" "14.175. διήμαρτεν δ' οὐδὲν τῶν εἰρημένων. ὁ γὰρ ̔Ηρώδης τὴν βασιλείαν παραλαβὼν πάντας ἀπέκτεινεν τοὺς ἐν τῷ συνεδρίῳ καὶ ̔Υρκανὸν αὐτὸν χωρὶς τοῦ Σαμαίου:" '14.176. σφόδρα γὰρ αὐτὸν διὰ τὴν δικαιοσύνην ἐτίμησεν καὶ ὅτι τῆς πόλεως μετὰ ταῦτα πολιορκουμένης ὑπό τε ̔Ηρώδου καὶ Σοσσίου παρῄνεσεν τῷ δήμῳ δέξασθαι τὸν ̔Ηρώδην εἰπὼν διὰ τὰς ἁμαρτίας οὐ δύνασθαι διαφυγεῖν αὐτόν. καὶ περὶ μὲν τούτων κατὰ χώραν ἐροῦμεν. 14.177. ̔Υρκανὸς δὲ ὁρῶν ὡρμημένους πρὸς τὴν ἀναίρεσιν τὴν ̔Ηρώδου τοὺς ἐν τῷ συνεδρίῳ τὴν δίκην εἰς ἄλλην ἡμέραν ἀνεβάλετο, καὶ πέμψας κρύφα πρὸς ̔Ηρώδην συνεβούλευσεν αὐτῷ φυγεῖν ἐκ τῆς πόλεως: οὕτω γὰρ τὸν κίνδυνον διαφεύξεσθαι.
18.23. Τῇ δὲ τετάρτῃ τῶν φιλοσοφιῶν ὁ Γαλιλαῖος ̓Ιούδας ἡγεμὼν κατέστη, τὰ μὲν λοιπὰ πάντα γνώμῃ τῶν Φαρισαίων ὁμολογούσῃ, δυσνίκητος δὲ τοῦ ἐλευθέρου ἔρως ἐστὶν αὐτοῖς μόνον ἡγεμόνα καὶ δεσπότην τὸν θεὸν ὑπειληφόσιν. θανάτων τε ἰδέας ὑπομένειν παρηλλαγμένας ἐν ὀλίγῳ τίθενται καὶ συγγενῶν τιμωρίας καὶ φίλων ὑπὲρ τοῦ μηδένα ἄνθρωπον προσαγορεύειν δεσπότην.' "
18.23. ὅσπερ τῇ φυλακῇ ἐφειστήκει τοῦ ̓Αγρίππου, θεώμενος τήν τε σπουδὴν μεθ' οἵας ὁ Μαρσύας ἀφίκετο καὶ τὸ ἐκ τῶν λόγων χάρμα τῷ ̓Αγρίππᾳ συνελθόν, ὑποτοπήσας καίνωσίν τινα γεγονέναι τῶν λόγων ἤρετό σφας περὶ τοῦ λόγου τοῦ ἐφεστηκότος." "18.24. ̔Ηρωδιὰς δὲ ἡ ἀδελφὴ τοῦ ̓Αγρίππου συνοικοῦσα ̔Ηρώδῃ, τετράρχης δὲ οὗτος ἦν Γαλιλαίας καὶ Περαίας, φθόνῳ τἀδελφοῦ τὴν ἐξουσίαν ἐδέχετο ὁρῶσα ἐν πολὺ μείζονι ἀξιώματι γεγενημένον ἀνδρὸς τοῦ αὐτῆς, διὰ τὸ φυγῇ μὲν ποιήσασθαι τὴν ἔξοδον διαλῦσαι τὰ χρέα μὴ δυνάμενον, κάθοδον δὲ μετ' ἀξιώματος καὶ οὕτως πολλοῦ τοῦ εὐδαίμονος." '18.24. ἑωρακόσιν δὲ τοῖς πολλοῖς τὸ ἀμετάλλακτον αὐτῶν τῆς ἐπὶ τοιούτοις ὑποστάσεως περαιτέρω διελθεῖν παρέλιπον: οὐ γὰρ δέδοικα μὴ εἰς ἀπιστίαν ὑποληφθῇ τι τῶν λεγομένων ἐπ' αὐτοῖς, τοὐναντίον δὲ μὴ ἐλασσόνως τοῦ ἐκείνων καταφρονήματος δεχομένου τὴν ταλαιπωρίαν τῆς ἀλγηδόνος ὁ λόγος ἀφηγῆται." "18.25. Γάιος δὲ ἅμα τε προσαγορεύων τὸν ̔Ηρώδην, πρῶτον δὲ αὐτῷ ἐνετύγχανεν, ἅμα τε τοῦ ̓Αγρίππου τὰς ἐπιστολὰς ἐπιὼν ἐπὶ κατηγορίᾳ τῇ ἐκείνου συγκειμένας, κατηγόρει δὲ αὐτοῦ ὁμολογίαν πρὸς Σηιανὸν κατὰ τῆς Τιβερίου ἀρχῆς καὶ πρὸς ̓Αρτάβανον τὸν Πάρθον ἐπὶ τοῦ παρόντος κατὰ τῆς Γαί̈ου ἀρχῆς,' "18.25. ἀνοίᾳ τε τῇ ἐντεῦθεν ἤρξατο νοσεῖν τὸ ἔθνος Γεσσίου Φλώρου, ὃς ἡγεμὼν ἦν, τῇ ἐξουσίᾳ τοῦ ὑβρίζειν ἀπονοήσαντος αὐτοὺς ἀποστῆναι ̔Ρωμαίων. καὶ φιλοσοφεῖται μὲν ̓Ιουδαίοις τοσάδε.
20.118. Γίνεται δὲ καὶ Σαμαρείταις πρὸς ̓Ιουδαίους ἔχθρα δι' αἰτίαν τοιαύτην: ἔθος ἦν τοῖς Γαλιλαίοις ἐν ταῖς ἑορταῖς εἰς τὴν ἱερὰν πόλιν παραγινομένοις ὁδεύειν διὰ τῆς Σαμαρέων χώρας. καὶ τότε καθ' ὁδὸν αὐτοῖς κώμης Γιναῆς λεγομένης τῆς ἐν μεθορίῳ κειμένης Σαμαρείας τε καὶ τοῦ μεγάλου πεδίου τινὲς συνάψαντες μάχην πολλοὺς αὐτῶν ἀναιροῦσιν." '20.119. πυθόμενοι δὲ τὰ πραχθέντα τῶν Γαλιλαίων οἱ πρῶτοι πρὸς Κουμανὸν ἀφίκοντο καὶ παρεκάλουν αὐτὸν μετιέναι τῶν ἀνῃρημένων τὸν φόνον. ὁ δὲ χρήμασι πεισθεὶς ὑπὸ τῶν Σαμαρέων ὠλιγώρησεν.' "20.121. τῶν δ' ἐν τέλει καταπραύ̈νειν αὐτοὺς πειρωμένων καὶ πείσειν τὸν Κουμανὸν ἐπαγγελλομένων δίκας εἰσπράξασθαι παρὰ τῶν ἀνῃρηκότων, ἐκείνοις μὲν οὐ προσέσχον, ἀναλαβόντες δὲ τὰ ὅπλα καὶ βοηθεῖν ̓Ελεάζαρον τὸν τοῦ Δειναίου παρακαλέσαντες, λῃστὴς δ' οὗτος ἦν ἔτη πολλὰ τὴν διατριβὴν ἐν ὄρει πεποιημένος, κώμας τινὰς τῶν Σαμαρέων ἐμπρήσαντες διαρπάζουσι." '20.122. Κουμανὸς δὲ τῆς πράξεως εἰς αὐτὸν ἀφικομένης ἀναλαβὼν τὴν τῶν Σεβαστηνῶν ἴλην καὶ πεζῶν τέσσαρα τάγματα τούς τε Σαμαρεῖς καθοπλίσας ἐξῆλθεν ἐπὶ τοὺς ̓Ιουδαίους, καὶ συμβαλὼν πολλοὺς μὲν αὐτῶν ἀπέκτεινεν πλείους δὲ ζῶντας ἔλαβεν. 20.123. οἱ δὲ πρῶτοι κατὰ τιμὴν καὶ γένος τῶν ̔Ιεροσολυμιτῶν, ὡς εἶδον εἰς οἷον κακῶν μέγεθος ἥκουσιν, μετενδυσάμενοι σάκκους καὶ σποδοῦ τὰς κεφαλὰς ἀναπλήσαντες παντοῖοι τοὺς ἀφεστῶτας παρακαλοῦντες ἦσαν καὶ πείθοντες πρὸ ὀφθαλμῶν θεμένους κατασκαφησομένην μὲν αὐτῶν τὴν πατρίδα, τὸ δὲ ἱερὸν πυρποληθησόμενον, αὐτῶν δὲ καὶ γυναικῶν σὺν τέκνοις ἀνδραποδισμοὺς ἐσομένους, μεταθέσθαι τὸν λογισμὸν καὶ τὰ ὅπλα ῥίψαντας ἠρεμεῖν εἰς τὸ λοιπὸν ἀποχωρήσαντας εἰς τὰ αὑτῶν. 20.124. ταῦτα δὲ εἰπόντες ἔπεισαν. καὶ οἱ μὲν διελύθησαν, οἱ λῃσταὶ δὲ ἐπὶ τοὺς ἐχυροὺς τόπους πάλιν ἀπῆλθον. ἐξ ἐκείνου τε ἡ σύμπασα ̓Ιουδαία λῃστηρίων ἐπληρώθη. 20.125. Σαμαρέων δὲ οἱ πρῶτοι πρὸς Οὐμμίδιον Κοδρᾶτον τῆς Συρίας προεστηκότα κατὰ τὸν καιρὸν ἐκεῖνον ἐν Τύρῳ τυγχάνοντα παραγενόμενοι κατηγόρουν τῶν ̓Ιουδαίων, ὡς τὰς κώμας αὐτῶν ἐμπρήσειαν καὶ διαρπάσειαν,' "20.126. καὶ περὶ μὲν ὧν αὐτοὶ πεπόνθασιν οὐχ οὕτως ἀγανακτεῖν ἔφασκον, ὡς ὅτι ̔Ρωμαίων καταφρονήσειαν, ἐφ' οὓς κριτὰς ἐχρῆν αὐτοὺς εἴπερ ἠδίκουν παραγενέσθαι, ἢ νῦν ὡς οὐκ ἐχόντων ἡγεμόνας ̔Ρωμαίους καταδραμεῖν: ἥκειν οὖν ἐπ' αὐτὸν ἐκδικίας τευξόμενοι." "20.127. ταῦτα μὲν οὖν οἱ Σαμαρεῖς κατηγόρουν. ̓Ιουδαῖοι δὲ καὶ τῆς στάσεως καὶ τῆς μάχης αἰτίους γεγονέναι Σαμαρεῖς ἔφασαν, πρὸ πάντων δὲ Κουμανὸν δώροις ὑπ' αὐτῶν φθαρέντα καὶ παρασιωπήσαντα τὸν τῶν ἀνῃρημένων φόνον." '20.128. καὶ Κουαδρᾶτος ἀκούσας ὑπερτίθεται τὴν κρίσιν, εἰπὼν ἀποφανεῖσθαι, ἐπειδὰν εἰς τὴν ̓Ιουδαίαν παραγενόμενος ἀκριβέστερον ἐπιγνῷ τὴν ἀλήθειαν.' "20.129. καὶ οἱ μὲν ἀπῄεσαν ἄπρακτοι. μετ' οὐ πολὺν δὲ χρόνον ὁ Κουαδρᾶτος ἧκεν εἰς Σαμάρειαν, ἔνθα διακούσας αἰτίους τῆς ταραχῆς ὑπέλαβε γεγονέναι τοὺς Σαμαρεῖς. Σαμαρέων δὲ καὶ ̓Ιουδαίων οὕστινας νεωτερίσαντας ἔμαθεν ἀνεσταύρωσεν οὓς Κουμανὸς ἔλαβεν αἰχμαλώτους." '
20.131. κἀκείνους μὲν ὁ Κουαδρᾶτος ἀνελεῖν προσέταξεν, τοὺς δὲ περὶ ̓Ανανίαν τὸν ἀρχιερέα καὶ τὸν στρατηγὸν ̓́Ανανον δήσας εἰς ̔Ρώμην ἀνέπεμψεν περὶ τῶν πεπραγμένων λόγον ὑφέξοντας Κλαυδίῳ Καίσαρι.' "20.132. κελεύει δὲ καὶ τοῖς τῶν Σαμαρέων πρώτοις καὶ τοῖς ̓Ιουδαίοις Κουμανῷ τε τῷ ἐπιτρόπῳ καὶ Κέλερι, χιλίαρχος δ' ἦν οὗτος, ἐπ' ̓Ιταλίας ἀπιέναι πρὸς τὸν αὐτοκράτορα κριθησομένους ἐπ' αὐτοῦ περὶ τῶν πρὸς ἀλλήλους ζητήσεων." "20.133. αὐτὸς δὲ δείσας, μὴ τὸ πλῆθος πάλιν τῶν ̓Ιουδαίων νεωτερίσειεν, εἰς τὴν τῶν ̔Ιεροσολυμιτῶν πόλιν ἀφικνεῖται: καταλαμβάνει δ' αὐτὴν εἰρηνευομένην καὶ πάτριον ἑορτὴν τῷ θεῷ τελοῦσαν. πιστεύσας οὖν μηδένα νεωτερισμὸν παρ' αὐτῶν γενήσεσθαι καταλιπὼν ἑορτάζοντας ὑπέστρεψεν εἰς ̓Αντιόχειαν." "20.134. Οἱ περὶ Κουμανὸν δὲ καὶ τοὺς πρώτους τῶν Σαμαρέων ἀναπεμφθέντες εἰς ̔Ρώμην λαμβάνουσι παρὰ τοῦ αὐτοκράτορος ἡμέραν, καθ' ἣν περὶ τῶν πρὸς ἀλλήλους ἀμφισβητήσεων λέγειν ἔμελλον." '20.135. σπουδὴ δὲ μεγίστη τῷ Κουμανῷ καὶ τοῖς Σαμαρεῦσιν ἦν παρὰ τῶν Καίσαρος ἀπελευθέρων καὶ φίλων, κἂν περιεγένοντο τῶν ̓Ιουδαίων, εἰ μή περ ̓Αγρίππας ὁ νεώτερος ἐν τῇ ̔Ρώμῃ τυγχάνων κατασπευδομένους ἰδὼν τοὺς τῶν ̓Ιουδαίων πρώτους ἐδεήθη πολλὰ τῆς τοῦ αὐτοκράτορος γυναικὸς ̓Αγριππίνης πεῖσαι τὸν ἄνδρα διακούσαντα πρεπόντως τῇ ἑαυτοῦ δικαιοσύνῃ τιμωρήσασθαι τοὺς αἰτίους τῆς ἀποστάσεως. 20.136. καὶ Κλαύδιος τῇ δεήσει ταύτῃ προευτρεπισθεὶς καὶ διακούσας, ὡς εὗρε τῶν κακῶν ἀρχηγοὺς τοὺς Σαμαρείτας γενομένους, τοὺς μὲν ἀναβάντας πρὸς αὐτὸν ἐκέλευσεν ἀναιρεθῆναι, τῷ Κουμανῷ δὲ φυγὴν ἐπέβαλεν, Κέλερα δὲ τὸν χιλίαρχον ἐκέλευσεν ἀγαγόντας εἰς τὰ ̔Ιεροσόλυμα πάντων ὁρώντων ἐπὶ τὴν πόλιν πᾶσαν σύραντας οὕτως ἀποκτεῖναι.
20.179. Κατὰ τοῦτον τὸν καιρὸν ὁ βασιλεὺς ̓Αγρίππας δίδωσιν τὴν ἀρχιερωσύνην ̓Ισμαήλῳ: Φαβεῖ παῖς οὗτος ἦν.' "20.181. τοσαύτη δὲ τοὺς ἀρχιερεῖς κατέλαβεν ἀναίδεια καὶ τόλμα, ὥστε καὶ πέμπειν δούλους ἐτόλμων ἐπὶ τὰς ἅλωνας τοὺς ληψομένους τὰς τοῖς ἱερεῦσιν ὀφειλομένας δεκάτας, καὶ συνέβαινεν τοὺς ἀπορουμένους τῶν ἱερέων ὑπ' ἐνδείας τελευτᾶν. οὕτως ἐκράτει τοῦ δικαίου παντὸς ἡ τῶν στασιαζόντων βία." "
20.205. ὁ δὲ ἀρχιερεὺς ̓Ανανίας καθ' ἑκάστην ἡμέραν ἐπὶ μέγα προύκοπτε δόξης καὶ τῆς παρὰ τῶν πολιτῶν εὐνοίας τε καὶ τιμῆς ἠξιοῦτο λαμπρῶς: ἦν γὰρ χρημάτων ποριστικός: καθ' ἡμέραν γοῦν τὸν ̓Αλβῖνον καὶ τὸν ἀρχιερέα δώροις ἐθεράπευεν." "20.206. εἶχεν δ' οἰκέτας πάνυ μοχθηρούς, οἳ συναναστρεφόμενοι τοῖς θρασυτάτοις ἐπὶ τὰς ἅλωνας πορευόμενοι τὰς τῶν ἱερέων δεκάτας ἐλάμβανον βιαζόμενοι καὶ τοὺς μὴ διδόντας οὐκ ἀπείχοντο τύπτειν," '20.207. οἵ τε ἀρχιερεῖς ὅμοια τοῖς ἐκείνου δούλοις ἔπρασσον μηδενὸς κωλύειν δυναμένου. καὶ τῶν ἱερέων τοὺς πάλαι ταῖς δεκάταις τρεφομένους τότε συνέβαινε θνήσκειν τροφῆς ἀπορίᾳ.' '. None | 4.152. Phineas, a man in other respects better than the rest of the young men, and also one that surpassed his contemporaries in the dignity of his father, (for he was the son of Eleazar the high priest, and the grandson of Aaron Moses’s brother,) who was greatly troubled at what was done by Zimri, he resolved in earnest to inflict punishment on him, before his unworthy behavior should grow stronger by impunity, and in order to prevent this transgression from proceeding further, which would happen if the ringleaders were not punished. 4.153. He was of so great magimity, both in strength of mind and body, that when he undertook any very dangerous attempt, he did not leave it off till he overcame it, and got an entire victory. So he came into Zimri’s tent, and slew him with his javelin, and with it he slew Cozbi also,
13.328. The only hope they had remaining was from the kings of Egypt, and from Ptolemy Lathyrus, who now held Cyprus, and who came to Cyprus when he was driven from the government of Egypt by Cleopatra his mother. So the people of Ptolemais sent to this Ptolemy Lathyrus, and desired him to come as a confederate, to deliver them, now they were in such danger, out of the hands of Alexander. 13.329. And as the ambassadors gave him hopes, that if he would pass over into Syria, he would have the people of Gaza on the side of those of Ptolemais; as also they said, that Zoilus, and besides these the Sidonians, and many others, would assist them; so he was elevated at this, and got his fleet ready as soon as possible. 13.331. for that Cleopatra would not overlook an army raised by Ptolemy for himself out of the neighborhood, but would come against them with a great army of her own, and this because she was laboring to eject her son out of Cyprus also; that as for Ptolemy, if he fail of his hopes, he can still retire to Cyprus, but that they will be left in the greatest danger possible. 13.332. Now Ptolemy, although he had heard of the change that was made in the people of Ptolemais, yet did he still go on with his voyage, and came to the country called Sycamine, and there set his army on shore. 13.333. This army of his, in the whole horse and foot together, were about thirty thousand, with which he marched near to Ptolemais, and there pitched his camp. But when the people of Ptolemais neither received his ambassadors, nor would hear what they had to say, he was under a very great concern. 13.334. 4. But when Zoilus and the people of Gaza came to him, and desired his assistance, because their country was laid waste by the Jews, and by Alexander, Alexander raised the siege, for fear of Ptolemy: and when he had drawn off his army into his own country, he used a stratagem afterwards, by privately inviting Cleopatra to come against Ptolemy, but publicly pretending to desire a league of friendship and mutual assistance with him; 13.335. and promising to give him four hundred talents of silver, he desired that, by way of requital, he would take off Zoilus the tyrant, and give his country to the Jews. And then indeed Ptolemy, with pleasure, made such a league of friendship with Alexander, and subdued Zoilus; 13.336. but when he afterwards heard that he had privily sent to Cleopatra his mother, he broke the league with him, which yet he had confirmed with an oath, and fell upon him, and besieged Ptolemais, because it would not receive him. However, leaving his generals, with some part of his forces, to go on with the siege, he went himself immediately with the rest to lay Judea waste; 13.337. and when Alexander understood this to be Ptolemy’s intention, he also got together about fifty thousand soldiers out of his own country; nay, as some writers have said, eighty thousand He then took his army, and went to meet Ptolemy; but Ptolemy fell upon Asochis, a city of Galilee, and took it by force on the Sabbath day, and there he took about ten thousand slaves, and a great deal of other prey. 13.338. 5. He then tried to take Sepphoris, which was a city not far from that which was destroyed, but lost many of his men; yet did he then go to fight with Alexander; which Alexander met him at the river Jordan, near a certain place called Saphoth, not far from the river Jordan, and pitched his camp near to the enemy. 13.339. He had however eight thousand in the first rank, which he styled Hecatontomachi, having shields of brass. Those in the first rank of Ptolemy’s soldiers also had shields covered with brass. But Ptolemy’s soldiers in other respects were inferior to those of Alexander, and therefore were more fearful of running hazards;
13.341. in the beginning of which, the acts on both sides, with their hands, and with their alacrity, were alike, and a great slaughter was made by both the armies; but Alexander was superior, till Philostephanus opportunely brought up the auxiliaries, to help those that were giving way; 13.342. but as there were no auxiliaries to afford help to that part of the Jews that gave way, it fell out that they fled, and those near them did no assist them, but fled along with them. However, Ptolemy’s soldiers acted quite otherwise; 13.343. for they followed the Jews, and killed them, till at length those that slew them pursued after them when they had made them all run away, and slew them so long, that their weapons of iron were blunted, and their hands quite tired with the slaughter; 13.344. for the report was, that thirty thousand men were then slain. Timagenes says they were fifty thousand. As for the rest, they were part of them taken captives, and the other part ran away to their own country. 13.345. 6. After this victory, Ptolemy overran all the country; and when night came on, he abode in certain villages of Judea, which when he found full of women and children, he commanded his soldiers to strangle them, and to cut them in pieces, and then to cast them into boiling caldrons, and then to devour their limbs as sacrifices. 13.346. This commandment was given, that such as fled from the battle, and came to them, might suppose their enemies were cannibals, and eat men’s flesh, and might on that account be still more terrified at them upon such a sight. 13.347. And both Strabo and Nicholaus of Damascus affirm, that they used these people after this manner, as I have already related. Ptolemy also took Ptolemais by force, as we have declared elsewhere. 13.348. 1. When Cleopatra saw that her son was grown great, and laid Judea waste, without disturbance, and had gotten the city of Gaza under his power, she resolved no longer to overlook what he did, when he was almost at her gates; and she concluded, that now he was so much stronger than before, he would be very desirous of the dominion over the Egyptians; 13.349. but she immediately marched against him, with a fleet at sea and an army of foot on land, and made Chelcias and Aias the Jews generals of her whole army, while she sent the greatest part of her riches, her grandchildren, and her testament, to the people of Cos.
13.351. but Ptolemy went out of Syria, and made haste unto Egypt, supposing that he should find it destitute of an army, and soon take it, though he failed of his hopes. At this time Chelcias, one of Cleopatra’s generals, happened to die in Celesyria, as he was in pursuit of Ptolemy. 13.352. 2. When Cleopatra heard of her son’s attempt, and that his Egyptian expedition did not succeed according to his expectations, she sent thither part of her army, and drove him out of that country; so when he was returned out of Egypt again, he abode during the winter at Gaza, 13.353. in which time Cleopatra took the garrison that was in Ptolemais by siege, as well as the city; and when Alexander came to her, he gave her presents, and such marks of respect as were but proper, since under the miseries he endured by Ptolemy he had no other refuge but her. Now there were some of her friends who persuaded her to seize Alexander, and to overrun and take possession of the country, and not to sit still and see such a multitude of brave Jews subject to one man. 13.354. But Aias’s counsel was contrary to theirs, who said that “she would do an unjust action if she deprived a man that was her ally of that authority which belonged to him, and this a man who is related to us; for,” said he, “I would not have thee ignorant of this, that what injustice thou dost to him will make all us that are Jews to be thy enemies.” 13.355. This desire of Aias Cleopatra complied with, and did no injury to Alexander, but made a league of mutual assistance with him at Scythopolis, a city of Celesyria. 13.356. 3. So when Alexander was delivered from the fear he was in of Ptolemy, he presently made an expedition against Celesyria. He also took Gadara, after a siege of ten months. He took also Amathus, a very strong fortress belonging to the inhabitants above Jordan, where Theodorus, the son of Zeno, had his chief treasure, and what he esteemed most precious. This Zeno fell unexpectedly upon the Jews, and slew ten thousand of them, and seized upon Alexander’s baggage.
13.372. 5. As to Alexander, his own people were seditious against him; for at a festival which was then celebrated, when he stood upon the altar, and was going to sacrifice, the nation rose upon him, and pelted him with citrons which they then had in their hands, because the law of the Jews required that at the feast of tabernacles every one should have branches of the palm tree and citron tree; which thing we have elsewhere related. They also reviled him, as derived from a captive, and so unworthy of his dignity and of sacrificing. 13.373. At this he was in a rage, and slew of them about six thousand. He also built a partition-wall of wood round the altar and the temple, as far as that partition within which it was only lawful for the priests to enter; and by this means he obstructed the multitude from coming at him. 13.374. He also maintained foreigners of Pisidiae and Cilicia; for as to the Syrians, he was at war with them, and so made no use of them. He also overcame the Arabians, such as the Moabites and Gileadites, and made them bring tribute. Moreover, he demolished Amathus, while Theodorus durst not fight with him;
14.168. 4. Upon Hyrcanus hearing this, he complied with them. The mothers also of those that had been slain by Herod raised his indignation; for those women continued every day in the temple, persuading the king and the people that Herod might undergo a trial before the Sanhedrim for what he had done. 14.169. Hyrcanus was so moved by these complaints, that he summoned Herod to come to his trial for what was charged upon him. Accordingly he came; but his father had persuaded him to come not like a private man, but with a guard, for the security of his person; and that when he had settled the affairs of Galilee in the best manner he could for his own advantage, he should come to his trial, but still with a body of men sufficient for his security on his journey, yet so that he should not come with so great a force as might look like terrifying Hyrcanus, but still such a one as might not expose him naked and unguarded to his enemies. 14.171. But when Herod stood before the Sanhedrim, with his body of men about him, he affrighted them all, and no one of his former accusers durst after that bring any charge against him, but there was a deep silence, and nobody knew what was to be done. 14.172. When affairs stood thus, one whose name was Sameas, a righteous man he was, and for that reason above all fear, rose up, and said, “O you that are assessors with me, and O thou that art our king, I neither have ever myself known such a case, nor do I suppose that any one of you can name its parallel, that one who is called to take his trial by us ever stood in such a manner before us; but every one, whosoever he be, that comes to be tried by this Sanhedrim, presents himself in a submissive manner, and like one that is in fear of himself, and that endeavors to move us to compassion, with his hair dishevelled, and in a black and mourning garment: 14.173. but this admirable man Herod, who is accused of murder, and called to answer so heavy an accusation, stands here clothed in purple, and with the hair of his head finely trimmed, and with his armed men about him, that if we shall condemn him by our law, he may slay us, and by overbearing justice may himself escape death. 14.174. Yet do not I make this complaint against Herod himself; he is to be sure more concerned for himself than for the laws; but my complaint is against yourselves, and your king, who gave him a license so to do. However, take you notice, that God is great, and that this very man, whom you are going to absolve and dismiss, for the sake of Hyrcanus, will one day punish both you and your king himself also.” 14.175. Nor did Sameas mistake in any part of this prediction; for when Herod had received the kingdom, he slew all the members of this Sanhedrim, and Hyrcanus himself also, excepting Sameas, 14.176. for he had a great honor for him on account of his righteousness, and because, when the city was afterward besieged by Herod and Sosius, he persuaded the people to admit Herod into it; and told them that for their sins they would not be able to escape his hands:—which things will be related by us in their proper places. 14.177. 5. But when Hyrcanus saw that the members of the Sanhedrim were ready to pronounce the sentence of death upon Herod, he put off the trial to another day, and sent privately to Herod, and advised him to fly out of the city, for that by this means he might escape.
18.23. 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord.
18.23. Now the centurion who was set to keep Agrippa, when he saw with what haste Marsyas came, and what joy Agrippa had from what he said, he had a suspicion that his words implied some great innovation of affairs, and he asked them about what was said. 18.24. 1. But Herodias, Agrippa’s sister, who now lived as wife to that Herod who was tetrarch of Galilee and Perea, took this authority of her brother in an envious manner, particularly when she saw that he had a greater dignity bestowed on him than her husband had; since, when he ran away, it was because he was not able to pay his debts; and now he was come back, it was because he was in a way of dignity, and of great good fortune. 18.24. And since this immovable resolution of theirs is well known to a great many, I shall speak no further about that matter; nor am I afraid that any thing I have said of them should be disbelieved, but rather fear, that what I have said is beneath the resolution they show when they undergo pain. 18.25. And it was in Gessius Florus’s time that the nation began to grow mad with this distemper, who was our procurator, and who occasioned the Jews to go wild with it by the abuse of his authority, and to make them revolt from the Romans. And these are the sects of Jewish philosophy. 18.25. Now Caius saluted Herod, for he first met with him, and then looked upon the letters which Agrippa had sent him, and which were written in order to accuse Herod; wherein he accused him, that he had been in confederacy with Sejanus against Tiberius’s and that he was now confederate with Artabanus, the king of Parthia, in opposition to the government of Caius;
20.118. 1. Now there arose a quarrel between the Samaritans and the Jews on the occasion following: It was the custom of the Galileans, when they came to the holy city at the festivals, to take their journeys through the country of the Samaritans; and at this time there lay, in the road they took, a village that was called Ginea, which was situated in the limits of Samaria and the great plain, where certain persons thereto belonging fought with the Galileans, and killed a great many of them. 20.119. But when the principal of the Galileans were informed of what had been done, they came to Cumanus, and desired him to avenge the murder of those that were killed; but he was induced by the Samaritans, with money, to do nothing in the matter; 20.121. And when their principal men endeavored to pacify them, and promised to endeavor to persuade Cureanus to avenge those that were killed, they would not hearken to them, but took their weapons, and entreated the assistance of Eleazar, the son of Dineus, a robber, who had many years made his abode in the mountains, with which assistance they plundered many villages of the Samaritans. 20.122. When Cumanus heard of this action of theirs, he took the band of Sebaste, with four regiments of footmen, and armed the Samaritans, and marched out against the Jews, and caught them, and slew many of them, and took a great number of them alive; 20.123. whereupon those that were the most eminent persons at Jerusalem, and that both in regard to the respect that was paid them, and the families they were of, as soon as they saw to what a height things were gone, put on sackcloth, and heaped ashes upon their heads, and by all possible means besought the seditious, and persuaded them that they would set before their eyes the utter subversion of their country, the conflagration of their temple, and the slavery of themselves, their wives, and children, which would be the consequences of what they were doing; and would alter their minds, would cast away their weapons, and for the future be quiet, and return to their own homes. These persuasions of theirs prevailed upon them. 20.124. So the people dispersed themselves, and the robbers went away again to their places of strength; and after this time all Judea was overrun with robberies. 20.125. 2. But the principal of the Samaritans went to Ummidius Quadratus, the president of Syria, who at that time was at Tyre, and accused the Jews of setting their villages on fire, and plundering them; 20.126. and said withal, that they were not so much displeased at what they had suffered, as they were at the contempt thereby shown to the Romans; while if they had received any injury, they ought to have made them the judges of what had been done, and not presently to make such devastation, as if they had not the Romans for their governors; 20.127. on which account they came to him, in order to obtain that vengeance they wanted. This was the accusation which the Samaritans brought against the Jews. But the Jews affirmed that the Samaritans were the authors of this tumult and fighting, and that, in the first place, Cumanus had been corrupted by their gifts, and passed over the murder of those that were slain in silence;— 20.128. which allegations when Quadratus heard, he put off the hearing of the cause, and promised that he would give sentence when he should come into Judea, and should have a more exact knowledge of the truth of that matter. 20.129. So these men went away without success. Yet was it not long ere Quadratus came to Samaria, where, upon hearing the cause, he supposed that the Samaritans were the authors of that disturbance. But when he was informed that certain of the Jews were making innovations, he ordered those to be crucified whom Cumanus had taken captives.
20.131. whom Quadratus ordered to be put to death: but still he sent away Aias the high priest, and Aus the commander of the temple, in bonds to Rome, to give an account of what they had done to Claudius Caesar. 20.132. He also ordered the principal men, both of the Samaritans and of the Jews, as also Cumanus the procurator, and Ceier the tribune, to go to Italy to the emperor, that he might hear their cause, and determine their differences one with another. 20.133. But he came again to the city of Jerusalem, out of his fear that the multitude of the Jews should attempt some innovations; but he found the city in a peaceable state, and celebrating one of the usual festivals of their country to God. So he believed that they would not attempt any innovations, and left them at the celebration of the festival, and returned to Antioch. 20.134. 3. Now Cumanus, and the principal of the Samaritans, who were sent to Rome, had a day appointed them by the emperor whereon they were to have pleaded their cause about the quarrels they had one with another. 20.135. But now Caesar’s freed-men and his friends were very zealous on the behalf of Cumanus and the Samaritans; and they had prevailed over the Jews, unless Agrippa, junior, who was then at Rome, had seen the principal of the Jews hard set, and had earnestly entreated Agrippina, the emperor’s wife, to persuade her husband to hear the cause, so as was agreeable to his justice, and to condemn those to be punished who were really the authors of this revolt from the Roman government:— 20.136. whereupon Claudius was so well disposed beforehand, that when he had heard the cause, and found that the Samaritans had been the ringleaders in those mischievous doings, he gave order that those who came up to him should be slain, and that Cureanus should be banished. He also gave order that Celer the tribune should be carried back to Jerusalem, and should be drawn through the city in the sight of all the people, and then should be slain.
20.179. 8. About this time king Agrippa gave the high priesthood to Ismael, who was the son of Fabi. 20.181. And such was the impudence and boldness that had seized on the high priests, that they had the hardiness to send their servants into the threshing-floors, to take away those tithes that were due to the priests, insomuch that it so fell out that the poorest sort of the priests died for want. To this degree did the violence of the seditious prevail over all right and justice.
20.205. But as for the high priest, Aias he increased in glory every day, and this to a great degree, and had obtained the favor and esteem of the citizens in a signal manner; for he was a great hoarder up of money: he therefore cultivated the friendship of Albinus, and of the high priest Jesus, by making them presents; 20.206. he also had servants who were very wicked, who joined themselves to the boldest sort of the people, and went to the thrashing-floors, and took away the tithes that belonged to the priests by violence, and did not refrain from beating such as would not give these tithes to them. 20.207. So the other high priests acted in the like manner, as did those his servants, without any one being able to prohibit them; so that some of the priests, that of old were wont to be supported with those tithes, died for want of food.' '. None |
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26. Josephus Flavius, Jewish War, 1.204-1.205, 1.208-1.211, 4.152-4.157, 4.159, 7.323, 7.417-7.419 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ben Sira • Ben-Shalom, Israel • Eleazar ben Poirah • Eleazar ben Yair • Eleazar ben Yair, • Judah ben Tabbai • Shimon ben Shetach • Simeon ben Shataḥ • Simon ben Gamaliel I • Simon ben Gamaliel II, Rabban • Yehudah ben Gedidya/Gudgeda • ben Galgula, Yeshua
Found in books: Bay (2022) 111; Kalmin (2014) 26; Klawans (2019) 58; Noam (2018) 25, 123; Salvesen et al (2020) 356, 358; Taylor (2012) 177; Udoh (2006) 179
1.204. ̔Ο δὲ ὢν φύσει δραστήριος ὕλην εὐθέως εὑρίσκει τῷ φρονήματι. καταλαβὼν οὖν ̓Εζεκίαν τὸν ἀρχιλῃστὴν τὰ προσεχῆ τῇ Συρίᾳ κατατρέχοντα μετὰ μεγίστου στίφους αὐτόν τε συλλαβὼν ἀποκτείνει καὶ πολλοὺς τῶν λῃστῶν.' "1.205. ὃ δὴ μάλιστα τοῖς Σύροις ἡγεῖτο κεχαρισμένον: ὑμνεῖτο γοῦν ἀνά τε τὰς κώμας καὶ ἐν ταῖς πόλεσιν ̔Ηρώδης ὡς εἰρήνην αὐτοῖς καὶ τὰς κτήσεις ἀνασεσωκώς. γίνεται δ' ἐκ τούτου καὶ Σέξτῳ Καίσαρι γνώριμος ὄντι συγγενεῖ τοῦ μεγάλου Καίσαρος καὶ διοικοῦντι τὴν Συρίαν." "
1.208. ̓Αμήχανον δ' ἐν εὐπραγίαις φθόνον διαφυγεῖν: ̔Υρκανὸς γοῦν ἤδη μὲν καὶ καθ' ἑαυτὸν ἡσυχῆ πρὸς τὸ κλέος τῶν νεανίσκων ἐδάκνετο, μάλιστα δὲ ἐλύπει τὰ ̔Ηρώδου κατορθώματα καὶ κήρυκες ἐπάλληλοι τῆς καθ' ἕκαστον εὐδοξίας προστρέχοντες πολλοὶ δὲ τῶν ἐν τοῖς βασιλείοις βασκάνων ἠρέθιζον, οἷς ἢ τὸ τῶν παίδων ἢ τὸ ̓Αντιπάτρου σωφρονικὸν προσίστατο," "1.209. λέγοντες ὡς ̓Αντιπάτρῳ καὶ τοῖς υἱοῖς αὐτοῦ παραχωρήσας τῶν πραγμάτων καθέζοιτο τοὔνομα μόνον βασιλέως ἔχων ἔρημον ἐξουσίας. καὶ μέχρι τοῦ πλανηθήσεται καθ' ἑαυτοῦ βασιλεῖς ἐπιτρέφων; οὐδὲ γὰρ εἰρωνεύεσθαι τὴν ἐπιτροπὴν αὐτοὺς ἔτι, φανεροὺς δὲ εἶναι δεσπότας παρωσαμένους ἐκεῖνον, εἴ γε μήτε ἐντολὰς δόντος μήτε ἐπιστείλαντος αὐτοῦ τοσούτους παρὰ τὸν τῶν ̓Ιουδαίων νόμον ἀνῄρηκεν ̔Ηρώδης: ὅν, εἰ μὴ βασιλεύς ἐστιν ἀλλ' ἔτι ἰδιώτης, δεῖν ἐπὶ δίκην ἥκειν ἀποδώσοντα λόγον αὐτῷ τε καὶ τοῖς πατρίοις νόμοις, οἳ κτείνειν ἀκρίτους οὐκ ἐφιᾶσιν." '1.211. Σέξτος δὲ Καῖσαρ δείσας περὶ τῷ νεανίᾳ, μή τι παρὰ τοῖς ἐχθροῖς ἀποληφθεὶς πάθῃ, πέμπει πρὸς ̔Υρκανὸν τοὺς παραγγελοῦντας διαρρήδην ἀπολύειν ̔Ηρώδην τῆς φονικῆς δίκης. ὁ δὲ καὶ ἄλλως ὡρμημένος, ἠγάπα γὰρ ̔Ηρώδην, ἀποψηφίζεται.
4.152. τὸ τῶν ἐνεργουμένων ἀλγεινότερον: 4.153. ἀποπειρώμενοι γὰρ τῆς τοῦ δήμου καταπλήξεως καὶ τὴν αὑτῶν δοκιμάζοντες ἰσχὺν κληρωτοὺς ἐπεχείρησαν ποιεῖν τοὺς ἀρχιερεῖς οὔσης, ὡς ἔφαμεν, κατὰ γένος αὐτῶν τῆς διαδοχῆς.' "4.154. ἦν δὲ πρόσχημα μὲν τῆς ἐπιβουλῆς ἔθος ἀρχαῖον, ἐπειδὴ καὶ πάλαι κληρωτὴν ἔφασαν εἶναι τὴν ἀρχιερωσύνην, τὸ δὲ ἀληθὲς τοῦ βεβαιοτέρου νόμου κατάλυσις καὶ τέχνη πρὸς δυναστείαν τὰς ἀρχὰς δι' αὑτῶν καθισταμένοις." "4.155. Καὶ δὴ μεταπεμψάμενοι μίαν τῶν ἀρχιερατικῶν φυλήν, ̓Ενιάχιν καλεῖται, διεκλήρουν ἀρχιερέα, λαγχάνει δ' ἀπὸ τύχης ὁ μάλιστα διαδείξας αὐτῶν τὴν παρανομίαν, Φαννί τις ὄνομα, υἱὸς Σαμουήλου κώμης ̓Αφθίας, ἀνὴρ οὐ μόνον οὐκ ἐξ ἀρχιερέων, ἀλλ' οὐδ' ἐπιστάμενος σαφῶς τί ποτ' ἦν ἀρχιερωσύνη δι' ἀγροικίαν." "4.156. ἀπὸ γοῦν τῆς χώρας αὐτὸν ἄκοντα σύραντες ὥσπερ ἐπὶ σκηνῆς ἀλλοτρίῳ κατεκόσμουν προσωπείῳ τήν τ' ἐσθῆτα περιτιθέντες τὴν ἱερὰν καὶ τὸ τί δεῖ ποιεῖν ἐπὶ καιροῦ διδάσκοντες." "4.157. χλεύη δ' ἦν ἐκείνοις καὶ παιδιὰ τὸ τηλικοῦτον ἀσέβημα, τοῖς δ' ἄλλοις ἱερεῦσιν ἐπιθεωμένοις πόρρωθεν παιζόμενον τὸν νόμον δακρύειν ἐπῄει καὶ κατέστενον τὴν τῶν ἱερῶν τιμῶν κατάλυσιν." "
4.159. καὶ γὰρ οἱ προύχειν αὐτῶν δοκοῦντες, Γωρίων τε υἱὸς ̓Ιωσήπου καὶ ὁ Γαμαλιήλου Συμεών, παρεκρότουν ἔν τε ταῖς ἐκκλησίαις ἀθρόους καὶ κατ' ἰδίαν περιιόντες ἕκαστον ἤδη ποτὲ τίσασθαι τοὺς λυμεῶνας τῆς ἐλευθερίας καὶ καθᾶραι τῶν μιαιφόνων τὸ ἅγιον," "
7.323. “πάλαι διεγνωκότας ἡμᾶς, ἄνδρες ἀγαθοί, μήτε ̔Ρωμαίοις μήτ' ἄλλῳ τινὶ δουλεύειν ἢ θεῷ, μόνος γὰρ οὗτος ἀληθής ἐστι καὶ δίκαιος ἀνθρώπων δεσπότης, ἥκει νῦν καιρὸς ἐπαληθεῦσαι κελεύων τὸ φρόνημα τοῖς ἔργοις." "
7.417. ἐφ' ὧν οὐκ ἔστιν ὃς οὐ τὴν καρτερίαν καὶ τὴν εἴτε ἀπόνοιαν εἴτε τῆς γνώμης ἰσχὺν χρὴ λέγειν οὐ κατεπλάγη:" "7.418. πάσης γὰρ ἐπ' αὐτοὺς βασάνου καὶ λύμης τῶν σωμάτων ἐπινοηθείσης ἐφ' ἓν τοῦτο μόνον, ὅπως αὐτῶν Καίσαρα δεσπότην ὁμολογήσωσιν, οὐδεὶς ἐνέδωκεν οὐδὲ ἐμέλλησεν εἰπεῖν, ἀλλὰ πάντες ὑπερτέραν τῆς ἀνάγκης τὴν αὐτῶν γνώμην διεφύλαξαν, ὥσπερ ἀναισθήτοις σώμασι χαιρούσῃ μόνον οὐχὶ τῇ ψυχῇ τὰς βασάνους καὶ τὸ πῦρ δεχόμενοι." "7.419. μάλιστα δ' ἡ τῶν παίδων ἡλικία τοὺς θεωμένους ἐξέπληξεν: οὐδὲ γὰρ ἐκείνων τις ἐξενικήθη Καίσαρα δεσπότην ἐξονομάσαι. τοσοῦτον ἄρα τῆς τῶν σωμάτων ἀσθενείας ἡ τῆς τόλμης ἰσχὺς ἐπεκράτει." '. None | 1.204. 5. Now Herod was an active man, and soon found proper materials for his active spirit to work upon. As therefore he found that Hezekias, the head of the robbers, ran over the neighboring parts of Syria with a great band of men, he caught him and slew him, and many more of the robbers with him; 1.205. which exploit was chiefly grateful to the Syrians, insomuch that hymns were sung in Herod’s commendation, both in the villages and in the cities, as having procured their quietness, and having preserved what they possessed to them; on which occasion he became acquainted with Sextus Caesar, a kinsman of the great Caesar, and president of Syria.
1.208. 6. However, he found it impossible to escape envy in such his prosperity; for the glory of these young men affected even Hyrcanus himself already privately, though he said nothing of it to anybody; but what he principally was grieved at was the great actions of Herod, and that so many messengers came one before another, and informed him of the great reputation he got in all his undertakings. There were also many people in the royal palace itself who inflamed his envy at him; those, I mean, who were obstructed in their designs by the prudence either of the young men, or of Antipater. 1.209. These men said, that by committing the public affairs to the management of Antipater and of his sons, he sat down with nothing but the bare name of a king, without any of its authority; and they asked him how long he would so far mistake himself, as to breed up kings against his own interest; for that they did not now conceal their government of affairs any longer, but were plainly lords of the nation, and had thrust him out of his authority; that this was the case when Herod slew so many men without his giving him any command to do it, either by word of mouth, or by his letter, and this in contradiction to the law of the Jews; who therefore, in case he be not a king, but a private man, still ought to come to his trial, and answer it to him, and to the laws of his country, which do not permit anyone to be killed till he had been condemned in judgment. 1.211. However, Sextus Caesar was in fear for the young man, lest he should be taken by his enemies, and brought to punishment; so he sent some to denounce expressly to Hyrcanus that he should acquit Herod of the capital charge against him; who acquitted him accordingly, as being otherwise inclined also so to do, for he loved Herod.
4.152. They also mixed jesting among the miseries they introduced, which was more intolerable than what they did; 4.153. for in order to try what surprise the people would be under, and how far their own power extended, they undertook to dispose of the high priesthood by casting lots for it, whereas, as we have said already, it was to descend by succession in a family. 4.154. The pretense they made for this strange attempt was an ancient practice, while they said that of old it was determined by lot; but in truth, it was no better than a dissolution of an undeniable law, and a cunning contrivance to seize upon the government, derived from those that presumed to appoint governors as they themselves pleased. 4.155. 8. Hereupon they sent for one of the pontifical tribes, which is called Eniachim, and cast lots which of it should be the high priest. By fortune the lot so fell as to demonstrate their iniquity after the plainest manner, for it fell upon one whose name was Phannias, the son of Samuel, of the village Aphtha. He was a man not only unworthy of the high priesthood, but that did not well know what the high priesthood was, such a mere rustic was he! 4.156. did they hail this man, without his own consent, out of the country, as if they were acting a play upon the stage, and adorned him with a counterfeit face; they also put upon him the sacred garments, and upon every occasion instructed him what he was to do. 4.157. This horrid piece of wickedness was sport and pastime with them, but occasioned the other priests, who at a distance saw their law made a jest of, to shed tears, and sorely lament the dissolution of such a sacred dignity.
4.159. and indeed they were Gorian the son of Josephus, and Symeon the son of Gamaliel, who encouraged them, by going up and down when they were assembled together in crowds, and as they saw them alone, to bear no longer, but to inflict punishment upon these pests and plagues of their freedom, and to purge the temple of these bloody polluters of it.
7.323. “Since we, long ago, my generous friends, resolved never to be servants to the Romans, nor to any other than to God himself, who alone is the true and just Lord of mankind, the time is now come that obliges us to make that resolution true in practice.
7.417. whose courage, or whether we ought to call it madness, or hardiness in their opinions, everybody was amazed at. 7.418. For when all sorts of torments and vexations of their bodies that could be devised were made use of to them, they could not get anyone of them to comply so far as to confess, or seem to confess, that Caesar was their lord; but they preserved their own opinion, in spite of all the distress they were brought to, as if they received these torments and the fire itself with bodies insensible of pain, and with a soul that in a manner rejoiced under them. 7.419. But what was most of all astonishing to the beholders was the courage of the children; for not one of these children was so far overcome by these torments, as to name Caesar for their lord. So far does the strength of the courage of the soul prevail over the weakness of the body.' '. None |
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27. Josephus Flavius, Against Apion, 1.37 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apocrypha and Pseudepigrapha, Ben Sira • Ben Sira • Ben-Ari, Michael • expiation (kappara), Ben Sira
Found in books: Flatto (2021) 310; Hayes (2022) 277
1.37. εἰκότως οὖν, μᾶλλον δὲ ἀναγκαίως, ἅτε μήτε τὸ ὑπογράφειν αὐτεξουσίου πᾶσιν ὄντος μήτε τινὸς ἐν τοῖς γραφομένοις ἐνούσης διαφωνίας, ἀλλὰ μόνον τῶν προφητῶν τὰ μὲν ἀνωτάτω καὶ παλαιότατα κατὰ τὴν ἐπίπνοιαν τὴν ἀπὸ τοῦ θεοῦ μαθόντων, τὰ δὲ καθ' αὑτοὺς ὡς ἐγένετο σαφῶς συγγραφόντων,"". None | 1.37. and this is justly, or rather necessarily done, because every one is not permitted of his own accord to be a writer, nor is there any disagreement in what is written; they being only prophets that have written the original and earliest accounts of things as they learned them of God himself by inspiration; and others have written what hath happened in their own times, and that in a very distinct manner also. 8. ''. None |
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28. Mishnah, Avot, 1.1, 2.1, 3.1, 3.8, 4.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Aaron ben Elijah of Nicomedia • Akavya ben Mehalalel, Rabbi • Aqavya ben Mahalel • Ben Azzai, Shimon • Ben Sira • Ben Zoma • Ben Zoma, Shimon • Ben ‘Azzai • Eliezer (ben Hyrcanus), Rabbi • Eliezer ben Hyrcanus • Hanina ben Dosa • Hanina ben Dosa, Rabbi • Joshua ben Nun • Pinhas ben Yair • Shimon ben Zoma
Found in books: Fonrobert and Jaffee (2007) 41, 259, 324, 325; Kosman (2012) 144; Poorthuis Schwartz and Turner (2009) 464; Poorthuis and Schwartz (2014) 64; Reif (2006) 32; Rowland (2009) 491, 492; Rubenstein (2018) 234; Schiffman (1983) 105; Sigal (2007) 22, 40
1.1. משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה:
1.1. שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת:
2.1. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יְהִי כְבוֹד חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ, וְאַל תְּהִי נוֹחַ לִכְעֹס. וְשׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ. וֶהֱוֵי מִתְחַמֵּם כְּנֶגֶד אוּרָן שֶׁל חֲכָמִים, וֶהֱוֵי זָהִיר בְּגַחַלְתָּן שֶׁלֹּא תִכָּוֶה, שֶׁנְּשִׁיכָתָן נְשִׁיכַת שׁוּעָל, וַעֲקִיצָתָן עֲקִיצַת עַקְרָב, וּלְחִישָׁתָן לְחִישַׁת שָׂרָף, וְכָל דִּבְרֵיהֶם כְּגַחֲלֵי אֵשׁ:
2.1. רַבִּי אוֹמֵר, אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיָּבֹר לוֹ הָאָדָם, כֹּל שֶׁהִיא תִפְאֶרֶת לְעוֹשֶׂיהָ וְתִפְאֶרֶת לוֹ מִן הָאָדָם. וֶהֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְבַחֲמוּרָה, שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת. וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ, וּשְׂכַר עֲבֵרָה כְנֶגֶד הֶפְסֵדָהּ. וְהִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה, דַּע מַה לְּמַעְלָה מִמְּךָ, עַיִן רוֹאָה וְאֹזֶן שׁוֹמַעַת, וְכָל מַעֲשֶׂיךָ בַסֵּפֶר נִכְתָּבִין:
3.1. הוּא הָיָה אוֹמֵר, כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. וְכָל שֶׁאֵין רוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, אֵין רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. רַבִּי דוֹסָא בֶן הַרְכִּינַס אוֹמֵר, שֵׁנָה שֶׁל שַׁחֲרִית, וְיַיִן שֶׁל צָהֳרַיִם, וְשִׂיחַת הַיְלָדִים, וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם:
3.1. עֲקַבְיָא בֶן מַהֲלַלְאֵל אוֹמֵר, הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה. דַּע מֵאַיִן בָּאתָ, וּלְאָן אַתָּה הוֹלֵךְ, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן. מֵאַיִן בָּאתָ, מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה. וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא:
3.8. רַבִּי דּוֹסְתַּאי בְּרַבִּי יַנַּאי מִשּׁוּם רַבִּי מֵאִיר אוֹמֵר, כָּל הַשּׁוֹכֵחַ דָּבָר אֶחָד מִמִּשְׁנָתוֹ, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ, שֶׁנֶּאֱמַר (דברים ד) רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ. יָכוֹל אֲפִלּוּ תָקְפָה עָלָיו מִשְׁנָתוֹ, תַּלְמוּד לוֹמַר (שם) וּפֶן יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ, הָא אֵינוֹ מִתְחַיֵּב בְּנַפְשׁוֹ עַד שֶׁיֵּשֵׁב וִיסִירֵם מִלִּבּוֹ:
4.1. בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ:'
4.1. רַבִּי מֵאִיר אוֹמֵר, הֱוֵי מְמַעֵט בְּעֵסֶק, וַעֲסֹק בַּתּוֹרָה. וֶהֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָל אָדָם. וְאִם בָּטַלְתָּ מִן הַתּוֹרָה, יֶשׁ לְךָ בְטֵלִים הַרְבֵּה כְנֶגְדָּךְ. וְאִם עָמַלְתָּ בַתּוֹרָה, יֶשׁ לוֹ שָׂכָר הַרְבֵּה לִתֶּן לָךְ: '. None | 1.1. Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in the administration of justice, raise many disciples and make a fence round the Torah.
2.1. Rabbi Said: which is the straight path that a man should choose for himself? One which is an honor to the person adopting it, and on account of which honor accrues to him from others. And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments. Also, reckon the loss that may be sustained through the fulfillment of a commandment against the reward accruing thereby, and the gain that may be obtained through the committing of a transgression against the loss entailed thereby. Apply your mind to three things and you will not come into the clutches of sin: Know what there is above you: an eye that sees, an ear that hears, and all your deeds are written in a book.
3.1. Akabyah ben Mahalalel said: mark well three things and you will not come into the power of sin: Know from where you come, and where you are going, and before whom you are destined to give an account and reckoning. From where do you come? From a putrid drop. Where are you going? To a place of dust, of worm and of maggot. Before whom you are destined to give an account and reckoning? Before the King of the kings of kings, the Holy One, blessed be he.
3.8. Rabbi Dostai ben Rabbi Yannai said in the name of Rabbi Meir: whoever forgets one word of his study, scripture accounts it to him as if he were mortally guilty, as it is said, “But take utmost care and watch yourselves scrupulously, so that you do not forget the things that you saw with your own eyes” (Deuteronomy 4:9). One could have inferred that this is the case even when his study proved too hard for him, therefore scripture says, “that they do not fade from your mind as long as you live” (ibid.). Thus, he is not mortally guilty unless he deliberately removes them from his heart.
4.1. Ben Zoma said:Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his evil inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:3). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).''. None |
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29. Mishnah, Berachot, 5.1, 5.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Abraham ben David • Eleazar ben Dordia • Eleazar ben Perata • Eleazar ben Simeon • Hanina ben Dosa • Hanina ben Teradyon • Haninah ben Dosa, R. • Isaac ben R. Eleazar • Johanan ben Zakkai • Jose ben Kisma • Joshua ben Hananiah • Joshua ben Levi • Joshua ben Nun • Judah ben Bava • Judah ben Simon • Levi ben Gershom • Pinhas ben Hama • Pinhas ben Yair • Simeon ben Halafta • Simeon ben Shetah • Simeon ben Shetah, R. • Simeon ben Shetah, R., reputation • Yehuda Ben-Shmuel the Hassid • Yosse ben Yosse
Found in books: Poorthuis and Schwartz (2014) 64, 65, 66, 67, 68, 69, 72, 73, 75, 77, 83, 89, 90, 91, 143, 144, 147, 148, 155, 162, 163, 167, 171, 173, 174, 177, 179, 180, 307, 358, 362, 379, 380, 387, 389; Simon-Shushan (2012) 133, 255
5.1. אֵין עוֹמְדִין לְהִתְפַּלֵּל אֶלָּא מִתּוֹךְ כֹּבֶד רֹאשׁ. חֲסִידִים הָרִאשׁוֹנִים הָיוּ שׁוֹהִים שָׁעָה אַחַת וּמִתְפַּלְּלִים, כְּדֵי שֶׁיְּכַוְּנוּ אֶת לִבָּם לַמָּקוֹם. אֲפִלּוּ הַמֶּלֶךְ שׁוֹאֵל בִּשְׁלוֹמוֹ, לֹא יְשִׁיבֶנּוּ. וַאֲפִלּוּ נָחָשׁ כָּרוּךְ עַל עֲקֵבוֹ, לֹא יַפְסִיק:
5.5. הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף:''. None | 5.1. One should not stand up to say Tefillah except in a reverent state of mind. The pious men of old used to wait an hour before praying in order that they might direct their thoughts to God. Even if a king greets him while praying he should not answer him: even if a snake is wound round his heel he should not stop.
5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”''. None |
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30. Mishnah, Eduyot, 5.6, 6.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Hanina ben Dosa • R. Yehuda ben Bava • Rabbi Yehudah ben Abba • Yohannan Ben-Zakkai, Rabban
Found in books: Hasan Rokem (2003) 64; Katzoff(2005) 138; Noam (2018) 176; Poorthuis and Schwartz (2014) 389
5.6. עֲקַבְיָא בֶּן מַהֲלַלְאֵל הֵעִיד אַרְבָּעָה דְבָרִים. אָמְרוּ לוֹ, עֲקַבְיָא, חֲזֹר בְּךָ בְאַרְבָּעָה דְבָרִים שֶׁהָיִיתָ אוֹמֵר וְנַעַשְׂךָ אַב בֵּית דִּין לְיִשְׂרָאֵל. אָמַר לָהֶן, מוּטָב לִי לְהִקָּרֵא שׁוֹטֶה כָּל יָמַי, וְלֹא לֵעָשׂוֹת שָׁעָה אַחַת רָשָׁע לִפְנֵי הַמָּקוֹם, שֶׁלֹּא יִהְיוּ אוֹמְרִים, בִּשְׁבִיל שְׂרָרָה חָזַר בּוֹ. הוּא הָיָה מְטַמֵּא שְׂעַר הַפְּקֻדָּה וְדַם הַיָּרוֹק. וַחֲכָמִים מְטַהֲרִין. הוּא הָיָה מַתִּיר שְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר וְהִנִּיחוֹ בְחַלּוֹן וְאַחַר כָּךְ שְׁחָטוֹ, וַחֲכָמִים אוֹסְרִים. הוּא הָיָה אוֹמֵר, אֵין מַשְׁקִין לֹא אֶת הַגִּיֹּרֶת וְלֹא אֶת שִׁפְחָה הַמְשֻׁחְרֶרֶת. וַחֲכָמִים אוֹמְרִים, מַשְׁקִין. אָמְרוּ לוֹ, מַעֲשֶׂה בְּכַרְכְּמִית, שִׁפְחָה מְשֻׁחְרֶרֶת שֶׁהָיְתָה בִירוּשָׁלַיִם, וְהִשְׁקוּהָ שְׁמַעְיָה וְאַבְטַלְיוֹן. אָמַר לָהֶם, דֻּגְמָא הִשְׁקוּהָ. וְנִדּוּהוּ, וּמֵת בְּנִדּוּיוֹ, וְסָקְלוּ בֵית דִּין אֶת אֲרוֹנוֹ. אָמַר רַבִּי יְהוּדָה, חַס וְשָׁלוֹם שֶׁעֲקַבְיָא נִתְנַדָּה, שֶׁאֵין עֲזָרָה נִנְעֶלֶת בִּפְנֵי כָל אָדָם מִיִּשְׂרָאֵל בְּחָכְמָה וּבְיִרְאַת חֵטְא כַּעֲקַבְיָא בֶּן מַהֲלַלְאֵל. וְאֶת מִי נִדּוּ, אֱלִיעֶזֶר בֶּן חֲנוֹךְ, שֶׁפִּקְפֵּק בְּטָהֳרַת יָדָיִם. וּכְשֶׁמֵּת, שָׁלְחוּ בֵית דִּין וְהִנִּיחוּ אֶבֶן עַל אֲרוֹנוֹ. מְלַמֵּד שֶׁכָּל הַמִּתְנַדֶּה וּמֵת בְּנִדּוּיוֹ, סוֹקְלִין אֶת אֲרוֹנוֹ:
6.1. רַבִּי יְהוּדָה בֶּן בָּבָא הֵעִיד חֲמִשָּׁה דְבָרִים. שֶׁמְּמָאֲנִים אֶת הַקְּטַנּוֹת, וְשֶׁמַּשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד, וְשֶׁנִּסְקַל תַּרְנְגוֹל בִּירוּשָׁלַיִם עַל שֶׁהָרַג אֶת הַנֶּפֶשׁ, וְעַל הַיַּיִן בֶּן אַרְבָּעִים יוֹם שֶׁנִּתְנַסֵּךְ עַל גַּב הַמִּזְבֵּחַ, וְעַל תָּמִיד שֶׁל שַׁחַר שֶׁקָּרַב בְּאַרְבַּע שָׁעוֹת:''. None | 5.6. Akavia ben Mahalalel testified concerning four things. They said to him: Akavia, retract these four things which you say, and we will make you the head of the court in Israel. He said to them: it is better for me to be called a fool all my days than that I should become even for one hour a wicked man before God; So they shouldn’t say: “he withdrew his opinions for the sake of power.” He used to pronounce impure the hair which has been left over in leprosy, And green (yellow) blood (of vaginal discharge); But the Sages declared them clean. He used to permit the wool of a first-born animal which was blemished and which had fallen out and had been put in a niche, the first-born being slaughtered afterwards; But the sages forbid it. He used to say: a woman proselyte and a freed slave-woman are not made to drink of the bitter waters. But the Sages say: they are made to drink. They said to him: it happened in the case of Karkemith, a freed slave-woman who was in Jerusalem, that Shemaiah and Avtalion made her drink. He said to them: they made her drink an example (and not the real water). Whereupon they excommunicated him; and he died while he was under excommunication, and the court stoned his coffin. Rabbi Judah said: God forbid that one should say that Akavia was excommunicated; for the courtyard is never locked for any man in Israel who was equal to Avavia ben Mahalalel in wisdom and the fear of sin. But whom did they excommunicate? Eliezer the son of Hanoch who cast doubt against the laws concerning the purifying of the hands. And when he died the court sent and laid a stone on his coffin. This teaches that whoever is excommunicated and dies while under excommunication, his coffin is stoned.
6.1. Rabbi Judah ben Bava testified concerning five things:That women who are minors are made to declare an annulment of their marriage; That a woman is allowed to re-marry on the evidence of one witness; That a rooster was stoned in Jerusalem because it had killed a human being; And about wine forty days old, that it was used as a libation on the altar; And about the morning tamid offering, that it is offered at the fourth hour.''. None |
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31. Mishnah, Gittin, 1.5, 9.10 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Ben Bathyra • Ben Sira • Nahman (ben Yaakov), Rav • Rabban Simon ben Gamaliel
Found in books: Fonrobert and Jaffee (2007) 172; Porton (1988) 150; Price Finkelberg and Shahar (2021) 279; Sigal (2007) 120
1.5. כָּל גֵּט שֶׁיֵּשׁ עָלָיו עֵד כּוּתִי, פָּסוּל, חוּץ מִגִּטֵּי נָשִׁים וְשִׁחְרוּרֵי עֲבָדִים. מַעֲשֶׂה, שֶׁהֵבִיאוּ לִפְנֵי רַבָּן גַּמְלִיאֵל לִכְפַר עוֹתְנַאי גֵּט אִשָּׁה וְהָיוּ עֵדָיו עֵדֵי כוּתִים, וְהִכְשִׁיר. כָּל הַשְּׁטָרוֹת הָעוֹלִים בְּעַרְכָּאוֹת שֶׁל גּוֹיִם, אַף עַל פִּי שֶׁחוֹתְמֵיהֶם גּוֹיִם, כְּשֵׁרִים, חוּץ מִגִּטֵּי נָשִׁים וְשִׁחְרוּרֵי עֲבָדִים. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף אֵלּוּ כְשֵׁרִין, לֹא הֻזְכְּרוּ אֶלָּא בִזְמַן שֶׁנַּעֲשׂוּ בְהֶדְיוֹט:' '. None | 1.5. Any document which has upon it the signature of a Samaritan is invalid, except for bills of divorce or a writ of emancipation. It happened that a bill of divorce was once brought before Rabban Gamaliel at Kefar Otnai and its witnesses were Samaritan, and he declared it valid. All documents which are accepted in the courts of non-Jew, even if those who signed on the documents are non-Jews, are valid except bills of divorce and of writs of emancipation. Rabbi Shimon says: these also are valid; they were only pronounced to be invalid when done by ordinary persons.
9.10. Bet Shammai says: a man should not divorce his wife unless he has found her guilty of some unseemly conduct, as it says, “Because he has found some unseemly thing in her.” Bet Hillel says that he may divorce her even if she has merely burnt his dish, since it says, “Because he has found some unseemly thing in her.” Rabbi Akiva says, he may divorce her even if he finds another woman more beautiful than she is, as it says, “it cometh to pass, if she find no favour in his eyes.''. None |
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32. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Akavya ben Mehalalel, Rabbi • Ben Azzai, Shimon • Ben Zoma, Shimon • Elisha ben Avuya (Aher) • Nehunya ben HaKanah • Yohanan ben Zakkai
Found in books: Fonrobert and Jaffee (2007) 324; Rowland (2009) 342, 364, 370, 372, 413, 425, 426, 431, 432, 434, 446, 474, 482, 488, 494
2.1. אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם:''. None | 2.1. They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor the work of the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.''. None |
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33. Mishnah, Ketuvot, 4.4, 5.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Ben Bag-Bag • Maimonides (Rabbi Moses ben Maimon) • R. Yehuda ben Bava • Yohanan ben Bag Bag
Found in books: Boustan Janssen and Roetzel (2010) 151; Kanarek (2014) 76; Katzoff(2005) 138; Samely (2002) 288
4.4. הָאָב זַכַּאי בְבִתּוֹ בְקִדּוּשֶׁיהָ, בַּכֶּסֶף בַּשְּׁטָר וּבַבִּיאָה, וְזַכַּאי בִּמְצִיאָתָהּ, וּבְמַעֲשֵׂה יָדֶיהָ, וּבַהֲפָרַת נְדָרֶיהָ. וּמְקַבֵּל אֶת גִּטָּהּ, וְאֵינוֹ אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ. נִשֵּׂאת, יָתֵר עָלָיו הַבַּעַל שֶׁאוֹכֵל פֵּרוֹת בְּחַיֶּיהָ, וְחַיָּב בִּמְזוֹנוֹתֶיהָ, בְּפִרְקוֹנָהּ, וּבִקְבוּרָתָהּ. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל, לֹא יִפְחֹת מִשְּׁנֵי חֲלִילִים וּמְקוֹנָנֶת:
5.3. הַיָּבָם אֵינוֹ מַאֲכִיל בַּתְּרוּמָה. עָשְׂתָה שִׁשָּׁה חֳדָשִׁים בִּפְנֵי הַבַּעַל וְשִׁשָּׁה חֳדָשִׁים בִּפְנֵי הַיָּבָם, וַאֲפִלּוּ כֻלָּן בִּפְנֵי הַבַּעַל חָסֵר יוֹם אֶחָד בִּפְנֵי הַיָּבָם, אוֹ כֻלָּן בִּפְנֵי הַיָּבָם חָסֵר יוֹם אֶחָד בִּפְנֵי הַבַּעַל, אֵינָהּ אוֹכֶלֶת בַּתְּרוּמָה. זוֹ מִשְׁנָה רִאשׁוֹנָה. בֵּית דִּין שֶׁל אַחֲרֵיהֶן אָמְרוּ, אֵין הָאִשָּׁה אוֹכֶלֶת בַּתְּרוּמָה, עַד שֶׁתִּכָּנֵס לַחֻפָּה:''. None | 4.4. A father has authority over his daughter in her betrothal whether it was effected by money, document or intercourse. He is entitled to anything she finds, to her handiwork and to annul her vows. He receives her get but he has no usufruct from her property during her lifetime. When she marries, the husband surpasses him in his rights in that he has usufruct during her lifetime. And he is obligated to feed her, to pay a ransom for her and to provide for her burial. Rabbi Judah says: even the poorest man in Israel must provide no less than two flutes and one lamenting woman.
5.3. A yavam who is a priest does not allow his sister-in-law to eat terumah. If she had spent six months waiting for her husband and six months waiting for the yavam, or even if she spent all of them waiting for her husband less one day waiting for the yavam, or all of them waiting for the yavam less one day waiting for her husband, she may not eat terumah. This was the ruling according to the first mishnah. The court that followed afterwards ruled: a woman may not eat terumah until she has entered the bridal chamber.''. None |
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34. Mishnah, Rosh Hashanah, 2.9, 4.1, 4.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Dosa ben Harkinas, R. • Maimonides, Moses, Yohanan ben Nuri vs. Gamliel • Simeon ben Shetah, R. • Yohanan ben Nuri, R. • Yohanan ben Zakkai • Yohanan ben Zakkai, R., lulav ritual • ben Zakkai, Yoḥanan • gangplank story, and R. Yohanan ben Nuri
Found in books: Avery Peck et al. (2014) 20; Simon-Shushan (2012) 186, 187, 188, 189, 190, 195, 256; Taylor (2012) 169
2.9. שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי:
4.1. יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בַּמִּקְדָּשׁ הָיוּ תוֹקְעִים, אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ תּוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר, לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְיַבְנֶה בִּלְבָד. אָמְרוּ לוֹ, אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין:
4.3. בָּרִאשׁוֹנָה הָיָה הַלּוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר:''. None | 2.9. Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are proclaimed at their proper time or not at their proper time, I have no other appointed times save these. He Rabbi Joshua then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He Rabbi Joshua took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision.
4.1. If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yoha ben Zakai decreed that it should be blown on Shabbat in every place where there was a court. Rabbi Eliezer said: Rabban Yoha ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court.
4.3. In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, He also decreed that on the whole of the day of waving it be forbidden to eat the new produce.''. None |
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35. Mishnah, Sanhedrin, 1.4-1.5, 10.1, 10.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Aaron ben Elijah of Nicomedia • Apocrypha and Pseudepigrapha, Ben Sira • Ben Sira • Ben Zoma • Ben-Ari, Michael • Rabban Johannan ben Zakkai • Simeon ben Gamliel • Yohanan ben Hahoroni, R. • expiation (kappara), Ben Sira
Found in books: Flatto (2021) 310; Hayes (2022) 276; Samely (2002) 333; Schiffman (1983) 43, 86; Schremer (2010) 38; Simon-Shushan (2012) 254
1.4. דִּינֵי נְפָשׁוֹת, בְּעֶשְׂרִים וּשְׁלֹשָׁה. הָרוֹבֵעַ וְהַנִּרְבָּע, בְּעֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶאֱמַר (ויקרא כ) וְהָרַגְתָּ אֶת הָאִשָּׁה וְאֶת הַבְּהֵמָה, וְאוֹמֵר (שם) וְאֶת הַבְּהֵמָה תַּהֲרֹגוּ. שׁוֹר הַנִּסְקָל, בְּעֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶּאֱמַר (שמות כא) הַשּׁוֹר יִסָּקֵל וְגַם בְּעָלָיו יוּמָת, כְּמִיתַת בְּעָלִים כָּךְ מִיתַת הַשּׁוֹר. הַזְּאֵב וְהָאֲרִי, הַדֹּב וְהַנָּמֵר וְהַבַּרְדְּלָס וְהַנָּחָשׁ, מִיתָתָן בְּעֶשְׂרִים וּשְׁלֹשָׁה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַקּוֹדֵם לְהָרְגָן, זָכָה. רַבִּי עֲקִיבָא אוֹמֵר, מִיתָתָן בְּעֶשְׂרִים וּשְׁלֹשָׁה: 1.5. אֵין דָּנִין לֹא אֶת הַשֵּׁבֶט וְלֹא אֶת נְבִיא הַשֶּׁקֶר וְלֹא אֶת כֹּהֵן גָּדוֹל, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין מוֹצִיאִין לְמִלְחֶמֶת הָרְשׁוּת, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין מוֹסִיפִין עַל הָעִיר וְעַל הָעֲזָרוֹת, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין סַנְהֶדְרִיּוֹת לַשְּׁבָטִים, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין עִיר הַנִּדַּחַת, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין עוֹשִׂין עִיר הַנִּדַּחַת בַּסְּפָר, וְלֹא שְׁלֹשָׁה, אֲבָל עוֹשִׂין אַחַת אוֹ שְׁתָּיִם:' "
10.1. כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו:" "
10.3. דּוֹר הַמַּבּוּל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (בראשית ו) לֹא יָדוֹן רוּחִי בָאָדָם לְעֹלָם, לֹא דִין וְלֹא רוּחַ. דּוֹר הַפַּלָּגָה אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (בראשית יא) וַיָּפֶץ ה' אֹתָם מִשָּׁם עַל פְּנֵי כָל הָאָרֶץ. וַיָּפֶץ ה' אֹתָם, בָּעוֹלָם הַזֶּה. וּמִשָּׁם הֱפִיצָם ה', לָעוֹלָם הַבָּא. אַנְשֵׁי סְדוֹם אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (שם יג) וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים לַה' מְאֹד. רָעִים בָּעוֹלָם הַזֶּה. וְחַטָּאִים, לָעוֹלָם הַבָּא. אֲבָל עוֹמְדִין בַּדִּין. רַבִּי נְחֶמְיָה אוֹמֵר, אֵלּוּ וָאֵלּוּ אֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (תהלים א) עַל כֵּן לֹא יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט וְחַטָּאִים בַּעֲדַת צַדִּיקִים. עַל כֵּן לֹא יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט, זֶה דּוֹר הַמַּבּוּל. וְחַטָּאִים בַּעֲדַת צַדִּיקִים, אֵלּוּ אַנְשֵׁי סְדוֹם. אָמְרוּ לוֹ, אֵינָם עוֹמְדִים בַּעֲדַת צַדִּיקִים אֲבָל עוֹמְדִין בַּעֲדַת רְשָׁעִים. מְרַגְּלִים אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר וַיָּמֻתוּ הָאֲנָשִׁים מוֹצִאֵי דִבַּת הָאָרֶץ רָעָה בַּמַּגֵּפָה לִפְנֵי ה' (במדבר יד). וַיָּמֻתוּ, בָּעוֹלָם הַזֶּה. בַּמַּגֵּפָה, בָּעוֹלָם הַבָּא. דּוֹר הַמִּדְבָּר אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (שם) בַּמִּדְבָּר הַזֶּה יִתַּמּוּ וְשָׁם יָמֻתוּ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (תהלים נ) אִסְפוּ לִי חֲסִידָי כֹּרְתֵי בְרִיתִי עֲלֵי זָבַח. עֲדַת קֹרַח אֵינָהּ עֲתִידָה לַעֲלוֹת, שֶׁנֶּאֱמַר (במדבר טז) וַתְּכַס עֲלֵיהֶם הָאָרֶץ, בָּעוֹלָם הַזֶּה, וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל, לָעוֹלָם הַבָּא, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (שמואל א ב) ה' מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל. עֲשֶׂרֶת הַשְּׁבָטִים אֵינָן עֲתִידִין לַחֲזֹר, שֶׁנֶּאֱמַר (דברים כט) וַיַּשְׁלִכֵם אֶל אֶרֶץ אַחֶרֶת כַּיּוֹם הַזֶּה, מַה הַיּוֹם הַזֶּה הוֹלֵךְ וְאֵינוֹ חוֹזֵר, אַף הֵם הוֹלְכִים וְאֵינָם חוֹזְרִים, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כַּיּוֹם הַזֶּה, מַה הַיּוֹם מַאֲפִיל וּמֵאִיר, אַף עֲשֶׂרֶת הַשְּׁבָטִים שֶׁאָפַל לָהֶן, כָּךְ עָתִיד לְהָאִיר לָהֶן:"'. None | 1.4. Cases concerning offenses punishable by death are decided by twenty three. A beast that has sexual relations with a woman or with a man is judged by twenty three, as it says, “You shall execute the woman and the beast” (Lev. 20:16) and it says, “You shall execute the beast”. The ox that is stoned is judged by twenty three., as it says, “The ox shall be stoned and also its owner shall be put to death” (Exodus 21:29), as is the death of the owner, so too is the death of the ox. The wolf, the lion, the bear, the leopard, the panther, or serpent that have killed a human being their death is adjudicated by twenty three. Rabbi Eliezer says: “Anyone who kills them before they come to court merits.” But Rabbi Akiva says: “Their death must be adjudicated by twenty three. 1.5. A tribe, a false prophet, or the high priest may not be tried save by the court of seventy-one; They may not send forth the people to wage a battle of free choice save by the decision of the court of one and seventy; They may not add to the City of Jerusalem, or the Courts of the Temple save by the decision of the court of seventy-one; They may not set up sanhedrins for the several tribes save by the decision of the court of one and seventy. And they may not proclaim any city to be an Apostate City (ir ha-niddahat) (Deut. 13:13–19 save by the decision of one and seventy. No city on the frontier may be proclaimed an Apostate City, nor three together, but only one or two.
10.1. All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers a charm over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”
10.3. The generation of the flood has no portion in the world to come, nor will they stand at the last judgment, as it says, “And the Lord said, my spirit will not always enter into judgment with man” (Genesis 6:3), meaning there will be neither judgment nor my spirit for them. The generation of the dispersion have no portion in the world to come, as it says, “So the Lord scattered them from there upon the face of all the earth” (Genesis 11:8): “So the lord scattered them”, refers to this world, “And from there the Lord scattered them” (Genesis 11:9), refers to the world to come. The men of Sodom have no portion in the world to come, as it says, “And the men of Sodom were wicked and great sinners before the Lord” (Genesis 13:1: “wicked” in this world, and “sinners” in the world to come; Yet will they stand at judgment. R. Nehemiah says: “Neither the generation of the flood nor the men of Sodom will stand at judgment, as it says, “Therefore the wicked shall not stand in judgment, nor sinners in the congregation of the righteous” (Psalms 1:5) “Therefore the wicked shall not stand in judgment”, refers to the generation of the flood; “nor sinners in the congregation of the righteous”, refers to the men of Sodom. They the Sages said to him: “They will not stand in the congregation of the righteous, but they will stand in the congregation of the wicked.” The spies have no portion in the world to come, as it says, “And those men that spread such calumnies about the land, died by the plague before the lord” (Numbers 14:37): “they died” in this world, “by the plague” in the world to come. The generation of the wilderness have no share in the world to come and will not stand at the last judgment, as it says, “In this wilderness they shall be consumed, and there they shall die” (Numbers 14:3, according to the words of Rabbi Akiba. Rabbi Eliezer says: “Concerning them it is said, ‘Bring in My devotees, who made a covet with Me over sacrifice” (Psalms 50:5). The congregation of Korah is not destined to ascend from the earth, as it says, “And the earth closed upon them” in this world, “and they perished from among the congregation” (Numbers 16:33) in the world to come, according to the words of Rabbi Akiba. Rabbi Eliezer says: “Concerning them it is said, ‘The Lord kills and makes alive: He brings down to Sheol, and brings up” (I Samuel 2:6). The ten tribes will not return to the Land of Israel, for it is said, “And He cast them into another land, as is this day” (Deuteronomy 29:2: just as the day goes and does not return, so they too went and will not return: according to the words of Rabbi Akiba. Rabbi Eliezer says: “‘As is this day’ just as the day darkens and then becomes light again, so the ten tribes even as it went dark for them, so will it in the future become light for them.''. None |
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36. Mishnah, Sotah, 3.4, 9.15 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Ben Azzai, Shimon • Ben Sira • Ben Zoma, Shimon • Daughter of Ben Kalba Sabua • Eliezer ben Hyrcanus • Hanina ben Dosa • Hanina ben Dosa, Rabbi • Joshua ben Hananiah, R. • Pineḥas ben Yair • Pinhas ben Yair • Rabbi Shimon ben Laqish • Shazal, Ben Yehudah • ben Azai, Shimon • ben Zakkai, Yoḥanan
Found in books: Blidstein (2017) 56, 159; Fonrobert and Jaffee (2007) 73, 259; Goodman (2006) 170; Kosman (2012) 100; Poorthuis and Schwartz (2014) 64; Rowland (2009) 356; Schremer (2010) 218; Sigal (2007) 43; Taylor (2012) 171
3.4. אֵינָהּ מַסְפֶּקֶת לִשְׁתּוֹת עַד שֶׁפָּנֶיהָ מוֹרִיקוֹת וְעֵינֶיהָ בּוֹלְטוֹת וְהִיא מִתְמַלֵּאת גִּידִין, וְהֵם אוֹמְרִים הוֹצִיאוּהָ הוֹצִיאוּהָ, שֶׁלֹּא תְטַמֵּא הָעֲזָרָה. אִם יֶשׁ לָהּ זְכוּת, הָיְתָה תוֹלָה לָהּ. יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת, יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים, יֵשׁ זְכוּת תּוֹלָה שָׁלשׁ שָׁנִים. מִכָּאן אוֹמֵר בֶּן עַזַּאי, חַיָּב אָדָם לְלַמֵּד אֶת בִּתּוֹ תוֹרָה, שֶׁאִם תִּשְׁתֶּה, תֵּדַע שֶׁהַזְּכוּת תּוֹלָה לָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַמְלַמֵּד אֶת בִּתּוֹ תוֹרָה, כְּאִלּוּ מְלַמְּדָהּ תִּפְלוּת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, רוֹצָה אִשָּׁה בְקַב וְתִפְלוּת מִתִּשְׁעָה קַבִּין וּפְרִישׁוּת. הוּא הָיָה אוֹמֵר, חָסִיד שׁוֹטֶה, וְרָשָׁע עָרוּם, וְאִשָּׁה פְרוּשָׁה, וּמַכּוֹת פְּרוּשִׁין, הֲרֵי אֵלּוּ מְכַלֵּי עוֹלָם:
9.15. מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן:''. None | 3.4. She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And those who see her exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it causes the water to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink the water of bitterness, she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world.
9.15. When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students of Torah ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place of scholars will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about begging from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”''. None |
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37. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Hanina ben Dosa • Honi Hame'agel R. Simeon ben Shetah • Pinhas ben Yair • Shaṭaḥ, Shimon ben • Simeon ben Shataḥ • Simeon ben Shetah • Simeon ben Shetah, R. • Simeon ben Shetah, R., and Honi Hame‘agel
Found in books: Hidary (2017) 257; Noam (2018) 161, 169; Poorthuis and Schwartz (2014) 64, 65; Simon-Shushan (2012) 5, 153
3.8. עַל כָּל צָרָה שֶׁלֹּא תָבֹא עַל הַצִּבּוּר, מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים. מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְשָׁמִים. אָמַר לָהֶם, צְאוּ וְהַכְנִיסוּ תַנּוּרֵי פְסָחִים, בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל, וְלֹא יָרְדוּ גְשָׁמִים. מֶה עָשָׂה, עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, בָּנֶיךָ שָׂמוּ פְנֵיהֶם עָלַי, שֶׁאֲנִי כְבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן, עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ. הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בוֹרוֹת שִׁיחִין וּמְעָרוֹת. הִתְחִילוּ לֵירֵד בְּזָעַף. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן, בְּרָכָה וּנְדָבָה. יָרְדוּ כְתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים. בָּאוּ וְאָמְרוּ לוֹ, כְּשֵׁם שֶׁהִתְפַּלַלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן. אָמַר לָהֶן, צְאוּ וּרְאוּ אִם נִמְחֵת אֶבֶן הַטּוֹעִים. שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח, אִלְמָלֵא חוֹנִי אַתָּה, גּוֹזְרַנִי עָלֶיךָ נִדּוּי. אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ. וְעָלֶיךָ הַכָּתוּב אוֹמֵר (משלי כג), יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ:''. None | 3.8. For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain which can fill cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for the rain to fall pray now for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25).''. None |
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38. Mishnah, Yevamot, 8.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Ben Bathyra • Maimonides (Moses ben Maimon)
Found in books: Porton (1988) 150; Salvesen et al (2020) 634
8.3. עַמּוֹנִי וּמוֹאָבִי, אֲסוּרִים, וְאִסּוּרָן אִסּוּר עוֹלָם, אֲבָל נְקֵבוֹתֵיהֶם מֻתָּרוֹת מִיָּד. מִצְרִי וַאֲדוֹמִי אֵינָם אֲסוּרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת. רַבִּי שִׁמְעוֹן מַתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמַר רַבִּי שִׁמְעוֹן, קַל וָחֹמֶר הַדְּבָרִים, וּמָה אִם בִּמְקוֹם שֶׁאָסַר אֶת הַזְּכָרִים אִסּוּר עוֹלָם, הִתִּיר אֶת הַנְּקֵבוֹת מִיָּד, מְקוֹם שֶׁלֹּא אָסַר אֶת הַזְּכָרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֵינוֹ דִין שֶׁנַּתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמְרוּ לוֹ, אִם הֲלָכָה נְקַבֵּל, וְאִם לַדִּין, יֵשׁ תְּשׁוּבָה. אָמַר לָהֶם, לֹא כִי, הֲלָכָה אֲנִי אוֹמֵר. מַמְזֵרִין וּנְתִינִין, אֲסוּרִין, וְאִסּוּרָן אִסּוּר עוֹלָם, אֶחָד זְכָרִים, וְאֶחָד נְקֵבוֹת:''. None | 8.3. An Ammonite and a Moabite are forbidden to enter into the congregation of the Lord and their prohibition is for ever. However, their women are permitted at once. An Egyptian and an Edomite are forbidden only until the third generation, whether they are males or females. Rabbi Shimon permits their women immediately. Said Rabbi Shimon: This is a kal vehomer: if where the males are forbidden for all time the females are permitted immediately, where the males are forbidden only until the third generation how much more should the females be permitted immediately. They said to him: If this is a halakhah, we shall accept it; but if it is only a logical reference, there is a refutation. He replied: This is not so, I am in fact saying a halakhah. Mamzerim and nethinim are forbidden, and their prohibition is forever, whether they be males or females.''. None |
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39. Mishnah, Yadayim, 3.5, 4.7 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Eliezer ben Yose • Joshua ben Levi, Rabbi • Tadai, R. Yose ben • ben Zakkai, Yoḥanan
Found in books: Hidary (2017) 202; Kaplan (2015) 37; Samely (2002) 272; Taylor (2012) 171
3.5. סֵפֶר שֶׁנִּמְחַק וְנִשְׁתַּיֵּר בּוֹ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת, כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמֵּא אֶת הַיָּדַיִם. מְגִלָּה שֶׁכָּתוּב בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמָּא אֶת הַיָּדַיִם. כָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם. שִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וְקֹהֶלֶת מַחֲלֹקֶת. רַבִּי יוֹסֵי אוֹמֵר, קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם וְשִׁיר הַשִּׁירִים מַחֲלֹקֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, קֹהֶלֶת מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִים אֶת הַיָּדַיִם. אָמַר רַבִּי עֲקִיבָא, חַס וְשָׁלוֹם, לֹא נֶחֱלַק אָדָם מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְדַאי כַּיּוֹם שֶׁנִּתַּן בּוֹ שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. וְאִם נֶחְלְקוּ, לֹא נֶחְלְקוּ אֶלָּא עַל קֹהֶלֶת. אָמַר רַבִּי יוֹחָנָן בֶּן יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא, כְּדִבְרֵי בֶן עַזַּאי, כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ:
4.7. אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם מְטַהֲרִים אֶת הַנִּצּוֹק. אוֹמְרִים הַפְּרוּשִׁים, קוֹבְלִין אָנוּ עֲלֵיכֶם, צְדוֹקִים, שֶׁאַתֶּם מְטַהֲרִים אֶת אַמַּת הַמַּיִם הַבָּאָה מִבֵּית הַקְּבָרוֹת. אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, שׁוֹרִי וַחֲמוֹרִי שֶׁהִזִּיקוּ, חַיָּבִין. וְעַבְדִּי וַאֲמָתִי שֶׁהִזִּיקוּ, פְּטוּרִין. מָה אִם שׁוֹרִי וַחֲמוֹרִי, שֶׁאֵינִי חַיָּב בָּהֶם מִצְוֹת, הֲרֵי אֲנִי חַיָּב בְּנִזְקָן. עַבְדִּי וַאֲמָתִי, שֶׁאֲנִי חַיָּב בָּהֶן מִצְוֹת, אֵינוֹ דִין שֶׁאֱהֵא חַיָּב בְּנִזְקָן. אָמְרוּ לָהֶם, לֹא. אִם אֲמַרְתֶּם בְּשׁוֹרִי וַחֲמוֹרִי, שֶׁאֵין בָּהֶם דַּעַת, תֹּאמְרוּ בְּעַבְדִּי וּבַאֲמָתִי, שֶׁיֵּשׁ בָּהֶם דָּעַת. שֶׁאִם אַקְנִיטֵם, יֵלֵךְ וְיַדְלִיק גְּדִישׁוֹ שֶׁל אַחֵר וֶאֱהֵא חַיָּב לְשַׁלֵּם:''. None | 3.5. A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \\"And it came to pass when the ark set forward\\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \\"And it came to pass when the ark set forward\\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: the ruling about Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs saying that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision.' "
4.7. The Sadducees say: we complain against you, Pharisees, that you declare an uninterrupted flow of a liquid to be clean. The Pharisees say: we complain against you, Sadducees, that you declare a stream of water which flows from a burial-ground to be clean? The Sadducees say: we complain against you, Pharisees, that you say, my ox or donkey which has done injury is liable, yet my male or female slave who has done injury is not liable. Now if in the case of my ox or my donkey for which I am not responsible if they do not fulfill religious duties, yet I am responsible for their damages, in the case of my male or female slave for whom I am responsible to see that they fulfill mitzvot, how much more so that I should be responsible for their damages? They said to them: No, if you argue about my ox or my donkey which have no understanding, can you deduce from there anything concerning a male or female slave who do have understanding? So that if I were to anger either of them and they would go and burn another person's stack, should I be liable to make restitution?"'. None |
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40. New Testament, John, 1.45 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ben Sira • Ben Thalamion • R. Shimon ben Yohai
Found in books: Kalmin (2014) 73; Taylor and Hay (2020) 178
1.45. εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ Ὃν ἔγραψεν Μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ.''. None | 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph."''. None |
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41. New Testament, Mark, 4.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hanina ben Dosa, Rabbi • Witherington, Ben
Found in books: Legaspi (2018) 211; Levine Allison and Crossan (2006) 13
4.11. καὶ ἔλεγεν αὐτοῖς Ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται,''. None | 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables, ''. None |
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42. New Testament, Matthew, 5.17, 7.29, 10.6, 15.1, 23.2 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ben Sira • Ben Thalamion • Chanina ben Dosa, Rabbi • Eliezer (ben Hyrcanus), Rabbi • Hanina ben Dosa, Rabbi • Yohanan ben Zakkai, Rabban • Yoḥanan ben Zakkai
Found in books: Allen and Dunne (2022) 13; Fishbane (2003) 245; Fonrobert and Jaffee (2007) 121; Kalmin (2014) 75; Levine Allison and Crossan (2006) 13; Poorthuis Schwartz and Turner (2009) 56; Sigal (2007) 97, 127; Taylor and Hay (2020) 178
5.17. Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι·
7.29. ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς αὐτῶν.
10.6. πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ.
15.1. Τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἰεροσολύμων Φαρισαῖοι καὶ γραμματεῖς λέγοντες
23.2. Ἐπὶ τῆς Μωυσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι.''. None | 5.17. "Don\'t think that I came to destroy the law or the prophets. I didn\'t come to destroy, but to fulfill.
7.29. for he taught them with authority, and not like the scribes.
10.6. Rather, go to the lost sheep of the house of Israel.
15.1. Then Pharisees and scribes came to Jesus from Jerusalem, saying,
23.2. saying, "The scribes and the Pharisees sat on Moses\' seat. ''. None |
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43. Tosefta, Eduyot, 1.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aqavya ben Mehallalel • Yohanan ben Zakkai, Rabban
Found in books: Cohen (2010) 66; Fonrobert and Jaffee (2007) 24
1.1. חמשה דברים היה ר\\"ע דורש כמין אגדה בחמשה דברים אדם זוכה לבן וחכמים אומרים עד הפרק זכה לו מיכן ואילך הוא זוכה לעצמו אמר ר\\"ע היכן מצינו שהיו חיגרין עד הפרק וכשהגיע הפרק נתפשטו ושהיו חרשין עד הפרק וכשהגיע הפרק נתפקחו ושהיו סומין עד הפרק כשהגיע הפרק נתפתחו והיאך זוכה לו עד אותה השעה אמרו לו כי מצינו שהיו פשוטים עד הפרק וכשהגיע הפרק נתחגרו ושהיו פקחין עד הפרק וכשהגיע הפרק נתחרשו ושהיו פתוחים עד הפרק וכשהגיע הפרק נסתמו הא אין זוכה לו אלא עד אותה השעה בלבד.
1.1. כשנכנסו חכמים לכרם ביבנה אמרו עתידה שעה שיהא אדם מבקש דבר מדברי תורה ואינו מוצא מדברי סופרים ואינו מוצא שנאמר (עמוס ח׳:י״ב) <לכן> הנה ימים באים נאם ה\' וגו\' ישוטטו לבקש את דבר ה\' ולא ימצאו דבר ה\' זו נבואה דבר ה\' זה הקץ דבר ה\' שלא יהא דבר מד\\"ת דומה לחברו אמרו נתחיל מהלל ומשמאי שמאי אומר מקב חלה הלל אומר מקבים וחכ\\"א לא כדברי זה ולא כדברי זה אלא קב ומחצה חייב בחלה שנאמר (במדבר ט״ו:כ׳) ראשית עריסותיכם כדי עיסתכם וכמה עיסתכם כדי עיסת מדבר וכמה עיסת מדבר עומר שנאמר (שמות ט״ז:ל״ו) והעומר עשירית האיפה הוא שיערו חכמים שבעה רבעים ועוד מדברית שהן חמשה רבעי צפורית שהן קב ומחצה ירושלמית.''. None | 1.1. When the Sages entered the Vineyard in Yavneh, they said, \\"In the future, there will come an hour when a person seeks a teaching from the teachings of the Torah and he will not find it, or in the teachings of the Scribes, and he will not find it.\\" As it says, \\"Behold, days are coming, says the Lord, etc. they will seek out the word of God and they will not find it (Amos 8).\\" \'The word of God\' refers to prophecy. \'The word of God\' refers to the End (of Days). \'The word of God\', so that there shall not be one word of Torah similar to its fellow. They said, \\"Let us begin from Hillel and Shammai!\\"...''. None |
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44. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ben Azzai, Shimon • Ben Zoma, Shimon • Elisha ben Abuya (same as Aher) • Elisha ben Avuya (Aher) • Hanina ben Dosa • Johanan ben Zakkai • Shimon ben Azzai • Yeshua ben Hananya • Yohanan ben Zakkai
Found in books: Fonrobert and Jaffee (2007) 219; Poorthuis and Schwartz (2014) 72; Rowland (2009) 101, 105, 342, 344, 346, 425, 433, 434, 446, 474, 488, 490, 494; Schremer (2010) 195
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45. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Apocrypha and Pseudepigrapha, Ben Sira • Ben Sira • Eliezer ben Hyrkanos, Rabbi • Eliezer, Ben Damma, Rabbi • Rabbi Elazar ben Dama • Rabbi Shimon ben Elazar • Yeshua ben Pantera • expiation (kappara), Ben Sira
Found in books: Goodman (2006) 167, 168; Hasan Rokem (2003) 81; Hayes (2022) 280; Poorthuis Schwartz and Turner (2009) 59; Schremer (2010) 101, 187
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46. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Shimon ben Shetah, typological nature of the rabbinic character of • ben Zakkai, Yoḥanan
Found in books: Cohen (2010) 158; Taylor (2012) 171
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47. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Apocrypha and Pseudepigrapha, Ben Sira • Ben Petera • Ben Sira • Rabbi Elazar (ben Shamua) • Rabbi Elazar ben Dama • Shimon Ben Gamliel, Rabban • expiation (kappara), Ben Sira
Found in books: Hasan Rokem (2003) 79; Hayes (2022) 275, 281; Porton (1988) 160; Schremer (2010) 172, 202
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48. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aqavya ben Mehallalel • Ben-Menahem, Hanina
Found in books: Cohen (2010) 66; Hayes (2015) 175
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49. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Rabbi Shimon ben Ele‘azar • Rabbi Shmuel ben Rav Issac • Rabbi Yose ben Rabbi Judah
Found in books: Price Finkelberg and Shahar (2021) 219; Schremer (2010) 64
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50. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ben Petera • Isaac Ben Nahman • Yehoshua ben Levi
Found in books: Lavee (2017) 282; Porton (1988) 160, 161
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51. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Apocrypha and Pseudepigrapha, Ben Sira • Ben Sira • expiation (kappara), Ben Sira
Found in books: Gera (2014) 17; Hayes (2022) 275, 281
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52. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ben-Shalom, Israel • Simon ben Gamaliel I • Simon ben Gamaliel II, Rabban
Found in books: Klawans (2019) 58; Udoh (2006) 179
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53. Anon., Genesis Rabba, 2.4, 4.6, 25.1, 33.3 (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Ben Azzai, Shimon • Ben Zoma, Shimon • Elisha ben Avuya (Aher) • Ishmael ben Elisha • Johanan ben Zakkai • Messiah, ben David • Messiah, ben Joseph • Simeon ben Lakish, R. • Yeshua ben Hananya
Found in books: Fishbane (2003) 125; Lieber (2014) 165; Poorthuis and Schwartz (2014) 77; Rowland (2009) 75, 105, 342, 356, 432; Ruzer (2020) 176
4.6. וַיַּעַשׂ אֱלֹהִים אֶת הָרָקִיעַ, זֶה אֶחָד מִן הַמִּקְרָאוֹת שֶׁהִרְעִישׁ בֶּן זוֹמָא אֶת הָעוֹלָם, וַיַּעַשׂ, אֶתְמְהָא, וַהֲלוֹא בְּמַאֲמָר הֵן, הֱוֵי (תהלים לג, ו): בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל צְבָאָם, לָמָּה אֵין כְּתִיב בַּשֵּׁנִי כִּי טוֹב, רַבִּי יוֹחָנָן תָּנֵי לָהּ בְּשֵׁם רַבִּי יוֹסֵי בֶּן רַבִּי חֲלַפְתָּא, שֶׁבּוֹ נִבְרֵאת גֵּיהִנֹּם, שֶׁנֶּאֱמַר (ישעיה ל, לג): כִּי עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה, יוֹם שֶׁיֵּשׁ בּוֹ אֶתְמוֹל וְאֵין בּוֹ שִׁלְשׁוֹם. רַבִּי חֲנִינָא אוֹמֵר שֶׁבּוֹ נִבְרֵאת מַחְלֹקֶת, שֶׁנֶּאֱמַר: וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם. אָמַר רַבִּי טַבְיוֹמֵי אִם מַחְלֹקֶת שֶׁהִיא לְתִקּוּנוֹ שֶׁל עוֹלָם וּלְיִשּׁוּבוֹ, אֵין בָּהּ כִּי טוֹב. מַחְלֹקֶת שֶׁהִיא לְעִרְבּוּבוֹ עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבִּי שְׁמוּאֵל לְפִי שֶׁלֹא נִגְמְרָה מְלֶאכֶת הַמַּיִם, לְפִיכָךְ כָּתוּב בַּשְּׁלִישִׁי כִּי טוֹב שְׁנֵי פְּעָמִים, אֶחָד לִמְלֶאכֶת הַמַּיִם, וְאֶחָד לִמְלַאכְתּוֹ שֶׁל יוֹם. שָׁאֲלָה מַטְרוֹנָה אַחַת אֶת רַבִּי יוֹסֵי, אָמְרָה לוֹ לָמָּה אֵין כְּתִיב בַּשֵּׁנִי כִּי טוֹב, אָמַר לָהּ אַף עַל פִּי כֵן חָזַר וּכְלָלוֹ כֻּלּוֹ בַּסּוֹף, שֶׁנֶּאֱמַר (בראשית א, לא): וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד, אָמְרָה לֵיהּ מָשָׁל שִׁשָּׁה בְּנֵי אָדָם בָּאִין אֶצְלְךָ וְאַתְּ נוֹתֵן לְכָל אֶחָד וְאֶחָד מָנֶה, וּלְאֶחָד אֵין אַתְּ נוֹתֵן מָנֶה, וְאַתְּ חוֹזֵר וְנוֹתֵן לְכֻלָּם מָנֶה אֶחָד, לֹא נִמְצָא בְּיַד כָּל אֶחָד מָנֶה וּשְׁתוּת וּבְיַד אֶחָד שְׁתּוּת, אֶתְמָהָא. חָזַר וְאָמַר לָהּ כְּהַהוּא דְאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, לְפִי שֶׁלֹא נִגְמְרָה מְלֶאכֶת הַמַּיִם, לְפִיכָךְ כְּתִיב בַּשְּׁלִישִׁי שְׁתֵּי פְּעָמִים כִּי טוֹב, אַחַת לִמְלֶאכֶת הַמַּיִם וְאַחַת לִמְלֶאכֶת הַיּוֹם. רַבִּי לֵוִי בְּשֵׁם רַבִּי תַּנְחוּם בַּר חֲנִילָאִי אָמַר, כְּתִיב (ישעיה מו, י): מַגִּיד מֵרֵאשִׁית אַחֲרִית, מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא משֶׁה קָרוּי טוֹב (שמות ב, ב), וְעָתִיד לִטֹּל אֶת שֶׁלּוֹ מִתַּחַת יְדֵיהֶם, לְפִיכָךְ לֹא כָּתוּב בָּהֶם כִּי טוֹב. רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ לִגְיוֹן קָשֶׁה, אָמַר הַמֶּלֶךְ הוֹאִיל וְלִגְיוֹן זֶה קָשֶׁה אַל יִכָּתֵב שְׁמִי עָלָיו. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הוֹאִיל וְהַמַּיִם הַלָּלוּ לָקוּ בָּהֶם דּוֹר הַמַּבּוּל, וְדוֹר אֱנוֹשׁ, וְדוֹר הַפְלָגָה, לְפִיכָךְ אַל יִכָּתֵב בָּהֶן כִּי טוֹב." "
33.3. טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו (תהלים קמה, ט), אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ (תהלים קמה, ח): חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב (בראשית ו, ה): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, (בראשית ו, ו): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל, (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' (בראשית ל, כב): וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר." ". None | 4.6. "\\"And God made the firmament\\", this is one of the verses that Ben Zoma shook the world with. He 33.3. " |
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54. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Eliezer ben Yose • Shimon ben Azzai
Found in books: Samely (2002) 272; Schremer (2010) 195
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55. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Hanina ben Dosa • Hanina ben Teradyon • Joshua ben Levi, Rabbi • Judah ben Bava • Maimonides (Rabbi Moses ben Maimon) • Rabban Johannan ben Zakkai • Rabbi Hanina ben Teradyon • Shaṭaḥ, Shimon ben • Yehoshua ben Levi
Found in books: Ayres and Ward (2021) 178; Boustan Janssen and Roetzel (2010) 232; Hidary (2017) 257; Kanarek (2014) 131; Kaplan (2015) 37; Poorthuis and Schwartz (2014) 167; Schremer (2010) 40
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56. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Eliezer, Ben Damma, Rabbi • Elisha ben Abuya • Rabbi Elazar ben Dama • Rabbi Joshua ben Levi • Rabbi Shimon ben Elazar
Found in books: Hasan Rokem (2003) 81; Schremer (2010) 89, 90, 208
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57. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Ben Azzai, Shimon • Ben Sira • Ben Zoma, Shimon • Elisha ben Avuya (Aher) • Hanina ben Dosa • Johanan ben Zakkai • Yeshua ben Hananya
Found in books: Poorthuis and Schwartz (2014) 72; Rowland (2009) 75, 105, 342, 344, 346, 356, 432; Sigal (2007) 39, 40
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58. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Eliezer, Ben Damma, Rabbi • Elisha ben Abuya • Joshua, Ben Levi, Rabbi • Rabbi Joshua ben Levi • Rabbi Shimon ben Elazar
Found in books: Hasan Rokem (2003) 80, 81; Schremer (2010) 208
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59. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Eleazar ben Poirah • R. Yohanan ben Beroka • Shimon ben Sheta • Shimon ben Shetach • Yehudah ben Gedidya/Gudgeda • Yohanan ben Zakkai, Rabban • ben Zakkai, Yoḥanan
Found in books: Fonrobert and Jaffee (2007) 24; Kalmin (2014) 26; Katzoff(2005) 182; Noam (2018) 100; Rubenstein (2018) 213; Taylor (2012) 171
115b. הא כיצד נחלה ממשמשת והולכת עד ראובן ולימא עד יעקב אמר אביי גמירי דלא כלה שבטא,אמר רב הונא אמר רב כל האומר תירש בת עם בת הבן אפילו נשיא שבישראל אין שומעין לו שאינן אלא מעשה צדוקין דתניא בארבעה ועשרים בטבת תבנא לדיננא שהיו צדוקין אומרין תירש הבת עם בת הבן,נטפל להן רבן יוחנן בן זכאי אמר להם שוטים מנין זה לכם ולא היה אדם שהחזירו דבר חוץ מזקן אחד שהיה מפטפט כנגדו ואומר ומה בת בנו הבאה מכח בנו תירשנו בתו הבאה מכחו לא כל שכן,קרא עליו את המקרא הזה (בראשית לו, כ) אלה בני שעיר החורי יושבי הארץ לוטן ושובל וצבעון וענה וכתיב (בראשית לו, כד) אלה בני צבעון ואיה וענה אלא מלמד שבא צבעון על אמו והוליד ענה,ודלמא תרי ענה הוו אמר רבה אמינא מלתא דלא אמרה שבור מלכא ומנו שמואל איכא דאמרי אמר רב פפא אמינא מלתא דלא אמרה שבור מלכא ומנו רבה אמר קרא (בראשית לו, כד) הוא ענה הוא ענה דמעיקרא,אמר ליה רבי בכך אתה פוטרני אמר לו שוטה' 131a. מגמר נמי לא תגמרו מיניה דאין לדיין אלא מה שעיניו רואות,בעי רבא בבריא היאך כי קא"ר יוחנן בן ברוקה בשכ"מ דבר אורותי הוא אבל בבריא לא או דלמא אפילו בבריא נמי,אמר ליה רב משרשיא לרבא תא שמע דאמר לו רבי נתן לרבי שניתם משנתכם כר\' יוחנן בן ברוקה דתנן לא כתב לה בנין דיכרין דיהוין ליך מינאי אינון ירתון כסף כתובתיך יותר על חולקיהון דעם אחוהון חייב שתנאי ב"ד הוא,ואמר לו רבי יסבון תנן,ואמר רבי ילדות היתה בי והעזתי פני בנתן הבבלי אלא דקיימא לן בנין דכרין לא טרפא ממשעבדי אי סלקא דעתך יסבון תנן אמאי לא טרפא ממשעבדי אלא ש"מ ירתון תנן,מאן שמעת ליה דאית ליה האי סברא ר\' יוחנן בן ברוקה ושמע מינה אפי\' בבריא,אמר ליה רב פפא לאביי בין למאן דאמר יסבון ובין למאן דאמר ירתון הא אין אדם מקנה דבר שלא בא לעולם,ואפי\' לר\' מאיר דאמר אדם מקנה דבר שלא בא לעולם הני מילי לדבר שישנו בעולם אבל לדבר שאינו בעולם לא,אלא תנאי בית דין שאני הכא נמי תנאי בית דין שאני,א"ל משום דקא מפיק לה בלשון ירתון,הדר אמר אביי לאו מילתא היא דאמרי דתנן לא כתב לה בנן נוקבן דיהויין ליכי מינאי יהויין יתבן בביתי ויתזנן מנכסאי עד דתילקחן לגוברין חייב שהוא תנאי ב"ד,והוה לזה במתנה ולזה בירושה וכל לזה בירושה ולזה במתנה אפי\' רבנן מודו,אמר ליה רב נחומי ואית דאמר רב חנניה בר מניומי לאביי '. None | 115b. The Gemara asks: How so, i.e., how is the investigation performed when he has no offspring at all? The Gemara answers: The family lineage that determines the inheritance is successively examined up to Reuben, son of Jacob, i.e., the heirs are determined by investigating the family genealogy, and that investigation can extend all the way to Reuben, son of our forefather Jacob. The Gemara asks: And let it say: Until Jacob himself, rather than until Reuben, since if none of Reuven’s descendants survive, one would have to examine Jacob’s descendants. Abaye said in reply: It is learned as a tradition that a tribe will not be eliminated entirely, and some descendants will always remain.,§ Rav Huna says that Rav says: With regard to anyone who says that a daughter of the deceased should inherit the estate of her father along with the daughter of the son of the deceased, even if he is a prince of the Jewish people, one should not listen to him, as this is nothing other than an act of the Sadducees, and runs counter to the ruling of the mishna that the descendants of a son inherit before a daughter. As it is taught in a baraita in Megillat Ta’anit, which describes various minor holidays on which it is forbidden to fast or eulogize: On the twenty-fourth of Tevet, we returned to our law, i.e., the halakha was reestablished in accordance with the opinion of the Sages after having been dictated by the Sadducees. As the Sadducees would say: A daughter should inherit the estate of her father along with the daughter of the son of the deceased.,The baraita continues: Rabban Yoḥa ben Zakkai joined them to discuss their ruling, and said to them: Imbeciles, from where do you derive this ruling? And there was no person that answered him anything, except for one old man who was chattering at him and saying that it is an a fortiori inference: And just as a daughter of the deceased’s son, who comes to claim her inheritance from her grandfather by virtue of his son, inherits her grandfather’s property, so too, with regard to the deceased’s own daughter, who comes to inherit by virtue of the deceased, all the more so is it not clear that she should inherit his property?,Rabban Yoḥa ben Zakkai recited this verse about him: “These are the sons of Seir the Horite, the inhabitants of the land: Lotan and Shobal and Zibeon and Anah” (Genesis 36:20), and it is written: “And these are the children of Zibeon: Aiah and Anah” (Genesis 36:24). The first verse portrays Zibeon and Anah as brothers, while the second states that they are father and son. Rather, this teaches that Zibeon engaged in sexual intercourse with his mother and begot Anah, so that he was both Anah’s father and his brother. From the fact that the first verse equates Zibeon and Anah by referring to both of them as Seir’s sons despite Anah being a grandson of Seir, it is clear that grandchildren are equal to children, contrary to the Sadducees’ assertion.,The Gemara interrupts the recounting of the baraita and questions Rabban Yoḥa ben Zakkai’s inference: But perhaps there were two people named Anah, so that one Anah was Zibeon’s son, and the other his brother? Rabba said: I will state a matter that even King Shapur did not state. And who is this King Shapur? This cannot be a reference to Shapur, king of Persia; rather, it must be a moniker for someone else. He is Shmuel, whose legal rulings were accepted by the public like the edicts of a king by his subjects. Some state a different version, that it was Rav Pappa who said: I will state a matter that even King Shapur did not state. And who is this King Shapur? He is Rabba. The verse goes on to state: “This is Anah” (Genesis 36:24), indicating that he is the same Anah mentioned initially, earlier in the verse. Accordingly, there was only one Anah, who was both Zibeon’s brother and Zibeon’s son.,The baraita continues: The Sadducee said to Rabban Yoḥa ben Zakkai: My teacher, you dismiss me with this retort? I agree that the son of a son precedes a daughter, as the verse you quoted suggests; I am asserting that a daughter inherits together with the daughter of a son, and the verse you quoted has no bearing on that claim. Rabban Yoḥa ben Zakkai said to him: Imbecile,' 131a. but do not learn from it either, as a judge has only what his eyes see as the basis for his ruling. One must rule according to his own understanding.,§ Rava raises a dilemma: In the case of a healthy person who bequeaths his estate to one of his sons, how should the court rule? Should it be reasoned that when Rabbi Yoḥa ben Beroka says that the bequeathal is valid, he said so specifically with regard to the case of a person on his deathbed, since he is capable of bequeathal, as the verse: “In the day that he causes his sons to inherit” (Deuteronomy 21:16), from which the validity of this bequeathal is derived, is referring specifically to the time of one’s death; but in the case of a healthy person, he did not say his ruling? Or perhaps he stated his ruling even in the case of a healthy person.,Rav Mesharshiyya said to Rava: Come and hear a resolution of your dilemma from a baraita, as Rabbi Natan said to Rabbi Yehuda HaNasi: You taught in your Mishna in accordance with the opinion of Rabbi Yoḥa ben Beroka, as we learned in a mishna (Ketubot 52b): If the husband did not write for her in her marriage contract: Any male children you will have from me will inherit the money of your marriage contract in addition to their portion of the inheritance that they receive together with their brothers, he is nevertheless obligated as though he had written it, as it is a stipulation of the court and consequently takes effect even if it is not explicitly stated. This mishna is in accordance with the opinion of Rabbi Yoḥa ben Beroka that one may add to the share of some of his sons at the expense of the others.,And Rabbi Yehuda HaNasi said to him: We did not learn that the male children she has from him will inherit the money of the marriage contract; that version is not accurate. Rather, we learned that they will take the money of the marriage contract, as a gift. When a bequeathal is worded in this manner, it is valid in any event, as stated in the previous mishna (126b).,The baraita continues: And Rabbi Yehuda HaNasi later retracted his response, and said: My response was because of immaturity that I had in me, and I was insolent in the presence of Rabbi Natan the Babylonian by responding in a manner that is incorrect. It is incorrect for the following reason: But since we maintain that concerning an obligation detailed in a marriage document ensuring inheritance rights of a woman’s male children, the beneficiaries do not repossess liened property that has been sold, one can infer that they do not receive the money as a gift. As, if it enters your mind that we learned in the mishna that they will take the money as a gift, why don’t they repossess liened property? The gift was given to them before the property was sold to others. Rather, conclude from this claim that we learned in the mishna that they will inherit the money.,Rav Mesharshiyya concludes: of whom have you heard that he holds this opinion that one can add to the inheritance of some of his sons at the expense of the others? It is the opinion of Rabbi Yoḥa ben Beroka, and conclude from the mishna in Ketubot that his ruling applies even with regard to a healthy person, as one does not write a marriage contract on his deathbed. This resolves Rava’s dilemma.,Rav Pappa said to Abaye: How can one prove that the mishna in tractate Ketubot is in accordance with the opinion of Rabbi Yoḥa ben Beroka? Whether according to the one who says that the correct version of the mishna is: They will take, and whether according to the one who says the correct version of the mishna is: They will inherit, the mishna is difficult, for the following reason: A person cannot transfer ownership of an entity that has not yet come into the world. How can the husband confer rights to his property to children that have yet to be born?,Rav Pappa explains: And even according to Rabbi Meir, who says that a person can transfer ownership of an entity that has not yet come into the world, this statement applies specifically in a case where he transfers the item to an entity, i.e., a person, that is in the world; but with regard to transferring ownership of an item to an entity that is not yet in the world, e.g., to his children that have yet to be born, this statement does not apply. Therefore, the ruling of the mishna is difficult according to all opinions.,Rav Pappa explains: Rather, evidently a stipulation of the court is different. Since this clause of the marriage contract was instituted by rabbinic ordice, it is not subject to the standard halakhot of transferring property, and one can transfer ownership of an item to an entity that is not yet in the world. Accordingly, here too, with regard to the dispute between Rabbi Yoḥa ben Beroka and the Rabbis, a stipulation of the court is different, and even according to the Rabbis, who disagree with the opinion of Rabbi Yoḥa ben Beroka, one can bequeath the money of his wife’s marriage contract to the male children she will have from him in any manner he chooses. Consequently, there is no proof that the mishna is in accordance with the opinion of Rabbi Yoḥa ben Beroka.,Abaye said to him: The assertion that the mishna is in accordance with the opinion of Rabbi Yoḥa ben Beroka is due to the fact that it expresses this bequeathal with the wording: They will inherit, as opposed to: They will take. This indicates that a person can normally apportion his inheritance to his sons in any manner he wishes, in accordance with the opinion of Rabbi Yoḥa ben Beroka.,Abaye then said: That which I said is not correct. The expression: They will inherit, is appropriate even according to the Rabbis, who disagree with Rabbi Yoḥa ben Beroka, as we learned in the continuation of that mishna that even if the husband did not write for his wife: Any female children you will have from me will sit in my house and be sustained from my property until they are taken by men, i.e., until they are married, he is nevertheless obligated as though he had written it, as it too is a stipulation of the court.,And since these two clauses are written adjacent to each other in the marriage contract, it is effectively a case where one bequeaths his estate to two people: To this one, the daughters, as a gift, and to that one, the sons, as an inheritance. And in any case where one bequeaths his estate to this person as an inheritance and to that person as a gift, even the Rabbis concede that the bequest is valid even if it is to people who are not his heirs, as it is considered a gift with regard to both recipients.,Rav Naḥumi, and some say it was Rav Ḥaya bar Minyumi, said to Abaye: '. None |
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60. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Ishmael ben R. Yose (Tanna) • Johanan ben Nappaha • Nahman (ben Yaakov), Rav • Resh Lakish (Simeon ben Lakish, Amora) • Resh Lakish (Simeon ben Lakish, Amora), his meeting with R. Johanan in the Jordan River
Found in books: Fonrobert and Jaffee (2007) 69; Kosman (2012) 134, 141
84a. כי האי מעשה לידיה פגע ביה אליהו,אמר ליה עד מתי אתה מוסר עמו של אלהינו להריגה אמר ליה מאי אעביד הרמנא דמלכא הוא אמר ליה אבוך ערק לאסיא את ערוק ללודקיא,כי הוו מקלעי ר\' ישמעאל ברבי יוסי ור\' אלעזר בר\' שמעון בהדי הדדי הוה עייל בקרא דתורי בינייהו ולא הוה נגעה בהו,אמרה להו ההיא מטרוניתא בניכם אינם שלכם אמרו לה שלהן גדול משלנו כל שכן איכא דאמרי הכי אמרו לה (שופטים ח, כא) כי כאיש גבורתו איכא דאמרי הכי אמרו לה אהבה דוחקת את הבשר,ולמה להו לאהדורי לה והא כתיב (משלי כו, ד) אל תען כסיל כאולתו שלא להוציא לעז על בניהם,א"ר יוחנן איבריה דר\' ישמעאל בר\' יוסי כחמת בת תשע קבין אמר רב פפא איבריה דרבי יוחנן כחמת בת חמשת קבין ואמרי לה בת שלשת קבין דרב פפא גופיה כי דקורי דהרפנאי,אמר רבי יוחנן אנא אישתיירי משפירי ירושלים האי מאן דבעי מחזי שופריה דרבי יוחנן נייתי כסא דכספא מבי סלקי ונמלייה פרצידיא דרומנא סומקא ונהדר ליה כלילא דוורדא סומקא לפומיה ונותביה בין שמשא לטולא ההוא זהרורי מעין שופריה דר\' יוחנן,איני והאמר מר שופריה דרב כהנא מעין שופריה דרבי אבהו שופריה דר\' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון ואילו ר\' יוחנן לא קא חשיב ליה שאני ר\' יוחנן דהדרת פנים לא הויא ליה,ר\' יוחנן הוה אזיל ויתיב אשערי טבילה אמר כי סלקן בנות ישראל מטבילת מצוה לפגעו בי כי היכי דלהוו להו בני שפירי כוותי גמירי אורייתא כוותי,אמרו ליה רבנן לא מסתפי מר מעינא בישא אמר להו אנא מזרעא דיוסף קאתינא דלא שלטא ביה עינא בישא דכתיב (בראשית מט, כב) בן פורת יוסף בן פורת עלי עין ואמר ר\' אבהו אל תקרי עלי עין אלא עולי עין,ר\' יוסי בר חנינא אמר מהכא (בראשית מח, טז) וידגו לרוב בקרב הארץ מה דגים שבים מים מכסים אותם ואין העין שולטת בהן אף זרעו של יוסף אין העין שולטת בהן,יומא חד הוה קא סחי ר\' יוחנן בירדנא חזייה ריש לקיש ושוור לירדנא אבתריה אמר ליה חילך לאורייתא אמר ליה שופרך לנשי א"ל אי הדרת בך יהיבנא לך אחותי דשפירא מינאי קביל עליה בעי למיהדר לאתויי מאניה ולא מצי הדר,אקרייה ואתנייה ושוייה גברא רבא יומא חד הוו מפלגי בי מדרשא הסייף והסכין והפגיון והרומח ומגל יד ומגל קציר מאימתי מקבלין טומאה משעת גמר מלאכתן,ומאימתי גמר מלאכתן רבי יוחנן אמר משיצרפם בכבשן ריש לקיש אמר משיצחצחן במים א"ל לסטאה בלסטיותיה ידע אמר ליה ומאי אהנת לי התם רבי קרו לי הכא רבי קרו לי אמר ליה אהנאי לך דאקרבינך תחת כנפי השכינה,חלש דעתיה דרבי יוחנן חלש ריש לקיש אתאי אחתיה קא בכיא אמרה ליה עשה בשביל בני אמר לה (ירמיהו מט, יא) עזבה יתומיך אני אחיה עשה בשביל אלמנותי אמר לה (ירמיהו מט, יא) ואלמנותיך עלי תבטחו,נח נפשיה דר\' שמעון בן לקיש והוה קא מצטער ר\' יוחנן בתריה טובא אמרו רבנן מאן ליזיל ליתביה לדעתיה ניזיל רבי אלעזר בן פדת דמחדדין שמעתתיה,אזל יתיב קמיה כל מילתא דהוה אמר רבי יוחנן אמר ליה תניא דמסייעא לך אמר את כבר לקישא בר לקישא כי הוה אמינא מילתא הוה מקשי לי עשרין וארבע קושייתא ומפריקנא ליה עשרין וארבעה פרוקי וממילא רווחא שמעתא ואת אמרת תניא דמסייע לך אטו לא ידענא דשפיר קאמינא,הוה קא אזיל וקרע מאניה וקא בכי ואמר היכא את בר לקישא היכא את בר לקישא והוה קא צוח עד דשף דעתיה מיניה בעו רבנן רחמי עליה ונח נפשיה''. None | 84a. Elijah the prophet encountered him,and said to him: Until when will you inform on the nation of our God to be sentenced to execution? Rabbi Yishmael, son of Rabbi Yosei, said to Elijah: What should I do? It is the king’s edict that I must obey. Elijah said to him: Faced with this choice, your father fled to Asia. You should flee to Laodicea rather than accept this appointment.,§ With regard to these Sages, the Gemara adds: When Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Shimon, would meet each other, it was possible for a pair of oxen to enter and fit between them, under their bellies, without touching them, due to their excessive obesity.,A certain Roman noblewoman matronita once said to them: Your children are not really your own, as due to your obesity it is impossible that you engaged in intercourse with your wives. They said to her: Theirs, i.e., our wives’ bellies, are larger than ours. She said to them: All the more so you could not have had intercourse. There are those who say that this is what they said to her: “For as the man is, so is his strength” (Judges 8:21), i.e., our sexual organs are proportionate to our bellies. There are those who say that this is what they said to her: Love compresses the flesh.,The Gemara asks: And why did they respond to her audacious and foolish question? After all, it is written: “Answer not a fool according to his folly, lest you also be like him” (Proverbs 26:4). The Gemara answers: They answered her in order not to cast aspersions on the lineage of their children.,The Gemara continues discussing the bodies of these Sages: Rabbi Yoḥa said: The organ of Rabbi Yishmael, son of Rabbi Yosei, was the size of a jug of nine kav. Rav Pappa said: The organ of Rabbi Yoḥa was the size of a jug of five kav, and some say it was the size of a jug of three kav. Rav Pappa himself had a belly like the baskets dikurei made in Harpanya.,With regard to Rabbi Yoḥa’s physical features, the Gemara adds that Rabbi Yoḥa said: I alone remain of the beautiful people of Jerusalem. The Gemara continues: One who wishes to see something resembling the beauty of Rabbi Yoḥa should bring a new, shiny silver goblet from the smithy and fill it with red pomegranate seeds partzidaya and place a diadem of red roses upon the lip of the goblet, and position it between the sunlight and shade. That luster is a semblance of Rabbi Yoḥa’s beauty.,The Gemara asks: Is that so? Was Rabbi Yoḥa so beautiful? But doesn’t the Master say: The beauty of Rav Kahana is a semblance of the beauty of Rabbi Abbahu; the beauty of Rabbi Abbahu is a semblance of the beauty of Jacob, our forefather; and the beauty of Jacob, our forefather, is a semblance of the beauty of Adam the first man, who was created in the image of God. And yet Rabbi Yoḥa is not included in this list. The Gemara answers: Rabbi Yoḥa is different from these other men, as he did not have a beauty of countece, i.e., he did not have a beard.,The Gemara continues to discuss Rabbi Yoḥa’s beauty. Rabbi Yoḥa would go and sit by the entrance to the ritual bath. He said to himself: When Jewish women come up from their immersion for the sake of a mitzva, after their menstruation, they should encounter me first, so that they have beautiful children like me, and sons learned in Torah like me. This is based on the idea that the image upon which a woman meditates during intercourse affects the child she conceives.,The Rabbis said to Rabbi Yoḥa: Isn’t the Master worried about being harmed by the evil eye by displaying yourself in this manner? Rabbi Yoḥa said to them: I come from the offspring of Joseph, over whom the evil eye does not have dominion, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain alei ayin” (Genesis 49:22); and Rabbi Abbahu says: Do not read the verse as saying: “By a fountain alei ayin”; rather, read it as: Those who rise above the evil eye olei ayin. Joseph’s descendants are not susceptible to the influence of the evil eye.,Rabbi Yosei bar Ḥanina said that this idea is derived from here: “And let them grow veyidgu into a multitude in the midst of the earth” (Genesis 48:16). Just as with regard to fish dagim in the sea, the water covers them and the evil eye therefore has no dominion over them, as they are not seen, so too, with regard to the offspring of Joseph, the evil eye has no dominion over them.,The Gemara relates: One day, Rabbi Yoḥa was bathing in the Jordan River. Reish Lakish saw him and jumped into the Jordan, pursuing him. At that time, Reish Lakish was the leader of a band of marauders. Rabbi Yoḥa said to Reish Lakish: Your strength is fit for Torah study. Reish Lakish said to him: Your beauty is fit for women. Rabbi Yoḥa said to him: If you return to the pursuit of Torah, I will give you my sister in marriage, who is more beautiful than I am. Reish Lakish accepted upon himself to study Torah. Subsequently, Reish Lakish wanted to jump back out of the river to bring back his clothes, but he was unable to return, as he had lost his physical strength as soon as he accepted the responsibility to study Torah upon himself.,Rabbi Yoḥa taught Reish Lakish Bible, and taught him Mishna, and turned him into a great man. Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation. One day the Sages of the study hall were engaging in a dispute concerning the following baraita: With regard to the sword, the knife, the dagger vehapigyon, the spear, a hand sickle, and a harvest sickle, from when are they susceptible to ritual impurity? The baraita answers: It is from the time of the completion of their manufacture, which is the halakha with regard to metal vessels in general.,These Sages inquired: And when is the completion of their manufacture? Rabbi Yoḥa says: It is from when one fires these items in the furnace. Reish Lakish said: It is from when one scours them in water, after they have been fired in the furnace. Rabbi Yoḥa said to Reish Lakish: A bandit knows about his banditry, i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish said to Rabbi Yoḥa: What benefit did you provide me by bringing me close to Torah? There, among the bandits, they called me: Leader of the bandits, and here, too, they call me: Leader of the bandits. Rabbi Yoḥa said to him: I provided benefit to you, as I brought you close to God, under the wings of the Divine Presence.,As a result of the quarrel, Rabbi Yoḥa was offended, which in turn affected Reish Lakish, who fell ill. Rabbi Yoḥa’s sister, who was Reish Lakish’s wife, came crying to Rabbi Yoḥa, begging that he pray for Reish Lakish’s recovery. She said to him: Do this for the sake of my children, so that they should have a father. Rabbi Yoḥa said to her the verse: “Leave your fatherless children, I will rear them” (Jeremiah 49:11), i.e., I will take care of them. She said to him: Do so for the sake of my widowhood. He said to her the rest of the verse: “And let your widows trust in Me.”,Ultimately, Rabbi Shimon ben Lakish, Reish Lakish, died. Rabbi Yoḥa was sorely pained over losing him. The Rabbis said: Who will go to calm Rabbi Yoḥa’s mind and comfort him over his loss? They said: Let Rabbi Elazar ben Pedat go, as his statements are sharp, i.e., he is clever and will be able to serve as a substitute for Reish Lakish.,Rabbi Elazar ben Pedat went and sat before Rabbi Yoḥa. With regard to every matter that Rabbi Yoḥa would say, Rabbi Elazar ben Pedat would say to him: There is a ruling which is taught in a baraita that supports your opinion. Rabbi Yoḥa said to him: Are you comparable to the son of Lakish? In my discussions with the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me in an attempt to disprove my claim, and I would answer him with twenty-four answers, and the halakha by itself would become broadened and clarified. And yet you say to me: There is a ruling which is taught in a baraita that supports your opinion. Do I not know that what I say is good? Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.,Rabbi Yoḥa went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? Rabbi Yoḥa screamed until his mind was taken from him, i.e., he went insane. The Rabbis prayed and requested for God to have mercy on him and take his soul, and Rabbi Yoḥa died.''. None |
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61. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Eleazar ben Poirah • Shimon ben Gamaliel, Rabban • Yehudah ben Gedidya/Gudgeda
Found in books: Hidary (2017) 12; Noam (2018) 100
82b. ואתא איהו תיקן חפיפה:,ושיהו רוכלין מחזרין בעיירות משום תכשיטי נשים כדי שלא יתגנו על בעליהם:,ותיקן טבילה לבעלי קריין דאורייתא הוא דכתיב (ויקרא טו, טז) ואיש כי תצא ממנו שכבת זרע ורחץ את בשרו במים דאורייתא הוא לתרומה וקדשים אתא הוא תיקן אפילו לדברי תורה:,עשרה דברים נאמרו בירושלים אין הבית חלוט בה ואינה מביאה עגלה ערופה ואינה נעשית עיר הנדחת,ואינה מטמאה בנגעים ואין מוציאין בה זיזין וגזוזטראות ואין עושין בה אשפתות ואין עושין בה כבשונות ואין עושין בה גנות ופרדסות חוץ מגנות וורדין שהיו מימות נביאים הראשונים ואין מגדלים בה תרנגולין ואין מלינין בה את המת,אין הבית חלוט בה דכתיב (ויקרא כה, ל) וקם הבית אשר לו חומה לצמיתות לקונה אותו לדורותיו וקסבר לא נתחלקה ירושלים לשבטים,ואינה מביאה עגלה ערופה דכתיב (דברים כא, א) כי ימצא חלל באדמה אשר ה' אלהיך נותן לך לרשתה וירושלים לא נתחלקה לשבטים,ואינה נעשית עיר הנדחת דכתיב (דברים יג, יג) עריך וירושלים לא נתחלקה לשבטים,ואינה מטמאה בנגעים דכתיב (ויקרא יד, לד) ונתתי נגע צרעת בבית ארץ אחוזתכם וירושלים לא נתחלקה לשבטים,ואין מוציאין בה זיזין וגזוזטראות מפני אהל הטומאה ומשום דלא ליתזקו עולי רגלים,ואין עושין בה אשפתות משום שקצים,ואין עושין בה כבשונות משום קוטרא,ואין עושין בה גנות ופרדסין משום סירחא,ואין מגדלין בה תרנגולין משום קדשים,ואין מלינין בה את המת גמרא:,אין מגדלין חזירים בכל מקום תנו רבנן כשצרו בית חשמונאי זה על זה היה הורקנוס מבפנים ואריסטובלוס מבחוץ ובכל יום היו משלשים להם בקופה דינרין והיו מעלין להם תמידים,היה שם זקן אחד שהיה מכיר בחכמת יוונית אמר להם כל זמן שעוסקין בעבודה אין נמסרים בידכם למחר שילשלו דינרין בקופה והעלו להם חזיר כיון שהגיע לחצי החומה נעץ צפרניו בחומה ונזדעזעה ארץ ישראל ארבע מאות פרסה על ארבע מאות פרסה,באותה שעה אמרו ארור האיש שיגדל חזירים וארור האדם שילמד את בנו חכמת יוונית ועל אותה שעה שנינו מעשה שבא עומר מגנות הצריפין ושתי הלחם מבקעת עין סוכר:,וחכמת יוונית מי אסירא והתניא אמר רבי בארץ ישראל"". None | 82b. And Ezra came and added to the Torah’s minimal obligation. He instituted the requirement of combing the hair even when it is known that it is not knotted and contains no repulsive substance.,The Gemara discusses the next of Ezra’s ordices: And that peddlers should circulate through all the towns. This Gemara explains that this is because peddlers supply women’s cosmetics, and therefore Ezra instituted this practice so that women should not become unattractive to their husbands.,The Gemara analyzes the last of the ten ordices: And he instituted the requirement of immersion for those who experienced a seminal emission. The Gemara asks: But this is required by Torah law, as it is written: “And if the flow of seed go out from a man, then he shall bathe all his flesh in water” (Leviticus 15:16). The Gemara answers: By Torah law immersion is required only if one wishes to partake of teruma or sacrificial meat. Ezra came and further instituted that immersion is necessary even for reciting or studying matters of Torah.,§ The mishna teaches that one may not raise chickens in Jerusalem. The Gemara cites a baraita that contains a list of other halakhot that are unique to Jerusalem. Ten matters were stated with regard to Jerusalem: A house situated in Jerusalem does not become irredeemable one year after its sale. Those who sell houses in other walled cities have the right to buy back their property for one year after the transaction. If they fail to do so, the house becomes the permanent possession of the buyer (see Leviticus 25:29–30). This halakha does not apply to houses in Jerusalem. And its Elders do not bring a heifer whose neck is broken as required when a murder victim is found near a city and the murderer is unknown (see Deuteronomy 21:1–9); and it cannot become an idolatrous city (see Deuteronomy 13:13–19).,The baraita continues its list: And a house in Jerusalem cannot become ritually impure with the impurity of leprous sores; and one may not build out projections or balconies gezuztraot from houses that are in it; and one may not establish garbage dumps in Jerusalem; and one may not build kilns in it; and one may not plant gardens and orchards pardesot in it, except for the rose gardens that were already there from the times of the early prophets; and one may not raise chickens in it; and finally, one may not leave a corpse overnight in Jerusalem.,The Gemara discusses these ten halakhot pertaining to Jerusalem, one by one: A house situated in it does not become irredeemable one year after its sale. The reason is that it is written: “And if it is not redeemed within the space of a full year, then the house that is in the walled city shall be made sure in perpetuity to him who bought it, throughout his generations” (Leviticus 25:30). And the tanna who taught this baraita maintains that Jerusalem was not apportioned to any single one of the tribes of Israel; rather, it is considered common property. Since no one has ancestral ownership of any house in Jerusalem, its houses cannot be sold permanently.,The Gemara analyzes the next halakha: And its inhabitants do not bring a heifer whose neck is broken. The reason is that it is written: “If one is found slain in the land that the Lord your God gives you to possess it” (Deuteronomy 21:1). And, again, the tanna who taught this baraita maintains that Jerusalem was not apportioned to any one of the tribes of Israel. Therefore, it is not included in the description: “The land that the Lord your God gives you to possess it.”,The baraita states: And it cannot become an idolatrous city. The reason is that it is written, in the introduction of the passage dealing with the halakha of an idolatrous city: “If you shall hear tell concerning one of your cities, which the Lord your God gives you to dwell there” (Deuteronomy 13:13). And the tanna who taught this baraita maintains that Jerusalem was not apportioned to any one of the tribes of Israel. It is therefore not included in the description “one of your cities, which the Lord your God gives you to dwell there.”,The baraita further teaches: And a house in Jerusalem does not become ritually impure with the impurity of leprous sores. The reason is that it is written: “And I put the plague of leprosy in a house of the land of your possession” (Leviticus 14:34). And the tanna who taught this baraita maintains that Jerusalem was not apportioned to any one of the tribes of Israel. It is there-fore not included in the description “a house of the land of your possession.”,The Gemara discusses the next halakha: And one may not build out projections or balconies from houses that are in Jerusalem. The Gemara provides two reasons for this prohibition. First, it is due to the danger of contracting ritual impurity by being in the same tent as a corpse, i.e., under the same roof, in which case the impurity spreads to all items under the roof. If even a small part of a corpse is under a balcony, everyone who passes under that balcony is rendered impure. Many people come to Jerusalem to sacrifice offerings, and they must maintain a state of ritual purity. The other reason is so that those great crowds of pilgrims not be injured by colliding with the projections.,The next halakha pertaining to Jerusalem is: And one may not establish garbage dumps in it. The Gemara explains that the reason is due to the repugt creatures that are attracted to such heaps and impart ritual impurity upon their death.,The baraita states: And one may not build kilns in Jerusalem. The reason is due to the unsightly smoke produced by kilns. The Sages sought to preserve the beauty of Jerusalem and the Temple.,The baraita teaches: And one may not plant gardens and orchards in it. This is due to the odor emitted by these places, either from discarded weeds or from fertilizer.,The next halakha on the list is: And one may not raise chickens in Jerusalem. The Gemara explains that this is due to the sacrificial meat that is consumed in Jerusalem. Since chickens peck in the garbage, they are likely to pick up items that impart ritual impurity and bring them into contact with the consecrated food, which may not be eaten in an impure state.,The Gemara discusses the last halakha: And one may not leave a corpse overnight in it. The Gemara notes that this prohibition is a tradition; there is no known explanation for it.,§ The mishna teaches that one may not raise pigs anywhere. The Sages taught in a baraita the background for this halakha: When the members of the house of Hasmonean monarchy were at war with each other, Hyrcanus, one of the parties to this war, was inside the besieged Jerusalem, while his brother Aristobulus, the other contender to the throne, was on the outside. And every day the people inside would lower down money in a box from the Temple walls, to purchase sheep to sacrifice, and those on other side would take the money and send up sheep to them over the wall for the daily offerings.,There was a certain elder there who was familiar with Greek wisdom, and he said to those besieging Jerusalem: As long as they occupy themselves with the Temple service, they will not be delivered into your hands. The next day they lowered down money in a box as usual, but this time they sent up to them a pig. When the pig reached to the midpoint of the Temple wall it stuck its hooves into the wall, and Eretz Yisrael quaked over an area of four hundred parasangs by four hundred parasangs.,At that time the Sages said: Cursed be the man who raises pigs, and cursed be the man who teaches his son Greek wisdom. And it was concerning that time of siege that we learned in a mishna: There was an incident in which the barley for the omer offering came from the gardens of Tzerifin, far from Jerusalem, and the wheat for the two loaves of Shavuot was brought from the valley of Ein Sokher. Barley and wheat could not be brought from any nearer because the besiegers had destroyed all the produce around Jerusalem. This concludes the baraita.,The Gemara asks a question with regard to this baraita: And is it really prohibited to study Greek wisdom? But isn’t it taught in a baraita: Rabbi Yehuda HaNasi said: In Eretz Yisrael,''. None |
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62. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Ben Azzai, Shimon • Ben Kalba Savua • Ben Sira • Ben Zoma, Shimon • Daughter of Ben Kalba Sabua • Elazar ben Azaryah • Elazar ben arsom, Rabbi • Eleazar ben Azariah, R. • Eleazar ben Simeon • Eliezer (ben Hyrcanus), Rabbi • Elisha ben Avuya (Aher) • Hanina ben Dosa • Ishmael (ben Elisha), Rabbi • Ishmael ben Elisha • Johanan ben Zakkai • Joshua ben Levi • Messiah, ben David • Messiah, ben Joseph • Pinhas ben Yair • R. Yehuda ben Bava • Rabbi Yehudah ben Abba • Salomon ben Yeruḥim • Shimon ben Shetah, typological nature of the rabbinic character of • Simeon ben Azzai, R. • Simeon ben Shataḥ • Simeon ben Shetah • Yehoshua ben Levi (R.) • Yeshua ben Sira • Yohanan ben Zakkai • Yohannan ben Zakkai • Yoḥanan ben Beroqa, R.
Found in books: Ayres and Ward (2021) 179; Cohen (2010) 158; Fishbane (2003) 125, 179, 254; Fonrobert and Jaffee (2007) 22, 199; Goldhill (2020) 229; Hidary (2017) 115; Katzoff(2005) 138; Kosman (2012) 69; Lieber (2014) 27, 165; Noam (2018) 123, 176; Poorthuis and Schwartz (2014) 65, 67, 68, 89, 155, 389; Rowland (2009) 332, 358, 359; Rubenstein (2018) 267; Ruzer (2020) 85; Sigal (2007) 97
3a. קשיא דרבי מאיר אדרבי מאיר תרי תנאי אליבא דרבי מאיר,קשיא דרבי אליעזר אדרבי אליעזר,תרי תנאי אליבא דרבי אליעזר ואיבעית אימא רישא לאו רבי אליעזר היא:,עד סוף האשמורה:,מאי קסבר רבי אליעזר אי קסבר שלש משמרות הוי הלילה לימא עד ארבע שעות ואי קסבר ארבע משמרות הוי הלילה לימא עד שלש שעות,לעולם קסבר שלש משמרות הוי הלילה והא קא משמע לן דאיכא משמרות ברקיע ואיכא משמרות בארעא דתניא רבי אליעזר אומר שלש משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי שנאמר ה' ממרום ישאג וממעון קדשו יתן קולו שאוג ישאג על נוהו,וסימן לדבר משמרה ראשונה חמור נוער שניה כלבים צועקים שלישית תינוק יונק משדי אמו ואשה מספרת עם בעלה.,מאי קא חשיב רבי אליעזר אי תחלת משמרות קא חשיב תחלת משמרה ראשונה סימנא למה לי אורתא הוא אי סוף משמרות קא חשיב סוף משמרה אחרונה למה לי סימנא יממא הוא,אלא חשיב סוף משמרה ראשונה ותחלת משמרה אחרונה ואמצעית דאמצעיתא ואיבעית אימא כולהו סוף משמרות קא חשיב וכי תימא אחרונה לא צריך,למאי נפקא מינה למיקרי קריאת שמע למאן דגני בבית אפל ולא ידע זמן קריאת שמע אימת כיון דאשה מספרת עם בעלה ותינוק יונק משדי אמו ליקום וליקרי.,אמר רב יצחק בר שמואל משמיה דרב ג' משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי ואומר אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין אומות העולם:,תניא אמר רבי יוסי פעם אחת הייתי מהלך בדרך ונכנסתי לחורבה אחת מחורבות ירושלים להתפלל בא אליהו זכור לטוב ושמר לי על הפתח (והמתין לי) עד שסיימתי תפלתי לאחר שסיימתי תפלתי אמר לי שלום עליך רבי ואמרתי לו שלום עליך רבי ומורי ואמר לי בני מפני מה נכנסת לחורבה זו אמרתי לו להתפלל ואמר לי היה לך להתפלל בדרך ואמרתי לו מתיירא הייתי שמא יפסיקו בי עוברי דרכים ואמר לי היה לך להתפלל תפלה קצרה,באותה שעה למדתי ממנו שלשה דברים למדתי שאין נכנסין לחורבה ולמדתי שמתפללין בדרך ולמדתי שהמתפלל בדרך מתפלל תפלה קצרה,ואמר לי בני מה קול שמעת בחורבה זו ואמרתי לו שמעתי בת קול שמנהמת כיונה ואומרת אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין האומות ואמר לי חייך וחיי ראשך לא שעה זו בלבד אומרת כך אלא בכל יום ויום שלש פעמים אומרת כך ולא זו בלבד אלא בשעה שישראל נכנסין לבתי כנסיות ולבתי מדרשות ועונין יהא שמיה הגדול מבורך הקדוש ברוך הוא מנענע ראשו ואומר אשרי המלך שמקלסין אותו בביתו כך מה לו לאב שהגלה את בניו ואוי להם לבנים שגלו מעל שולחן אביהם:,תנו רבנן מפני שלשה דברים אין נכנסין לחורבה מפני חשד מפני המפולת ומפני המזיקין. מפני חשד ותיפוק ליה משום מפולת" '5b. וקובר את בניו מוחלין לו על כל עונותיו,אמר ליה רבי יוחנן בשלמא תורה וגמילות חסדים דכתיב (משלי טז, ו) בחסד ואמת יכופר עון חסד זו גמילות חסדים שנאמר (משלי כא, כא) רודף צדקה וחסד ימצא חיים צדקה וכבוד אמת זו תורה שנאמר (משלי כג, כג) אמת קנה ואל תמכור אלא קובר את בניו מנין,תנא ליה ההוא סבא משום ר\' שמעון בן יוחאי אתיא עון עון כתיב הכא בחסד ואמת יכופר עון וכתיב התם (ירמיהו לב, יח) ומשלם עון אבות אל חיק בניהם.,א"ר יוחנן נגעים ובנים אינן יסורין של אהבה,ונגעים לא והתניא כל מי שיש בו אחד מארבעה מראות נגעים הללו אינן אלא מזבח כפרה,מזבח כפרה הוו יסורין של אהבה לא הוו,ואב"א הא לן והא להו,ואי בעית אימא הא בצנעא הא בפרהסיא,ובנים לא היכי דמי אילימא דהוו להו ומתו והא א"ר יוחנן דין גרמא דעשיראה ביר אלא הא דלא הוו ליה כלל והא דהוו ליה ומתו.,רבי חייא בר אבא חלש על לגביה ר\' יוחנן א"ל חביבין עליך יסורין א"ל לא הן ולא שכרן א"ל הב לי ידך יהב ליה ידיה ואוקמיה.,ר\' יוחנן חלש על לגביה ר\' חנינא א"ל חביבין עליך יסורין א"ל לא הן ולא שכרן א"ל הב לי ידך יהב ליה ידיה ואוקמיה,אמאי לוקים ר\' יוחנן לנפשיה,אמרי אין חבוש מתיר עצמו מבית האסורים,רבי אליעזר חלש על לגביה רבי יוחנן חזא דהוה קא גני בבית אפל גלייה לדרעיה ונפל נהורא חזייה דהוה קא בכי ר\' אליעזר א"ל אמאי קא בכית אי משום תורה דלא אפשת שנינו אחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים ואי משום מזוני לא כל אדם זוכה לשתי שלחנות ואי משום בני דין גרמא דעשיראה ביר,א"ל להאי שופרא דבלי בעפרא קא בכינא א"ל על דא ודאי קא בכית ובכו תרוייהו,אדהכי והכי א"ל חביבין עליך יסורין א"ל לא הן ולא שכרן א"ל הב לי ידך יהב ליה ידיה ואוקמיה.,רב הונא תקיפו ליה ארבע מאה דני דחמרא על לגביה רב יהודה אחוה דרב סלא חסידא ורבנן ואמרי לה רב אדא בר אהבה ורבנן ואמרו ליה לעיין מר במיליה אמר להו ומי חשידנא בעינייכו אמרו ליה מי חשיד קב"ה דעביד דינא בלא דינא,אמר להו אי איכא מאן דשמיע עלי מלתא לימא אמרו ליה הכי שמיע לן דלא יהיב מר שבישא לאריסיה,אמר להו מי קא שביק לי מידי מיניה הא קא גניב ליה כוליה,אמרו ליה היינו דאמרי אינשי בתר גנבא גנוב וטעמא טעים אמר להו קבילנא עלי דיהיבנא ליה איכא דאמרי הדר חלא והוה חמרא ואיכא דאמרי אייקר חלא ואיזדבן בדמי דחמרא:,תניא אבא בנימין אומר על שני דברים הייתי מצטער כל ימי על תפלתי שתהא לפני מטתי ועל מטתי שתהא נתונה בין צפון לדרום על תפלתי שתהא לפני מטתי מאי לפני מטתי אילימא לפני מטתי ממש והאמר רב יהודה אמר רב ואיתימא ריב"ל מנין למתפלל שלא יהא דבר חוצץ בינו לבין הקיר שנאמר (ישעיהו לח, ב) ויסב חזקיהו פניו אל הקיר ויתפלל לא תימא לפני מטתי אלא אימא סמוך למטתי,ועל מטתי שתהא נתונה בין צפון לדרום,דא"ר חמא ברבי חנינא אמר רבי יצחק כל הנותן מטתו בין צפון לדרום הויין ליה בנים זכרים שנאמר (תהלים יז, יד) וצפונך תמלא בטנם ישבעו בנים,רב נחמן בר יצחק אמר אף אין אשתו מפלת נפלים כתיב הכא וצפונך תמלא בטנם וכתיב התם (בראשית כה, כד) וימלאו ימיה ללדת והנה תומים בבטנה:,תניא אבא בנימין אומר שנים שנכנסו להתפלל וקדם אחד מהם להתפלל ולא המתין את חברו ויצא טורפין לו תפלתו בפניו שנאמר (איוב יח, ד) טורף נפשו באפו הלמענך תעזב ארץ,ולא עוד אלא שגורם לשכינה שתסתלק מישראל שנאמר (איוב יח, ד) ויעתק צור ממקומו ואין צור אלא הקב"ה שנאמר (דברים לב, יח) צור ילדך תשי,ואם המתין לו מה שכרו 7a. א"ר יוחנן משום ר\' יוסי מנין שהקב"ה מתפלל שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי תפלתם לא נאמר אלא תפלתי מכאן שהקב"ה מתפלל.,מאי מצלי,אמר רב זוטרא בר טוביה אמר רב יה"ר מלפני שיכבשו רחמי את כעסי ויגולו רחמי על מדותי ואתנהג עם בני במדת רחמים ואכנס להם לפנים משורת הדין.,תניא א"ר ישמעאל בן אלישע פעם אחת נכנסתי להקטיר קטורת לפני ולפנים וראיתי אכתריאל יה ה\' צבאות שהוא יושב על כסא רם ונשא ואמר לי ישמעאל בני ברכני אמרתי לו יה"ר מלפניך שיכבשו רחמיך את כעסך ויגולו רחמיך על מדותיך ותתנהג עם בניך במדת הרחמים ותכנס להם לפנים משורת הדין ונענע לי בראשו וקמ"ל שלא תהא ברכת הדיוט קלה בעיניך,וא"ר יוחנן משום ר\' יוסי מנין שאין מרצין לו לאדם בשעת כעסו דכתיב (שמות לג, יד) פני ילכו והנחותי לך אמר לו הקב"ה למשה המתן לי עד שיעברו פנים של זעם ואניח לך,ומי איכא רתחא קמיה דקודשא בריך הוא,אין דתניא (תהלים ז, יב) ואל זועם בכל יום,וכמה זעמו רגע וכמה רגע אחד מחמשת רבוא ושמונת אלפים ושמנה מאות ושמנים ושמנה בשעה וזו היא רגע ואין כל בריה יכולה לכוין אותה שעה חוץ מבלעם הרשע דכתיב ביה (במדבר כד, טז) ויודע דעת עליון,השתא דעת בהמתו לא הוה ידע דעת עליון הוה ידע,אלא מלמד שהיה יודע לכוין אותה שעה שהקב"ה כועס בה,והיינו דאמר להו נביא לישראל (מיכה ו, ה) עמי זכר נא מה יעץ בלק מלך מואב וגו\' מאי (מיכה ו, ה) למען דעת צדקות ה\',א"ר אלעזר אמר להם הקב"ה לישראל דעו כמה צדקות עשיתי עמכם שלא כעסתי בימי בלעם הרשע שאלמלי כעסתי לא נשתייר משונאיהם של ישראל שריד ופליט,והיינו דקא"ל בלעם לבלק (במדבר כג, ח) מה אקב לא קבה אל ומה אזעם לא זעם ה\' מלמד שכל אותן הימים לא זעם.,וכמה זעמו רגע וכמה רגע א"ר אבין ואיתימא רבי אבינא רגע כמימריה.,ומנא לן דרגע רתח שנא\' (תהלים ל, ו) כי רגע באפו חיים ברצונו ואב"א מהכא (ישעיהו כו, כ) חבי כמעט רגע עד יעבור זעם,ואימת רתח אמר אביי בהנך תלת שעי קמייתא כי חיורא כרבלתא דתרנגולא וקאי אחד כרעא,כל שעתא ושעתא נמי קאי הכי,כל שעתא אית ביה שורייקי סומקי בההיא שעתא לית ביה שורייקי סומקי.,ההוא צדוקי דהוה בשבבותיה דר\' יהושע בן לוי הוה קא מצער ליה טובא בקראי יומא חד שקל תרנגולא ואוקמיה בין כרעי\' דערסא ועיין ביה סבר כי מטא ההיא שעתא אלטייה כי מטא ההיא שעתא ניים אמר ש"מ לאו אורח ארעא למעבד הכי (תהלים קמה, ט) ורחמיו על כל מעשיו כתיב,וכתיב (משלי יז, כו) גם ענוש לצדיק לא טוב,תנא משמיה דר\' מאיר בשעה שהחמה זורחת וכל מלכי מזרח ומערב מניחים כתריהם בראשיהם ומשתחוים לחמה מיד כועס הקב"ה:,וא"ר יוחנן משום רבי יוסי טובה מרדות אחת בלבו של אדם יותר מכמה מלקיות שנא\' (הושע ב, ט) ורדפה את מאהביה וגו\' ואמרה אלכה ואשובה אל אישי הראשון כי טוב לי אז מעתה וריש לקיש אמר יותר ממאה מלקיות שנאמר (משלי יז, י) תחת גערה במבין מהכות כסיל מאה:,וא"ר יוחנן משום ר\' יוסי שלשה דברים בקש משה מלפני הקב"ה ונתן לו בקש שתשרה שכינה על ישראל ונתן לו שנאמר (שמות לג, טז) הלוא בלכתך עמנו,בקש שלא תשרה שכינה על עובדי כוכבים ונתן לו שנאמר (שמות לג, טז) ונפלינו אני ועמך,בקש להודיעו דרכיו של הקב"ה ונתן לו שנא\' (שמות לג, יג) הודיעני נא את דרכיך אמר לפניו רבש"ע מפני מה יש צדיק וטוב לו ויש צדיק ורע לו יש רשע וטוב לו ויש רשע ורע לו אמר לו משה צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע רשע וטוב לו רשע בן צדיק רשע ורע לו רשע בן רשע:,אמר מר צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע איני והא כתיב (שמות לד, ז) פקד עון אבות על בנים וכתיב (דברים כד, טז) ובנים לא יומתו על אבות ורמינן קראי אהדדי,ומשנינן לא קשיא הא כשאוחזין מעשה אבותיהם בידיהם הא כשאין אוחזין מעשה אבותיהם בידיהם,אלא הכי קא"ל צדיק וטוב לו צדיק גמור צדיק ורע לו צדיק שאינו גמור רשע וטוב לו רשע שאינו גמור רשע ורע לו רשע גמור,ופליגא דר\' מאיר דא"ר מאיר שתים נתנו לו ואחת לא נתנו לו שנא\' (שמות לג, יט) וחנתי את אשר אחון אע"פ שאינו הגון ורחמתי את אשר ארחם אע"פ שאינו הגון,(שמות לג, כ) ויאמר לא תוכל לראות את פני תנא משמיה דר\' יהושע בן קרחה כך א"ל הקב"ה למשה כשרציתי לא רצית עכשיו שאתה רוצה איני רוצה,ופליגא דר\' שמואל בר נחמני א"ר יונתן דא"ר שמואל בר נחמני א"ר יונתן בשכר שלש זכה לשלש,בשכר (שמות ג, ו) ויסתר משה פניו זכה לקלסתר פנים בשכר כי ירא זכה (שמות לד, ל) לוייראו מגשת אליו בשכר מהביט זכה (במדבר יב, ח) לותמונת ה\' יביט:,(שמות לג, כג)והסירתי את כפי וראית את אחרי אמר רב חנא בר ביזנא א"ר שמעון חסידא מלמד שהראה הקב"ה למשה קשר של תפילין:,וא"ר יוחנן משום ר\' יוסי כל דבור ודבור שיצא מפי הקב"ה לטובה אפי\' על תנאי לא חזר בו,מנא לן ממשה רבינו שנא\' (דברים ט, יד) הרף ממני ואשמידם וגו\' ואעשה אותך לגוי עצום אע"ג דבעא משה רחמי עלה דמלתא ובטלה אפ"ה אוקמה בזרעיה שנא\' (דברי הימים א כג, טו) בני משה גרשום ואליעזר ויהיו בני אליעזר רחביה הראש וגו\' ובני רחביה רבו למעלה וגו\',ותני רב יוסף למעלה מששים רבוא אתיא רביה רביה כתיב הכא רבו למעלה וכתיב התם (שמות א, ז) ובני ישראל פרו וישרצו וירבו: 27a. היינו רבנן,אלא מאי עד ולא עד בכלל אימא סיפא ושל מוספין כל היום ר\' יהודה אומר עד שבע שעות ותניא היו לפניו שתי תפלות אחת של מוסף ואחת של מנחה מתפלל של מנחה ואחר כך של מוסף שזו תדירה וזו אינה תדירה רבי יהודה אומר מתפלל של מוסף ואחר כך של מנחה שזו עוברת וזו אינה עוברת,אי אמרת בשלמא עד ועד בכלל היינו דמשכחת להו שתי תפלות בהדי הדדי אלא אי אמרת עד ולא עד בכלל היכי משכחת להו שתי תפלות בהדי הדדי כיון דאתיא לה של מנחה אזלא לה של מוספין,אלא מאי עד ועד בכלל קשיא רישא מאי איכא בין רבי יהודה לרבנן מי סברת דהאי פלג מנחה פלג אחרונה קאמר פלג ראשונה קאמר והכי קאמר אימת נפיק פלג ראשונה ועייל פלג אחרונה מכי נפקי י"א שעות חסר רביע,אמר רב נחמן אף אנן נמי תנינא,רבי יהודה בן בבא העיד חמשה דברים שממאנין את הקטנה ושמשיאין את האשה על פי עד אחד ועל תרנגול שנסקל בירושלים על שהרג את הנפש ועל יין בן ארבעים יום שנתנסך על גבי המזבח ועל תמיד של שחר שקרב בארבע שעות,ש"מ עד ועד בכלל ש"מ,אמר רב כהנא הלכה כרבי יהודה הואיל ותנן בבחירתא כוותיה:,ועל תמיד של שחר שקרב בארבע שעות: מאן תנא להא דתנן (שמות טז, כא) וחם השמש ונמס בארבע שעות,אתה אומר בארבע שעות או אינו אלא בשש שעות כשהוא אומר (בראשית יח, א) כחום היום הרי שש שעות אמור הא מה אני מקיים וחם השמש ונמס בארבע שעות מני לא רבי יהודה ולא רבנן אי רבי יהודה עד ארבע שעות נמי צפרא הוא אי רבנן עד חצות נמי צפרא הוא,אי בעית אימא רבי יהודה אי בעית אימא רבנן אי בעית אימא רבנן אמר קרא בבקר בבקר חלקהו לשני בקרים ואי בעית אימא רבי יהודה האי בקר יתירא להקדים לו שעה אחת דכולא עלמא מיהא וחם השמש ונמס בארבע שעות,מאי משמע אמר רבי אחא בר יעקב אמר קרא וחם השמש ונמס איזו היא שעה שהשמש חם והצל צונן הוי אומר בארבע שעות:,תפלת המנחה עד הערב וכו\': אמר ליה רב חסדא לרב יצחק התם אמר רב כהנא הלכה כרבי יהודה הואיל ותנן בבחירתא כוותיה הכא מאי אישתיק ולא אמר ליה ולא מידי אמר רב חסדא נחזי אנן מדרב מצלי של שבת בערב שבת מבעוד יום ש"מ הלכה כרבי יהודה,אדרבה מדרב הונא ורבנן לא הוו מצלו עד אורתא שמע מינה אין הלכה כרבי יהודה השתא דלא אתמר הלכתא לא כמר ולא כמר דעבד כמר עבד ודעבד כמר עבד,רב איקלע לבי גניבא וצלי של שבת בערב שבת והוה מצלי רבי ירמיה בר אבא לאחוריה דרב וסיים רב ולא פסקיה לצלותיה דרבי ירמיה שמע מינה תלת שמע מינה מתפלל אדם של שבת בערב שבת ושמע מינה מתפלל תלמיד אחורי רבו ושמע מינה אסור לעבור כנגד המתפללין,מסייע ליה לרבי יהושע בן לוי דאמר רבי יהושע בן לוי אסור לעבור כנגד המתפללין איני והא רבי אמי ורבי אסי חלפי רבי אמי ורבי אסי חוץ לארבע אמות הוא דחלפי,ורבי ירמיה היכי עביד הכי והא אמר רב יהודה אמר רב לעולם אל יתפלל אדם'29a. והשקיף בה שתים ושלש שעות ולא העלוהו,אמאי לא העלוהו והאמר רב יהודה אמר רב טעה בכל הברכות כלן אין מעלין אותו בברכת הצדוקים מעלין אותו חיישינן שמא מין הוא,שאני שמואל הקטן דאיהו תקנה,וניחוש דלמא הדר ביה אמר אביי גמירי טבא לא הוי בישא,ולא והכתיב (יחזקאל יח, כד) ובשוב צדיק מצדקתו ועשה עול ההוא רשע מעיקרו אבל צדיק מעיקרו לא,ולא והא תנן אל תאמין בעצמך עד יום מותך שהרי יוחנן כ"ג שמש בכהונה גדולה שמנים שנה ולבסוף נעשה צדוקי,אמר אביי הוא ינאי הוא יוחנן רבא אמר ינאי לחוד ויוחנן לחוד ינאי רשע מעיקרו ויוחנן צדיק מעיקרו הניחא לאביי אלא לרבא קשיא,אמר לך רבא צדיק מעיקרו נמי דלמא הדר ביה אי הכי אמאי לא אסקוהו,שאני שמואל הקטן דאתחיל בה דאמר רב יהודה אמר רב ואיתימא רבי יהושע בן לוי לא שנו אלא שלא התחיל בה אבל התחיל בה גומרה:,הני שבע דשבתא כנגד מי א"ר חלפתא בן שאול כנגד שבעה קולות שאמר דוד על המים,הני תשע דר"ה כנגד מי א"ר יצחק דמן קרטיגנין כנגד תשעה אזכרות שאמרה חנה בתפלתה דאמר מר בראש השנה נפקדה שרה רחל וחנה,הני עשרים וארבע דתעניתא כנגד מי א"ר חלבו כנגד כ"ד רננות שאמר שלמה בשעה שהכניס ארון לבית קדשי הקדשים אי הכי כל יומא נמי נמרינהו אימת אמרינהו שלמה ביומא דרחמי אנן נמי ביומא דרחמי אמרי להו:,רבי יהושע אומר מעין שמנה עשרה: מאי מעין שמנה עשרה רב אמר מעין כל ברכה וברכה ושמואל אמר הביננו ה\' אלהינו לדעת דרכיך ומול את לבבנו ליראתך ותסלח לנו להיות גאולים ורחקנו ממכאובינו ודשננו בנאות ארצך ונפוצותינו מארבע תקבץ והתועים על דעתך ישפטו ועל הרשעים תניף ידיך וישמחו צדיקים בבנין עירך ובתקון היכלך ובצמיחת קרן לדוד עבדך ובעריכת נר לבן ישי משיחך טרם נקרא אתה תענה ברוך אתה ה\' שומע תפלה,לייט עלה אביי אמאן דמצלי הביננו,אמר רב נחמן אמר שמואל כל השנה כולה מתפלל אדם הביננו חוץ ממוצאי שבת וממוצאי ימים טובים מפני שצריך לומר הבדלה בחונן הדעת,מתקיף לה רבה בר שמואל ונימרה ברכה רביעית בפני עצמה מי לא תנן ר"ע אומר אומרה ברכה רביעית בפני עצמה ר\' אליעזר אומר בהודאה,אטו כל השנה כולה מי עבדינן כר\' עקיבא דהשתא נמי נעביד כל השנה כולה מאי טעמא לא עבדינן כר"ע תמני סרי תקון תשסרי לא תקון הכא נמי שבע תקון תמני לא תקון,מתקיף לה מר זוטרא ונכללה מכלל הביננו ה\' אלהינו המבדיל בין קדש לחול קשיא:,אמר רב ביבי בר אביי כל השנה כולה מתפלל אדם הביננו חוץ מימות הגשמים מפני שצריך לומר שאלה בברכת השנים מתקיף לה מר זוטרא ונכללה מכלל ודשננו בנאות ארצך ותן טל ומטר,אתי לאטרודי אי הכי הבדלה בחונן הדעת נמי אתי לאטרודי,אמרי התם כיון דאתיא בתחלת צלותא לא מטריד הכא כיון דאתיא באמצע צלותא מטריד,מתקיף לה רב אשי ונימרה בשומע תפלה דא"ר תנחום אמר רב אסי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים אין מחזירין אותו מפני שיכול לאומרה בשומע תפלה והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס טעה שאני:,גופא א"ר תנחום אמר רב אסי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים אין מחזירין אותו מפני שיכול לאומרה בשומע תפלה והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס,מיתיבי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים מחזירין אותו והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס,ל"ק הא ביחיד הא בצבור,בצבור מ"ט לא משום דשמעה משליח צבור אי הכי האי מפני שיכול לאומרה בשומע תפלה מפני ששומע משליח צבור מיבעי ליה,אלא אידי ואידי ביחיד ול"ק הא דאדכר קודם שומע תפלה 34b. כהן גדול בסוף כל ברכה וברכה והמלך תחלת כל ברכה וברכה וסוף כל ברכה וברכה,אמר רבי יצחק בר נחמני לדידי מפרשא לי מיניה דריב"ל הדיוט כמו שאמרנו כהן גדול תחלת כל ברכה וברכה המלך כיון שכרע שוב אינו זוקף שנאמר (מלכים א ח, נד) ויהי ככלות שלמה להתפלל וגו\' קם מלפני מזבח ה\' מכרוע על ברכיו:,ת"ר קידה על אפים שנאמר (מלכים א א, לא) ותקד בת שבע אפים ארץ כריעה על ברכים שנאמר מכרוע על ברכיו השתחואה זו פשוט ידים ורגלים שנאמר (בראשית לז, י) הבא נבא אני ואמך ואחיך להשתחות לך ארצה,אמר רב חייא בריה דרב הונא חזינא להו לאביי ורבא דמצלו אצלויי,תני חדא הכורע בהודאה הרי זה משובח ותניא אידך הרי זה מגונה,לא קשיא הא בתחלה הא לבסוף,רבא כרע בהודאה תחלה וסוף אמרי ליה רבנן אמאי קא עביד מר הכי אמר להו חזינא לרב נחמן דכרע וחזינא ליה לרב ששת דקא עבד הכי,והתניא הכורע בהודאה הרי זה מגונה,ההיא בהודאה שבהלל,והתניא הכורע בהודאה ובהודאה של הלל הרי זה מגונה,כי תניא ההיא בהודאה דברכת המזון:,3a. The previous baraita cited Rabbi Meir’s opinion that the time for the recitation of Shema begins when the priests immerse before partaking of their teruma. In the Tosefta, it was taught that Rabbi Meir holds that one begins to recite Shema from when people enter to eat their meal on Shabbat eve. One opinion of Rabbi Meir seems to contradict another opinion of Rabbi Meir. The Gemara responds: Two tanna’im, students of Rabbi Meir, expressed different opinions in accordance with Rabbi Meir’s opinion.,So too, the opinion of Rabbi Eliezer cited in the mishna contradicts the opinion of Rabbi Eliezer cited in the baraita. In the mishna, Rabbi Eliezer holds that the time for the recitation of Shema begins with the emergence of the stars: From the time when the priests enter to partake of their teruma, while in the baraita, he states that the time for the recitation of Shema begins when the day becomes sanctified on the eve of Shabbat.,The Gemara responds: There are two possible resolutions to the apparent contradiction in Rabbi Eliezer’s opinion. Either two tanna’im expressed different opinions in accordance with Rabbi Eliezer’s opinion, or if you wish, say instead that the first clause of the mishna, according to which we begin to recite Shema when the priests enter to partake of their teruma, is not actually Rabbi Eliezer’s opinion. Only the second half of the statement: Until the end of the first watch, was stated by Rabbi Eliezer.,In the mishna, we learned that Rabbi Eliezer establishes that one may recite the evening Shema until the end of the first watch. These watches are mentioned in the Bible as segments of the night, but it must be established: Into precisely how many segments is the night divided, three or four? Moreover, why does Rabbi Eliezer employ such inexact parameters rather than a more precise definition of time (Tosefot HaRosh)?,What does Rabbi Eliezer actually hold? If he holds that the night consists of three watches, let him say explicitly that one recites the evening Shema until the fourth hour. If he holds that the night consists of four watches, let him say explicitly until the third hour.,The Gemara responds: Actually, Rabbi Eliezer holds that the night consists of three watches, and he employs this particular language of watches in order to teach us: There are watches in heaven and there are watches on earth; just as our night is divided into watches, so too is the night in the upper worlds. As it was taught in a baraita: Rabbi Eliezer says: The night consists of three watches, and over each and every watch, the Holy One, Blessed be He, sits and roars like a lion in pain over the destruction of the Temple. This imagery is derived from a reference in the Bible, as it is stated: “The Lord roars yishag from on high, from His holy dwelling He makes His voice heard. He roars mightily shaog yishag over His dwelling place, He cries out like those who tread grapes, against all the inhabitants of the earth” (Jeremiah 25:30). The three instances of the root shin-alef-gimmel in this verse correspond to the three watches of the night.,And signs of the transition between each of these watches in the upper world can be sensed in this world: In the first watch, the donkey brays; in the second, dogs bark; and in the third people begin to rise, a baby nurses from its mother’s breast and a wife converses with her husband.,With regard to these earthly manifestations of the three heavenly watches as established in the baraita, the Gemara asks: What did Rabbi Eliezer enumerate? If he enumerated the beginning of the watch, why do I need a sign for the beginning of the first watch? It is when evening begins; an additional sign is superfluous. If he enumerated the end of the watches, why do I need a sign for the end of the last watch? It is when day begins; an additional sign is similarly superfluous.,The Gemara answers: Rather, he enumerated the signs for the end of the first watch and the beginning of the last watch, both of which require a sign, as well as the middle of the middle watch. And if you wish, say instead: He enumerated the ends of all of the watches. And if you say that a sign indicating the end of the final watch is unnecessary because it is day, nevertheless, that sign is useful.,What is the practical ramification of this sign? It is relevant to one who recites Shema while lying in a dark house, who cannot see the dawn and who does not know when the time for reciting Shema arrives. That person is provided with a sign that when a woman speaks with her husband and a baby nurses from its mother’s breast, the final watch of the night has ended and he must rise and recite Shema.,Rav Yitzḥak bar Shmuel said in the name of Rav: The night consists of three watches, and over each and every watch the Holy One, Blessed be He sits and roars like a lion, because the Temple service was connected to the changing of these watches (Tosefot HaRosh), and says: “Woe to Me, that due to their sins I destroyed My house, burned My Temple and exiled them among the nations of the world.”,Incidental to the mention of the elevated significance of the night watches, the Gemara cites a related story: It was taught in a baraita that Rabbi Yosei said: I was once walking along the road when I entered the ruins of an old, abandoned building among the ruins of Jerusalem in order to pray. I noticed that Elijah, of blessed memory, came and guarded the entrance for me and waited at the entrance until I finished my prayer. When I finished praying and exited the ruin, Elijah said to me, deferentially as one would address a Rabbi: Greetings to you, my Rabbi. I answered him: Greetings to you, my Rabbi, my teacher. And Elijah said to me: My son, why did you enter this ruin? I said to him: In order to pray. And Elijah said to me: You should have prayed on the road. And I said to him: I was unable to pray along the road, because I was afraid that I might be interrupted by travelers and would be unable to focus. Elijah said to me: You should have recited the abbreviated prayer instituted for just such circumstances.,Rabbi Yosei concluded: At that time, from that brief exchange, I learned from him, three things: I learned that one may not enter a ruin; and I learned that one need not enter a building to pray, but he may pray along the road; and I learned that one who prays along the road recites an abbreviated prayer so that he may maintain his focus.,And after this introduction, Elijah said to me: What voice did you hear in that ruin? rI responded: I heard a Heavenly voice, like an echo of that roar of the Holy One, Blessed be He (Maharsha), cooing like a dove and saying: Woe to the children, due to whose sins I destroyed My house, burned My Temple, and exiled them among the nations.rAnd Elijah said to me: By your life and by your head, not only did that voice cry out in that moment, but it cries out three times each and every day. Moreover, any time that God’s greatness is evoked, such as when Israel enters synagogues and study halls and answers in the kaddish prayer, May His great name be blessed, the Holy One, Blessed be He, shakes His head and says: Happy is the king who is thus praised in his house. When the Temple stood, this praise was recited there, but now: How great is the pain of the father who exiled his children, and woe to the children who were exiled from their father’s table, as their pain only adds to that of their father (Rabbi Shem Tov ibn Shaprut).,The Sages taught, for three reasons one may not enter a ruin: Because of suspicion of prostitution, because the ruin is liable to collapse, and because of demons. Three separate reasons seem extraneous, so the Gemara asks: Why was the reason because of suspicion necessary? Let this halakha be derived because of collapse. 5b. and buries his sons, all his transgressions are forgiven.,Rabbi Yoḥa said to him: What is your source for this? Granted, if one engages in Torah and acts of charity, his transgressions are forgiven, as it is written: “With mercy and truth, iniquity is expiated” (Proverbs 16:6); mercy refers to acts of charity, as it is stated: “He who pursues charity and mercy finds life, charity and honor” (Proverbs 21:21), mercy and charity are listed together. And truth refers to Torah, as it is stated: “Buy truth and do not sell it; also wisdom, guidance and understanding” (Proverbs 23:23). However, from where is it derived that the transgressions of one who buries his sons are also forgiven?,An answer was provided to Rabbi Yoḥa when a certain elder taught him in the name of Rabbi Shimon bar Yoḥai: This conclusion is derived from a verbal analogy between the words iniquity and iniquity. Here, it is written: “With mercy and truth, iniquity is expiated,” and there it is written: “He repays the iniquity of the fathers onto the bosom of their children” (Jeremiah 32:18). Because he “repays the iniquity of the fathers onto the bosom of their children,” the father’s transgressions are forgiven.,Rabbi Yoḥa said: Leprosy and suffering due to children are not afflictions of love.,The Gemara asks: Is leprosy not an affliction of love? Didn’t we learn in a baraita: If one has any of the four signs of leprosy (Leviticus 13) they are nothing other than an altar of atonement?,The Gemara answers: Although the signs of leprosy are an altar of atonement for one’s transgressions, they are not an affliction of love.,And if you wish, say instead: This baraita, which says that leprosy is an affliction of love, is for us in Babylonia, because outside of Eretz Yisrael we are not as careful of the laws of ritual impurity, and one afflicted with leprosy may interact with others, mitigating his suffering. And that statement of Rabbi Yoḥa, that leprosy is not an affliction of love, is for them in Eretz Yisrael, where they are exceedingly careful of the laws of ritual impurity and the suffering of a leper is great because he is banished from society (Rav Hai Gaon).,And if you wish, say instead: This baraita, which says that leprosy is an affliction of love, refers to concealed leprosy that only strikes the concealed areas of one’s body. But that statement of Rabbi Yoḥa refers to visible leprosy that causes those who see it to distance themselves from the leper.,The Gemara continues to object: And suffering due to children is not an affliction of love? The Gemara clarifies: What are the circumstances? If you say that he had children and they died, didn’t Rabbi Yoḥa himself say, while consoling the victim of a catastrophe: This is the bone of my tenth son? Rabbi Yoḥa experienced the death of ten of his children, and he kept a small bone from his tenth child as a painful memorial. He would show that bone to others in order to console them, and since he showed it to them, the deaths of his children must certainly have been affliction of love. He consoled others by displaying that there is an element of intimacy with God that exists in that suffering (Tosafot). Why, then, would Rabbi Yoḥa have said that suffering due to children is not afflictions of love? Rather, one must conclude that when Rabbi Yoḥa said that those afflictions are not afflictions of love, he was speaking with regard to one who has no children, and when one had children who died, this could very well be considered afflictions of love.,The Gemara continues to address the issue of suffering and affliction: Rabbi Yoḥa’s student, Rabbi Ḥiyya bar Abba, fell ill. Rabbi Yoḥa entered to visit him, and said to him: Is your suffering dear to you? Do you desire to be ill and afflicted? Rabbi Ḥiyya said to him: I welcome neither this suffering nor its reward, as one who welcomes this suffering with love is rewarded. Rabbi Yoḥa said to him: Give me your hand. Rabbi Ḥiyya bar Abba gave him his hand, and Rabbi Yoḥa stood him up and restored him to health.,Similarly, Rabbi Yoḥa fell ill. Rabbi Ḥanina entered to visit him, and said to him: Is your suffering dear to you? Rabbi Yoḥa said to him: I welcome neither this suffering nor its reward. Rabbi Ḥanina said to him: Give me your hand. He gave him his hand, and Rabbi Ḥanina stood him up and restored him to health.,The Gemara asks: Why did Rabbi Yoḥa wait for Rabbi Ḥanina to restore him to health? If he was able to heal his student, let Rabbi Yoḥa stand himself up.,The Gemara answers, they say: A prisoner cannot generally free himself from prison, but depends on others to release him from his shackles.,The Gemara relates that Rabbi Elazar, another of Rabbi Yoḥa’s students, fell ill. Rabbi Yoḥa entered to visit him, and saw that he was lying in a dark room. Rabbi Yoḥa exposed his arm, and light radiated from his flesh, filling the house. He saw that Rabbi Elazar was crying, and said to him: Why are you crying? Thinking that his crying was over the suffering that he endured throughout his life, Rabbi Yoḥa attempted to comfort him: If you are weeping because you did not study as much Torah as you would have liked, we learned: One who brings a substantial sacrifice and one who brings a meager sacrifice have equal merit, as long as he directs his heart toward Heaven. If you are weeping because you lack sustece and are unable to earn a livelihood, as Rabbi Elazar was, indeed, quite poor, not every person merits to eat off of two tables, one of wealth and one of Torah, so you need not bemoan the fact that you are not wealthy. If you are crying over children who have died, this is the bone of my tenth son, and suffering of that kind afflicts great people, and they are afflictions of love.,Rabbi Elazar said to Rabbi Yoḥa: I am not crying over my misfortune, but rather, over this beauty of yours that will decompose in the earth, as Rabbi Yoḥa’s beauty caused him to consider human mortality. Rabbi Yoḥa said to him: Over this, it is certainly appropriate to weep. Both cried over the fleeting nature of beauty in the world and death that eventually overcomes all.,Meanwhile, Rabbi Yoḥa said to him: Is your suffering dear to you? Rabbi Elazar said to him: I welcome neither this suffering nor its reward. Upon hearing this, Rabbi Yoḥa said to him: Give me your hand. Rabbi Elazar gave him his hand, and Rabbi Yoḥa stood him up and restored him to health.,The Gemara relates another story regarding acknowledgement of the justice of divine punishment: Four hundred barrels of Rav Huna’s wine fermented and turned into vinegar, causing him great ficial loss. rRav Yehuda, the brother of Rav Sala the Pious, along with the Sages, and some say Rav Adda bar Ahava, along with the Sages, entered to visit him, and said: The Master should examine his actions, as perhaps he committed a transgression for which he is being punished. rRav Huna said to them: Am I suspect in your eyes? Have I committed a transgression on account of which you advise me to examine my behavior? rThey said to him: Is the Holy One, Blessed be He, suspect that He exacts punishment without justice? Your loss was certainly just, and you must examine your conduct to find out why. The Sages were aware of a flaw in Rav Huna’s conduct, to which they alluded (Tosafot).,Rav Huna said to them: If someone has heard something improper that I have done, let him say so. They said to him: We have heard that the Master does not give a share of his grapevines to his tet farmers. A tet farmer is entitled to a portion of the crop grown on his landlord’s property, as well as a share of the vines planted during a given year.,Rav Huna said to them: Does this tet farmer leave me anything from the produce that he grows on my property? He steals it all. Consequently, in denying him his share of the grapevines I am simply recouping that which was stolen from me by this tet farmer.,They said to him: That is the meaning of the folk saying: One who steals from a thief has a taste of theft. Despite the fact that the property was stolen to begin with, one nevertheless engages in theft. Although he did not violate a prohibition per se, it is still a form of theft, and one who is held to a higher standard than others will be punished for it. rHe said to them: I accept upon myself to give my tet farmer his portion in the future. rThereupon, as a result of Rav Huna’s repentance, God restored his loss. Some say his vinegar turned back into wine, and some say that the price of vinegar rose and it was sold at the price of wine.,The Gemara returns to the topic of prayer. It was taught in a baraita that the tanna Abba Binyamin would say: All of my life I have taken great pains with regard to two things: That my prayer should be before my bed and that my bed should be placed north to south. Abba Binyamin’s statement requires explanation. With regard to his statement: That my prayer should be before my bed, the Gemara asks, what does before my bed mean? If you say that it literally means that he would stand before his bed and pray, it is difficult, as Rav Yehuda said that Rav said, and some say that Rabbi Yehoshua ben Levi said: From where is it derived that one who prays should have nothing separating between him and the wall? As it is stated: “And Hezekiah turned to face the wall and prayed” (Isaiah 38:2), in order to facilitate his concentration during prayer. That being said, why would Abba Binyamin pray before his bed? Rather, do not say that before my bed refers to where he stood during prayer, but rather, say that he prayed adjacent to the time that he would retire to bed; he was careful to recite Shema and recite the evening prayer just before going to sleep (Rabbeinu Ḥael).,Abba Binyamin’s statement: And my bed should be placed north to south was in deference to the Divine Presence, which rests between east and west, the direction of the Temple; as the Holy of Holies was to the west, while the main entrance was to the east. Therefore, the Sages were careful not to perform actions inconsistent with that sanctity while facing east to west; and, therefore, Abba Binyamin was careful not to sleep in a bed that faced east to west.,In praise of that stringency, the Sages added that Rabbi Ḥama said that Rabbi Ḥanina said that Rabbi Yitzḥak said: One who places his bed facing north to south will be rewarded with male children, as it is stated: “And whose belly You fill with Your treasure utzfunekha, who have sons in plenty and leave their abundance to their babies” (Psalms 17:14). This verse indicates that one who sets his bed facing north will be rewarded with sons in plenty, as north tzafon is etymologically similar to Your treasure tzfunekha.,Rav Naḥman bar Yitzḥak said: Moreover, his wife will not miscarry. From where do we derive this? It is written here: “And whose belly You fill temaleh with Your treasure,” and it is written there, concerning Rebecca’s pregcy: “And her time to give birth was fulfilled vayimle’u and there were twins in her belly” (Genesis 25:24), consequently: You fill with Your treasure refers to a pregcy that proceeds without complication.,Another of Abba Binyamin’s statements with regard to the laws of prayer was taught in a baraita: Abba Binyamin says: If two people enter a synagogue outside of the city in order to pray, and one began praying before the other and did not wait for the other person to complete his prayer, and left him alone in the synagogue, his prayer is thrown back in his face. Because he left the other person alone and caused him to be distracted during his prayer, his own prayer is thrown back in his face, as it is stated: “You who throw your soul in your face, for your sake will the earth be forsaken? The Rock will be moved from its place” (Job 18:4). This verse indicates that one who left the other person alone effectively causes his soul, as prayer is the outpouring of the soul before God, to be thrown in his face. God says to that person: For your sake, do you think because you left, the earth will be forsaken, that God will leave the world and the prayer of the other person will go unheard?,Not only that, but it causes the Divine Presence to remove itself from Israel, as it is stated in the continuation of the verse: “The Rock will be moved from its place.” The rock, God, is forced to remove His presence. And Rock means nothing other than the Holy One, Blessed be He, as it is stated: “of the Rock that gave birth to you, you have been unmindful, and you have forgotten God Who bore you” (Deuteronomy 32:18).,And if he waits for him in the synagogue, what is his reward? Is his reward proportionate to the punishment received by one who failed to do so? 7a. Along the same lines, Rabbi Yoḥa said in the name of Rabbi Yosei: From where is it derived that the Holy One, Blessed be He, prays? As it is stated: “I will bring them to My holy mountain, and make them joyful in the house of My prayer” (Isaiah 56:7). The verse does not say the house of their prayer, but rather, “the house of My prayer”; from here we see that the Holy One, Blessed be He, prays.,The Gemara asks: What does God pray?,Rav Zutra bar Tovia said that Rav said: rGod says: May it be My will that My mercy will overcome My anger towards Israel for their transgressions, rand may My mercy prevail over My other attributes through which Israel is punished, rand may I conduct myself toward My children, Israel, with the attribute of mercy, rand may I enter before them beyond the letter of the law.,Similarly, it was taught in a baraita that Rabbi Yishmael ben Elisha, the High Priest, said: Once, on Yom Kippur, I entered the innermost sanctum, the Holy of Holies, to offer incense, and in a vision I saw Akatriel Ya, the Lord of Hosts, one of the names of God expressing His ultimate authority, seated upon a high and exalted throne (see Isaiah 6). rAnd He said to me: Yishmael, My son, bless Me. rI said to Him the prayer that God prays: “May it be Your will that Your mercy overcome Your anger, rand may Your mercy prevail over Your other attributes, rand may You act toward Your children with the attribute of mercy, rand may You enter before them beyond the letter of the law.”rThe Holy One, Blessed be He, nodded His head and accepted the blessing. This event teaches us that you should not take the blessing of an ordinary person lightly. If God asked for and accepted a man’s blessing, all the more so that a man must value the blessing of another man.,And Rabbi Yoḥa said in the name of Rabbi Yosei: From where is it derived that one must not placate a person while he is in the throes of his anger, rather he should mollify him after he has calmed down? As it is written, when following the sin of the Golden Calf, Moses requested that the Divine Presence rest upon Israel as it had previously, God said to him: “My face will go, and I will give you rest” (Exodus 33:14). Rabbi Yoḥa explained: The Holy One, Blessed be He, said to Moses: Wait until My face of wrath will pass and I will grant your request. One must wait for a person’s anger to pass as well.,The Gemara asks: And is there anger before the Holy One, Blessed be He? Can we speak of God using terms like anger?,The Gemara answers: Yes, as it was taught in a baraita, God becomes angry, as it is stated: “God vindicates the righteous, God is furious every day” (Psalms 7:12).,How much time does His anger last? God’s anger lasts a moment. And how long is a moment? One fifty-eight thousand, eight hundred and eighty-eighth of an hour, that is a moment. The Gemara adds: And no creature can precisely determine that moment when God becomes angry, except for Balaam the wicked, about whom it is written: “He who knows the knowledge of the Most High” (Numbers 24:16).,This should not be understood to mean that Balaam was a full-fledged prophet. Now, clearly, Balaam did not know the mind of his animal; and he did know the mind of the Most High? If he could not understand the rebuke of his donkey, he was certainly unable to understand the mind of the Most High.,Rather, this verse from Numbers teaches that Balaam was able to precisely determine the hour that the Holy One, Blessed be He, is angry. At that moment, Balaam would utter his curse and, through God’s anger, it would be fulfilled.,And that is what the prophet said to Israel: “My nation, remember what Balak king of Moab advised, and how Balaam, son of Beor, responded; from Shittim to Gilgal, so that you may know the righteous acts of the Lord” (Micah 6:5). What is meant by the statement: “So that you may know the righteous acts of the Lord”?,Rabbi Elazar said that the Holy One, Blessed be He, said to Israel: Know how many acts of kindness I performed on your behalf, that I did not become angry during the days of Balaam the wicked, for had I become angry, there would have been no remt or survivor remaining among the enemies of Israel, a euphemism for Israel itself. Instead, God restrained His anger and Balaam’s curse went unfulfilled.,And that is what Balaam said to Balak: “How can I curse whom God has not cursed? And how can I condemn whom God has not condemned?” (Numbers 23:8). This verse teaches that all those days, God was not angry.,And how long does His anger last? God’s anger lasts a moment. And how long is a moment? Rabbi Avin, and some say Rabbi Avina, said: A moment lasts as long as it takes to say it rega.,From where do we derive that God is only angry for a moment? As it is stated: “His anger is but for a moment, His favor, for a lifetime” (Psalms 30:6). And if you wish, say instead, from here, as it is stated: “Hide yourself for a brief moment, until the anger passes” (Isaiah 26:20), meaning that God’s anger passes in a mere moment.,The Gemara asks: When is the Holy One, Blessed be He, angry? Abaye said: God’s anger is revealed through animals. During the first three hours of the day, when the sun whitens the crest of the rooster and it stands on one leg. When it appears that its life has left him and he suddenly turns white, that is when God is angry.,The Gemara asks: The rooster also stands that way every hour. What kind of sign is this?,The Gemara answers: The difference is that every other hour when the rooster stands in that way, there are red streaks in his crest. But when God is angry, there are no red streaks in his crest.,The Gemara relates: A certain heretic who was in Rabbi Yehoshua ben Levi’s neighborhood would upset him by incessantly challenging the legitimacy of verses. One day, Rabbi Yehoshua ben Levi took a rooster and placed it between the legs of the bed upon which he sat and looked at it. He thought: When the moment of God’s anger arrives, I will curse him and be rid of him. When the moment of God’s anger arrived, Rabbi Yehoshua ben Levi slept. When he woke up, he said to himself: Conclude from the fact that I nodded off that it is not proper conduct to do so, to curse people, even if they are wicked. “His mercy is over all His creations” (Psalms 145:9) is written even with regard to sinners.,Moreover, it is inappropriate to cause the punishment of another, as it is written: “Punishment, even for the righteous, is not good” (Proverbs 17:26), even for a righteous person, it is improper to punish another.,Explaining the cause of God’s anger, it is taught in the name of Rabbi Meir: When the sun rises and the kings of the East and the West place their crowns on their heads and bow down to the sun, the Holy One, Blessed be He, immediately grows angry. Since this occurs in the early hours every day, God becomes angry at His world at that moment every day.,And Rabbi Yoḥa said in the name of Rabbi Yosei: A single regret or pang of guilt in one’s heart is preferable to many lashes administered by others that cause only physical pain, as it is stated: “And she chases her lovers, but she does not overtake them; she seeks them, but she will not find them; and she will say ‘I will go and return to my first husband; for it was better for me then than now’” (Hosea 2:9). Remorse is more effective than any externally imposed punishment listed in the verses that follow (Hosea 2:11–19). And Reish Lakish said that in the Bible, it seems that such remorse is preferable to one hundred lashes, as it is stated: “A rebuke enters deeper into a man of understanding than a hundred lashes to a fool” (Proverbs 17:10).,And Rabbi Yoḥa said in the name of Rabbi Yosei regarding Moses’ request that the Divine Presence rest upon Israel as it once had: Moses requested three things from the Holy One, Blessed be He, at that time, all of which were granted him. He requested that the Divine Presence rest upon Israel and not leave, and He granted it to him, as it is stated: “For how can it be known that I have found grace in Your sight, I and Your people? Is it not in that You go with us, so that we are distinguished, I and Your people, from all the people that are on the face of the earth?” (Exodus 33:16). The request: Is it not in that You go with us, refers to the resting of the Divine Presence upon Israel.,Moses requested that the Divine Presence not rest upon the nations of the world, and He granted it to him, as it is stated: “So that we are distinguished, I and Your people, from all the people on the face of the earth” (Exodus 33:16).,Lastly, Moses requested that the ways in which God conducts the world be revealed to him, and He granted it to him, as it is stated: “Show me Your ways and I will know You” (Exodus 33:13). rMoses said before God: Master of the Universe. Why is it that the righteous prosper, the righteous suffer, the wicked prosper, the wicked suffer? rGod said to him: Moses, the righteous person who prospers is a righteous person, the son of a righteous person, who is rewarded for the actions of his ancestors. The righteous person who suffers is a righteous person, the son of a wicked person, who is punished for the transgressions of his ancestors. The wicked person who prospers is a wicked person, the son of a righteous person, who is rewarded for the actions of his ancestors. The wicked person who suffers is a wicked person, the son of a wicked person, who is punished for the transgressions of his ancestors.,The Gemara expands upon these righteous and wicked individuals: The Master said: The righteous person who prospers is a righteous person, the son of a righteous person. The righteous person who suffers is a righteous person, the son of a wicked person. The Gemara asks: Is it so that one is always punished for his ancestors’ transgressions? Isn’t it written: “He visits iniquity of the fathers upon the children, and upon the children’s children, unto the third and fourth generations” (Exodus 34:7). And it is written elsewhere: “Fathers shall not die for their children, and children shall not be put to death for the fathers; every man shall die for his own transgression” (Deuteronomy 24:16). And the Gemara raises a contradiction between the two verses.,The Gemara resolves the contradiction: This is not difficult. This verse from Exodus, which states that God punishes descendants for the transgressions of their ancestors, refers to a case where they adopt the actions of their ancestors as their own. While this verse from Deuteronomy, which states that descendants are not punished for the actions of their ancestors, refers to a case where they do not adopt the actions of their ancestors as their own, as it is stated: “I visit iniquity of the fathers upon the children, and upon the third and fourth generations of my enemies” (Exodus 20:5).,A righteous person is clearly not punished for the transgressions of his ancestors. Rather, it must be that God said to Moses as follows: rThe righteous person who prospers is a completely righteous person whose actions are entirely good and whose reward is entirely good both in this world and in the World-to-Come. rThe righteous person who suffers is one who is not a completely righteous person. Because he does have some transgressions, he is punished in this world so that he will receive a complete reward in the World-to-Come. rThe wicked person who prospers is one who is not a completely wicked person. God rewards him in this world for the good deeds that he performed, so that he will receive a complete punishment in the World-to-Come. rFinally, the wicked person who suffers is a completely wicked person. Since he performed absolutely no mitzvot and deserves no reward, he receives only punishment both in this world and in the World-to-Come (Maharsha).,Rabbi Yoḥa’s opinion, that God granted Moses all three of his requests, disagrees with that of Rabbi Meir, as Rabbi Meir said: Two of Moses’ requests were granted to him, and one was not granted to him. God granted him that the Divine Presence would rest upon Israel and not leave, and that the Divine Presence would not rest upon the nations of the world, but God did not reveal to Moses the ways in which He conducts the world. As it is said: “And I will be gracious to whom I will be gracious” (Exodus 33:19); in His mercy, God bestows His grace upon every person, even though he is not worthy. Similarly, God says: “And I will have mercy upon whom I will have mercy,” even though he is not worthy. According to Rabbi Meir, the way in which God conducts the world and bestows grace and mercy was not revealed even to Moses.,The Gemara continues to cite the Sages’ explanation of verses that require clarification on the same topic. With regard to God’s statement to Moses, “And He said: ‘You cannot see My face, for man shall not see Me and live’” (Exodus 33:20), it was taught in the name of Rabbi Yehoshua ben Korḥa that the Holy One, Blessed be He, said to Moses as follows: When I wanted to show you My glory at the burning bush, you did not want to see it, as it is stated: “And Moses concealed his face, fearing to gaze upon God” (Exodus 3:6). But now that you want to see My glory, as you said: “Show me Your glory,” I do not want to show it to you. Rabbi Yehoshua ben Korḥa interprets Moses’ initial refusal to look upon God’s glory negatively, as he rebuffed God’s desire to be close to him.,This disagrees with that which Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said, as Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: Specifically as a reward for three acts of humility in averting his glance at the burning bush, Moses was privileged to experience three great revelations:,Because “Moses concealed his face, fearing to gaze upon God” (Exodus 3:6), he was privileged to have his countece kelaster glow. rBecause he “feared,” he was privileged that “they feared to approach him” (Exodus 34:30). rBecause he did not “gaze,” he was privileged to “behold the likeness of the Lord” (Numbers 12:8).,What did Moses see? It is said: “And I will remove My hand, and you will see My back, but My face you will not see” (Exodus 33:23). Rav Ḥana bar Bizna said in the name of Rabbi Shimon Ḥasida, the expression: “And you will see My back,” should be understood as follows: This teaches that the Holy One, Blessed be He, Who, as mentioned above, wears phylacteries, showed him the knot of the phylacteries of His head, which is worn on the back of the head.,On this subject, Rabbi Yoḥa said in the name of Rabbi Yosei: Every statement to a person or to a nation that emerged from the mouth of the Holy One, Blessed be He, with a promise of good, even if it was conditional, He did not renege on it. Ultimately, every promise made by God will be fulfilled.,From where do we derive that all of God’s promises are fulfilled? We know this from Moses our teacher, as God promised and said: “Leave Me alone; I will destroy them and blot out their name from under heaven; and I will make from you a nation mightier and greater than they” (Deuteronomy 9:14). Even though Moses prayed to have the decree repealed, and it was nullified, the promise was fulfilled and Moses’ descendants became a nation mightier and greater than the 600,000 Israelites in the desert. As it is stated with regard to the Levites: “The sons of Moses: Gershom and Eliezer…and the sons of Eliezer were Reḥaviya the chief. And Eliezer had no other sons; and the sons of Reḥaviya were very many” (I Chronicles 23:15–17).,And Rav Yosef taught in a baraita: “Many” means more than 600,000. This is learned through a verbal analogy between the words many and many. It is written here with regard to Reḥaviya’s sons: “Were very many.” And it is written there with regard to the Israelites in Egypt: “And the children of Israel became numerous and multiplied and were very many, and waxed exceeding mighty; and the land was filled with them” (Exodus 1:7). Just as when the children of Israel were in Egypt, very many meant that there were 600,000 of them, so too the descendants of Reḥaviya were 600,000. 27a. is identical to the opinion of the Rabbis, as the end of the period that begins with the midpoint of the afternoon is sunset.,The Gemara immediately rejects this proof: Rather, what is the alternative? That until means until and not including? It remains problematic. Say the latter clause of the mishna: The additional prayer may be recited all day. Rabbi Yehuda says: It may be recited until the seven hours. And it was taught in a baraita: If the obligation to recite two prayers was before him, one the additional prayer and one the afternoon prayer, he prays the afternoon prayer first and the additional prayer thereafter, because this, the afternoon prayer, is recited on a frequent basis, and that, the additional prayer, is recited on a relatively infrequent basis as it is only recited on Shabbat, the New Moon, and Festivals. The principle states: When a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice. Rabbi Yehuda says: He recites the additional prayer first and the afternoon prayer thereafter, because the time to recite this, the additional prayer, will soon elapse, and this, the time to recite the afternoon prayer, will not soon elapse, as one may recite it until the midpoint of the afternoon.,The relevant point is: Granted, if you say that until means until and including, that is how you can find a situation where the times to recite two prayers, the afternoon prayer and the additional prayer, overlap. But if you say that until means until and not including, and that until seven hours means until the beginning of the seventh hour, noon, then how can you find a situation where the times to recite two prayers overlap? Once the time to recite the afternoon prayer, a half hour past noon, has arrived, the time to recite the additional prayer is already gone?,Rather, what is the alternative? That until means until and including? Then the first clause of the mishna is difficult, as explained above with regard to the midpoint of the afternoon: What is the halakhic difference between the opinion of Rabbi Yehuda and the opinion of the Rabbis? The Gemara answers: Do you think that when this midpoint of the afternoon was mentioned it was speaking of the period following the midpoint, the last part of the afternoon, from an hour-and-a-quarter before sunset until sunset? This was not the intention. Rather, it was speaking of the period prior to the midpoint, the first part of the afternoon, which, as explained above, is from nine-and-a-half hours after sunrise until an hour-and-a-quarter before sunset. Consequently, until the midpoint of the afternoon means until the end of the first half of that afternoon period. And this is what he is saying: When does the first half leave and the second half enter? From when eleven hours minus a quarter have passed since sunrise. Rabbi Yehuda’s use of the term until always means until and including.,Practically speaking, this means that, according to Rabbi Yehuda, it is permissible to recite the morning prayer until the end of the fourth hour. In support of this Rav Naḥman said: We, too, learned this in a mishna:,Rabbi Yehuda ben Bava testified about five matters of halakha: rWhen an orphan girl, who was married off by her mother or brother before reaching the age of majority, reaches the age of majority, she may refuse to continue living with her husband and thereby retroactively annul their marriage. Normally, marriage refusals are discouraged. However, in specific instances where it is clear that if the marriage were to remain in effect it would engender problems related to levirate marriage and ḥalitza, Rabbi Yehuda ben Bava testified that one may persuade the minor girl to refuse to continue living with her husband, thereby resolving the complications involved in this case.rAnd he testified that one may allow a woman who, after hearing of her husband’s death, seeks to remarry, to marry based on the testimony of one witness, as opposed to the two witnesses required for other testimonies of the Torah. rAnd he testified about a rooster that was stoned to death in Jerusalem for killing a person, in order to teach that the Torah law (Exodus 21:28) which requires the stoning of an ox that killed a person, applies to other animals as well. rAnd he testified about forty-day-old wine that was used for libation on the altar. rAnd he testified about the daily morning offering that was sacrificed at four hours of the day.,Learn from this final testimony, which is in accordance with the opinion of Rabbi Yehuda, that until means until and including. The Gemara concludes: Indeed, learn from this.,Based on this mishna, Rav Kahana said: The halakha is in accordance with the opinion of Rabbi Yehuda since we learned in a mishna in the preferred tractate, Eduyyot, in accordance with his opinion. Since the halakha is ruled in accordance with all of the mishnayot in Eduyyot, the opinion of a tanna who rules in accordance with the opinion of Rabbi Yehuda in that mishna means that the halakha is in accordance with that opinion.,And about the daily morning offering that was sacrificed at four hours. Based on this, the Gemara attempts to identify the tanna who taught that which we learned in the mishna about the manna that fell for the children of Israel in the desert: “And they gathered it morning by morning, each according to what he eats, and when the sun grew hot it melted” (Exodus 16:21); that took place four hours into the day.,The baraita continues: Do you say that the time when the sun grew hot was at four hours, or perhaps it was only at six hours of the day? When the verse says: “In the heat of the day” (Genesis 18:1), six hours is already mentioned in the Torah as the heat of the day. How, then, do I establish the verse: “And when the sun grew hot it melted”? This must refer to an earlier time, at four hours. The Gemara asks: Who is the tanna of this mishna? It is neither Rabbi Yehuda nor the Sages. If it was in accordance with the opinion of Rabbi Yehuda, until four hours is also considered morning, as he holds that the daily morning offering may still be sacrificed then, while here it says that in the morning the manna was gathered and it melted after the morning. If it was in accordance with the opinion of the Rabbis, until noon is also considered morning, since, according to the Sages, the daily morning offering could be sacrificed until noon. Apparently, this is an entirely new position.,The Gemara responds: If you wish, say that the mishna is in accordance with the opinion of Rabbi Yehuda, and if you wish, say instead that the mishna is in accordance with the opinion of the Rabbis. The Gemara explains: If you wish, say in accordance with the opinion of the Rabbis. The verse states: Morning by morning, divide it into two mornings. Morning, according to the Rabbis, lasts until noon. The repetition of the term morning in the Torah indicates that the period when the manna was gathered ended at the conclusion of the first half of the morning, i.e., the end of the third hour. And if you wish, say instead in accordance with the opinion of Rabbi Yehuda, who would say that: This extra morning in the phrase morning by morning comes to make the end of the period when the manna was gathered an hour earlier. In any event, everyone agrees that the verse, And when the sun grew hot it melted, refers to four hours of the day.,The Gemara asks: From where is the inference drawn that this is the meaning of the verse? Rabbi Aḥa bar Ya’akov said: The verse states: “When the sun grew hot it melted.” Which is the hour that the sun is hot but the shade remains cool, before the heat of the day, when even the shade is hot? You must say at four hours.,We learned in the mishna: The Rabbis hold that the afternoon prayer may be recited until the evening. Rabbi Yehuda says: It may be recited only until the midpoint of the afternoon. Rav Ḥisda said to Rav Yitzḥak: There, with regard to the morning prayer, Rav Kahana said: The halakha is in accordance with the opinion of Rabbi Yehuda, since we learned in a mishna in the preferred tractate, Eduyyot, in accordance with his opinion. Here, what is the ruling? He was silent and said nothing to him, as he was familiar with no established ruling in this matter. Rav Ḥisda said: Let us see and try to resolve this ourselves from the fact that Rav prayed the Shabbat prayers on the eve of Shabbat while it was still day. Learn from this that the halakha is in accordance with the opinion of Rabbi Yehuda, and the time for the afternoon prayer ends at the midpoint of the afternoon, after which time one may recite the evening prayer.,The Gemara immediately rejects the proof based on Rav’s practice: On the contrary, from the fact that Rav Huna and the Sages, students of Rav, would not pray until evening, learn from that that the halakha is not in accordance with the opinion of Rabbi Yehuda. The Gemara concludes: Now that the halakha was stated neither in accordance with the opinion of this Sage nor in accordance with the opinion of that Sage, one who acted in accordance with the opinion of this Sage has acted legitimately, and one who acted in accordance with the opinion of that Sage has acted legitimately, as this halakha is left to the decision of each individual.,The Gemara relates: Rav happened by the house of the Sage, Geniva, and he prayed the Shabbat prayer on the eve of Shabbat before nightfall. Rabbi Yirmeya bar Abba was praying behind Rav, and Rav finished his prayer but did not take three steps back and interrupt the prayer of Rabbi Yirmeya. Derive from this incident three halakhot: Derive from this that one may pray the Shabbat prayer on the eve of Shabbat before nightfall. And derive from this that a student may pray behind his rabbi. And derive from this that it is prohibited to pass before those who are praying.,The Gemara responds: This supports the opinion of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: It is prohibited to pass before those who are praying. The Gemara asks: Is that so? Didn’t Rabbi Ami and Rabbi Asi pass before those who were praying? The Gemara responds: Rabbi Ami and Rabbi Asi were beyond four cubits from those who were praying when they passed.,One particular detail was surprising: How did Rabbi Yirmeya act that way and pray behind Rav? Didn’t Rav Yehuda say that Rav said: A person should never pray'29a. and scrutinized it, in an attempt to remember the blessing for two or three hours, and they did not remove him from serving as prayer leader.,The Gemara asks: Why did they not remove him? Didn’t Rav Yehuda say that Rav said: One who was serving as the prayer leader before the congregation and erred in reciting any of the blessings, they do not remove him from serving as the prayer leader. However, one who erred while reciting the blessing of the heretics they remove him, as we suspect that perhaps he is a heretic and intentionally omitted the blessing to avoid cursing himself. Why, then, did they not remove Shmuel HaKatan?,The Gemara answers: Shmuel HaKatan is different because he instituted this blessing and there is no suspicion of him.,The Gemara continues: Let us suspect that perhaps he reconsidered and, although he had been righteous, he had a change of heart? Abaye said: We learned through tradition that a good person does not become wicked.,The Gemara challenges this: And does he not become wicked? Isn’t it explicitly written: “And when the righteous one returns from his righteousness and does wicked like all of the abominations that the wicked one has done, will he live? All of the righteous deeds that he has done will not be remembered given the treachery that he has carried out, and in his sin that he has transgressed, for these he shall die” (Ezekiel 18:24)? Abaye responds: That verse refers to a righteous individual who was initially wicked and repented, but ultimately returned to his evil ways. However, one who is initially righteous does not become wicked.,The Gemara asks: And does he not become wicked? Didn’t we learn in a mishna: Do not be sure of yourself until the day you die, as Yoḥa the High Priest served in the High Priesthood for eighty years and ultimately became a Sadducee. Even one who is outstanding in his righteousness can become a heretic.,Abaye responded: He is Yannai he is Yoḥa. In other words, from its inception, the entire Hasmonean dynasty had the same positive attitude toward the Sadducees, and there was no distinction between Yoḥa Hyrcanus and Alexander Yannai. Yoḥa the High Priest had Sadducee leanings from the outset. Rava said: Yannai is distinct and Yoḥa is distinct. They did not share the same position in this regard. Yannai was wicked from the outset and Yoḥa was righteous from the outset. If so, it works out well according to Abaye’s opinion; however, according to Rava’s opinion, it is difficult. How could Yoḥa, a righteous individual, have changed and turned wicked?,The Gemara responds: Rava could have said to you: There is also room for concern that one who is righteous from the outset will perhaps reconsider and turn wicked, as was the case with Yoḥa the High Priest. If so, the original question is difficult: Why did they not remove Shmuel HaKatan from serving as the prayer leader?,The Gemara answers: The case of Shmuel HaKatan is different, as he began reciting the blessing of the heretics and while reciting it he became confused and forgot the end of the blessing. Consequently, he was not suspected of heretical leanings. Indeed, Rav Yehuda said that Rav, and some say that Rabbi Yehoshua ben Levi, said: They only taught that one who errs while reciting the blessing of the heretics is removed in a case where he did not begin reciting it. But if he began reciting it, then we allow him to collect his thoughts and finish reciting it.,To this point, the Gemara discussed allusions to the nineteen blessings that constitute the weekday Amida prayer. The Gemara asks: Corresponding to what were these seven blessings of the Shabbat Amida prayer instituted? The Gemara answers: Rabbi Ḥalafta ben Shaul said: Corresponding to the seven “voices” which David mentioned on the waters; in other words, the seven times that “the voice of God” is mentioned in Psalms 29, which served as the source for the weekday prayer.,The Gemara asks further: Corresponding to what were these nine blessings of the Rosh HaShana additional prayer instituted? Rabbi Yitzḥak of Kartignin said: They correspond to the nine mentions of God’s name that Hannah said in her prayer (I Samuel 2:10). The connection between Hannah’s prayer and Rosh HaShana is based on what the Master said: On Rosh HaShana, Sarah, Rachel, and Hannah were remembered and the divine decree that they would conceive their sons was issued.,The Gemara continues: Corresponding to what were these twenty-four blessings of the Amida prayer of the fast days instituted? Rabbi Ḥelbo said: They correspond to the twenty-four “songs” that Solomon said when he brought the ark into the Holy of Holies during the dedication of the Temple, as there are twenty-four expressions of song, prayer, and supplication there (I Kings 8). The Gemara asks: If so, then let us say these twenty-four blessing every day. The Gemara answers: When did Solomon say them? On a day of supplication for mercy. We, too, say them on a day of supplication for mercy.,We learned in the mishna that Rabbi Yehoshua says that each day one recites an abridged version of the prayer of eighteen blessings. The Gemara asks: What is the abridged version of the prayer of eighteen blessings? There are different opinions. Rav said: One recites an abridged version of each and every blessing. Shmuel said: An abridged version of the prayer of eighteen blessings refers to a blessing composed specifically to be recited in place of the thirteen middle blessings. It contains references to each of the thirteen middle blessings. The formula for that blessing is: Grant us understanding, Lord our God, to know Your ways, and sensitize our hearts so that we may revere You, and forgive us so that we may be redeemed, and keep us far from our suffering, and satisfy us with the pastures of Your land, and gather our scattered people from the four corners of the earth, and those who go astray shall be judged according to Your will, and raise Your hand against the wicked, and may the righteous rejoice in the rebuilding of Your city, and the restoration of Your Sanctuary, and in the flourishing of Your servant David, and in establishing a light for Your Messiah, son of Yishai. Before we call, may You answer. Blessed are You, Lord, Who listens to prayer.”,Although Shmuel mentioned this abridged prayer, Abaye would curse anyone who recited the prayer: Grant us understanding, as he held that one may recite it only in exigent circumstances (Rabbi Ḥael, Me’iri).,The Gemara further restricts the occasions when one may recite the abridged prayer. Rav Naḥman said that Shmuel said: One may recite: Grant us understanding throughout the entire year, except for in the evening prayer at the conclusion of Shabbat and at the conclusion of Festivals, because he must recite the prayer of distinction havdala in the blessing: Who graciously grants knowledge.,Rabba bar Shmuel strongly objects to this: After reciting the three initial blessings, let us say havdala as an independent fourth blessing, and afterwards recite the prayer of Grant us understanding. This is feasible. Didn’t we learn in a mishna that Rabbi Akiva says: He says havdala as an independent fourth blessing? Rabbi Eliezer says: He says havdala in the blessing of thanksgiving.,The Gemara responds: Do we practice in accordance with the opinion of Rabbi Akiva throughout the entire year regarding this issue, that we will also practice this way now? Throughout the entire year, what is the reason that we do not practice in accordance with the opinion of Rabbi Akiva? Because they instituted eighteen blessings, they did not institute nineteen. Here too, they instituted seven blessings, they did not institute eight. Therefore, the possibility to recite havdala as an independent fourth blessing is rejected.,Mar Zutra strongly objects to this: Let us include havdala in the framework of the abridged blessing: Grant us understanding, Lord our God, Who distinguishes between sacred and profane. No response was offered to this objection, and it remains difficult.,Rav Beivai bar Abaye said: There is an additional restriction that applies to the abridged prayer. One may recite Grant us understanding throughout the entire year, except during the rainy season, because he must recite the request for rain in the blessing of the years. Mar Zutra strongly objects to this: Let us include the request for rain in the framework of the abridged blessing: And satisfy us with the pastures of Your land, and grant dew and rain.,The Gemara responds: That is unfeasible, as he will become confused by introducing a new element to the standard formula of the blessing. The Gemara asks: If so, by introducing havdala in the framework of the abridged blessing in the section alluding to the blessing, Who graciously grants knowledge, he will also become confused. Why did the Gemara fail to respond to Mar Zutra’s strong objection with regard to havdala in that manner?,The Gemara answers: They say that these cases are different: There, regarding havdala, since the introduction of the new element comes at the beginning of the prayer, he will not become confused. Here, since the request for rain comes in the middle of the prayer, he will become confused.,Rav Ashi strongly objects to this: If so, let us say the request for rain in the framework of the abridged blessing in the section alluding to the blessing Who listens to prayer. As Rabbi Tanḥum said that Rav Asi said: One who erred and did not mention the might of the rains in the blessing on the revival of the dead, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite the request for rain in the ninth blessing of the Amida, the blessing of the years, we do not require him to return to the beginning of the prayer and repeat it because he can recite it in the blessing Who listens to prayer. And one who erred and failed to recite havdala in the blessing Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine. One can ask for rain in the blessing Who listens to prayer, and, consequently, can introduce it at the end of the abridged blessing without becoming confused. The Gemara responds: One who erred is different, and only then does he have the option to ask for rain in the blessing Who listens to prayer. Ab initio, the request for rain may not be inserted there.,The statement that Rabbi Tanḥum said that Rav Asi said was incidental to the previous discussion. The Gemara attempts to understand the matter itself. Rabbi Tanḥum said that Rav Asi said: One who erred and did not mention the might of the rains in the blessing on the revival of the dead, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite the request for rain in the blessing of the years, we do not require him to return to the beginning of the prayer and repeat it because he can recite it in the blessing Who listens to prayer. And one who erred and failed to recite havdala in the blessing Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine.,The Gemara raised an objection based on what was taught in the Tosefta: One who erred and did not mention the might of the rains in the blessing on the revival of the dead, we require him to return to the beginning of the prayer and repeat it. One who erred and failed to recite the request for rain in the blessing of the years, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite havdala in the blessing Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine. The Tosefta contradicts the statement of Rabbi Tanḥum with regard to one who erred and failed to recite the request for rain in the blessing of the years.,The Gemara responds: This is not difficult. This case, where we require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying as an individual. While that case, where we do not require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying as part of a congregation.,The Gemara raises a difficulty: When praying as part of a congregation, what is the reason that he need not need return to the beginning of the prayer and repeat it? Because he can fulfill his obligation when he hears it from the communal prayer leader in the repetition of the Amida prayer. If so, Rabbi Tanḥum’s formulation is imprecise. That which he said that he need not return to the beginning of the prayer and repeat it because he can recite it in the blessing: Who listens to prayer, should have been: Because he hears it from the communal prayer leader. This proves that the attempt to rebuff the challenge from the Tosefta to Rabbi Tanḥum was incorrect.,Rather, both this statement of Rabbi Tanḥum and that statement in the Tosefta refer to one praying as an individual, and it is, nevertheless, not difficult. This case, where we do not require him to return to the beginning of the prayer and repeat it, refers to a case where he recalls his error before he reaches the blessing: Who listens to prayer, in which case he can ask for rain in that blessing. 34b. It is appropriate, though, for a High Priest to bow at the end of each and every blessing; and for a king to bow at the beginning of each and every blessing and at the end of each and every blessing. This is because the more lofty one’s status, the more important it is to demonstrate his subservience to God.,Rabbi Yitzḥak bar Naḥmani said: It was explained to me directly from Rabbi Yehoshua ben Levi himself differently: An ordinary person, conducts himself as we said; a High Priest bows at the beginning of each and every blessing; the king, once he has bowed at the beginning of the first blessing, does not rise until he concludes the entire prayer, as it is stated: “And it was that when Solomon finished praying all of his prayer to the Lord, he rose from before the altar of the Lord, from kneeling upon his knees with his hands spread forth toward the heavens” (I Kings 8:54).,Having mentioned Solomon bowing, the Gemara distinguishes between various types of bowing. The Sages taught in a baraita: The term kidda means bowing upon one’s face, with his face toward the ground, as it is stated: “Then Bathsheba bowed vatikod with her face to the ground” (I Kings 1:31). Keria means bowing upon one’s knees, as regarding Solomon it is stated: He finished praying and “he rose from before the altar of the Lord, from kneeling mikkeroa upon his knees.” Finally, hishtaḥava’a, that is bowing with one’s hands and legs spread in total submission, as it is stated in Jacob’s question to Joseph in response to his dream: “Shall we, I and your mother and your brothers, come and bow down lehishtaḥavot to you to the ground?” (Genesis 37:10).,On the topic of bowing, Rav Ḥiyya, son of Rav Huna, said: I saw Abaye and Rava, who would lean their heads and not actually prostrate themselves on the ground.,The Gemara asks: One baraita taught: One who bows in the blessing of thanksgiving, it is praiseworthy. And it was taught in another baraita: One who bows in the blessing of thanksgiving, it is reprehensible. These baraitot are contradictory.,The Gemara reconciles these two baraitot: This is not difficult; this baraita, which praises one who bows in the blessing of thanksgiving, refers to one who bows at the beginning of the blessing. This baraita, which condemns one who bows in the blessing of thanksgiving, refers to one who bows at the end of the blessing.,Rava bowed in the blessing of thanksgiving, both beginning and end. The Sages said to him: Why does our master do this? He said to them: I saw Rav Naḥman who bowed in the blessing of thanksgiving, and I saw Rav Sheshet who did so as well.,But wasn’t it taught in a baraita that one who bows in thanksgiving, it is reprehensible?,Rava explained: That baraita refers to one who bows in the thanksgiving that is in hallel, when one recites: Give thanks to the Lord. Then, bowing is inappropriate.,The Sages continue to question Rava’s conduct: But wasn’t it taught explicitly in a baraita: One who bows in thanksgiving or in thanksgiving of hallel, it is reprehensible? The term thanksgiving unqualified does not refer to thanksgiving of hallel; it obviously refers to the blessing of thanksgiving recited in the Amida prayer. One who bows in either, it is reprehensible.,The Gemara rejects this challenge as well: When that baraita was taught, it was in reference to the blessing of thanksgiving, the second blessing recited in Grace after Meals: We thank You.,halakhot of prayer, the mishna discusses less practical aspects of prayer. One who prays and realizes that he erred in his prayer, it is a bad omen for him; it indicates to him that his prayer was not accepted. And if he who erred is the communal prayer leader, it is a bad omen for those who sent him, because a person’s agent has legal status equivalent to his own. On a similar note, they said about Rabbi Ḥanina ben Dosa that he would pray on behalf of the sick and immediately after his prayer he would say: This one shall recover from his illness and live and this one shall die. When they said to him: From where do you know? He said to them: If my prayer is fluent in my mouth as I recite it and there are no errors, I know that my prayer is accepted. And if not, I know that my prayer is rejected.,In which blessing is an error a bad omen?,Rabbi Ḥiyya said that Rav Safra said in the name of one of the Sages of the school of Rabbi Yehuda HaNasi: An error is a bad omen in the first blessing of the Amida prayer, the blessing of Patriarchs.”,Some teach that this statement was made on a baraita referring to another topic. It was taught in a baraita: One who prays must focus his heart in all of the blessings. And if he is unable to focus his heart in all of them, he should focus his heart at least in one.,Regarding this baraita, Rabbi Ḥiyya said that Rav Safra said in the name of one of the Sages of the school of Rabbi Yehuda HaNasi: In one refers to the blessing of Patriarchs.,We learned in the mishna: They said about Rabbi Ḥanina ben Dosa that the indication whether or not his prayer was accepted was whether the prayer was fluent in his mouth as he recited it. The Gemara asks: From where are these matters, that this is an accurate indication of whether or not his prayer was accepted, derived? Rabbi Yehoshua ben Levi said: As the verse stated: “The Lord that creates the expression of the lips says, Peace, peace, to him that is far off and to him that is near; and I will heal him” (Isaiah 57:19). It can be inferred from this verse that if speech of the lips, fluent speech, is granted to one who prays, it indicates that his prayer on behalf of the ill has been accepted and I will heal him, that person will be healed.,In conclusion of this discussion, the Gemara cites that which Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said with regard to the reward of the righteous: All the prophets only prophesied in their prophecies of consolation, with regard to one who values wisdom and therefore marries his daughter to a Torah scholar and to one who conducts business perakmatya on behalf of a Torah scholar as well as to one who utilizes his wealth to benefit a Torah scholar in some other way. However, the prophets did not describe the extent of the reward for Torah scholars themselves, whose reward is not quantifiable as it is stated: “And from of old they have not heard, they have not lent an ear, no eye has seen it, God, aside from You, who will do for those who await Him” (Isaiah 64:3).,And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: All the prophets only prophesied with regard to the change in world order in the end of days with regard to the days of the Messiah. However, with regard to the World-to-Come, which exists on a higher level, it is stated: “No eye has seen it, God, aside from You.”,And the Gemara notes that this statement disagrees with the opinion of Shmuel, as Shmuel said: The only difference between this world and the days of the Messiah is with regard to servitude to foreign kingdoms alone. While in the days of the Messiah, Israel will be independent and free from enslavement to foreign powers, the world order will remain otherwise unchanged, as it is stated: “For the poor shall not cease from the land” (Deuteronomy 15:11), which indicates that the ways of the world are set and unchanging.,And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: All of the prophets only prophesied their prophecies of consolation with regard to penitents but with regard to the full-fledged righteous it is stated: “No eye has seen it, God, aside from You.”,And the Gemara notes that this statement disagrees with the opinion of Rabbi Abbahu who holds that penitents are superior to the righteous. As Rabbi Abbahu said: In the place where penitents stand, even the full-fledged righteous do not stand, as it is stated: “Peace, peace upon him who is far and him who is near.” Peace and greeting is extended first to him who is far, the penitent, and only thereafter is peace extended to him who is near, the full-fledged righteous.,And Rabbi Yoḥa could have said to you: What is the meaning of him who is far? This refers to the full-fledged righteous who was distant from an act of transgression from the outset, and to whom peace is extended first. What is meant by him who is near? This refers to the penitent who was close to an act of transgression but has now distanced himself from it, and to whom peace is extended only after it has been extended to him who has been righteous from the outset.,Earlier, Rabbi Yoḥa said that there is a reward referred to in the verse: “No eye has seen it.” The Gemara asks: What is this reward about which it is said: “No eye has seen it”? Rabbi Yehoshua ben Levi said: That is the wine that has been preserved in its grapes since the six days of creation and which no eye has ever seen. Rabbi Shmuel bar Naḥmani said: That is Eden, which no creature’s eye has ever surveyed.,Lest you will say: Where was Adam the first man? Wasn’t he there and didn’t he survey Eden? The Gemara responds: Adam was only in the Garden of Eden, not in Eden itself.,And lest you will say: It is the Garden and it is Eden; two names describing the same place. That is not the case, as the verse states: “And a river went out from Eden to water the Garden” (Genesis 2:10). Obviously, the Garden exists on its own and Eden exists on its own.,Having mentioned Rabbi Ḥanina ben Dosa in our mishna, the Gemara proceeds to further praise the efficacy of his prayer: The Sages taught: There was an incident where Rabban Gamliel’s son fell ill. Rabban Gamliel dispatched two scholars to Rabbi Ḥanina ben Dosa to pray for mercy and healing on his behalf. When Rabbi Ḥanina ben Dosa saw them approaching, he went up to the attic on the roof of his house and prayed for mercy on his behalf. Upon his descent, he said to the messengers: You may go and return to Rabban Gamliel, as the fever has already left his son and he has been healed. The messengers asked him: How do you know? Are you a prophet? He replied to them: I am neither a prophet nor son of a prophet (see Amos 7:14), but I have received a tradition with regard to this indication: If my prayer is fluent in my mouth as I recite it and there are no errors, I know that my prayer is accepted. And if not, I know that my prayer is rejected. The Gemara relates that these messengers sat and wrote and approximated that precise moment when Rabbi Ḥanina ben Dosa told them this. When they came before Rabban Gamliel and related all that had happened and showed him what they had written, Rabban Gamliel said to them: I swear by the Temple service that in the time you wrote you were neither earlier or later; rather, this is how the event transpired: Precisely at that moment his fever broke and he asked us for water to drink.,And there was another incident involving Rabbi Ḥanina ben Dosa, who went to study Torah before Rabbi Yoḥa ben Zakkai, and Rabbi Yoḥa’s son fell ill. He said to him: Ḥanina, my son, pray for mercy on behalf of my son so that he will live. Rabbi Ḥanina ben Dosa placed his head between his knees in order to meditate and prayed for mercy upon his behalf, and Rabbi Yoḥa ben Zakkai’s son lived. Rabbi Yoḥa ben Zakkai said about himself: Had ben Zakkai stuck his head between his knees throughout the entire day, they would have paid him no attention. His wife said to him: And is Ḥanina greater than you? He replied to her: No, but his prayer is better received than my own because he is like a servant before the King, and as such he is able to enter before the King and make various requests at all times. I, on the other hand, am like a minister before the King, and I can enter only when invited and can make requests only with regard to especially significant matters.,And on the topic of prayer, Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: One may only pray in a house with windows, as then he can see the heavens and focus his heart, as it is stated with regard to Daniel’s prayer: “In his attic there were open windows facing Jerusalem” (Daniel 6:11).,With regard to the appropriate place to pray, Rav Kahana said: I consider impudent one who prays in a field.,Employing parallel language, Rav Kahana also said: I consider impudent one who specifies his transgression, as it is stated: “Happy is he whose iniquity is forgiven, whose transgression is covered over” (Psalms 32:1); one who conceals his transgressions indicates that he is ashamed of them, and due to his shame he will be forgiven., 57b. Rabbi Yoḥa said: One who awakened in the morning and a verse immediately falls into his mouth, it is a minor prophecy. The Sages taught: There are three kings whose appearance in a dream is significant. One who sees David in a dream should expect piety; one who sees Solomon should expect wisdom; and one who sees Ahab should be concerned about calamity.,There are also three books of Prophets whose appearance in a dream is meaningful: One who sees the book of Kings should anticipate greatness, royalty; one who sees the book of Ezekiel should anticipate wisdom, as the configuration of the Divine Chariot is described therein; one who sees the book of Isaiah should anticipate consolation; and one who sees the book of Jeremiah should be concerned about calamity, because Jeremiah prophesied extensively of impending calamity.,Similarly, there are three great books of Writings whose appearance in a dream has particular significance: One who sees the book of Psalms should anticipate piety; one who sees the book of Proverbs should anticipate wisdom; one who sees the book of Job should be concerned about calamity.,There are also three minor books of Writings whose appearance in a dream is significant: One who sees Song of Songs in a dream should anticipate piety, as it describes God’s love for Israel; one who sees Ecclesiastes should anticipate wisdom; one who sees Lamentations should be concerned about calamity; and one who sees the scroll of Esther, it is a sign that a miracle will be performed on his behalf.,There are three Sages whose appearance in a dream is significant: One who sees Rabbi Yehuda HaNasi in a dream should anticipate wisdom; one who sees Rabbi Elazar ben Azarya should anticipate wealth, as he was particularly wealthy; and one who sees Rabbi Yishmael ben Elisha should be concerned about calamity, as he was one of the ten martyrs executed by the Romans.,There are three Torah scholars who, despite their greatness in Torah, were never given the title Rabbi, and whose appearance in a dream is significant: One who sees Ben Azzai in a dream should anticipate piety; one who sees Ben Zoma should anticipate wisdom; and one who sees Aḥer, Elisha ben Avuya, should be concerned about calamity, as he strayed from the path of righteousness.,The Gemara says: All types of animals are auspicious signs for a dream except for an elephant, a monkey and a long-tailed ape. The Gemara asks: Didn’t the Master say: A miracle will be performed for one who sees an elephant in a dream? The Gemara answers: This is not difficult. This statement that a vision of an elephant is a good omen refers to a case where it is saddled, while this statement that it is not a good omen refers to a case where it is not saddled.,Similarly, the Gemara says: All types of metal utensils are auspicious signs for a dream, except for a hoe, a chisel, and an axe, as these are instruments of destruction. The Gemara notes that this applies specifically when they are seen on their handles. On a similar note, the Gemara says: All kinds of fruit are auspicious signs for a dream except for unripe dates. All kinds of vegetables are auspicious signs for a dream except for turnip heads. The Gemara challenges: Didn’t Rav say: I did not become wealthy until I saw turnip heads in my dream? Apparently turnip heads are a good omen. The Gemara responds: When Rav saw them, he saw them on their stems; if one sees turnip heads already picked, it is a bad omen. Similarly, all kinds of colors are auspicious signs for a dream, except for sky-blue tekhelet. All kinds of birds are auspicious signs in a dream except for an eagle-owl, and an owl, and a kurferai, all of which are nocturnal and have strange and frightening appearances.,The words: The body, the body, microcosm, ease, and comfort are mnemonics for matters that the Gemara will discuss, each of which represents a list with shared qualities, similar to the lists cited above.,The Gemara says: Three food items enter the body yet the body does not benefit from them: Cherries, bad dates, and unripe dates. In contrast: Three matters do not enter the body yet the body benefits from them, and they are: Washing, anointing, and usage tashmish, commonly used as a euphemism for conjugal relations. Three matters are microcosms of the World-to-Come, and they are: Sabbath, the sun and usage.,The Gemara asks: Usage of what benefits the body and is a microcosm of the World-to-Come? If you say that it refers to conjugal relations, doesn’t that weaken the body? Rather, it refers to usage of his orifices, relieving oneself.,Three matters ease one’s mind, and they are: Voice, sight, and smell, when they are pleasant and aesthetic. Three matters give a person comfort, and they are: A beautiful abode, a beautiful wife, and beautiful vessels.,The numbers five, six, and ten are mnemonics for the categories to follow. The Gemara says: There are five matters in our world which are one-sixtieth of their most extreme manifestations. They are: Fire, honey, Shabbat, sleep, and a dream. The Gemara elaborates: Our fire is one-sixtieth of the fire of Gehenna; honey is one-sixtieth of manna; Shabbat is one-sixtieth of the World-to-Come; sleep is one-sixtieth of death; and a dream is one-sixtieth of prophecy.,Similarly: Six matters are good omens for the sick: Sneezing, sweating, diarrhea, a seminal emission, sleep, and a dream. These are all alluded to in Scripture: Sneezing, as it is written: “His sneezes flash forth light” (Job 41:10), indicating that by means of a sneeze one comes to see the light of the world. Sweat, as it is written: “In the sweat of your face shall you eat bread” (Genesis 3:19). Diarrhea, as it is written: “He that is bent down shall speedily be loosed; and he shall not go down dying into the pit” (Isaiah 51:14). A seminal emission, as it is written: “That he might see his seed, prolong his days” (Isaiah 53:10). Sleep, as it is written: “I should have slept; then had I been at rest” (Job 3:13). A dream, as it is written: “Wherefore You recover me vataḥalimeni, and make me to live” (Isaiah 38:16); vataḥalimeni is interpreted as etymologically similar to ḥalom, dream.,Similarly: Six matters cure a sick person from his illness, and their cure is an effective cure. They are: Cabbage, beets, dried foley, a medicinal plant, the stomach, the placenta, and the diaphragm of an animal. Some say that small fish also possess these qualities. Furthermore, small fish cause one’s entire body to flourish and become healthy.,In contrast, there are ten matters that cause a sick person who has recovered to suffer a relapse of his illness, and his illness is even more severe, and they are: Eating ox meat, eating fatty meat in general, eating roasted meat, eating poultry, eating a roasted egg, shaving, eating cress, drinking milk, eating cheese, and bathing in a bathhouse. And some say eating nuts, and some say even eating cucumbers.,It was taught in the school of Rabbi Yishmael: Why are they called cucumbers kishu’im? Because they are as harmful kashim to the body as swords. The Gemara asks: Is that really so? Is it not written: “And the Lord said unto her: Two nations goyim are in your womb” (Genesis 25:23) and the Gemara says: Do not read it as goyim, rather read it as gayim, proud ones. And Rav Yehuda said that Rav said: This verse was fulfilled in these two great individuals who descended from Rebecca: Antoninus and Rabbi Yehuda HaNasi, whose tables, because of their wealth, never lacked for radish, lettuce or cucumbers, neither in summer nor in the rainy season. Apparently, cucumbers are good and are even a delicacy of kings.,The Gemara resolves: This is not difficult. This that says they are harmful to the body refers to large ones, while this that says they were always served on the table of Rabbi Yehuda HaNasi and Antoninus refers to small ones.,With regard to dreams, the Sages taught: One who dreams that he sees a corpse in his house, it is a sign of peace in his house. If the corpse ate and drank in the house, it is good omen for the house. If the corpse removed vessels from the house, it is a bad omen for the house, as it suggests that the corpse is taking someone from the house with him. Rav Pappa explained this only if the dream was with regard to a shoe and a sandal, as that indicates that someone from the house is going to embark on a long journey. As the Sages said: Everything that a corpse takes in a dream is a good omen except a shoe and a sandal; everything that a corpse gives in a dream is a good omen except dust and mustard, which looks like dust, as they portend burial.,We learned in the mishna that one who sees a place from which idolatry was eradicated should recite the blessing: Blessed…Who eradicated idolatry from our land. On this topic the Sages taught in the Tosefta: One who sees the idol called Mercury Markulis recites: Blessed…who has shown patience to those who violate His will, as each day new rocks would be thrown upon the pile constructed in Mercury’ honor (Tosafot). One who sees a place from which idolatry was eradicated should recite: Blessed…Who eradicated idolatry from our land. And just as it was eradicated from this place, so too may it be eradicated from all places of Israel, and restore the hearts of their worshippers to worship You. Outside of Eretz Yisrael, one need not recite: And restore the hearts of their worshippers to worship You, since it is predomitly populated by gentiles. Rabbi Shimon ben Elazar says: Even outside of Eretz Yisrael one is required to recite that formula because in the end of days all nations will convert, as it is stated: “For then will I turn to the peoples a pure language, that they may all call upon the Name of the Lord, to serve Him with one consent” (Zephaniah 3:9).,The Gemara goes on to discuss special blessings instituted by the Sages to be recited upon seeing extraordinary sights. Rav Hamnuna taught: One who sees the wicked Babylonia must recite five blessings. The Gemara elaborates: rOne who saw the ruins of Babylonia, recites: Blessed…Who destroyed the wicked Babylonia.rOne who saw the ruins of Nebuchadnezzar’s house, recites: Blessed…Who destroyed the house of wicked Nebuchadnezzar.rOne who saw the lion’s den into which Daniel was thrown (see Daniel ch. 6) or the furnace into which Haiah, Mishael, and Azariah were thrown (see Daniel ch. 3), recites: Blessed…Who performed miracles for our ancestors in this place.rOne who saw Mercury, recites: Blessed…Who has shown patience to those who violate His will.rOne who saw a place from which earth is taken, as over the generations earth was taken from certain places and used as fertilizer or for construction in the surrounding areas, recites: Blessed…Who speaks and acts, decrees and fulfills.,The Gemara relates that when Rava would see donkeys carrying earth from Babylonia, he would slap their backs with his hand and say to them: Run, righteous ones, and fulfill the will of your Master. When Mar, son of Ravina, would arrive in Babylonia he would take earth in his kerchief and throw it outside, to fulfill that which is said: “And I will sweep it with the broom of destruction” (Isaiah 14:23). Rav Ashi said: I never heard the statement of Rav Hamnuna, that one who sees Babylonia the wicked must recite five blessings. However, based on my independent reasoning, I recited all of the blessings. 63b. And in order to underscore this, tell our brethren in exile: If they obey the Sages of Eretz Yisrael to excommunicate Ḥanina, fine; and if they do not obey us, it is as if they are seceding from the Jewish people. They should climb a mountain; Aḥiya, one of the leaders of the Babylonian Jewish community, will build an altar, Ḥaya, son of Rabbi Yehoshua’s brother, who was a Levite, will play the lute, and all will proclaim heresy and say that they have no portion in the God of Israel.,This message had a profound impact on the people, and immediately the entire nation burst into tears, saying: God forbid. We do have a portion in the God of Israel. They reconsidered their plans to establish Babylonia as the center of the Jewish people.,The Gemara asks: Why did the Sages of Eretz Yisrael go to that extent to stop Ḥanina? The Gemara answers: Because it is stated: “For out of Zion shall go forth the Torah, and the word of the Lord from Jerusalem” (Isaiah 2:3).,The Gemara considers the details of this event: Granted, Ḥanina would rule an item pure and the Sages from Eretz Yisrael would rule it impure; they ruled stringently. But in a case where he ruled an item impure and they ruled it pure, what are the circumstances? How could they rule pure that which he ruled impure? Was it not taught in a baraita: If a Sage ruled an item impure, his colleague is not permitted to rule it pure; if he prohibited it, his colleague may not permit it? The Gemara explains: They held that they must do so in this case, so that people would not be drawn after him; due to the exigencies of the time they overturned his rulings.,The Sages taught: When our Rabbis, the Sages of the Mishna, entered the vineyard, the academy, in Yavne, Rabbi Yehuda, Rabbi Yosei, Rabbi Neḥemya, and Rabbi Eliezer, son of Rabbi Yosei HaGelili, were there presiding over the Sages. They all began to speak in honor of their hosts, the local population hosting them and their students as guests, and they taught.,Rabbi Yehuda, head of the speakers in every place, opened his speech in honor of Torah, and taught: It is stated: “Now Moses used to take the tent and pitch it outside the camp, far off from the camp; and he called it the Tent of Meeting. And it came to pass, that every seeker of God went out unto the Tent of Meeting, which was outside the camp” (Exodus 33:7). He said: Isn’t this an a fortiori inference? Just as the Torah says of the ark of God, which was only twelve mil from the camp: “Every seeker of God went out unto the Tent of Meeting”; all the more so should Torah scholars, who wander great distances and go from city to city and country to country to study Torah, be called seekers of God.,The Gemara continues: It is stated: “And the Lord spoke unto Moses, face to face” (Exodus 33:11). Rabbi Yitzḥak said: The Holy One, Blessed be He, said to Moses: Moses, you and I will show cheerful faces in the study of halakha to those who come to study. Some say that the Holy One, Blessed be He, told Moses: Just as I showed you a cheerful face, so too you will show Israel a cheerful face and restore the tent to its place in the camp.,It is said: “And he would return into the camp; but his minister, Joshua bin-Nun, a young man, departed not out of the Tent” (Exodus 33:11). Rabbi Abbahu said: The Holy One, Blessed be He, told Moses: Now, they will say: The Master, God, is angry and the student, Moses, is also angry, and what will happen to Israel? Rather, you must restore the tent to its place among the people. If you restore the tent to its place, fine; and if not, Joshua bin-Nun, your student, will serve as Israel’s leader in your place.,And that is what is written: “And he would return into the camp; but his minister, Joshua bin-Nun, a young man, departed not out of the Tent.” Rava said: Nevertheless, though Moses obeyed and restored the tent, the statement written with regard to the role of Joshua was not uttered for naught. Joshua bin-Nun remained as deputy to Moses, and ultimately served in his place, as it is stated: “But his minister, Joshua bin-Nun, a young man, departed not out of the Tent.”,And Rabbi Yehuda again began to speak in honor of Torah and taught: When Moses took leave of Israel on his last day in this world, he said: “Keep silence hasket and hear, Israel; this day you have become a people unto the Lord your God” (Deuteronomy 27:9). This is surprising: Was the Torah given to Israel on that day? Wasn’t that day at the end of forty years since the Torah was given? Rather, it comes to teach that each and every day the Torah is as dear to those who study it, as it was on the day it was given from Mount Sinai.,Rabbi Tanḥum, son of Rabbi Ḥiyya, of the village of Akko, said: Know that the Torah is indeed beloved, as one who recites Shema, morning and evening, for his entire life, and does not recite it one evening, it is as if he never recited Shema. He cannot compensate for what he missed.,The Gemara interprets the word hasket in this verse homiletically, as an acronym of the words as, make, and kat, group. Form asu many groups kitot and study Torah, for the Torah is only acquired through study in a group. This is in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina; as Rabbi Yosei, son of Rabbi Ḥanina, said: What is the meaning of that which is written: “A sword is upon the boasters habaddim, and they shall become fools noalu” (Jeremiah 50:36)? This verse can be interpreted homiletically: A sword upon the enemies of Torah scholars, a euphemism for the Torah scholars themselves, who sit alone bad bevad and study Torah. And furthermore, those who study alone grow foolish, as it is written here, noalu, and elsewhere it is written that after Miriam was afflicted with leprosy, Aaron told Moses: “For that we have done foolishly noalnu” (Numbers 12:11). And furthermore, they sin due to that ignorance, as at the end of that same verse it is stated: “For that we have done foolishly, and for that we have sinned.”,If you wish, say instead that it is derived from here: “The princes of Tzoan are become fools noalu” (Isaiah 19:13).,The Gemara offers an alternative explanation of this verse: “Keep silence hasket and hear, Israel”; break kattetu yourselves over words of the Torah. This is in accordance with the opinion of Reish Lakish, as Reish Lakish said: From where is it derived that matters of Torah are only retained by one who kills himself over it? As it is stated: “This is the Torah: When one dies in a tent” (Numbers 19:14); true Torah study demands the total devotion of one who is willing to dedicate his life in the tent of Torah.,The Gemara offers yet another alternative explanation of this verse: “Keep silence hasket and hear, Israel”; first be silent has and listen and then study intensively in order to analyze kattet and clarify the details. This is in accordance with the opinion of Rava, as Rava said: One must always study Torah and gain expertise in it, and only then analyze and delve into it.,In the school of Rabbi Yannai they said: What is the meaning of that which is written: “For the churning of milk brings forth curd, and the wringing of the nose af brings forth blood, so the forcing of wrath appayim brings forth strife” (Proverbs 30:33)?,With regard to the beginning of the verse: For the churning of milk brings forth curd; in whom do you find the cream of Torah? With one who spits out the milk that he nursed from his mother’s breasts over it; one who struggles with all his might to study Torah.,With regard to: And the wringing of the nose brings forth blood, any student whose rabbi is angry af with him the first time and he is silent and does not react, will merit to be able to distinguish between blood that is ritually impure and blood that is ritually pure.,As for: And the forcing of wrath appayim brings forth strife; any student whose rabbi is angry with him for the first and second times, appayim being the plural of af, and he is silent, merits to distinguish between monetary cases, strife, and capital cases, as that is the highest level of learning. As we learned in a mishna: Rabbi Yishmael says: One who seeks to become wise should engage in monetary laws, as there is no greater discipline in Torah, as they are like a flowing well in which innovations constantly spring forth.,Similarly, Rabbi Shmuel bar Naḥmani said: What is the meaning of that which is written: “If you have done foolishly in lifting up yourself, or if you have planned devices zamota, lay your hand over your mouth” (Proverbs 30:32)? Anyone who abases himself over matters of Torah, asking questions despite the shame he feels for his ignorance, will ultimately be exalted. And if he muzzles zamam himself due to embarrassment, he will end up with his hand over his mouth, unable to answer.,The Gemara returns to the homilies offered by the Sages in the vineyard of Yavne. Rabbi Neḥemya began to speak in honor of the hosts and taught: What is the meaning of that which is written: “And Saul said unto the Kenites: Go, depart, get you down from among the Amalekites lest I destroy you with them, for you showed kindness to all the Children of Israel when they came up out of Egypt” (I Samuel 15:6)? Isn’t this an a fortiori inference: Just as Jethro, the forbearer of the Kenite tribe, who only befriended Moses for his own honor, is treated in this way and rewarded that his merit would protect his descendants; all the more so should one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions, be rewarded with that protection.,Rabbi Yosei began to speak in honor of the hosts, and taught: It is said: “You shall not abhor an Edomite, for he is your brother; you shall not abhor an Egyptian, because you were a stranger in his land” (Deuteronomy 23:8). Isn’t this an a fortiori inference: Just as the Egyptians, who only befriended Israel, even when they hosted them, for their own benefit, as Pharaoh said to Joseph, as it is stated: “And if you know any able men among them, then make them rulers over my cattle” (Genesis 47:6), are treated this way, all the more so should one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions without concern for personal gain, be treated this way.,Rabbi Eliezer, son of Rabbi Yosei HaGelili, began to speak in honor of the hosts, and taught: It is stated: “The Lord has blessed the house of Oved-edom…because of the ark of God” (II Samuel 6:12). Isn’t this an a fortiori inference: Just as in reward for honoring the ark, which neither ate nor drank, but before which Oved-edom simply swept and sprinkled water to settle the dust, he was treated this way and merited a blessing, all the more so should one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions without concern for his personal gain, be rewarded with such a blessing.,The Gemara asks: What is that blessing with which Oved-edom was blessed? Rav Yehuda bar Zevida said: This is Ḥamot and her eight daughters-in-law, each of whom bore six in a single womb, '. None | |
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63. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Apocrypha and Pseudepigrapha, Ben Sira • Ben Sira • Eleazar ben Poirah • Hanina ben Dosa • Ishmael (ben Elisha), Rabbi • Johanan ben Zakkai • Nahman (ben Yaakov), Rav • Rabban Simon ben Gamaliel • Rabbi Pinchas ben Aruba • Simeon ben Halafta • Yohanan ben Zakkai, Rabban • Yoḥanan ben Zakkai • expiation (kappara), Ben Sira
Found in books: Fishbane (2003) 371; Fonrobert and Jaffee (2007) 24, 46, 56, 174; Hayes (2022) 278; Noam (2018) 85; Poorthuis and Schwartz (2014) 72, 148; Price Finkelberg and Shahar (2021) 279; Schremer (2010) 162
10b. דאי לאו דכותי חבר הוה לא מחתים ליה מקמיה אי הכי אפילו שאר שטרות נמי,אלא אמרינן רווחא שבק למאן דקשיש מיניה הכא נמי רווחא שבק למאן דקשיש מיניה,א"ר פפא זאת אומרת עדי הגט אין חותמין זה בלא זה,מאי טעמא אמר רב אשי גזירה משום כולכם,גופא אמר רבי אלעזר לא הכשירו בו אלא עד אחד כותי בלבד מאי קמ"ל תנינא כל גט שיש עליו עד כותי פסול כו\',אי ממתניתין הוה אמינא אפי\' תרי נמי והאי דקתני חד משום דבשטרות אפי\' חד נמי לא קמ"ל,ותרי לא והא קתני מעשה והביאו לפני רבן גמליאל לכפר עותנאי גט אשה והיו עדיו עדי כותים והכשיר אמר אביי תני עדו,רבא אמר לעולם תרי ורבן גמליאל מיפלג פליג וחסורי מיחסרא והכי קתני ורבן גמליאל מכשיר בשנים ומעשה נמי שהביאו לפני רבן גמליאל לכפר עותנאי גט אשה והיו עדיו עדי כותים והכשיר:,10b. as, if not for the fact that the Samaritan was one devoted to the meticulous observance of mitzvot ḥaver, the Jew would not have allowed him to sign the document before him. Therefore, one may rely on this Samaritan in this particular case. The Gemara asks: If so, that the mishna is referring to that case, then even other documents should be valid as well, if a Jew signed after the Samaritan.,Rather, this is not the case with regard to other documents, as we say that the fact that the Jew signed last does not prove that this Samaritan was a ḥaver, as perhaps in signing last he was leaving space above his signature for one who was older than he is in deference to the elder, and instead, a Samaritan came and signed the document. The Gemara asks: Here too, in the case of a bill of divorce, perhaps he was leaving space above his signature for one who was his elder. Why, then, are bills of divorce and bills of manumission valid while other documents are not?,Rav Pappa says: That is to say, in explanation of the difference between bills of divorce and manumission and other documents, that the witnesses of a bill of divorce and a bill of manumission may not sign one without the other; rather, each witness signs in the presence of the other. A Jew would be aware that a Samaritan was signing with him, and he would not sign unless he knew that the Samaritan was a valid witness. However, with regard to other documents, witnesses are not required to sign such documents in each other’s presence. Therefore, the signature of the Jew indicates nothing about the fitness of the Samaritan witness.,The Gemara asks: What is the reason that the witnesses must sign a bill of divorce and a bill of manumission together? Rav Ashi says: It is a rabbinic decree issued due to a case where the husband says: All of you are witnesses on this bill of divorce. In that case, if any one of them fails to sign the bill of divorce, it is invalid. Therefore, the Sages decreed that the witnesses must sign a bill of divorce together in all cases.,§ Since the Gemara mentioned the halakha stated by Rabbi Elazar, it analyzes the matter itself. Rabbi Elazar says: They deemed a bill of divorce valid only when just one witness is a Samaritan. The Gemara asks: What is he teaching us by this statement? We already learned in the mishna: Any document that has a Samaritan witness on it is invalid except for bills of divorce and bills of manumission. This indicates that those are valid only if they have the signature of one Samaritan witness, not two.,The Gemara responds: If it is learned from the mishna alone I would have said that even two Samaritan witnesses are also valid for a bill of divorce or a bill of manumission. And the fact that the mishna teaches one witness is because it wants to emphasize that for other documents even one Samaritan witness is also not valid. Therefore, Rabbi Eliezer teaches us that in the case of bills of divorce only one Samaritan witness is valid, but if both witnesses are Samaritans the bill of divorce is not valid.,The Gemara asks: And are two Samaritan witnesses not accepted on a bill of divorce? But the mishna teaches: An incident occurred in which they brought a bill of divorce before Rabban Gamliel in the village of Otnai, and its witnesses were Samaritan witnesses, and he deemed it valid. Abaye said that one should teach the mishna so that it does not read: Its witnesses, but rather: Its witness, i.e., Rabban Gamliel deemed valid a bill of divorce that had the signature of one Samaritan witness, as even he would invalidate a bill of divorce that included the signatures of two Samaritans.,Rava said: Actually, you do not need to say that the case was concerning one Samaritan witness, as it indeed is referring to two Samaritans witnesses, and Rabban Gamliel disagrees with the opinion of the first tanna. And the mishna is incomplete and this is what it is teaching: And Rabban Gamliel deems valid a bill of divorce that contains the signatures of two Samaritans, and an incident occurred in which they brought a bill of divorce before Rabban Gamliel in the village of Otnai, and its witnesses were Samaritan witnesses, and he deemed it valid.,all documents produced in gentile courts, even though their signatures are those of gentiles they are all valid, except for bills of divorce and bills of manumission. Rabbi Shimon says: Even these are valid, as these two types of documents are mentioned only when they are prepared by a common person, not in court.,tanna categorically teaches a general halakha in the mishna, and it is no different if it is a document concerning a sale and it is no different if it is a document concerning a gift, the document is valid in both cases.,The Gemara asks: Granted, in the case of a sale this is reasonable, as from when the buyer gave money to the seller in the presence of the gentile judges he has acquired the property, since he has performed an act of acquisition. And the document is merely a proof for the acquisition. It must be that he already acquired the property in question, as if he had not given money in their presence the court would not act to its own detriment and write a document for him, as the document detailing the sale would not be accurate, and writing such a document would reflect poorly on them. Therefore, the document clearly serves as proof that the acquisition was performed in the correct manner.,However, with regard to a gift, by what means does the one who receives the gift acquire it from the giver? Is it not via this document? And yet this document is merely a shard, as a document written by gentiles is not considered a legal document according to halakha. Shmuel said: The law of the kingdom is the law, i.e., Jews must obey the laws of the state in which they live. Consequently, every form of property transfer accepted by local law is valid according to halakha as well.,And if you wish, say that one should emend the text of the mishna, and teach: They are all valid except for documents that are like bills of divorce. In other words, the distinction is between different types of documents: Documents that are meant to serve only as proof are valid even if they were produced in gentile courts, whereas documents that effect a legal act, such as bills of divorce, are invalid if they were written in a gentile court.,§ The mishna taught that Rabbi Shimon says: Even these bills of divorce and bills of manumission are valid if they were written in a gentile court and were signed by gentiles. The Gemara asks: How can Rabbi Shimon rule in this manner? But gentiles are not fit for this role, as they are not subject to the halakhot concerning scrolls of severance. Since the halakhot of marriage and divorce in the Torah are stated exclusively with regard to Jews, gentiles cannot serve in any capacity in cases of this kind.,Rabbi Zeira says: Rabbi Shimon follows the opinion of Rabbi Elazar, who says that the witnesses of the transmission of the bill of divorce effect the divorce. In other words, the signing of the bill of divorce is not essential to its effectiveness. Rather, the transfer of the bill of divorce completes the act of divorce, and therefore no attention is paid to who the signatories were.,The Gemara raises a difficulty: But doesn’t Rabbi Abba say that although he considers a bill of divorce valid even without the signature of witnesses, Rabbi Elazar concedes with regard to a document whose falsification is inherent in it that it is invalid despite the fact that it was properly transferred. In other words, notwithstanding the halakha that the signatures on a bill of divorce are unnecessary, a document that includes invalid signatures is thereby invalidated. The reason is that there is a concern that people will rely upon these witnesses. The Gemara answers: With what are we dealing here?'56b. in truth, you are a king, if not now, then in the future. As if you are not a king, Jerusalem will not be handed over into your hand, as it is written: “And the Lebanon shall fall by a mighty one” (Isaiah 10:34). And “mighty one” means only a king, as it is written: “And their mighty one shall be of themselves, and their ruler shall proceed from the midst of them” (Jeremiah 30:21), indicating that “mighty one” parallels “ruler.” And “Lebanon” means only the Temple, as it is stated: “That good mountain and the Lebanon” (Deuteronomy 3:25). And as for what you said with your second comment: If I am a king why didn’t you come to me until now, there are zealots among us who did not allow us to do this.,Understanding that Rabban Yoḥa ben Zakkai was prepared to ask him not to destroy the Temple, Vespasian said to him: If there is a barrel of honey and a snake derakon is wrapped around it, wouldn’t they break the barrel in order to kill the snake? In similar fashion, I am forced to destroy the city of Jerusalem in order to kill the zealots barricaded within it. Rabban Yoḥa ben Zakkai was silent and did not answer. In light of this, Rav Yosef later read the following verse about him, and some say that it was Rabbi Akiva who applied the verse to Rabban Yoḥa ben Zakkai: “I am the Lord…Who turns wise men backward and makes their knowledge foolish” (Isaiah 44:25). As Rabban Yoḥa ben Zakkai should have said the following to Vespasian in response: In such a case, we take tongs, remove the snake, and kill it, and in this way we leave the barrel intact. So too, you should kill the rebels and leave the city as it is.,In the meantime, as they were talking, a messenger feristaka arrived from Rome, and said to him: Rise, for the emperor has died, and the noblemen of Rome plan to appoint you as their leader and make you the next emperor. At that time Vespasian was wearing only one shoe, and when he tried to put on the other one, it would not go on his foot. He then tried to remove the other shoe that he was already wearing, but it would not come off. He said: What is this?,Rabban Yoḥa ben Zakkai said to him: Be not distressed or troubled, for good tidings have reached you, as it is written: “Good tidings make the bone fat” (Proverbs 15:30), and your feet have grown fatter out of joy and satisfaction. Vespasian said to him: But what is the remedy? What must I do in order to put on my shoe? Rabban Yoḥa ben Zakkai said to him: Have someone with whom you are displeased come and pass before you, as it is written: “A broken spirit dries the bones” (Proverbs 17:22). He did this, and his shoe went on his foot. Vespasian said to him: Since you are so wise, why didn’t you come to see me until now? Rabban Yoḥa ben Zakkai said to him: But didn’t I already tell you? Vespasian said to him: I also told you what I had to say.,Vespasian then said to Rabban Yoḥa ben Zakkai: I will be going to Rome to accept my new position, and I will send someone else in my place to continue besieging the city and waging war against it. But before I leave, ask something of me that I can give you. Rabban Yoḥa ben Zakkai said to him: Give me Yavne and its Sages and do not destroy it, and spare the dynasty of Rabban Gamliel and do not kill them as if they were rebels, and lastly give me doctors to heal Rabbi Tzadok. Rav Yosef read the following verse about him, and some say that it was Rabbi Akiva who applied the verse to Rabban Yoḥa ben Zakkai: “I am the Lord…Who turns wise men backward and makes their knowledge foolish” (Isaiah 44:25), as he should have said to him to leave the Jews alone this time.,And why didn’t Rabban Yoḥa ben Zakkai make this request? He maintained that Vespasian might not do that much for him, and there would not be even a small amount of salvation. Therefore, he made only a modest request, in the hope that he would receive at least that much.,The Gemara asks: What was he requesting when he asked for doctors to heal Rabbi Tzadok? How did they heal him? The first day they gave him water to drink that contained bran parei. The next day they gave him water containing flour mixed with bran sipuka. The following day they gave him water containing flour. In this way they slowly restored his ability to eat, allowing his stomach to broaden little by little.,§ Vespasian went back to Rome and sent Titus in his place. The Gemara cites a verse that was expounded as referring to Titus: “And he shall say: Where is their God, their rock in whom they trusted?” (Deuteronomy 32:37). This is the wicked Titus, who insulted and blasphemed God on High.,What did Titus do when he conquered the Temple? He took a prostitute with his hand, and entered the Holy of Holies with her. He then spread out a Torah scroll underneath him and committed a sin, i.e., engaged in sexual intercourse, on it. Afterward he took a sword and cut into the curtain separating between the Sanctuary and the Holy of Holies. And a miracle was performed and blood spurted forth. Seeing the blood, he mistakenly thought that he had killed himself. Here, the term himself is a euphemism for God. Titus saw blood issuing forth from the curtain in God’s meeting place, the Temple, and he took it as a sign that he had succeeded in killing God Himself. As it is stated: “Your enemies roar in the midst of Your meeting place; they have set up their own signs for signs” (Psalms 74:4).,Abba Ḥa says: The verse states: “Who is strong like You, O Lord?” (Psalms 89:9). Who is strong and indurate like You, as You hear the abuse and the blasphemy of that wicked man and remain silent. Similarly, the school of Rabbi Yishmael taught that the verse: “Who is like You, O Lord, among the gods elim” (Exodus 15:11), should be read as: Who is like You among the mute ilmim, for You conduct Yourself like a mute and remain silent in the face of Your blasphemers.,What else did Titus do? He took the curtain and formed it like a large basket, and brought all of the sacred vessels of the Temple and placed them in it. And he put them on a ship to go and be praised in his city that he had conquered Jerusalem, as it is stated: “And so I saw the wicked buried, and come to their rest; but those that had done right were gone from the holy place, and were forgotten in the city; this also is vanity” (Ecclesiastes 8:10). Do not read the word as “buried kevurim.” Rather, read it as collected kevutzim. And do not read the word as “and were forgotten veyishtakeḥu.” Rather, read it as: And they were praised veyishtabeḥu. According to this interpretation, the verse speaks of those who will gather and collect items “from the holy place,” the Temple, and be praised in their city about what they had done.,There are those who say that the verse is to be read as written, as it is referring to items that were actually buried. This is because even items that had been buried were revealed to them, i.e., Titus and his soldiers, as they found all of the sacred vessels.,It is further related about Titus that he was once traveling at sea and a wave rose up against him and threatened to drown him. Titus said: It seems to me that their God, the God of Israel, has power only in water. Pharaoh rose against them and He drowned him in water. Sisera rose against them and He drowned him in water. Here too, He has risen up against me to drown me in water. If He is really mighty, let Him go up on dry land and there wage war against me. A Divine Voice issued forth and said to him: Wicked one, son of a wicked one, grandson of Esau the wicked, for you are among his descendants and act just like him, I have a lowly creature in My world and it is called a gnat.,The Gemara interjects: Why is it called a lowly creature? It is called this because it has an entrance for taking in food, but it does not have an exit for excretion.,The Gemara resumes its story about Titus. The Divine Voice continued: Go up on dry land and make war with it. He went up on dry land, and a gnat came, entered his nostril, and picked at his brain for seven years. Titus suffered greatly from this until one day he passed by the gate of a blacksmith’s shop. The gnat heard the sound of a hammer and was silent and still. Titus said: I see that there is a remedy for my pain. Every day they would bring a blacksmith who hammered before him. He would give four dinars as payment to a gentile blacksmith, and to a Jew he would simply say: It is enough for you that you see your enemy in so much pain. He did this for thirty days and it was effective until then. From that point forward, since the gnat became accustomed to the hammering, it became accustomed to it, and once again it began to pick away at Titus’s brain.,It is taught in a baraita that Rabbi Pineḥas ben Arova said: I was at that time among the noblemen of Rome, and when Titus died they split open his head and found that the gnat had grown to the size of a sparrow weighing two sela. It was taught in another baraita: It was like a one-year-old pigeon weighing two litra.,Abaye said: We have a tradition that its mouth was made of copper and its claws were fashioned of iron. When Titus was dying, he said to his attendants: Burn that man, i.e., me, and scatter his ashes across the seven seas, so that the God of the Jews should not find me and stand me for judgment.,§ The Gemara relates: Onkelos bar Kalonikos, the son of Titus’s sister, wanted to convert to Judaism. He went and raised Titus from the grave through necromancy, and said to him: Who is most important in that world where you are now? Titus said to him: The Jewish people. Onkelos asked him: Should I then attach myself to them here in this world? Titus said to him: Their commandments are numerous, and you will not be able to fulfill them. It is best that you do as follows: Go out and battle against them in that world, and you will become the chief, as it is written: “Her adversaries tzareha have become the chief” (Lamentations 1:5), which means: Anyone who distresses meitzer Israel will become the chief. Onkelos said to him: What is the punishment of that man, a euphemism for Titus himself, in the next world? Titus said to him: 58a. of phylactery boxes were found on the heads of those killed in Beitar. Rabbi Yannai, son of Rabbi Yishmael, says: There were found three large baskets each holding forty se’a of phylactery boxes. And it was taught in a baraita: There were forty large baskets each holding three se’a.,The Gemara notes: And these Sages do not disagree: This Sage is referring to phylacteries of the head, whereas this Sage is referring to phylacteries of the arm, for owing to the different manners in which they are fashioned, they are also different in size.,Rabbi Asi says: Four kav of brains from children whose skulls were smashed were found on one stone. Ulla says: Nine kav. Rav Kahana said, and some say that it was Sheila bar Mari who said: What is the verse from which it is derived? “O daughter of Babylon, marked for devastation; happy is he who shall repay you your recompense for what you have done to us. Happy is he who shall seize and dash your little ones against the rock” (Psalms 137:8–9).,§ The verse states: “The precious sons of Zion, comparable to fine gold” (Lamentations 4:2). What is the meaning of the expression “comparable to fine gold”? If we say that it means they were covered in fine gold piza, this is difficult; but didn’t the school of Rabbi Sheila say: Two istira weights of fine gold came down into the world, one in Rome and one in all the rest of the world. If so, it is certainly impossible to cover the inhabitants of Jerusalem with fine gold, as there is not enough of it in the entire world to do so. Rather, this means that they would be so attractive that they would disgrace fine gold because of their beauty.,The Gemara relates that initially the noblemen of Rome would keep an image imprinted on a seal by their beds and engage in sexual intercourse opposite that image, so that they would beget children of similar beauty. From this point forward, from the time of the Great Revolt, they would bring Jewish children, tie them to the foot of their beds, and engage in sexual intercourse across from them, because they were so handsome.,It is related that it once happened that they did this to two children, and one of them said to the other: Where is this affliction written in the Torah? The other said to him: As it is written: “Also every sickness, and every plague, which is not written in the book of this Torah” (Deuteronomy 28:61). The first one said: How far am I in my studies from this, i.e., how much more would I have had to learn in order to reach this verse? The other said: Had you gone on one and a half columns pusta, you would have reached this. The first child said to the other: Had I reached this verse, I would not have needed you, as I would have known on my own that the verse was speaking about this.,Rav Yehuda says that Shmuel says in the name of Rabban Shimon ben Gamliel: What is the meaning of that which is written: “My eye affects my soul because of all the daughters of my city” (Lamentations 3:51)? There were four hundred synagogues in the city of Beitar, and in each and every one of them there were four hundred schoolteachers, and each and every one of these teachers had four hundred schoolchildren.,And when the enemy entered there, these schoolchildren stabbed them with their pens beḥotreihen. And when the enemy prevailed and caught them, they wrapped the children in their scrolls and lit them on fire.,The Sages taught another baraita (Tosefta, Horayot 2:5) relating to the fate of the Jewish children: There was an incident involving Rabbi Yehoshua ben Ḥaya who once went to the great city of Rome, where they said to him: There is a child in prison with beautiful eyes and an attractive appearance, and his curly hair is arranged in locks. Rabbi Yehoshua went and stood by the entrance to the prison. He said, as if speaking to himself: “Who gave Jacob for a spoil, and Israel to the robbers?” (Isaiah 42:24). That child answered by reciting the continuation of the verse: “Did not the Lord, He against Whom we have sinned, and in Whose ways they would not walk, neither were they obedient to His law?”,Rabbi Yehoshua said: I am certain that, if given the opportunity, this child will issue halakhic rulings in Israel, as he is already exceedingly wise. He said: I take an oath by the Temple service that I will not move from here until I ransom him for whatever sum of money they set for him. They said that he did not move from there until he ransomed him for a great sum of money, and not even a few days had passed when this child then issued halakhic rulings in Israel. And who was this child? This was Rabbi Yishmael ben Elisha.,Rav Yehuda says that Rav says: There was an incident involving the son and the daughter of Rabbi Yishmael ben Elisha the High Priest, who were taken captive and sold into slavery to two different masters. After some time the two masters met in a certain place. This master said: I have a male slave whose beauty is unmatched in all of the world, and that master said: I have a female slave whose beauty is unmatched in all of the world.,The two masters said: Come, let us marry these two slaves to one another and divide the children born to them between us, as they will certainly be very beautiful. They secluded them in a room. This one, the son, sat in one corner, and that one, the daughter, sat in the other corner. He said: I am a priest and the descendant of High Priests. Shall I marry a female slave? And she said: I am the daughter of a priest and the descendant of High Priests. Shall I be married to a male slave? And they wept all through the night.,When dawn arrived they recognized each other and saw that they were brother and sister. They fell on each other and burst into tears until their souls departed due to their great distress. And with regard to them and others like them, Jeremiah lamented: “For these things I weep; my eye, my eye runs down with water” (Lamentations 1:16).,Reish Lakish says: There was an incident involving a certain woman named Tzafenat bat Peniel. And why was she called this? She was called Tzafenat because they would all gaze tzofin at her beauty, and she was called bat Peniel because she was the daughter bat of the High Priest who served in the innermost sanctum lifnai velefnim of the Temple.,And it happened that she was taken captive and her captor abused and raped her all night. The next day he dressed her in seven garments and took her out to sell her. A certain man who was especially ugly came and said to the man who was selling her: Show me her beauty. He said to him: Good-for-nothing, if you wish to buy her then buy her, for there is no beauty like hers in all of the world.,The potential buyer said to the seller: Even so, I wish to see for myself. He removed the six outermost garments, and she herself tore the seventh, and rolled in ashes. She said before God: Master of the Universe, even if You have shown no pity to us, and have allowed us to be disgraced in this way, why have You not shown pity to the sanctity of Your mighty name by which we are called?,And with regard to her and others like her, Jeremiah lamented: “O daughter of My people, gird yourself with sackcloth and roll in ashes; make you mourning as for an only son, most bitter lamentation, for the spoiler shall suddenly come upon us” (Jeremiah 6:26). It is not stated: Upon you, but rather “upon us,” for the spoiler shall come, as it were, both over Me and over you. God Himself shares this pain and His name is also disgraced.,§ Rav Yehuda says that Rav says: What is the meaning of that which is written: “And they covet fields, and take them by violence; and houses, and take them away; so they oppress a man and his house, even a man and his heritage” (Micah 2:2)? There was an incident involving a certain man who set his eyes on his master’s wife, and he was a carpenter’s apprentice shulya.,One time his master needed to borrow some money, and his apprentice said to him: Send your wife to me and I will lend her the money. He sent his wife to him, and the apprentice stayed with her for three days. He then went back to his master before she did, and the master said to him: Where is my wife whom I sent to you? The apprentice said to him: I sent her back immediately, but I heard that the youth abused and raped her on the way.,The master said to his apprentice: What shall I do? The apprentice said to him: If you listen to my advice, divorce her. He said to him: But her marriage contract is large and I do not have the money to pay it. The apprentice said to him: I will lend you the money, and you will give her payment of her marriage contract. The master arose and divorced her, and the apprentice went and married her.,When the time came that the debt was due, and he did not have the means with which to repay it, the apprentice said to his master: Come and work off your debt with me. And they, the apprentice and his wife, would sit and eat and drink, while he, the woman’s first husband, would stand over them and serve them their drinks. And tears would drop from his eyes and fall into their cups, and at that time the Jewish people’s sentence was sealed, for remaining silent in the face of this injustice. And some say that the Jewish people were punished for two wicks in one lamp, a euphemism for the sin of adultery committed by this couple while the master was still married to the woman.,The Gemara returns to the mishna, which states: If one first purchased land from a Sicarius, and afterward returned and purchased the same field from the prior landowner, so that he will be considered the legal owner of the field, his purchase is void. Rav says: They taught that the purchase is void only in a case where the prior owner says to the buyer when he came to acquire the field from him: Go, take possession of the field and thereby acquire it, as in such a case the prior owner can say that he did not actually mean to sell him the field. But if he sold it to him with a bill of sale, the buyer acquires the field. And Shmuel says: Even if he sold it to him with a bill of sale, the buyer does not acquire it unless the prior owner writes him a guarantee that if the field is repossessed by a creditor of the prior owner, the prior owner, who sold him the field, will compensate him for his loss, as by writing this guarantee he demonstrates that this is a true sale. 60b. the section dealing with priests who have become intoxicated with wine (Leviticus 10:8–11); the section of the lamps (Numbers 8:1–7); and the section of the red heifer (Numbers, chapter 19), as all of these sections are necessary for service in the Tabernacle.,§ The Gemara continues its discussion concerning the writing of the Torah: Rabbi Elazar says: The majority of the Torah was transmitted in writing, while the minority was transmitted orally, as it is stated: “I wrote for him the greater part of My Torah; they were reckoned a strange thing” (Hosea 8:12), meaning that the majority of the Torah was transmitted in written form. And Rabbi Yoḥa says: The majority of the Torah was transmitted orally al peh, while the minority was transmitted in writing, as it is stated with regard to the giving of the Torah to Moses on Mount Sinai: “For on the basis of al pi these matters I have made a covet with you and with Israel” (Exodus 34:27), which indicates that the greater part of the Sinaitic covet was taught orally.,The Gemara asks: And according to the other Sage, Rabbi Yoḥa, as well, isn’t it written: “I wrote for him the greater part of My Torah”? How does he understand this verse? The Gemara answers: This verse is not a statement, but rather a rhetorical question expressing bewilderment: For did I write for him the greater part of My Torah? In that case they, the Jewish people, would be reckoned as strangers, meaning that there would be no difference between them and the nations of the world if everything was written down. Rather, the majority of the Torah must remain an oral tradition.,The Gemara asks: And according to the other Sage, Rabbi Elazar, as well, isn’t it written: “For on the basis of these matters I have made a covet with you and with Israel”? How does he understand this verse? The Gemara answers: That verse, which indicates that the covet was based on that which was taught by oral tradition, is stated due to the fact that it is more difficult to learn matters transmitted orally, but not because these matters are more numerous than those committed to writing.,Rabbi Yehuda bar Naḥmani, the disseminator for Rabbi Shimon ben Lakish, expounded as follows: It is written: “Write you these matters” (Exodus 34:27), and it is written later in that same verse: “For on the basis of al pi these matters.” How can these texts be reconciled? They mean to teach: Matters that were written you may not express them orally al peh, and matters that were taught orally you may not express them in writing. The school of Rabbi Yishmael taught: The word “these” in the mitzva recorded in the verse “Write you these matters” is used here in an emphatic sense: These matters, i.e., those recorded in the Written Law, you may write, but you may not write halakhot, i.e., the mishnayot and the rest of the Oral Law.,Rabbi Yoḥa says: The Holy One, Blessed be He, made a covet with the Jewish people only for the sake of the matters that were transmitted orally be’al peh, as it is stated: “For on the basis of al pi these matters I have made a covet with you and with Israel” (Exodus 34:27).,§ The mishna teaches that the Sages enacted that a joining of courtyards eiruv is placed in an old house where it had regularly been placed on account of the ways of peace. The Gemara asks: What is the reason for this? If we say that it is to show respect to the owner of that house, but wasn’t it related about a certain charity box, which was fashioned for the benefit of the community and brought honor to the person in whose house it was placed, that initially it was placed in Rav Yehuda’s house, and afterward it was moved to Rabba’s house, and afterward it was transferred to Rav Yosef’s house, and afterward it was moved to Abaye’s house, and afterward it was moved to Rava’s house. This teaches that there is no issue here of respect, and that such items would ordinarily be moved from place to place.,Rather, say instead that the Sages instituted this enactment to avoid arousing suspicion. Since the eiruv had regularly been placed in a particular house, were it to be moved, people might think that the residents of the alleyway suspected that the owner of the house was stealing from them, and therefore they put it somewhere else.,§ The mishna teaches that the Sages enacted that the pit that is nearest to the irrigation channel that supplies water to several pits or fields is filled first on account of the ways of peace. It was stated that the amora’im disagree about the following issue: When people own fields along a river and they irrigate their fields with water that is redirected from it, who among them enjoys first rights to irrigate his field? Rav said: The owners of the lowermost fields drink the water, i.e., irrigate their fields, first. And Shmuel said: The owners of the uppermost fields drink the water first.,The Gemara explains: With regard to a case where the water flows on its own, everyone agrees that whoever wishes to irrigate may do so as he wishes. When they disagree, it is with regard to a case where they need to dam the river and irrigate through channels. Shmuel said: The owners of the uppermost fields drink the water first because they can say: We are nearer to the river’s headwaters. And Rav said: The owners of the lowermost fields drink the water first because they can say: Let the river go its natural way and after we take what we need, dam it as you please.,We learned in the mishna that the Sages enacted that the pit that is nearest to the irrigation channel that supplies water to several pits or fields is filled first on account of the ways of peace. This teaches that the party who is nearest to the water’s source enjoys first rights, and it supports Shmuel’s opinion and is difficult for Rav. Shmuel interpreted the mishna in accordance with the opinion of Rav: The mishna refers here to an irrigation channel that passes the mouth of the pit, so that the pit fills with water on its own, even without damming.,The Gemara asks: If so, what is the purpose of stating this? It is obvious. The Gemara answers: Lest you say that the owners of the other fields can say to the owner of the pit: Dam your pit as well so that water not enter it, and irrigate your fields in proportion hindeza, just like the rest of us. The mishna therefore teaches us that the owner of the pit is not required to do this, and consequently his pit is filled first.,Rav Huna bar Taḥalifa said: Now that the halakha was stated neither in accordance with the opinion of this Sage, Rav, nor in accordance with the opinion of that Sage, Shmuel, whoever is stronger prevails. Since the halakha has not been decided, the court refuses to judge the case and leaves the claimants to settle the matter themselves, in the hope that the rightful party will exert himself and prevail.,Rav Shimi bar Ashi came before Abaye and said to him: Master, set a time for me to study with you. Abaye said to him: I have a set time for myself, and I cannot devote it to you. Rav Shimi bar Ashi said to him: Master, set a time for me at night, and we can study then. Abaye said to him: I have to bring water at night with which to irrigate my fields. Rav Shimi bar Ashi said to him: I will irrigate for Master during the day, and then Master can set a time for me at night to study with him. Abaye said to him: Very well; this is an acceptable arrangement.,What did Rav Shimi bar Ashi do? He first went to the owners of the uppermost fields, and said to them: The owners of the lowermost fields drink the water first, in accordance with the opinion of Rav. He then went to the owners of the lowermost fields, and said to them: The owners of the uppermost fields drink the water first, in accordance with the opinion of Shmuel. In the meantime, while the owners of the upper fields and the lower fields were arguing over who has first rights to the water, Rav Shimi bar Ashi dammed the river and irrigated Abaye’s fields. When he came before Abaye, the latter said to him: You have acted for me in accordance with two opposing opinions. And Abaye would not even taste the produce of that year because he thought that the water had reached his field in an unlawful manner.,It is related that there were certain residents of a place called Bei Ḥarmakh who went and dug a channel at the head of the Shanvata River in order to divert the water and allow it to circle their fields, and then they returned the water to the river further downstream. Those who owned fields further upstream came before Abaye, and said to him: This damages our river, as the water is not flowing as it once had. Abaye said to them: Dig a little deeper with them, and that should solve the problem. They said to him: If we do that, our pits will become dry. Once Abaye heard this he said to the residents of Bei Ḥarmakh: Go remove yourselves from there, and dam the diversion that you made for the river.,§ The mishna teaches: Taking animals, birds, or fish that were caught in traps belonging to another person is considered robbery on account of the ways of peace. And Rabbi Yosei says that this is full-fledged robbery. The Gemara comments: With regard to nets uzlei and woven traps oharei, '. None | |
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64. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Ben Azzai, Shimon • Ben Zoma, Rabbi • Ben Zoma, Shimon • Ben Zoma, Simeon • Eleazar ben Pedat • Elisha ben Abuya (same as Aher) • Elisha ben Avuya (Aher) • Ishmael (ben Elisha), Rabbi • Johanan ben Nappaha • Simeon ben Azzai, Rabbi • Yeshua ben Hananya • Yohanan ben Zakkai
Found in books: Fonrobert and Jaffee (2007) 203, 219; Kosman (2012) 125; Poorthuis Schwartz and Turner (2009) 230; Rowland (2009) 28, 44, 48, 52, 56, 75, 101, 105, 108, 110, 170, 256, 342, 345, 347, 355, 432, 433, 501; Ruzer (2020) 78
14b. הא בדברי תורה הא במשא ומתן בדברי תורה הוו במשא ומתן לא הוו.,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה מהלך בדרך ור\' אלעזר בן ערך מחמר אחריו אמר לו רבי שנה לי פרק אחד במעשה מרכבה אמר לו לא כך שניתי לכם ולא במרכבה ביחיד אלא א"כ היה חכם מבין מדעתו אמר לו רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור,מיד ירד רבן יוחנן בן זכאי מעל החמור ונתעטף וישב על האבן תחת הזית אמר לו רבי מפני מה ירדת מעל החמור אמר אפשר אתה דורש במעשה מרכבה ושכינה עמנו ומלאכי השרת מלוין אותנו ואני ארכב על החמור מיד פתח ר"א בן ערך במעשה המרכבה ודרש וירדה אש מן השמים וסיבבה כל האילנות שבשדה פתחו כולן ואמרו שירה,מה שירה אמרו (תהלים קמח, ז) הללו את ה\' מן הארץ תנינים וכל תהומות עץ פרי וכל ארזים הללויה נענה מלאך מן האש ואמר הן הן מעשה המרכבה עמד רבן יוחנן ב"ז ונשקו על ראשו ואמר ברוך ה\' אלהי ישראל שנתן בן לאברהם אבינו שיודע להבין ולחקור ולדרוש במעשה מרכבה יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אתה נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך,וכשנאמרו הדברים לפני ר\' יהושע היה הוא ורבי יוסי הכהן מהלכים בדרך אמרו אף אנו נדרוש במעשה מרכבה פתח רבי יהושע ודרש ואותו היום תקופת תמוז היה נתקשרו שמים בעבים ונראה כמין קשת בענן והיו מלאכי השרת מתקבצין ובאין לשמוע כבני אדם שמתקבצין ובאין לראות במזמוטי חתן וכלה,הלך רבי יוסי הכהן וסיפר דברים לפני רבן יוחנן בן זכאי ואמר אשריכם ואשרי יולדתכם אשרי עיני שכך ראו ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית,איני והתניא ר\' יוסי בר\' יהודה אומר שלשה הרצאות הן ר\' יהושע הרצה דברים לפני רבן יוחנן בן זכאי ר"ע הרצה לפני ר\' יהושע חנניא בן חכינאי הרצה לפני ר"ע ואילו ר"א בן ערך לא קא חשיב דארצי וארצו קמיה קחשיב דארצי ולא ארצו קמיה לא קא חשיב והא חנניא בן חכינאי דלא ארצו קמיה וקא חשיב דארצי מיהא קמיה מאן דארצי.,ת"ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר"ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני,בן עזאי הציץ ומת עליו הכתוב אומר (תהלים קטז, טו) יקר בעיני ה\' המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה, טז) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום,שאלו את בן זומא מהו לסרוסי כלבא אמר להם (ויקרא כב, כד) ובארצכם לא תעשו כל שבארצכם לא תעשו שאלו את בן זומא בתולה שעיברה מהו לכ"ג מי חיישינן לדשמואל דאמר שמואל'15a. יכול אני לבעול כמה בעילות בלא דם או דלמא דשמואל לא שכיחא אמר להו דשמואל לא שכיח וחיישינן שמא באמבטי עיברה,והאמר שמואל כל שכבת זרע שאינו יורה כחץ אינו מזרעת מעיקרא נמי יורה כחץ הוה,ת"ר מעשה ברבי יהושע בן חנניה שהיה עומד על גב מעלה בהר הבית וראהו בן זומא ולא עמד מלפניו אמר לו מאין ולאין בן זומא אמר לו צופה הייתי בין מים העליונים למים התחתונים ואין בין זה לזה אלא שלש אצבעות בלבד שנאמר (בראשית א, ב) ורוח אלהים מרחפת על פני המים כיונה שמרחפת על בניה ואינה נוגעת אמר להן רבי יהושע לתלמידיו עדיין בן זומא מבחוץ,מכדי ורוח אלהים מרחפת על פני המים אימת הוי ביום הראשון הבדלה ביום שני הוא דהואי דכתיב (בראשית א, ו) ויהי מבדיל בין מים למים וכמה אמר רב אחא בר יעקב כמלא נימא ורבנן אמרי כי גודא דגמלא מר זוטרא ואיתימא רב אסי אמר כתרי גלימי דפריסי אהדדי ואמרי לה כתרי כסי דסחיפי אהדדי,אחר קיצץ בנטיעות עליו הכתוב אומר (קהלת ה, ה) אל תתן את פיך לחטיא את בשרך מאי היא חזא מיטטרון דאתיהבא ליה רשותא למיתב למיכתב זכוותא דישראל אמר גמירא דלמעלה לא הוי לא ישיבה ולא תחרות ולא עורף ולא עיפוי שמא חס ושלום ב\' רשויות הן,אפקוהו למיטטרון ומחיוהו שיתין פולסי דנורא א"ל מ"ט כי חזיתיה לא קמת מקמיה איתיהיבא ליה רשותא למימחק זכוותא דאחר יצתה בת קול ואמרה (ירמיהו ג, יד) שובו בנים שובבים חוץ מאחר,אמר הואיל ואיטריד ההוא גברא מההוא עלמא ליפוק ליתהני בהאי עלמא נפק אחר לתרבות רעה נפק אשכח זונה תבעה אמרה ליה ולאו אלישע בן אבויה את עקר פוגלא ממישרא בשבת ויהב לה אמרה אחר הוא,שאל אחר את ר"מ לאחר שיצא לתרבות רעה א"ל מאי דכתיב (קהלת ז, יד) גם את זה לעומת זה עשה האלהים אמר לו כל מה שברא הקב"ה ברא כנגדו ברא הרים ברא גבעות ברא ימים ברא נהרות,אמר לו ר"ע רבך לא אמר כך אלא ברא צדיקים ברא רשעים ברא גן עדן ברא גיהנם כל אחד ואחד יש לו ב\' חלקים אחד בגן עדן ואחד בגיהנם זכה צדיק נטל חלקו וחלק חברו בגן עדן נתחייב רשע נטל חלקו וחלק חברו בגיהנם,אמר רב משרשיא מאי קראה גבי צדיקים כתיב (ישעיהו סא, ז) לכן בארצם משנה יירשו גבי רשעים כתיב (ירמיהו יז, יח) ומשנה שברון שברם,שאל אחר את ר"מ לאחר שיצא לתרבות רעה מאי דכתיב (איוב כח, יז) לא יערכנה זהב וזכוכית ותמורתה כלי פז אמר לו אלו דברי תורה שקשין לקנותן ככלי זהב וכלי פז ונוחין לאבדן ככלי זכוכית אמר לו ר"ע רבך לא אמר כך אלא מה כלי זהב וכלי זכוכית אע"פ שנשברו יש להם תקנה אף ת"ח אע"פ שסרח יש לו תקנה אמר לו אף אתה חזור בך אמר לו כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,ת"ר מעשה באחר שהיה רוכב על הסוס בשבת והיה רבי מאיר מהלך אחריו ללמוד תורה מפיו אמר לו מאיר חזור לאחריך שכבר שיערתי בעקבי סוסי עד כאן תחום שבת א"ל אף אתה חזור בך א"ל ולא כבר אמרתי לך כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,תקפיה עייליה לבי מדרשא א"ל לינוקא פסוק לי פסוקך אמר לו (ישעיהו מח, כב) אין שלום אמר ה\' לרשעים עייליה לבי כנישתא אחריתי א"ל לינוקא פסוק לי פסוקך אמר לו (ירמיהו ב, כב) כי אם תכבסי בנתר ותרבי לך בורית נכתם עונך לפני עייליה לבי כנישתא אחריתי א"ל 15b. לינוקא פסוק לי פסוקך א"ל (ירמיהו ד, ל) ואת שדוד מה תעשי כי תלבשי שני כי תעדי עדי זהב כי תקרעי בפוך עיניך לשוא תתיפי וגו\',עייליה לבי כנישתא אחריתי עד דעייליה לתליסר בי כנישתא כולהו פסקו ליה כי האי גוונא לבתרא א"ל פסוק לי פסוקך א"ל (תהלים נ, טז) ולרשע אמר אלהים מה לך לספר חקי וגו\' ההוא ינוקא הוה מגמגם בלישניה אשתמע כמה דאמר ליה ולאלישע אמר אלהים איכא דאמרי סכינא הוה בהדיה וקרעיה ושדריה לתליסר בי כנישתי ואיכא דאמרי אמר אי הואי בידי סכינא הוה קרענא ליה,כי נח נפשיה דאחר אמרי לא מידן לידייניה ולא לעלמא דאתי ליתי לא מידן לידייניה משום דעסק באורייתא ולא לעלמא דאתי ליתי משום דחטא אמר ר"מ מוטב דלידייניה וליתי לעלמא דאתי מתי אמות ואעלה עשן מקברו כי נח נפשיה דר\' מאיר סליק קוטרא מקבריה דאחר,אמר ר\' יוחנן גבורתא למיקלא רביה חד הוה ביננא ולא מצינן לאצוליה אי נקטיה ביד מאן מרמי ליה מאן אמר מתי אמות ואכבה עשן מקברו כי נח נפשיה דר\' יוחנן פסק קוטרא מקבריה דאחר פתח עליה ההוא ספדנא אפילו שומר הפתח לא עמד לפניך רבינו,בתו של אחר אתיא לקמיה דרבי אמרה ליה רבי פרנסני אמר לה בת מי את אמרה לו בתו של אחר אני אמר לה עדיין יש מזרעו בעולם והא כתיב (איוב יח, יט) לא נין לו ולא נכד בעמו ואין שריד במגוריו אמרה לו זכור לתורתו ואל תזכור מעשיו מיד ירדה אש וסכסכה ספסלו של רבי בכה ואמר רבי ומה למתגנין בה כך למשתבחין בה על אחת כמה וכמה,ור"מ היכי גמר תורה מפומיה דאחר והאמר רבה בר בר חנה אמר רבי יוחנן מאי דכתיב (מלאכי ב, ז) כי שפתי כהן ישמרו דעת ותורה יבקשו מפיהו כי מלאך ה\' צבאות הוא אם דומה הרב למלאך ה\' צבאות יבקשו תורה מפיהו ואם לאו אל יבקשו תורה מפיהו,אמר ר"ל ר"מ קרא אשכח ודרש (משלי כב, יז) הט אזנך ושמע דברי חכמים ולבך תשית לדעתי לדעתם לא נאמר אלא לדעתי,רב חנינא אמר מהכא (תהלים מה, יא) שמעי בת וראי והטי אזנך ושכחי עמך ובית אביך וגו\',קשו קראי אהדדי לא קשיא הא בגדול הא בקטן,כי אתא רב דימי אמר אמרי במערבא ר"מ אכל תחלא ושדא שיחלא לברא דרש רבא מאי דכתיב (שיר השירים ו, יא) אל גנת אגוז ירדתי לראות באבי הנחל וגו\' למה נמשלו ת"ח לאגוז לומר לך מה אגוז זה אע"פ שמלוכלך בטיט ובצואה אין מה שבתוכו נמאס אף ת"ח אע"פ שסרח אין תורתו נמאסת,אשכחיה רבה בר שילא לאליהו א"ל מאי קא עביד הקב"ה א"ל קאמר שמעתא מפומייהו דכולהו רבנן ומפומיה דר"מ לא קאמר א"ל אמאי משום דקא גמר שמעתא מפומיה דאחר א"ל אמאי ר"מ רמון מצא תוכו אכל קליפתו זרק א"ל השתא קאמר מאיר בני אומר בזמן שאדם מצטער שכינה מה לשון אומרת קלני מראשי קלני מזרועי אם כך הקב"ה מצטער על דמן של רשעים ק"ו על דמן של צדיקים שנשפך,אשכחיה שמואל לרב יהודה דתלי בעיברא דדשא וקא בכי א"ל שיננא מאי קא בכית א"ל מי זוטרא מאי דכתיב בהו ברבנן (ישעיהו לג, יח) איה סופר איה שוקל איה סופר את המגדלים איה סופר שהיו סופרים כל אותיות שבתורה איה שוקל שהיו שוקלים קלין וחמורין שבתורה איה סופר את המגדלים שהיו שונין ג\' מאות הלכות במגדל הפורח באויר,ואמר רבי אמי תלת מאה בעיי בעו דואג ואחיתופל במגדל הפורח באויר ותנן ג\' מלכים וארבעה הדיוטות אין להם חלק לעולם הבא אנן מה תהוי עלן א"ל שיננא טינא היתה בלבם,אחר מאי זמר יווני לא פסק מפומיה אמרו עליו על אחר בשעה שהיה עומד מבית המדרש הרבה ספרי מינין נושרין מחיקו,שאל נימוס הגרדי את ר"מ כל עמר דנחית ליורה סליק א"ל כל מאן דהוה נקי אגב אימיה סליק כל דלא הוה נקי אגב אימיה לא סליק,ר"ע עלה בשלום וירד בשלום ועליו הכתוב אומר (שיר השירים א, ד) משכני אחריך נרוצה ואף רבי עקיבא בקשו מלאכי השרת לדוחפו אמר להם הקב"ה הניחו לזקן זה שראוי להשתמש בכבודי '. None | 14b. This case is referring to words of Torah, while that case is referring to commerce. With regard to words of Torah, they were trustworthy; with regard to commerce, they were not.,§ The Gemara returns to the topic of the Design of the Divine Chariot. The Sages taught: An incident occurred involving Rabban Yoḥa ben Zakkai, who was riding on a donkey and was traveling along the way, and his student, Rabbi Elazar ben Arakh, was riding a donkey behind him. Rabbi Elazar said to him: My teacher, teach me one chapter in the Design of the Divine Chariot. He said to him: Have I not taught you: And one may not expound the Design of the Divine Chariot to an individual, unless he is a Sage who understands on his own accord? Rabbi Elazar said to him: My teacher, allow me to say before you one thing that you taught me. In other words, he humbly requested to recite before him his own understanding of this issue. He said to him: Speak.,Immediately, Rabban Yoḥa ben Zakkai alighted from the donkey, and wrapped his head in his cloak in a manner of reverence, and sat on a stone under an olive tree. Rabbi Elazar said to him: My teacher, for what reason did you alight from the donkey? He said: Is it possible that while you are expounding the Design of the Divine Chariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh began to discuss the Design of the Divine Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all the trees began reciting song.,What song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord” (Psalms 148:7–14). An angel responded from the fire, saying: This is the very Design of the Divine Chariot, just as you expounded. Rabban Yoḥa ben Zakkai stood and kissed Rabbi Elazar ben Arakh on his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a son like you, who knows how to understand, investigate, and expound the Design of the Divine Chariot. There are some who expound the Torah’s verses well but do not fulfill its imperatives well, and there are some who fulfill its imperatives well but do not expound its verses well, whereas you expound its verses well and fulfill its imperatives well. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins.,The Gemara relates: And when these matters, this story involving his colleague Rabbi Elazar ben Arakh, were recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of the Divine Chariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice, when there are no clouds in the sky. Yet the heavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride.,Rabbi Yosei the Priest went and recited these matters before Rabban Yoḥa ben Zakkai, who said to him: Happy are all of you, and happy are the mothers who gave birth to you; happy are my eyes that saw this, students such as these. As for you and I, I saw in my dream that we were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here, for large halls teraklin and pleasant couches are made up for you. You, your students, and the students of your students are invited to the third group, those who will merit to welcome the Divine Presence.,The Gemara poses a question: Is that so? But isn’t it taught in a baraita: Rabbi Yosei, son of Rabbi Yehuda, says: There are three lectures. In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: Rabbi Yehoshua lectured on these matters before Rabban Yoḥa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua; and Ḥaya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not included in the list, despite the testimony that he lectured before Rabban Yoḥa. The Gemara explains: Those who lectured and were also lectured to were included; but those who lectured and were not lectured to were not included. The Gemara asks: But wasn’t there Ḥaya ben Ḥakhinai, who was not lectured to, and yet he is included? The Gemara answers: Ḥaya ben Ḥakhinai actually lectured before one who lectured in front of his own rabbi, so he was also included in this list.,§ The Sages taught: Four entered the orchard pardes, i.e., dealt with the loftiest secrets of Torah, and they are as follows: Ben Azzai; and ben Zoma; Aḥer, the other, a name for Elisha ben Avuya; and Rabbi Akiva. Rabbi Akiva, the senior among them, said to them: When, upon your arrival in the upper worlds, you reach pure marble stones, do not say: Water, water, although they appear to be water, because it is stated: “He who speaks falsehood shall not be established before My eyes” (Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: Ben Azzai glimpsed at the Divine Presence and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” (Psalms 116:15). Ben Zoma glimpsed at the Divine Presence and was harmed, i.e., he lost his mind. And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” (Proverbs 25:16). Aḥer chopped down the shoots of saplings. In other words, he became a heretic. Rabbi Akiva came out safely.,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: They asked ben Zoma: What is the halakha with regard to castrating a dog? The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. He said to them: The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor shall you do so in your land” (Leviticus 22:24), from which we learn: With regard to any animal that is in your land, you shall not do such a thing. They also asked ben Zoma: A woman considered to be a virgin who became pregt, what is the halakha? A High Priest may marry only a virgin; is he permitted to marry her? The answer depends on the following: Are we concerned for the opinion of Shmuel? Shmuel says:'15a. I can engage in intercourse several times without blood. In other words, I can have relations with a woman while leaving her hymen intact. If this is so, it is possible that the assumed virgin had intercourse in this manner and is forbidden to the High Priest. Or, perhaps a person who can act like Shmuel is not common and the halakha is not concerned with this case. He said to them: One like Shmuel is not common, and we are concerned that she may have conceived in a bath. Perhaps she washed in a bath that contained a man’s semen, from which she became impregnated while remaining a virgin.,The Gemara asks: How could she possibly become pregt in such a manner? Didn’t Shmuel say: Any semen that is not shot like an arrow cannot fertilize? The Gemara answers: This does not mean that it must be shot like an arrow at the moment of fertilization. Even if initially, when released from the male, it was shot as an arrow, it can also fertilize a woman at a later moment.,With regard to the fate of ben Zoma, the Sages taught: There was once an incident with regard to Rabbi Yehoshua ben Ḥaya, who was standing on a step on the Temple Mount, and ben Zoma saw him and did not stand before him to honor him, as he was deep in thought. Rabbi Yehoshua said to him: From where do you come and where are you going, ben Zoma, i.e., what is on your mind? He said to him: In my thoughts I was looking upon the act of Creation, at the gap between the upper waters and the lower waters, as there is only the breadth of a mere three fingers between them, as it is stated: “And the spirit of God hovered over the face of the waters” (Genesis 1:2), like a dove hovering over its young without touching them. Rabbi Yehoshua said to his students who had overheard this exchange: Ben Zoma is still outside; he has not yet achieved full understanding of these matters.,The Gemara explains: Now, this verse: “And the spirit of God hovered over the face of the waters,” when was it stated? On the first day, whereas the division of the waters occurred on the second day, as it is written: “And let it divide the waters from the waters” (Genesis 1:6). How, then, could ben Zoma derive a proof from the former verse? The Gemara asks: And how much, in fact, is the gap between them? Rav Aḥa bar Ya’akov said: Like the thickness of a thread; and the Rabbis said: Like the gap between the boards of a bridge. Mar Zutra, and some say it was Rav Asi, said: Like two robes spread one over the other, with a slight gap in between. And some said: Like two cups placed one upon the other.,§ The Gemara stated earlier that Aḥer chopped down the saplings, becoming a heretic. With regard to him, the verse states: “Do not let your mouth bring your flesh into guilt” (Ecclesiastes 5:5). The Gemara poses a question: What was it that led him to heresy? He saw the angel Mitatron, who was granted permission to sit and write the merits of Israel. He said: There is a tradition that in the world above there is no sitting; no competition; no turning one’s back before Him, i.e., all face the Divine Presence; and no lethargy. Seeing that someone other than God was seated above, he said: Perhaps, the Gemara here interjects, Heaven forbid, there are two authorities, and there is another source of power in control of the world in addition to God. Such thoughts led Aḥer to heresy.,The Gemara relates: They removed Mitatron from his place in heaven and smote him with sixty rods pulsei of fire, so that others would not make mistake that Aḥer made. They said to the angel: What is the reason that when you saw Elisha ben Avuya you did not stand before him? Despite this conduct, since Mitatron was personally involved, he was granted permission to erase the merits of Aḥer and cause him to stumble in any manner. A Divine Voice went forth saying: “Return, rebellious children” (Jeremiah 3:22), apart from Aḥer.,Upon hearing this, Elisha ben Avuya said: Since that man, meaning himself, has been banished from that world, let him go out and enjoy this world. Aḥer went astray. He went and found a prostitute and solicited her for intercourse. She said to him: And are you not Elisha ben Avuya? Shall a person of your stature perform such an act? He uprooted a radish from a patch of radishes on Shabbat and gave it to her, to demonstrate that he no longer observed the Torah. The prostitute said: He is other than he was. He is not the same Elisha ben Avuya, he is Aḥer, other.,The Gemara relates: Aḥer asked Rabbi Meir a question, after he had gone astray. He said to him: What is the meaning of that which is written: “God has made even the one as well as the other” (Ecclesiastes 7:14)? Rabbi Meir said to him: Everything that the Holy One, Blessed be He, created, He created a similar creation corresponding to it. He created mountains, He created hills; He created seas, He created rivers.,Aḥer said to him: Rabbi Akiva, your teacher, did not say so, but explained the verse as follows: Everything has its opposite: He created the righteous, He created the wicked; He created the Garden of Eden, He created Gehenna. Each and every person has two portions, one in the Garden of Eden and one in Gehenna. If he merits it, by becoming righteous, he takes his portion and the portion of his wicked colleague in the Garden of Eden; if he is found culpable by becoming wicked, he takes his portion and the portion of his colleague in Gehenna.,Rav Mesharshiyya said: What is the verse from which it is derived? With regard to the righteous, it is stated: “Therefore in their land they shall possess double” (Isaiah 61:7); whereas with regard to the wicked, it is stated: “And destroy them with double destruction” (Jeremiah 17:18); therefore, each receives a double portion.,Aḥer asked Rabbi Meir another question, again after he had gone astray. What is the meaning of that which is written: “Gold and glass cannot equal it; neither shall its exchange be vessels of fine gold” (Job 28:17)? If it is referring to the praise and honor of the Torah, it should have compared it only to gold, not to glass. He said to him: This is referring to words of Torah, which are as difficult to acquire as gilded vessels and vessels of fine gold but are as easy to lose as glass vessels. Aḥer said to him: Rabbi Akiva, your teacher, did not say so, but taught as follows: Just as golden vessels and glass vessels have a remedy even when they have broken, as they can be melted down and made into new vessels, so too a Torah scholar, although he has transgressed, has a remedy. Rabbi Meir said to him: If so, you too, return from your ways. He said to him: I have already heard the following declaration behind the dividing curtain, which conceals God from the world: “Return, rebellious children,” (Jeremiah 3:22) apart from Aḥer.,The Gemara cites a related story: The Sages taught: There was once an incident involving Aḥer, who was riding on a horse on Shabbat, and Rabbi Meir was walking behind him to learn Torah from him. After a while, Aḥer said to him: Meir, turn back, for I have already estimated and measured according to the steps of my horse that the Shabbat boundary ends here, and you may therefore venture no further. Rabbi Meir said to him: You, too, return to the correct path. He said to him: But have I not already told you that I have already heard behind the dividing curtain: “Return, rebellious children,” apart from Aḥer?,Nevertheless, Rabbi Meir took hold of him and brought him to the study hall. Aḥer said to a child, by way of divination: Recite your verse that you studied today to me. He recited the following verse to him: “There is no peace, said the Lord, concerning the wicked” (Isaiah 48:22). He brought him to another study hall. Aḥer said to a child: Recite your verse to me. He recited to him: “For though you wash with niter, and take for you much soap, yet your iniquity is marked before Me” (Jeremiah 2:22). He brought him to another study hall. Aḥer said to 15b. a child: Recite your verse to me. He recited to him: “And you, spoiled one, what are you doing, that you clothe yourself with scarlet, that you deck yourself with ornaments of gold, that you enlarge your eyes with paint? In vain you make yourself fair” (Jeremiah 4:30).,He brought him to another synagogue, until he had brought him into thirteen synagogues, where all the children recited to him similar verses that speak of the hopeless situation of the wicked. At the last one, he said to him: Recite your verse to me. He recited to him: “And to the wicked velerasha God says, what is it for you to declare My statutes” (Psalms 50:16). The Gemara relates: That child had a stutter, so it sounded as though he were saying to him: Vele’elisha, i.e., and to Elisha, God says. This made Elisha think the child was deliberately insulting him. Some say Aḥer had a knife, and he tore the child apart and sent him to the thirteen synagogues. And others say that Aḥer merely said: Had I a knife, I would have torn him apart.,The Gemara relates: When Aḥer passed away, the Heavenly Court declared that he should not be judged, nor brought into the World-to-Come. He should not be judged in a manner befitting his deeds, because he occupied himself with Torah, whose merit protects him. And he should not be brought into the World-to-Come because he sinned. Rabbi Meir said: It is better that he be judged properly and be brought into the World-to-Come. When I die I will request this of Heaven, and I will cause smoke to rise up from his grave, as a sign that he is being sentenced in Gehenna. The Gemara relates: When Rabbi Meir passed away, smoke rose up from the grave of Aḥer, implying that Rabbi Meir’s wish was granted.,Rabbi Yoḥa said: Was this a mighty deed on Rabbi Meir’s part, to burn his teacher? Was this the only remedy available? Can it be that there was one Sage among us who left the path and we cannot save him? If we hold him by the hand, who will remove him from our protection; who? Rabbi Yoḥa continued and said: When I die I will have the smoke extinguished from his grave, as a sign that he has been released from the sentence of Gehenna and brought to the World-to-Come. Indeed, when Rabbi Yoḥa passed away, the smoke ceased to rise up from the grave of Aḥer. A certain eulogizer began his eulogy of Rabbi Yoḥa with the following: Even the guard at the entrance could not stand before you, our rabbi. The guard at the entrance to Gehenna could not prevent Rabbi Yoḥa from arranging the release of Aḥer.,The Gemara relates: The daughter of Aḥer came before Rabbi Yehuda HaNasi and said to him: Rabbi, provide me with sustece, as she was in need of food. He said to her: Whose daughter are you? She said to him: I am the daughter of Aḥer. He said to her, angrily: Is there still of his seed remaining in the world? But isn’t it stated: “He shall have neither son nor grandson among his people or any remaining in his dwellings” (Job 18:19)? She said to him: Remember his Torah, and do not remember his deeds. Immediately, fire descended and licked Rabbi Yehuda HaNasi’s bench. Rabbi Yehuda HaNasi wept and said: If God protects the honor of those who treat the Torah with contempt in such a manner, as Aḥer despised the Torah and relinquished its teachings, how much more so would He do for those who treat it with honor.,The Gemara poses a question: And Rabbi Meir, how could he learn Torah from the mouth of Aḥer? But didn’t Rabba bar bar Ḥana say that Rabbi Yoḥa said: What is the meaning of that which is written: “For the priest’s lips should keep knowledge, and they should seek Torah from his mouth; for he is an angel of the Lord of hosts” (Malachi 2:7)? The verse teaches: If the rabbi is similar to an angel of the Lord of hosts, perfect in his ways, they should seek Torah from his mouth; but if not, they should not seek Torah from his mouth.,Reish Lakish said: Rabbi Meir found a verse and interpreted it homiletically: “Incline your ear, and hear the words of the wise, and apply your heart to My knowledge” (Proverbs 22:17). It does not state “to their knowledge,” but “to My knowledge.” In other words, one must listen to the words of the Sages, despite their flaws, provided that their opinion concurs with that of God.,Rav Ḥanina said that one can find support for this idea from here: “Listen, daughter and consider, and incline your ear; forget also your own people and your father’s house” (Psalms 45:11), which likewise indicates that one must listen to the words of a Sage while forgetting, i.e., ignoring, the faulty aspects of his teachings.,The Gemara asks: If so, the verses contradict each other, for one source states that one may learn only from a scholar who is perfect in his ways, while the other indicates that it is permitted even to learn from one whose character is flawed. The Gemara answers: This is not difficult. This case, in which it is permitted to a flawed scholar, is referring to an adult; whereas that case, which prohibits doing so, is referring to a minor, who should learn only from a righteous person, so that his ways are not corrupted by a teacher with flawed character.,When Rav Dimi came from Eretz Yisrael to Babylonia, he said: In the West, Eretz Yisrael, they say: Rabbi Meir ate a half-ripe date and threw the peel away. In other words, he was able to extract the important content from the inedible shell. Rava taught: What is the meaning of that which is written: “I went down into the garden of nuts, to look at the green plants of the valley” (Song of Songs 6:11)? Why are Torah scholars compared to nuts? To tell you: Just as this nut, despite being soiled with mud and excrement, its content is not made repulsive, as only its shell is soiled; so too a Torah scholar, although he has sinned, his Torah is not made repulsive.,The Gemara relates: Rabba bar Sheila found Elijah the prophet, who had appeared to him. He said to Elijah: What is the Holy One, Blessed be He, doing? Elijah said to him: He is stating halakhot transmitted by all of the Sages, but in the name of Rabbi Meir He will not speak. He said to him: Why? He replied: Because he learned halakhot from the mouth of Aḥer. He said to him: Why should he be judged unfavorably for that? Rabbi Meir found a pomegranate and ate its contents while throwing away its peel. He said to him: Indeed, your defense has been heard above. Now God is saying: My son, Meir, says: When a person suffers, e.g., by receiving lashes or the death penalty at the hands of the court, how does the Divine Presence express itself? Woe is Me from My head, woe is Me from My arm, as God empathizes with the sufferer. If the Holy One, Blessed be He, suffers to such an extent over the blood of the wicked, how much more so does He suffer over the blood of the righteous that is spilled.,The Gemara relates: Shmuel found Rav Yehuda leaning on the bar of the door, crying. He said to him: Long-toothed one shina, what are you crying for? He said to him: Is it a small matter, that which is written with regard to Sages who have sinned: “Where is he who counted, where is he who weighed? Where is he who counted the towers?” (Isaiah 33:18). He proceeded to explain: “Where is he who counted”; for they would count all the letters of the Torah. “Where is he who weighed”; for they would weigh and compare the minor and major transgressions of the Torah. “Where is he who counted the towers”; for they would teach three hundred halakhot concerning the details of tent impurity involving a wooden closet floating in the air. If they studied a subject so removed from reality in such depths, how much more so did they analyze other issues.,And Rabbi Ami said: Doeg asked Ahithophel three hundred questions with regard to a closet floating in the air, as they were both great Torah scholars. And we learned in a mishna (Sanhedrin 90a): Three kings and four commoners have no portion in the World-to-Come, a list that includes Doeg and Ahithophel. If such great Sages could sin and forfeit their share in the World-to-Come, we, who are less knowledgeable than they, what will be of us? He said to him: Long-toothed one, there was mud tina in their hearts, i.e., they had certain flaws that prevented their Torah learning from protecting them.,The Gemara explains: Aḥer, what was his failing? Greek tunes never ceased from his mouth. He would constantly hum Greek songs, even when he was among the Sages. This shows that from the outset he was drawn to gentile culture and beliefs. Similarly, they said about Aḥer: When he would stand after learning in the study hall, many heretical books, which he had been reading, would fall from his lap. Therefore, he was somewhat unsound even when among the Sages.,The gentile philosopher, Nimos HaGardi, asked Rabbi Meir: Does all wool that enters the cauldron to be dyed emerge colored? In other words, do all those who learn Torah emerge as decent and worthy? He said to him: Whoever was clean when he was with his mother, from the outset, will emerge decent and worthy, but all those who were not clean when they were with their mother will not emerge worthy. One who approaches Torah study having been flawed from the outset will not be properly influenced by it.,§ The Gemara returns to the four who entered the orchard. It is stated above that Rabbi Akiva ascended in safety and descended safely. With regard to him, the verse states: “Draw me, we will run after you; the king has brought me into his chambers” (Song of Songs 1:4). The Gemara relates: And even Rabbi Akiva, the ministering angels sought to push him out of the orchard. The Holy One, Blessed be He, said to them: Leave this Elder, for he is fit to serve My glory. '. None |
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65. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Nahman (ben Yaakov), Rav • Rabbi Shimon ben Elazar
Found in books: Fonrobert and Jaffee (2007) 179; Schremer (2010) 187
13a. ואין להן מחשבה,אמר ליה מחשבה גרידתא לא קא מיבעיא ליה כי קא מיבעיא ליה מחשבתו ניכרת מתוך מעשיו,כגון דהוה קיימא עולה בדרום ואתיוה בצפון ושחטה מאי מדאתייא בצפון ושחט איכוין לה או דילמא מקום הוא דלא איתרמי ליה,הא נמי אמרה רבי יוחנן חדא זימנא דתנן המעלה פירותיו לגג מפני הכנימה וירד עליהם טל אינן בכי יותן ואם נתכוין לכך הרי הן בכי יותן,העלום חרש שוטה וקטן אף על פי שנתכוונו לכך אינן בכי יותן מפני שיש להן מעשה ואין להן מחשבה,וא"ר יוחנן ל"ש אלא שלא היפך בהן אבל היפך בהן הרי זה בכי יותן,הכי קא מיבעיא ליה דאורייתא או דרבנן,רב נחמן בר יצחק מתני הכי א"ר חייא בר אבא בעי רבי יוחנן קטן יש לו מעשה או אין לו מעשה,אמר ליה רבי אמי ותיבעי ליה מחשבה מאי שנא מחשבה דלא קא מיבעיא ליה דתנן אין להן מחשבה מעשה נמי לא תיבעי ליה דתנן יש להן מעשה,הכי קא מיבעיא ליה דאורייתא או דרבנן ופשיט יש להן מעשה ואפילו מדאורייתא אין להן מחשבה ואפי\' מדרבנן מחשבתו ניכרת מתוך מעשיו מדאורייתא אין לו מדרבנן יש לו,בעא מיניה שמואל מרב הונא מנין למתעסק בקדשים שהוא פסול שנאמר (ויקרא א, ה) ושחט את בן הבקר שתהא שחיטה לשם בן בקר אמר לו זו בידינו היא לעכב מנין (ת"ל) (ויקרא יט, ה) לרצונכם תזבחוהו לדעתכם זבוחו:,13a. but they do not have the capacity to effect a halakhic status by means of thought.,Rabbi Ḥiyya bar Abba said to Rabbi Ami: With regard to a case of effecting a halakhic status by means of thought alone, Rabbi Yoḥa does not raise a dilemma. When he raises a dilemma, it is with regard to a case where his thought is discernible from his actions.,For example, in a case where an animal that is brought as a burnt offering was standing in the south of the Temple courtyard and a minor took it to the north of the courtyard, the designated place for its slaughter, and slaughtered it there, what is the halakha? Can one conclude from the fact that he took it to the north and slaughtered it there that he had the intent to slaughter the animal for the sake of a burnt offering; or perhaps he moved the animal to the north because a place did not happen to be available for him in the south?,Rabbi Ami asked: But with regard to this matter, too, Rabbi Yoḥa already said a conclusive resolution one time, as we learned in a mishna (Makhshirin 6:1): In the case of one who takes his produce up to the roof to protect it from insects, and dew fell upon it, the produce is not in the category of the verse: “But when water is placed upon the seed” (Leviticus 11:38), from which it is derived that produce becomes susceptible to ritual impurity only if it is dampened by one of seven liquids and its owner was agreeable to its dampening. And if after taking the produce up to the roof he intended that the produce would be dampened by dew, the produce is in the category of the verse “But when water is placed upon the seed.”,That mishna continues: In a case where a deaf-mute, an imbecile, or a minor took the produce up to the roof, even if they intended that the produce would be dampened by dew, the produce is not in the category of the verse “But when water is placed upon the seed” due to the fact that they have the capacity to perform an action but they do not have the capacity for halakhically effective thought.,And Rabbi Yoḥa says: The tanna taught this halakha only in a case where the minor did not turn them over. But if he turned them over, indicating that he wants them to be dampened by the dew, the produce is in the category of the verse “But when water is placed upon the seed.” Evidently, Rabbi Yoḥa rules that when the intention of a minor is apparent from his actions, it is halakhically effective.,Rabbi Ḥiyya bar Abba said to Rabbi Ami that this is the dilemma that Rabbi Yoḥa raises: In a case where the intent of a minor is clear from his actions, is the fact that his thought is effective by Torah law or by rabbinic law? That is one version of the exchange between Rabbi Ḥiyya bar Abba and Rabbi Ami.,Rav Naḥman bar Yitzḥak teaches their exchange in this manner. Rabbi Ḥiyya bar Abba says that Rabbi Yoḥa raises a dilemma: With regard to a minor, does he have the capacity to perform an action that is halakhically effective or does he not have the capacity to perform such an action?,Rabbi Ami said to Rabbi Ḥiyya bar Abba: And let Rabbi Yoḥa raise this dilemma with regard to the thought of a minor. What is different about the thought of a minor that Rabbi Yoḥa does not raise a dilemma? Is it due to the fact that we learned in a mishna (Kelim 17:15): A deaf-mute, an imbecile, and a minor do not have the capacity for effective thought? With regard to action as well let him not raise this dilemma, as we learned in the same mishna: They have the capacity to perform an action.,Rabbi Ḥiyya bar Abba said to Rabbi Ami that this is the dilemma that Rabbi Yoḥa raises: Is the fact that their actions are effective and their thought is ineffective by Torah law, and a minor’s action would consequently be effective even with regard to the sacrifice of a burnt offering, or is this fact by rabbinic law and it is merely a stringency? And Rabbi Yoḥa resolves the dilemma: They have the capacity to perform an action and it is effective, even by Torah law. But they do not have the capacity for effective thought, even by rabbinic law. Nevertheless, in a case where his thought is apparent from his actions, by Torah law he does not have effective thought, and by rabbinic law he has effective thought.,§ Shmuel asked Rav Huna: From where is it derived with regard to one who acts unawares in the slaughter of sacrificial animals, i.e., he slaughtered without intending to perform the act of slaughter at all, that the offering is disqualified? Rav Huna said to him that it is derived from a verse, as it is stated: “And he shall slaughter the young bull” (Leviticus 1:5), indicating that the slaughter must be for the sake of a young bull, i.e., knowing that he is performing an act of slaughter. Shmuel said to him: we received this as an established halakha already that one must have intent to slaughter the animal ab initio. But from where is it derived that intent to slaughter is indispensable even after the fact? It is derived from a verse, as the verse states: “You shall slaughter it to your will” (Leviticus 19:5), indicating: Slaughter the animal with your intent, i.e., in the form of a purposeful action.,Slaughter performed by a gentile renders the animal an unslaughtered carcass, and the carcass imparts ritual impurity through carrying.,an unslaughtered carcass, yes; an item from which deriving benefit is prohibited, no. Who is the tanna who taught the mishna? Rabbi Ḥiyya, son of Rabbi Abba, said that Rabbi Yoḥa said: It is not in accordance with the opinion of Rabbi Eliezer, as, if it were in accordance with the opinion of Rabbi Eliezer, doesn’t he say: The unspecified thought of a gentile is for idol worship.,Rabbi Ami said that this is what the mishna is teaching: Slaughter performed by a gentile renders the animal an unslaughtered carcass, but slaughter performed by a heretic is for the sake of idol worship. The Gemara notes: We learn from an inference in the mishna that which the Sages taught explictly in a baraita: Slaughter performed by a heretic is for the sake of idol worship and deriving benefit from it is prohibited, the halakhic status of his bread is that of the bread of a Samaritan, the status of his wine is that of wine used for a libation in idol worship, his sacred scrolls that he writes are the scrolls of sorcerers and it is a mitzva to burn them, his produce is untithed produce even if he separated teruma and tithes, and some say: Even''. None | |
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66. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Daughter of Ben Kalba Sabua • Yehoshua ben Levi
Found in books: Kosman (2012) 25, 76; Lavee (2017) 123
62b. אכולהו והא ששה חדשים קאמר אינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו,א"ל רבה בר רב חנן לאביי חמר ונעשה גמל מאי א"ל רוצה אשה בקב ותיפלות מעשרה קבין ופרישות:,הספנים אחת לששה חדשים דברי ר\' אליעזר: אמר רב ברונא אמר רב הלכה כר"א אמר רב אדא בר אהבה אמר רב זו דברי ר\' אליעזר אבל חכמים אומרים התלמידים יוצאין לת"ת ב\' וג\' שנים שלא ברשות אמר רבא סמכו רבנן אדרב אדא בר אהבה ועבדי עובדא בנפשייהו,כי הא דרב רחומי הוה שכיח קמיה דרבא במחוזא הוה רגיל דהוה אתי לביתיה כל מעלי יומא דכיפורי יומא חד משכתיה שמעתא הוה מסכיא דביתהו השתא אתי השתא אתי לא אתא חלש דעתה אחית דמעתא מעינה הוה יתיב באיגרא אפחית איגרא מתותיה ונח נפשיה,עונה של תלמידי חכמים אימת אמר רב יהודה אמר שמואל מע"ש לע"ש (תהלים א, ג) אשר פריו יתן בעתו אמר רב יהודה ואיתימא רב הונא ואיתימא רב נחמן זה המשמש מטתו מע"ש לע"ש,יהודה בריה דר\' חייא חתניה דר\' ינאי הוה אזיל ויתיב בבי רב וכל בי שמשי הוה אתי לביתיה וכי הוה אתי הוה קא חזי קמיה עמודא דנורא יומא חד משכתיה שמעתא כיון דלא חזי ההוא סימנא אמר להו רבי ינאי כפו מטתו שאילמלי יהודה קיים לא ביטל עונתו הואי (קהלת י, ה) כשגגה שיוצא מלפני השליט ונח נפשיה,רבי איעסק ליה לבריה בי רבי חייא כי מטא למיכתב כתובה נח נפשה דרביתא אמר רבי ח"ו פסולא איכא יתיבו ועיינו במשפחות רבי אתי משפטיה בן אביטל ורבי חייא אתי משמעי אחי דוד,אזיל איעסק ליה לבריה בי ר\' יוסי בן זימרא פסקו ליה תרתי סרי שנין למיזל בבי רב אחלפוה קמיה אמר להו ניהוו שית שנין אחלפוה קמיה אמר להו איכניס והדר איזיל הוה קא מכסיף מאבוה א"ל בני דעת קונך יש בך,מעיקרא כתיב (שמות טו, יז) תביאמו ותטעמו ולבסוף כתיב (שמות כה, ח) ועשו לי מקדש ושכנתי בתוכם,אזיל יתיב תרתי סרי שני בבי רב עד דאתא איעקרא דביתהו אמר רבי היכי נעביד נגרשה יאמרו ענייה זו לשוא שימרה נינסיב איתתא אחריתי יאמרו זו אשתו וזו זונתו בעי עלה רחמי ואיתסיאת:,רבי חנניה בן חכינאי הוה קאזיל לבי רב בשילהי הלוליה דר"ש בן יוחאי א"ל איעכב לי עד דאתי בהדך לא איעכבא ליה אזל יתיב תרי סרי שני בבי רב עד דאתי אישתנו שבילי דמתא ולא ידע למיזל לביתיה,אזל יתיב אגודא דנהרא שמע לההיא רביתא דהוו קרו לה בת חכינאי בת חכינאי מלי קולתך ותא ניזיל אמר ש"מ האי רביתא דידן אזל בתרה הוה יתיבא דביתהו קא נהלה קמחא דל עינה חזיתיה סוי לבה פרח רוחה אמר לפניו רבש"ע ענייה זו זה שכרה בעא רחמי עלה וחייה,רבי חמא בר ביסא אזיל יתיב תרי סרי שני בבי מדרשא כי אתא אמר לא איעביד כדעביד בן חכינאי עייל יתיב במדרשא שלח לביתיה אתא ר\' אושעיא בריה יתיב קמיה הוה קא משאיל ליה שמעתא חזא דקא מתחדדי שמעתיה חלש דעתיה אמר אי הואי הכא הוה לי זרע כי האי,על לביתיה על בריה קם קמיה הוא סבר למשאליה שמעתתא קא בעי אמרה ליה דביתהו מי איכא אבא דקאים מקמי ברא קרי עליה רמי בר חמא (קהלת ד, יב) החוט המשולש לא במהרה ינתק זה ר\' אושעיא בנו של רבי חמא בר ביסא,ר"ע רעיא דבן כלבא שבוע הוה חזיתיה ברתיה דהוה צניע ומעלי אמרה ליה אי מקדשנא לך אזלת לבי רב אמר לה אין איקדשא ליה בצינעה ושדרתיה שמע אבוה אפקה מביתיה אדרה הנאה מנכסיה אזיל יתיב תרי סרי שנין בבי רב כי אתא אייתי בהדיה תרי סרי אלפי תלמידי שמעיה לההוא סבא דקאמר לה עד כמה''. None | 62b. the tanna taught us a halakha with regard to all of them, not only a man of leisure or a laborer. He asked him: But with regard to a sailor it said that the set interval for conjugal relations is six months; why, then, should he have to divorce her if he vowed to forbid these relations for only a week? He answered him: It is well known that one who has bread in his basket is not comparable to one who does not have bread in his basket. On a fast day, one who does not have bread available in his basket suffers more than one who does have bread available and knows that he will be able to eat later. In this case as well, when a woman knows that marital relations are forbidden to her due to a vow, her suffering from waiting for her husband to return is increased.,Rabba bar Rav Ha said to Abaye: If a donkey driver who is already married wants to become a camel driver, what is the halakha? Is he permitted to change his profession in order to earn more money from his work, even though this will mean he reduces the frequency with which he engages in conjugal relations with his wife? He answered him: A woman prefers a kav, i.e., modest means, with conjugal relations to ten kav with abstinence. Consequently, he is not allowed to change his profession without her permission.,§ The mishna stated: For sailors, the set interval for conjugal relations is once every six months. This is the statement of Rabbi Eliezer. Rav Berona said that Rav said: The halakha is in accordance with the opinion of Rabbi Eliezer. Rav Adda bar Ahava said that Rav said: This is the statement of Rabbi Eliezer, but the Rabbis say: Students may leave their homes to study Torah for as long as two or three years without permission from their wives. Rava said: The Sages relied on Rabbi Adda bar Ahava’s opinion and performed an action like this themselves, but the results were sometimes fatal.,This is as it is related about Rav Reḥumi, who would commonly study before Rava in Meḥoza: He was accustomed to come back to his home every year on the eve of Yom Kippur. One day he was particularly engrossed in the halakha he was studying, and so he remained in the study hall and did not go home. His wife was expecting him that day and continually said to herself: Now he is coming, now he is coming. But in the end, he did not come. She was distressed by this and a tear fell from her eye. At that exact moment, Rav Reḥumi was sitting on the roof. The roof collapsed under him and he died. This teaches how much one must be careful, as he was punished severely for causing anguish to his wife, even inadvertently.,§ When is the ideal time for Torah scholars to fulfill their conjugal obligations? Rav Yehuda said that Shmuel said: The appropriate time for them is from Shabbat eve to Shabbat eve, i.e., on Friday nights. Similarly, it is stated with regard to the verse “that brings forth its fruit in its season” (Psalms 1:3): Rav Yehuda said, and some say that it was Rav Huna, and some say that it was Rav Naḥman: This is referring to one who engages in marital relations, bringing forth his fruit, from Shabbat eve to Shabbat eve.,It is related further that Yehuda, son of Rabbi Ḥiyya and son-in-law of Rabbi Yannai, would go and sit in the study hall, and every Shabbat eve at twilight he would come to his house. When he would come, Rabbi Yannai would see a pillar of fire preceding him due to his sanctity. One day he was engrossed in the halakha he was studying, and he stayed in the study hall and did not return home. When Rabbi Yannai did not see that sign preceding him, he said to the family: Turn his bed over, as one does at times of mourning, since he must have died, reasoning that if Yehuda were alive he would not have missed his set interval for conjugal relations and would certainly have come home. What he said became “like an error that proceeds from a ruler” (Ecclesiastes 10:5), and Yehuda, son of Rabbi Ḥiyya, died.,It is related further that Rabbi Yehuda HaNasi arranged for his son to marry a daughter of the household of Rabbi Ḥiyya. When he came to write the marriage contract, the girl died. Rabbi Yehuda HaNasi said: Is there, Heaven forbid, some disqualification in these families, as it appears that God prevented this match from taking place? They sat and looked into the families’ ancestry and found that Rabbi Yehuda HaNasi was descended from Shefatya ben Avital, the wife of David, whereas Rabbi Ḥiyya was descended from Shimi, David’s brother.,He went and arranged for his son to marry a daughter of the household of Rabbi Yosei ben Zimra. They agreed for him that they would support him for twelve years to go to study in the study hall. It was assumed that he would first go to study and afterward get married. They passed the girl in front of the groom and when he saw her he said: Let it be just six years. They passed her in front of him again and he said to them: I will marry her now and then go to study. He was then ashamed to see his father, as he thought he would reprimand him because when he saw the girl he desired her and could not wait. His father placated him and said to him: My son, you have your Maker’s perception, meaning you acted the same way that God does.,The proof for this is that initially it is written: “You bring them and plant them in the mountain of Your inheritance, the place that You, O Lord, have made for You to dwell in” (Exodus 15:17), which indicates that God’s original intention was to build a Temple for the Jewish people after they had entered Eretz Yisrael. And ultimately it is written: “And let them make Me a Sanctuary, that I may dwell among them” (Exodus 25:8), i.e., even while they were still in the desert, which indicates that due to their closeness to God, they enjoyed greater affection and He therefore advanced what would originally have come later.,After his wedding he went and sat for twelve years in the study hall. By the time he came back his wife had become infertile, as a consequence of spending many years without her husband. Rabbi Yehuda HaNasi said: What should we do? If he will divorce her, people will say: This poor woman waited and hoped for naught. If he will marry another woman to beget children, people will say: This one, who bears him children, is his wife and that one, who lives with him, is his mistress. Therefore, her husband pleaded with God to have mercy on her and she was cured.,Rabbi Ḥaya ben Ḥakhinai went to the study hall at the end of Rabbi Shimon ben Yoḥai’s wedding feast. Rabbi Shimon said to him: Wait for me until I can come with you, after my days of celebration are over. However, since he wanted to learn Torah, he did not wait and went and sat for twelve years in the study hall. By the time he came back, all the paths of his city had changed and he did not know how to go to his home.,He went and sat on the bank of the river and heard people calling to a certain girl: Daughter of Ḥakhinai, daughter of Ḥakhinai, fill your pitcher and come up. He said: I can conclude from this that this is our daughter, meaning his own daughter, whom he had not recognized after so many years. He followed her to his house. His wife was sitting and sifting flour. She lifted her eyes up, saw him and recognized him, and her heart fluttered with agitation and she passed away from the emotional stress. Rabbi Ḥaya said before God: Master of the universe, is this the reward of this poor woman? He pleaded for mercy for her and she lived.,Rabbi Ḥama bar Bisa went and sat for twelve years in the study hall. When he came back to his house, he said: I will not do what the son of Ḥakhinai, who came home suddenly with tragic consequences for his wife, did. He went and sat in the study hall in his hometown, and sent a message to his house that he had arrived. While he was sitting there his son Rabbi Oshaya, whom he did not recognize, came and sat before him. Rabbi Oshaya asked him questions about halakha, and Rabbi Ḥama saw that the halakhot of Rabbi Oshaya were incisive, i.e., he was very sharp. Rabbi Ḥama was distressed and said: If I had been here and had taught my son I would have had a child like this.,Rabbi Ḥama went in to his house and his son went in with him. Rabbi Ḥama then stood up before him to honor a Torah scholar, since he thought that he wanted to ask him a matter of halakha. His wife said to him: Is there a father who stands up before his son? The Gemara comments: Rami bar Ḥama read the verse about him: “A threefold cord is not quickly broken” (Ecclesiastes 4:12). This is referring to Rabbi Oshaya, son of Rabbi Ḥama bar Bisa, as he represented the third generation of Torah scholars in his family.,The Gemara further relates: Rabbi Akiva was the shepherd of ben Kalba Savua, one of the wealthy residents of Jerusalem. The daughter of Ben Kalba Savua saw that he was humble and refined. She said to him: If I betroth myself to you, will you go to the study hall to learn Torah? He said to her: Yes. She became betrothed to him privately and sent him off to study. Her father heard this and became angry. He removed her from his house and took a vow prohibiting her from benefiting from his property. Rabbi Akiva went and sat for twelve years in the study hall. When he came back to his house he brought twelve thousand students with him, and as he approached he heard an old man saying to his wife: For how long''. None |
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67. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Ben Zoma, Shimon • Rabbi Achai ben Rabbi Yoshiya
Found in books: Price Finkelberg and Shahar (2021) 220; Rowland (2009) 373
| 72a. And it is only now that the Persians moved the bridge further up northward. Abaye said to Rav Yosef: Until where does the border extend on this western side of the Euphrates? Rav Yosef said to him: What are you thinking? Why do you ask? Is it due to the town of Biram? Even those of pure lineage who live in Pumbedita marry women from Biram, which demonstrates that the residents of Biram are presumed to have unflawed lineage.,Rav Pappa says: Just as there is a dispute between Rav and Shmuel as to the northern border of Babylonia with regard to lineage, so is there a dispute with regard to bills of divorce. An agent bringing a bill of divorce from a country overseas to Eretz Yisrael must state that it was written and signed in his presence. If he brought it from Babylonia, there is no requirement for him to state this. Rav Pappa is teaching that the borders that define Babylonia with regard to this issue are the same as the borders with regard to lineage. And Rav Yosef says: This dispute is with regard to lineage, but with regard to bills of divorce, everyone agrees that it is considered Babylonia up to the second lake of the bridge that Shmuel mentioned.,Rami bar Abba said: The province of Ḥaveil Yamma is the glory of Babylonia with regard to lineage; Shunya and Guvya are the glory of Ḥaveil Yamma. Ravina said: The town of Tzitzora is also like Shunya and Guvya. This is also taught in a baraita: Ḥa ben Pineḥas says: Ḥaveil Yamma is the glory of Babylonia; Shunya and Guvya and Tzitzora are the glory of Ḥaveil Yamma. Rav Pappa says: And nowadays, Samaritans have assimilated with them, and their lineage is problematic. The Gemara comments: And that is not so. Rather, one Samaritan requested to marry a woman from them and they would not give her to him, which led to the rumor that Samaritans had assimilated with them. The Gemara asks: What is this region called Ḥaveil Yamma? Rav Pappa said: This is the area near the Euphrates adjacent to Bursi.,The Gemara relates: There was a certain man who said to the Sages: I am from a place called Shot Mishot. Rabbi Yitzḥak Nappaḥa stood on his feet and said: Shot Mishot is located between the Tigris and Euphrates Rivers. The Gemara asks: And if it is located between the rivers, what of it? What halakha is this relevant for? Abaye said that Rabbi Ḥama bar Ukva says that Rabbi Yosei, son of Rabbi Ḥanina, says: The area between the rivers is like the exile, meaning Pumbedita, with regard to lineage. The Gemara inquires: And where is the area between the rivers located for the purpose of this halakha? Rabbi Yoḥa said: From Ihi Dekira and upward, i.e., northward. The Gemara asks: But doesn’t Rabbi Yoḥa say: Until the crossing at Gizma but no further? Abaye said: A strip extends from that region past Ihi Dekira.,Rav Ika bar Avin says that Rav Ḥael says that Rav says: Ḥillazon Nihavnad is like the exile with regard to lineage. Abaye said to them: Do not listen to Rav Ika bar Avin about this, as it was a yevama who fell before him from there to perform levirate marriage, and he said that its lineage was unflawed because he wished to marry her. Rav Ika bar Avin said to him: Is that to say that this halakha is mine? It is Rav Ḥael’s, and it is not reasonable to say that I was influenced by my own interests in stating it. They went and asked Rav Ḥael. He said to them: Rav said as follows: Ḥillazon Nihavnad is like the exile with regard to lineage.,The Gemara comments: And this disagrees with the statement of Rabbi Abba bar Kahana, as Rabbi Abba bar Kahana says: What is the meaning of that which is written with regard to the exile of the ten tribes of the kingdom of Israel: “And he put them in Halah, and in Habor, on the river of Gozan, and in the cities of the Medes” (II\xa0Kings 18:11)? Halah is Ḥillazon; Habor is Hadyav; the river of Gozan is Ginzak; the cities of the Medes are Ḥamadan and its neighboring towns, and some say: This is Nihavnad and its neighboring towns. Since the ten tribes assimilated with the gentiles, the lineage of Jews from those places is flawed, unlike that which was taught before.,The Gemara asks: What are the neighboring towns of Nihavnad? Shmuel said: The city of Mushekhei, Ḥosekei, and Rumekei. Rabbi Yoḥa says: And all of these are the same with regard to flawed lineage. It was assumed that Mushekhei is the same as Mushekanei. The Gemara therefore asks: But doesn’t Rabbi Ḥiyya bar Avin say that Shmuel says: Mushekanei is like the exile with regard to lineage? Rather, it must be that Mushekhei is discrete, and Mushekanei is discrete.,In connection to the aforementioned places, the Gemara analyzes the following verse, describing a vision of a bear-like animal: “And it had three ribs in its mouth between its teeth” (Daniel 7:5). Rabbi Yoḥa says: This is Ḥillazon, Hadyav, and Netzivin, which the Persian government sometimes swallows and sometimes discharges. In other words, control over these places passed from the Persians to the Romans and back again several times.,The first part of that verse stated: “And behold a second beast, similar to a bear” (Daniel 7:5). Rav Yosef taught: These are Persians, who eat and drink copious amounts like a bear, and are corpulent like a bear, and grow hair like a bear, and have no rest like a bear, which is constantly on the move from one place to another. When Rabbi Ami saw a Persian riding, he would say: This is a bear on the move.,Rabbi Yehuda HaNasi said to Levi: Show me Persians, i.e., describe a typical Persian to me. Levi said to him: They are similar to the legions of the house of David. Rabbi Yehuda HaNasi said: Show me Ḥabbarin, Persian priests. Levi said to him: They are similar to angels of destruction. Rabbi Yehuda HaNasi said: Show me Ishmaelites. Levi said to him: They are similar to demons of an outhouse. Rabbi Yehuda HaNasi said: Show me Torah scholars of Babylonia. Levi said to him: They are similar to ministering angels.,When Rabbi Yehuda HaNasi was dying, he said prophetically: There is a place called Homanya in Babylonia, and all its people are the sons of Ammon. There is a place called Masgariya in Babylonia, and all its people are mamzerim. There is a place called Bireka in Babylonia, and there are two brothers there who exchange wives with each other, and their children are therefore mamzerim. There is a place called Bireta DeSatya in Babylonia. Today they turned away from the Omnipresent. What did they do? A ditch with fish overflowed, and they went and trapped the fish on Shabbat. Rabbi Aḥai, son of Rabbi Yoshiya, excommunicated them, and they all became apostates. There is a place called Akra DeAgma in Babylonia. There is a man named Adda bar Ahava there.''. None |
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68. Babylonian Talmud, Makkot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Ben Thalamion • Nahman (ben Yaakov), Rav • R. Shimon ben Yohai
Found in books: Fonrobert and Jaffee (2007) 179; Kalmin (2014) 78
22b. ואמדו שאין יכול לקבל ארבעים פטור אמדוהו לקבל שמונה עשרה ומשלקה אמדו שיכול הוא לקבל ארבעים פטור:,22b. and then they assessed him again and concluded that he cannot receive forty lashes and survive, he is exempt from the additional lashes. If the doctors initially assessed concerning him that he is able to receive only eighteen lashes, and once he was flogged eighteen times they assessed that he is able to receive forty, he is exempt from receiving additional lashes.,What is the reason that the Rabbis said that he receives forty lashes less one? If it had been written: Forty by number, I would say that it means forty as a precise sum; now that it is written: “By number, forty,” the reference is to a sum that approaches forty. Likewise, Rava said: How foolish are the rest of the people who stand before a Torah scroll that passes before them, and yet they do not stand before a great man, when a Sage passes before them; as in a Torah scroll, forty is written and the Sages came and subtracted one, establishing the number of lashes as thirty-nine. Apparently, the authority of the Sages is so great that they are able to amend an explicit Torah verse.,The mishna teaches: Rabbi Yehuda says: He is flogged with a full forty lashes, with the additional lash administered between his shoulders. Rabbi Yitzḥak says: What is the reason for the opinion of Rabbi Yehuda? It is as it is written: “And one shall say to him: What are these wounds between your arms? Then he shall answer: Those with which I was wounded in the house of my friends” (Zechariah 13:6). Rabbi Yehuda understands that this verse is referring to one with wounds from lashes administered between his arms, indicating that there is one lash administered between the shoulders. And how do the Rabbis, who hold that one is flogged only thirty-nine lashes, explain this verse? They explain that this verse is written with regard to schoolchildren struck by their teacher for laxity in their studies, and is not referring to lashes administered by the court.,The mishna teaches: One assesses the number of lashes that the one being punished is capable of withstanding only with a number of lashes fit to be divided into three equal groups. If doctors assessed concerning him that he is able to receive forty lashes and survive, and he is then flogged some of those forty lashes, and they then assessed him again and concluded that he cannot receive forty lashes and survive, he is exempt from any additional lashes. If the doctors initially assessed concerning him that he is able to receive only eighteen lashes, and once he was flogged with eighteen lashes they assessed that he is able to receive forty, he is exempt from receiving further lashes. The Gemara infers: If he was flogged in practice, yes, he is exempt; if he was not flogged, no, he is not exempt from the rest of the forty lashes.,And the Gemara raises a contradiction from a baraita: If doctors assessed concerning him that he is able to receive forty lashes and survive, and they then assessed him again and concluded that he cannot receive forty lashes and survive, he is exempt. If the doctors initially assessed concerning him that he is able to receive only eighteen lashes, and they then assessed that he is able to receive forty, he is exempt. Apparently, even if he did not receive any lashes, if the assessment changes, it is as though he was flogged.,Rav Sheshet said: This is not difficult, as this case in the mishna is one where doctors assessed his fitness to receive lashes for that day, and there was no change in his condition; rather, it was discovered that the initial assessment was mistaken. He is exempt only if he was already flogged; if not, another assessment is performed. That case in the baraita is one where doctors assess his fitness to receive lashes for the next day or for a different day. In that case, the initial assessment was accurate; it is his condition that changed. Therefore, if it is determined that he is unable to receive lashes, he is exempt.,one performed a transgression that involves two prohibitions, and they assessed concerning him a single assessment of the number of lashes that he could withstand in punishment for both transgressions, he is flogged in accordance with their assessment and is exempt from any additional lashes. And if not, if he was assessed with regard to the lashes that he could withstand for one transgression, he is flogged and is allowed to heal, and then is flogged again for violating the second prohibition.,But isn’t it taught in a baraita: One does not perform one assessment for two prohibitions?,Rav Sheshet said: This is not difficult; this ruling in the baraita that one does not perform a single assessment for two prohibitions is in a case where doctors assessed concerning him that he is able to receive forty-one lashes, two lashes beyond a full set. Since those two additional lashes are not divisible by three, which is a requirement based on the previous mishna, he receives only thirty-nine lashes. That constitutes just one set of lashes. He remains liable to receive another set of lashes after he recovers, requiring another assessment and another set of lashes. That ruling in the mishna that one performs a single assessment for two prohibitions is in a case where doctors assessed concerning him that he is able to receive forty-two lashes. In that case, it is possible to ascribe thirty-nine lashes to one prohibition and three additional lashes to the second prohibition. That is tantamount to two separate assessments, although in practice only one assessment was performed.,How do they flog him? He ties the two hands of the person being flogged on this side and that side of a post, and the attendant of the congregation takes hold of his garments to remove them. If they were ripped in the process, they were ripped, and if they were unraveled, they were unraveled, and he continues until he bares his chest. And the stone upon which the attendant stands when flogging is situated behind the person being flogged. The attendant of the congregation stands on it with a strap in his hand. It is a strap of calf hide, and is doubled, one into two, and two into four, and two straps of donkey hide go up and down the doubled strap of calf hide. The length of its handle is one handbreadth, and the width of the straps is one handbreadth, and the strap must be long enough so that its end reaches the top of his abdomen, i.e., his navel, when he is flogged from behind.,And the attendant flogs him with one-third of the lashes from the front of him, on his chest, and two one-third portions from behind him, on his back. And he does not flog him when the one receiving lashes is standing, nor when he is sitting; rather, he flogs him when he is hunched, as it is stated: “And the judge shall cause him to lie down, and strike him” (Deuteronomy 25:2), which indicates that the one receiving lashes must be in a position that approximates lying down.,And the attendant flogging the one receiving lashes flogs makeh him with one hand with all his strength, and the court crier recites the verses: “If you do not observe to perform all the words of this law that are written in this book, that you may fear this glorious and awesome name, the Lord your God. And the Lord will make your plagues makkotekha outstanding, and the plagues of your descendants, and even great plagues, and of long continuance, and severe sicknesses, and of long continuance” (Deuteronomy 28:58–59). And then he returns to the beginning of the verse. He also recites: “And you shall observe the matters of this covet, and do them, that you may make all that you do to prosper” (Deuteronomy 29:8), and concludes with the verse: “And He is merciful and shall atone for transgression, and destroys not; and many a time does He turn His anger away, and does not stir up all His wrath” (Psalms 78:38), and then returns to the beginning of the verse that starts: “If you do not observe to perform.”,If the one being flogged dies at the hand of the attendant, the latter is exempt, because he acted at the directive of the court. If the attendant added for him an additional lash with a strap and he died, the attendant is exiled to a city of refuge on his account, as an unwitting murderer. If the one being flogged involuntarily sullies himself, due to fear or pain, whether with excrement or with urine, he is exempt from further lashes. Rabbi Yehuda says that the threshold of shame for men and women is different: The man is exempted if he sullies himself with excrement, and the woman is exempted even with urine.''. None | |
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69. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Ben Sira • Nahman (ben Yaakov), Rav
Found in books: Fonrobert and Jaffee (2007) 172; Gera (2014) 17
14b. מורד במלכות הוא ולא צריך למידייניה אמרה לו עדיין שאול קיים ולא יצא טבעך בעולם אמר לה (שמואל א כה, לג) ברוך טעמך וברוכה את אשר כליתני היום הזה מבא בדמים,דמים תרתי משמע אלא מלמד שגילתה את שוקה והלך לאורה ג' פרסאות אמר לה השמיעי לי אמרה לו (שמואל א כה, לא) לא תהיה זאת לך לפוקה זאת מכלל דאיכא אחריתי ומאי ניהו מעשה דבת שבע ומסקנא הכי הואי,(שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים כי הוות מיפטרא מיניה אמרה ליה (שמואל א כה, לא) והטיב ה' לאדוני וזכרת את אמתך,אמר רב נחמן היינו דאמרי אינשי איתתא בהדי שותא פילכא איכא דאמרי שפיל ואזיל בר אווזא ועינוהי מיטייפי,חולדה דכתיב (מלכים ב כב, יד) וילך חלקיהו הכהן ואחיקם ועכבור וגו' ובמקום דקאי ירמיה היכי מתנביא איהי אמרי בי רב משמיה דרב חולדה קרובת ירמיה היתה ולא הוה מקפיד עליה,ויאשיה גופיה היכי שביק ירמיה ומשדר לגבה אמרי דבי רבי שילא מפני שהנשים רחמניות הן,ר' יוחנן אמר ירמיה לא הוה התם שהלך להחזיר עשרת השבטים ומנלן דאהדור דכתיב (יחזקאל ז, יג) כי המוכר אל הממכר לא ישוב אפשר יובל בטל ונביא מתנבא עליו שיבטל אלא מלמד שירמיה החזירן,ויאשיהו בן אמון מלך עליהן דכתיב (מלכים ב כג, יז) ויאמר מה הציון הלז אשר אני רואה ויאמרו אליו אנשי העיר הקבר איש האלהים אשר בא מיהודה ויקרא את הדברים האלה אשר עשית על המזבח בבית אל וכי מה טיבו של יאשיהו על המזבח בבית אל אלא מלמד שיאשיהו מלך עליהן רב נחמן אמר מהכא (הושע ו, יא) גם יהודה שת קציר לך בשובי שבות עמי,אסתר דכתיב (אסתר ה, א) ויהי ביום השלישי ותלבש אסתר מלכות בגדי מלכות מיבעי ליה אלא שלבשתה רוח הקדש כתיב הכא ותלבש וכתיב התם (דברי הימים א יב, יט) ורוח לבשה את עמשי וגו',אמר רב נחמן לא יאה יהירותא לנשי תרתי נשי יהירן הויין וסניין שמייהו חדא שמה זיבורתא וחדא שמה כרכושתא זיבורתא כתיב בה (שופטים ד, ו) ותשלח ותקרא לברק ואילו איהי לא אזלה לגביה כרכושתא כתיב בה (מלכים ב כב, טו) אמרו לאיש ולא אמרה אמרו למלך,אמר רב נחמן חולדה מבני בניו של יהושע היתה כתיב הכא (מלכים ב כב, יד) בן חרחס וכתיב התם (שופטים ב,ט) בתמנת חרס,איתיביה רב עינא סבא לרב נחמן שמונה נביאים והם כהנים יצאו מרחב הזונה ואלו הן נריה ברוך ושריה מחסיה ירמיה חלקיה חנמאל ושלום רבי יהודה אומר אף חולדה הנביאה מבני בניה של רחב הזונה היתה כתיב הכא בן תקוה (מלכים ב כב, יד) וכתיב התם (יהושע ב, יח) את תקות חוט השני,אמר ליה עינא סבא ואמרי לה פתיא אוכמא מיני ומינך תסתיים שמעתא דאיגיירא ונסבה יהושע ומי הוו ליה זרעא ליהושע והכתיב (דברי הימים א ז, כז) נון בנו יהושע בנו בני לא הוו ליה בנתן הוו ליה"". None | 14b. Nabal, your husband, is a rebel against the throne, as David had already been anointed as king by the prophet Samuel, and Nabal refused his orders. And therefore there is no need to try him, as a rebel is not accorded the ordinary prescriptions governing judicial proceedings. Abigail said to him: You lack the authority to act in this manner, as Saul is still alive. He is the king in actual practice, and your seal tivakha has not yet spread across the world, i.e., your kingship is not yet known to all. Therefore, you are not authorized to try someone for rebelling against the monarchy. David accepted her words and said to her: “And blessed be your discretion and blessed be you who have kept me this day from coming to bloodguiltiness damim” (I\xa0Samuel 25:33).,The Gemara asks: The plural term damim, literally, bloods, indicates two. Why did David not use the singular term dam? Rather, this teaches that Abigail revealed her thigh, and he lusted after her, and he went three parasangs by the fire of his desire for her, and said to her: Listen to me, i.e., listen to me and allow me to be intimate with you. Abigail then said to him: “Let this not be a stumbling block for you” (I\xa0Samuel 25:31). By inference, from the word “this,” it can be understood that there is someone else who will in fact be a stumbling block for him, and what is this referring to? The incident involving Bathsheba. And in the end this is what was, as indeed he stumbled with Bathsheba. This demonstrates that Abigail was a prophetess, as she knew that this would occur. This also explains why David blessed Abigail for keeping him from being responsible for two incidents involving blood that day: Abigail’s menstrual blood and the shedding of Nabal’s blood.,Apropos Abigail, the Gemara explains additional details in the story. Abigail said to David: “Yet the soul of my lord shall be bound in the bond of life with the Lord your God” (I\xa0Samuel 25:29), and when she parted from him she said to him: “And when the Lord shall have dealt well with my lord, and you shall remember your handmaid” (I\xa0Samuel 25:31).,Rav Naḥman said that this explains the folk saying that people say: While a woman is engaged in conversation she also holds the spindle, i.e., while a woman is engaged in one activity she is already taking steps with regard to another. Abigail came to David in order to save her husband Nabal, but at the same time she indicates that if her husband dies, David should remember her and marry her. And indeed, after Nabal’s death David took Abigail for his wife. Some say that Rav Naḥman referred to a different saying: The goose stoops its head as it goes along, but its eyes look on from afar to find what it is looking for. So too, Abigail acted in similar fashion.,Huldah was a prophetess, as it is written: “So Hilkiah the priest and Ahikam and Achbor and Shaphan and Asaiah went to Huldah the prophetess” (II\xa0Kings 22:14) as emissaries of King Josiah. The Gemara asks: But if Jeremiah was found there, how could she prophesy? Out of respect for Jeremiah, who was her superior, it would have been fitting that she not prophesy in his presence. The Sages of the school of Rav say in the name of Rav: Huldah was a close relative of Jeremiah, and he did not object to her prophesying in his presence.,The Gemara asks: But how could Josiah himself ignore Jeremiah and send emissaries to Huldah? The Sages of the school of Rabbi Sheila say: Because women are more compassionate, and he hoped that what she would tell them would not be overly harsh.,Rabbi Yoḥa said a different answer: Jeremiah was not there at the time, because he went to bring back the ten tribes from their exile. And from where do we derive that he brought them back? As it is written: “For the seller shall not return to that which he has sold” (Ezekiel 7:13), i.e., Ezekiel prophesied that in the future the Jubilee Year would no longer be in effect. Now is it possible that the Jubilee had already been annulled? The halakhot of the Jubilee Year apply only when all of the tribes of Israel are settled in their respective places, which could not have happened since the exile of the ten tribes more than a century earlier, but the prophet is prophesying that it will cease only in the future. Rather, this teaches that Jeremiah brought back the ten tribes from their exile.,And Josiah the son of Amon ruled over the ten tribes, as it is written: “Then he said: What monument is that which I see? And the men of the city told him, It is the tomb of the man of God who came from Judah and proclaimed these things that you have done against the altar of Bethel” (II\xa0Kings 23:17). Now what connection did Josiah, king of Judea, have with the altar at Bethel, a city in the kingdom of Israel? Rather, this teaches that Josiah ruled over the ten tribes of Israel. Rav Naḥman said: Proof that the tribes returned may be adduced from the verse here: “Also, O Judah, there is a harvest appointed for you, when I would return the captivity of My people” (Hosea\xa06:11), which indicates that they returned to their places.,Esther was also a prophetess, as it is written: “And it came to pass on the third day that Esther clothed herself in royalty” (Esther 5:1). It should have said: Esther clothed herself in royal garments. Rather, this alludes to the fact that she clothed herself with a divine spirit of inspiration. It is written here: “And she clothed herself,” and it is written elsewhere: “And the spirit clothed Amasai” (I\xa0Chronicles 12:19). Just as there the reference is to being enclothed by a spirit, so too Esther was enclothed by a spirit of divine inspiration.,An additional point is mentioned with regard to the prophetesses. Rav Naḥman said: Haughtiness is not befitting a woman. And a proof to this is that there were two haughty women, whose names were identical to the names of loathsome creatures. One, Deborah, was called a hornet, as her Hebrew name, Devorah, means hornet; and one, Huldah, was called a marten, as her name is the Hebrew term for that creature. From where is it known that they were haughty? With regard to Deborah, the hornet, it is written: “And she sent and called Barak” (Judges 4:6), but she herself did not go to him. And with regard to Huldah, the marten, it is written: “Say to the man that sent you to me” (II\xa0Kings 22:15), but she did not say: Say to the king.,Furthermore, Rav Naḥman said: Huldah was a descendant of Joshua. An allusion to this is written here: “Huldah the prophetess, the wife of Shallum, the son of Tikvah, the son of Harhas ḥarḥas” (II\xa0Kings 22:14), and it says elsewhere with regard to Joshua: “And they buried him in the border of his inheritance in Timnath-heres ḥeres” (Judges\xa02:9), therefore intimating that there is a certain connection between them.,Rav Eina the Elder raised an objection from a baraita to Rav Naḥman’s teaching. The baraita indicates that Huldah was in fact a descendant of Rahab, and seemingly not of Joshua: Eight prophets, who were also priests, descended from Rahab the prostitute, and they are: Neriah; his son Baruch; Seraiah; Mahseiah; Jeremiah; his father, Hilkiah; Jeremiah’s cousin Hanamel; and Hanamel’s father, Shallum. Rabbi Yehuda said: So too, Huldah the prophetess was a descendant of Rahab the prostitute, as it is written here with regard to Huldah: “The son of Tikvah,” and it is written elsewhere in reference to Rahab’s escape from the destruction of Jericho: “This cord of tikvat scarlet thread” (Joshua\xa02:18).,Rav Naḥman responded to Eina the Elder and said to him: Eina the Elder, and some say that he said to him: Blackened pot, i.e., my colleague in Torah, who has toiled and blackened his face in Torah study, from me and from you the matter may be concluded, i.e., the explanation lies in a combination of our two statements. For Rahab converted and married Joshua, and therefore Huldah descended from both Joshua and Rahab. The Gemara raises a difficulty: But did Joshua have any descendants? But isn’t it written in the genealogical list of the tribe of Ephraim: “Nun his son, Joshua his son” (I\xa0Chronicles 7:27)? The listing does not continue any further, implying that Joshua had no sons. The Gemara answers: Indeed, he did not have sons, but he did have daughters.''. None |
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70. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Ben Thalamion • Eleazar ben Poirah • Ishmael (ben Elisha), Rabbi • Johanan ben Zakkai, R. • R. Shimon ben Yohai • Shimon ben Gamaliel, Rabban • Simeon ben Nathanʼel, R. • Yehudah ben Gedidya/Gudgeda • ben Zakkai, Yoḥanan
Found in books: Fonrobert and Jaffee (2007) 46; Hidary (2017) 12; Kalmin (2014) 78; Noam (2018) 100; Ruzer (2020) 149; Taylor (2012) 171
| 29b. had the leg of the letter heh in the term: “The nation ha’am” (Exodus 13:3), written in his phylacteries, severed by a perforation. He came before his son-in-law Rabbi Abba to clarify the halakha. Rabbi Abba said to him: If there remains in the leg that is attached to the roof of the letter the equivalent of the measure of a small letter, i.e., the letter yod, it is fit. But if not, it is unfit.,The Gemara relates: Rami bar Tamrei, who was the father-in-law of Rami bar Dikkulei, had the leg of the letter vav in the term: “And the Lord slew vayaharog all the firstborn” (Exodus 13:15), written in his phylacteries, severed by a perforation. He came before Rabbi Zeira to clarify the halakha. Rabbi Zeira said to him: Go bring a child who is neither wise nor stupid, but of average intelligence; if he reads the term as “And the Lord slew vayaharog” then it is fit, as despite the perforation the letter is still seen as a vav. But if not, then it is as though the term were: Will be slain yehareg, written without the letter vav, and it is unfit.,§ Rav Yehuda says that Rav says: When Moses ascended on High, he found the Holy One, Blessed be He, sitting and tying crowns on the letters of the Torah. Moses said before God: Master of the Universe, who is preventing You from giving the Torah without these additions? God said to him: There is a man who is destined to be born after several generations, and Akiva ben Yosef is his name; he is destined to derive from each and every thorn of these crowns mounds upon mounds of halakhot. It is for his sake that the crowns must be added to the letters of the Torah.,Moses said before God: Master of the Universe, show him to me. God said to him: Return behind you. Moses went and sat at the end of the eighth row in Rabbi Akiva’s study hall and did not understand what they were saying. Moses’ strength waned, as he thought his Torah knowledge was deficient. When Rabbi Akiva arrived at the discussion of one matter, his students said to him: My teacher, from where do you derive this? Rabbi Akiva said to them: It is a halakha transmitted to Moses from Sinai. When Moses heard this, his mind was put at ease, as this too was part of the Torah that he was to receive.,Moses returned and came before the Holy One, Blessed be He, and said before Him: Master of the Universe, You have a man as great as this and yet You still choose to give the Torah through me. Why? God said to him: Be silent; this intention arose before Me. Moses said before God: Master of the Universe, You have shown me Rabbi Akiva’s Torah, now show me his reward. God said to him: Return to where you were. Moses went back and saw that they were weighing Rabbi Akiva’s flesh in a butcher shop bemakkulin, as Rabbi Akiva was tortured to death by the Romans. Moses said before Him: Master of the Universe, this is Torah and this is its reward? God said to him: Be silent; this intention arose before Me.,§ The Gemara continues its discussion of the crowns on letters of the Torah: Rava says: Seven letters require three crowns ziyyunin, and they are the letters shin, ayin, tet, nun, zayin; gimmel and tzadi. Rav Ashi says: I have seen that the exacting scribes of the study hall of Rav would put a hump-like stroke on the roof of the letter ḥet and they would suspend the left leg of the letter heh, i.e., they would ensure that it is not joined to the roof of the letter.,Rava explains: They would put a hump-like stroke on the roof of the letter ḥet as if to thereby say: The Holy One, Blessed be He, lives ḥai in the heights of the universe. And they would suspend the left leg of the letter heh, as Rabbi Yehuda Nesia asked Rabbi Ami: What is the meaning of that which is written: “Trust in the Lord forever, for in the Lord beYah is God, an everlasting olamim Rock” (Isaiah 26:4)? Rabbi Ami said to him: Anyone who puts their trust in the Holy One, Blessed be He, will have Him as his refuge in this world and in the World-to-Come. This is alluded to in the word “olamim,” which can also mean: Worlds.,Rabbi Yehuda Nesia said to Rabbi Ami: I was not asking about the literal meaning of the verse; this is what poses a difficulty for me: What is different about that which is written: “For in the Lord beYah,” and it is not written: For the Lord Yah?,Rav Ashi responded: It is as Rabbi Yehuda bar Rabbi Elai taught: The verse “For in the Lord beYah is God, an everlasting Rock Tzur olamim” is understood as follows: The term “Tzur olamim” can also mean Creator of worlds. These letters yod and heh that constitute the word yah are referring to the two worlds that the Holy One, Blessed be He, created; one with be the letter heh and one with be the letter yod. And I do not know whether the World-to-Come was created with the letter yod and this world was created with the letter heh, or whether this world was created with the letter yod and the World-to-Come was created with the letter heh.,When the verse states: “These are the generations of the heaven and of the earth when they were created behibare’am” (Genesis 2:4), do not read it as behibare’am, meaning: When they were created; rather, read it as beheh bera’am, meaning: He created them with the letter heh. This verse demonstrates that the heaven and the earth, i.e., this world, were created with the letter heh, and therefore the World-to-Come must have been created with the letter yod.,And for what reason was this world created specifically with the letter heh? It is because the letter heh, which is open on its bottom, has a similar appearance to a portico, which is open on one side. And it alludes to this world, where anyone who wishes to leave may leave, i.e., every person has the ability to choose to do evil. And what is the reason that the left leg of the letter heh is suspended, i.e., is not joined to the roof of the letter? It is because if one repents, he is brought back in through the opening at the top.,The Gemara asks: But why not let him enter through that same way that he left? The Gemara answers: That would not be effective, since one requires assistance from Heaven in order to repent, in accordance with the statement of Reish Lakish. As Reish Lakish says: What is the meaning of that which is written: “If it concerns the scorners, He scorns them, but to the humble He gives grace” (Proverbs 3:34)? Concerning one who comes in order to become pure, he is assisted from Heaven, as it is written: “But to the humble He gives grace.” Concerning one who comes to become impure, he is provided with an opening to do so. The Gemara asks: And what is the reason that the letter heh has a crown on its roof? The Gemara answers: The Holy One, Blessed be He, says: If a sinner returns, repenting for his sin, I tie a crown for him from above.,The Gemara asks: For what reason was the World-to-Come created specifically with the letter yod, the smallest letter in the Hebrew alphabet? The Gemara answers: It is because the righteous of the world are so few. And for what reason is the left side of the top of the letter yod bent downward? It is because the righteous who are in the World-to-Come hang their heads in shame, since the actions of one are not similar to those of another. In the World-to-Come some of the righteous will be shown to be of greater stature than others.,§ Rav Yosef says: Rav states these two matters with regard to scrolls, and in each case a statement is taught in a baraita that constitutes a refutation of his ruling. One is that which Rav says: A Torah scroll that contains two errors on each and every column may be corrected, but if there are three errors on each and every column then it shall be interred.,And a statement is taught in a baraita that constitutes a refutation of his ruling: A Torah scroll that contains three errors on every column may be corrected, but if there are four errors on every column then it shall be interred. A tanna taught in a baraita: If the Torah scroll contains one complete column with no errors, it saves the entire Torah scroll, and it is permitted to correct the scroll rather than interring it. Rabbi Yitzḥak bar Shmuel bar Marta says in the name of Rav: And this is the halakha only when the majority of the scroll is written properly and is not full of errors.,Abaye said to Rav Yosef: If that column contained three errors, what is the halakha? Rav Yosef said to him: Since the column itself may be corrected, it enables the correction of the entire scroll. The Gemara adds: And with regard to the halakha that a Torah scroll may not be fixed if it is full of errors, this statement applies when letters are missing and must be added in the space between the lines. But if there were extraneous letters, we have no problem with it, since they can easily be erased. The Gemara asks: What is the reason that a scroll with letters missing may not be corrected? Rav Kahana said: Because it would look speckled if one adds all of the missing letters in the spaces between the lines.,The Gemara relates: Agra, the father-in-law of Rabbi Abba, had many extraneous letters in his scroll. He came before Rabbi Abba to clarify the halakha. Rabbi Abba said to him: We said that one may not correct the scroll only in a case where the letters are missing.'64b. as Rabbi Yishmael states only there, in the mishna, that three se’a of barley are reaped on Shabbat, as in that case when one limits the amount available for eating, he likewise limits the amount of reaping. But here, when one limits the amount of eating by bringing the two figs, he also increases the amount of reaping. Therefore is it certain that we bring the ill person the three figs attached by a single stem.,The mitzva of the omer is to bring the barley reaped for the meal offering from fields proximate to Jerusalem. If the barley did not ripen in the fields proximate to Jerusalem, one brings it from any place in Eretz Yisrael. There was an incident where the omer came from Gaggot Tzerifin and the wheat for the two loaves on Shavuot came from the valley of Ein Sokher.,What is the reason that the barley reaped for the omer meal offering should ideally be brought from fields proximate to Jerusalem? The Gemara answers: If you wish, say that it is because the verse states: “And if you bring a meal offering of first fruits to the Lord, you shall bring for the meal offering of your first fruits grain in the ear parched with fire, even groats of the fresh ear karmel” (Leviticus 2:14). This indicates that the grain should be soft and fresh. Consequently it should be brought from close by, not from a place where it might become stale and hardened during a long journey.,And if you wish, say instead that the reason is due to the principle that one does not postpone performance of the mitzvot. When presented with the opportunity to perform a mitzva, one should perform it immediately. Therefore, the barley for the mitzva of the omer meal offering in the Temple should be brought from the first crop encountered outside of Jerusalem.,§ The mishna teaches: There was an incident where the omer came from Gaggot Tzerifin and the two loaves on Shavuot came from the valley of Ein Sokher. The Sages taught a baraita that provides the background of this event: When the kings of the Hasmonean monarchy besieged each other in their civil war, Hyrcanus was outside of Jerusalem, besieging it, and Aristoblus was inside. On each and every day they would lower dinars in a box from inside the city, and those on the outside would send up animals for them to bring the daily offerings in the Temple.,A certain elderly man was there, in Jerusalem, who was familiar with Greek wisdom. He communicated to those on the outside by using words understood only by those proficient in Greek wisdom. The elderly man said to them: As long as they are engaged with the Temple service, they will not be delivered into your hands. Upon hearing this, on the following day, when they lowered dinars in a box, they sent up a pig to them. Once the pig reached halfway up the wall, it inserted its hooves into the wall and Eretz Yisrael shuddered four hundred parasangs by four hundred parasangs.,When the Sages saw this, they said at that time: Cursed is he who raises pigs, and cursed is he who teaches his son Greek wisdom. And it is with regard to that time of civil war, in which the land was destroyed, that we learned: An incident occurred in which the omer, the measure of barley brought as a communal offering on the sixteenth of Nisan, came from Gaggot Tzerifim, and the two loaves offered on Shavuot came from the valley of Ein Sokher. Since no fresh barley grain was found in the fields immediately surrounding Jerusalem, it had to be brought from these outlying areas.,§ The Gemara relates another tradition with regard to that occasion when the omer came from Gaggot Tzerifin and the two loaves from the valley of Ein Sokher: When it came time to bring the omer meal offering, they did not know from where they could bring the omer grain, as all the surrounding fields were looted and ruined. The court publicly proclaimed their difficulty. A certain deaf-mute ḥersha came forward and stretched out one hand toward a roof, gag in Hebrew, and one hand toward a hut atzerifa. Mordekhai said to the Sages: Is there a place that is called Gaggot Tzerifin or Tzerifin Gaggot? They checked and found that there was such a place, and it contained fields of barley from which they were able to bring the omer meal offering.,A similar incident occurred when they needed to bring the two loaves, and they did not know from where to bring the grain. Again the court publicly proclaimed their difficulty, and a certain deaf-mute came forward and stretched out one hand toward his eye a’eineih and one hand toward a door latch assikhera. Mordekhai said to the Sages: And is there a place that is called: Ein Sokher, or Sokher Ayin? They checked and found that there was such a place, and it contained fields of wheat from which they were able to bring the two loaves.,The Gemara relates another story that demonstrates Mordekhai’s wisdom: Once, a certain three women brought three nests for their obligatory offerings of pairs of pigeons or doves (see Leviticus 15:29). One of them said: This offering is for my ziva; and one said: This if for my yamma; and the last one said: This is for my ona.,The Sages understood from the first woman’s statement: For my ziva, that she had experienced a discharge of uterine blood when not expecting her menstrual period, which would give her the status of an actual zava. From the second woman’s statement: For my yamma, they understood: My actual yamma, i.e., she was also a ziva, as yam can mean: Sea, or a flow of blood. From the third woman’s statement: For my ona, they came to the conclusion that she needed to bring a sacrifice for her time ona of completing her purification process from being a zava. Accordingly, they understood that all these women were obligated to bring one sin offering and one burnt offering.,Mordekhai said to the other Sages: Perhaps the first woman was endangered in the course of her menstrual flow zov. Similarly, perhaps the second woman was endangered at sea yam. Finally, perhaps the third woman was endangered through her eye ayin, as ayin is phonetically similar to ona. According to these explanations, each woman sought to bring a voluntary offering to give thanks to God for being saved from danger. If so, the appropriate offering in each case is not a sin offering, as they are all burnt offerings. It was checked and they found that Mordekhai’s interpretation was in fact correct. 65a. And this is as we learned in a mishna (Shekalim 13b): Petaḥya was responsible for the nests of birds, i.e., the doves or pigeons brought by a zav, a zava, a woman after childbirth, and a leper. These individuals would place the appropriate sum of money into the horn designated for this purpose, and each day Petaḥya oversaw the purchase of birds from that money and their sacrifice in the proper manner. This Sage is Mordekhai; and why was he called Petaḥya, which resembles the word for opening petaḥ? The reason is that he would open, i.e., elucidate, difficult topics and interpret them to the people, and because he knew all seventy languages known in that region at the time.,The Gemara asks: What was unique about Petaḥya? All of the members of the Sanhedrin also know all seventy languages. As Rabbi Yoḥa says: They place on the Great Sanhedrin only men of wisdom, and of pleasant appearance, and of high stature, and of suitable age so that they will be respected. And they must also be masters of sorcery, i.e., they know the nature of sorcery, so that they can judge sorcerers, and they must know all seventy languages in order that the Sanhedrin will not need to hear testimony from the mouth of a translator in a case where a witness speaks a different language.,The Gemara answers: Rather, Petaḥya was unique as he not only knew all seventy languages, but also had the ability to combine various languages and interpret them. This is the meaning of that which is written with regard to Mordekhai: “Bilshan” (Nehemiah 7:7). Bilshan is interpreted as another name for Mordekhai, as he would combine balil languages lashon.,How would they perform the rite of the harvest of the omer? Emissaries of the court would emerge on the eve of the festival of Passover and fashion the stalks of barley into sheaves while the stalks were still attached to the ground, so that it would be convenient to reap them. The residents of all the towns adjacent to the site of the harvest would assemble there, so that it would be harvested with great fanfare.,Once it grew dark, the court emissary says to those assembled: Did the sun set? The assembly says in response: Yes. The emissary repeats: Did the sun set? They again say: Yes. The court emissary next says to those assembled: Shall I reap the sheaves with this sickle? The assembly says in response: Yes. The emissary repeats: With this sickle? The assembly says: Yes. The court emissary then says to those assembled: Shall I place the gathered sheaves in this basket? The assembly says in response: Yes. The emissary repeats: In this basket? The assembly says: Yes.,If the sixteenth of Nisan occurs on Shabbat, the court emissary says to the assembled: Shall I cut the sheaves on this Shabbat? The assembly says in response: Yes. The emissary repeats: On this Shabbat? The assembly says: Yes. The court emissary says to those assembled: Shall I cut the sheaves? And they say to him in response: Cut. The emissary repeats: Shall I cut the sheaves? And they say to him: Cut.,The emissary asks three times with regard to each and every matter, and the assembly says to him: Yes, yes, yes. The mishna asks: Why do I need those involved to publicize each stage of the rite to that extent? The mishna answers: It is due to the Boethusians, as they deny the validity of the Oral Law and would say: There is no harvest of the omer at the conclusion of the first Festival day of Passover unless it occurs at the conclusion of Shabbat. The publicity was to underscore that the sixteenth of Nisan was the proper time for the omer harvest.,The Sages taught in a baraita: These are the days on which fasting is prohibited, and on some of them eulogizing is prohibited as well: From the New Moon of Nisan until the eighth of the month, the proper sacrifice of the daily offering was established, and therefore it was decreed not to eulogize on these dates. And furthermore, from the eighth of Nisan until the end of the festival of Passover, the correct date for the festival of Shavuot was restored, and it was similarly decreed not to eulogize during this period.,The Gemara discusses the baraita: From the New Moon of Nisan until the eighth of the month the proper sacrifice of the daily offering was established, and therefore it was decreed not to eulogize on these dates. The Gemara explains that the Sadducees would say: An individual may donate and bring the daily offering, in opposition to the accepted tradition that the daily offering must be brought from communal funds. What verse did the Sadducees expound? “The one lamb shall you offer ta’aseh in the morning, and the other lamb shall you offer in the afternoon” (Numbers 28:4). Since the verse is in the singular form, the Sadducees maintained that even an individual may donate the daily offering.,The Gemara asks: What did the Sages reply to refute the argument of the Sadducees? They cited the verse: “Command the children of Israel, and say to them: My food that is presented to Me for offerings made by fire, of a pleasing aroma unto Me, you shall observe tishmeru to offer to Me in its due season” (Numbers 28:2). The term: “You shall observe” is in the plural form, which indicates that all of the daily offerings should come from collection of the Temple treasury chamber. Since during that period, between the New Moon of Nisan and the eighth of Nisan, the Sages overruled the Sadducees, it was established as a period of rejoicing, and it was prohibited to eulogize on those dates.,The Gemara discusses the next period listed in the baraita: From the eighth of Nisan until the end of the festival of Passover, the correct date for the festival of Shavuot was restored, and it was similarly decreed not to eulogize during this period. As the Boethusians would say that the festival of Shavuot always occurs after Shabbat, on a Sunday. Their reasoning was that the verse states, with regard to the omer offering and the festival of Shavuot that follows seven weeks later: “And you shall count for you from the morrow after the day of rest hashabbat, from the day that you brought the sheaf omer of the waving; seven weeks shall there be complete” (Leviticus 23:15). Disregarding the oral tradition, the Boethusians interpreted the phrase “from the morrow after the day of rest hashabbat” literally, as referring to Shabbat, not the Festival day.,At the time, Rabban Yoḥa ben Zakkai joined the discussion with the Boethusians and said to them: Fools! From where have you derived this? And there was no man who answered him, except for one elderly man who was prattling mefatpet at him, and he said: Moses, our teacher, was a lover of the Jewish people and he knew that Shavuot is only one day. Therefore, he arose and established it after Shabbat, in order that the Jewish people would enjoy themselves for two days. Rabban Yoḥa ben Zakkai recited this verse in response to that old man: “It is eleven days’ journey from Horeb to Kadesh Barnea by the way of Mount Seir” (Deuteronomy 1:2). '. None |
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71. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Johanan ben Nappaha • Nahman (ben Yaakov), Rav • Rabad (Abraham ben David of Posquieres)
Found in books: Fonrobert and Jaffee (2007) 173; Kosman (2012) 113
28a. אלא חיה אבל שאר נשים מניחין,ר\' אלעזר אמר אפילו שאר הנשים דכתיב (במדבר כ, א) ותמת שם מרים ותקבר שם סמוך למיתה קבורה,ואמר ר\' אלעזר אף מרים בנשיקה מתה אתיא שם שם ממשה ומפני מה לא נאמר בה על פי ה\' מפני שגנאי הדבר לאומרו,א"ר אמי למה נסמכה מיתת מרים לפרשת פרה אדומה לומר לך מה פרה אדומה מכפרת אף מיתתן של צדיקים מכפרת א"ר אלעזר למה נסמכה מיתת אהרן לבגדי כהונה מה בגדי כהונה מכפרין אף מיתתן של צדיקים מכפרת,ת"ר מת פתאום זו היא מיתה חטופה חלה יום אחד ומת זו היא מיתה דחופה ר\' חנניא בן גמליאל אומר זו היא מיתת מגפה שנאמר (יחזקאל כד, טז) בן אדם הנני לוקח ממך את מחמד עיניך במגפה וכתיב (יחזקאל כד, יח) ואדבר אל העם בבקר ותמת אשתי בערב,שני ימים ומת זו היא מיתה דחויה ג\' גערה ארבעה נזיפה חמשה זו היא מיתת כל אדם,א"ר חנין מאי קרא (דברים לא, יד) הן קרבו ימיך למות הן חד קרבו תרי ימיך תרי הא חמשה הן חד שכן בלשון יוני קורין לאחת הן,מת בחמשים שנה זו היא מיתת כרת חמשים ושתים שנה זו היא מיתתו של שמואל הרמתי ששים זו היא מיתה בידי שמים,אמר מר זוטרא מאי קרא דכתיב (איוב ה, כו) תבא בכלח אלי קבר בכלח בגימטריא שיתין הוו,שבעים שיבה שמונים גבורות דכתיב (תהלים צ, י) ימי שנותינו בהם שבעים שנה ואם בגבורות שמונים שנה אמר רבה מחמשים ועד ששים שנה זו היא מיתת כרת והאי דלא חשיב להו משום כבודו של שמואל הרמתי,רב יוסף כי הוה בר שיתין עבד להו יומא טבא לרבנן אמר נפקי לי מכרת א"ל אביי נהי דנפק ליה מר מכרת דשני מכרת דיומי מי נפיק מר א"ל נקוט לך מיהא פלגא בידך,רב הונא נח נפשיה פתאום הוו קא דייגי רבנן תנא להו זוגא דמהדייב לא שנו אלא שלא הגיע לגבורות אבל הגיע לגבורות זו היא מיתת נשיקה,אמר רבא חיי בני ומזוני לא בזכותא תליא מילתא אלא במזלא תליא מילתא דהא רבה ורב חסדא תרוייהו רבנן צדיקי הוו מר מצלי ואתי מיטרא ומר מצלי ואתי מיטרא,רב חסדא חיה תשעין ותרתין שנין רבה חיה ארבעין בי רב חסדא שיתין הלולי בי רבה שיתין תיכלי,בי רב חסדא סמידא לכלבי ולא מתבעי בי רבה נהמא דשערי לאינשי ולא משתכח,ואמר רבא הני תלת מילי בעאי קמי שמיא תרתי יהבו לי חדא לא יהבו לי חוכמתיה דרב הונא ועותריה דרב חסדא ויהבו לי ענותנותיה דרבה בר רב הונא לא יהבו לי,רב שעורים אחוה דרבא הוה יתיב קמיה דרבא חזייה דהוה קא מנמנם א"ל לימא ליה מר דלא לצערן א"ל מר לאו שושביניה הוא א"ל כיון דאימסר מזלא לא אשגח בי א"ל ליתחזי לי מר איתחזי ליה א"ל הוה ליה למר צערא א"ל כי ריבדא דכוסילתא,רבא הוה יתיב קמיה דר"נ חזייה דקא מנמנם א"ל לימא ליה מר דלא לצערן א"ל מר לאו אדם חשוב הוא א"ל מאן חשיב מאן ספין מאן רקיע,א"ל ליתחזי לי מר אתחזי ליה א"ל ה"ל למר צערא א"ל כמישחל בניתא מחלבא ואי אמר לי הקב"ה זיל בההוא עלמא כד הוית לא בעינא דנפיש בעיתותיה,רבי אלעזר הוה קאכיל תרומה איתחזי ליה א"ל תרומה קא אכילנא ולאו קודש איקרי חלפא ליה שעתא,רב ששת איתחזי ליה בשוקא אמר ליה בשוקא כבהמה איתא לגבי ביתא,רב אשי איתחזי ליה בשוקא א"ל איתרח לי תלתין יומין ואהדרי לתלמודאי דאמריתו אשרי מי שבא לכאן ותלמודו בידו ביום תלתין אתא אמר ליה מאי כולי האי קא דחקא רגליה דבר נתן ואין מלכות נוגעת בחבירתה אפילו כמלא נימא,רב חסדא לא הוה יכיל ליה דלא הוה שתיק פומיה מגירסא סליק יתיב בארזא דבי רב פקע ארזא ושתק ויכיל ליה,ר\' חייא לא הוה מצי למיקרבא ליה יומא חד אידמי ליה כעניא אתא טריף אבבא א"ל אפיק לי ריפתא אפיקו ליה א"ל ולאו קא מרחם מר אעניא אההוא גברא אמאי לא קא מרחם מר גלי ליה אחוי ליה שוטא דנורא אמצי ליה נפשיה:''. None | 28a. with regard to a woman who died in childbirth, and therefore continues to bleed. But the biers of other women may be set down in the street.,Rabbi Elazar said: Even the biers of other women must not be set down in the street, as it is written: “And Miriam died there and was buried there” (Numbers 20:1), which teaches that the site of her burial was close to the place of her death. Therefore, it is preferable to bury a woman as close as possible to the place where she died.,With regard to that same verse Rabbi Elazar said further: Miriam also died by the divine kiss, just like her brother Moses. What is the source for this? This is derived through a verbal analogy between the word “there” stated with regard to Miriam and the word “there” mentioned with regard to Moses. With regard to Moses it says: “So Moses the servant of the Lord died there in the land of Moab by the mouth of the Lord” (Deuteronomy 34:5). For what reason was it not explicitly stated with regard to her, as it is stated with regard to Moses, that she died “by the mouth of the Lord”? It is because it would be unseemly to say such a thing, that a woman died by way of a divine kiss, and therefore it is not said explicitly.,Rabbi Ami said: Why was the Torah portion that describes the death of Miriam juxtaposed to the portion dealing with the red heifer? To tell you: Just as the red heifer atones for sin, so too, the death of the righteous atones for sin. Rabbi Elazar said: Why was the Torah portion that describes the death of Aaron juxtaposed to the portion discussing the priestly garments? This teaches that just as the priestly garments atone for sin, so too, the death of the righteous atones for sin.,§ The Sages taught the following baraita: If one dies suddenly without having been sick, this is death through snatching. If he became sick for a day and died, this is an expedited death. Rabbi Ḥaya ben Gamliel says: This is death at a stroke, as it is stated: “Son of man, behold, I am about to take away from you the delight of your eyes at a stroke” (Ezekiel 24:16). And when this prophecy is fulfilled it is written: “So I spoke to the people in the morning and at evening my wife died” (Ezekiel 24:18).,If he was sick for two days and died, this is a quickened death. If he was sick for three days and died, this is a death of rebuke. If he died after being sick for four days, this is a death of reprimand. If one died after a sickness lasting five days, this is the ordinary death of all people.,Rabbi Ḥanin said: What is the verse from which this is derived? It is stated: “Behold, your days approach that you must die” (Deuteronomy 31:14). This verse is expounded in the following manner: “Behold hen” indicates one; “approach karvu,” a plural term, indicates two; “your days yamekha,” also a plural term, indicates another two; and therefore in total this is five. How does the word hen indicate one? Because in the Greek language they call the number one hen.,The Gemara discusses the significance of death at different ages: If one dies when he is fifty years old, this is death through karet, the divine punishment of excision, meted out for the most serious transgressions. If he dies when he is fifty-two years old, this is the death of Samuel from Ramah. If he dies at the age of sixty, this is death at the hand of Heaven.,Mar Zutra said: What is the verse from which this is derived? As it is written: “You shall come to your grave in a ripe age bekhelaḥ” (Job 5:26). The word “ripe age” bekhelaḥ has the numerical value of sixty, and it is alluded to there that dying at this age involves a divine punishment.,One who dies at the age of seventy has reached old age. One who dies at the age of eighty dies in strength, as it is written: “The days of our years are seventy, or if by reason of strength, eighty years” (Psalms 90:10). Rabba said: Not only is death at the age of fifty a sign of karet, but even death from fifty to sixty years of age is death by karet. And the reason that all of these years were not counted in connection with karet is due to the honor of Samuel from Ramah, who died at the age of fifty-two.,The Gemara relates that when Rav Yosef turned sixty he made a holiday for the Sages. Explaining the cause for his celebration, he said: I have passed the age of karet. Abaye said to him: Master, even though you have passed the karet of years, have you, Master, escaped the karet of days? As previously mentioned, sudden death is also considered to be a form of karet. He said to him: Grasp at least half in your hand, for I have at least escaped one type of karet.,It was related that Rav Huna died suddenly, and the Sages were concerned that this was a bad sign. The Sage Zuga from Hadayeiv taught them the following: They taught these principles only when the deceased had not reached the age of strength, i.e., eighty. But if he had reached the age of strength and then died suddenly, this is death by way of a divine kiss.,Rava said: Length of life, children, and sustece do not depend on one’s merit, but rather they depend upon fate. As, Rabba and Rav Ḥisda were both pious Sages; one Sage would pray during a drought and rain would fall, and the other Sage would pray and rain would fall.,And nevertheless, their lives were very different. Rav Ḥisda lived for ninety-two years, whereas Rabba lived for only forty years. The house of Rav Ḥisda celebrated sixty wedding feasts, whereas the house of Rabba experienced sixty calamities. In other words, many fortuitous events took place in the house of Rav Ḥisda and the opposite occurred in the house of Rabba.,In the house of Rav Ḥisda there was bread from the finest flour semida even for the dogs, and it was not asked after, as there was so much food. In the house of Rabba, on the other hand, there was coarse barley bread even for people, and it was not found in sufficient quantities. This shows that the length of life, children, and sustece all depend not upon one’s merit, but upon fate.,Apropos Rav Ḥisda’s great wealth, the Gemara reports that Rava said: These three things I requested from Heaven, two of which were given to me, and one was not given to me: I requested the wisdom of Rav Huna and the wealth of Rav Ḥisda and they were given to me. I also requested the humility of Rabba bar Rav Huna, but it was not given to me.,The Gemara continues its discussion of the deaths of the righteous. Rav Seorim, Rava’s brother, sat before Rava, and he saw that Rava was dozing, i.e., about to die. Rava said to his brother: Master, tell him, the Angel of Death, not to torment me. Knowing that Rava was not afraid of the Angel of Death, Rav Seorim said to him: Master, are you not a friend of the Angel of Death? Rava said to him: Since my fate has been handed over to him, and it has been decreed that I shall die, the Angel of Death no longer pays heed to me. Rav Seorim said to Rava: Master, appear to me in a dream after your death. And Rava appeared to him. Rav Seorim said to Rava: Master, did you have pain in death? He said to him: Like the prick of the knife when letting blood.,It was similarly related that Rava sat before Rav Naḥman, and he saw that Rav Naḥman was dozing, i.e., slipping into death. Rav Naḥman said to Rava: Master, tell the Angel of Death not to torment me. Rava said to him: Master, are you not an important person who is respected in Heaven? Rav Naḥman said to him: In the supernal world who is important? Who is honorable? Who is complete?,Rava said to Rav Naḥman: Master, appear to me in a dream after your death. And he appeared to him. Rava said to him: Master, did you have pain in death? Rav Naḥman said to him: Like the removal of hair from milk, which is a most gentle process. But nevertheless, were the Holy One, Blessed be He, to say to me: Go back to that world, the physical world, as you were, I would not want to go, for the fear of the Angel of Death is great. And I would not want to go through such a terrifying experience a second time.,The Gemara relates that Rabbi Elazar was once eating teruma, when the Angel of Death appeared to him. He said to the Angel of Death: I am eating teruma; is it not called sacred? It would be inappropriate for me to die now and thereby defile this sacred teruma. The Angel of Death accepted his argument and left him. The moment passed, and he lived for some time afterward.,It was similarly related that the Angel of Death once appeared to Rav Sheshet in the marketplace. Rav Sheshet said to the Angel of Death: Shall I die in the market like an animal? Come to my house and kill me there like a human being.,So too, the Angel of Death appeared to Rav Ashi in the marketplace. Rav Ashi said to the Angel of Death: Give me thirty days so that I may review my studies, for you say above: Fortunate is he who comes here to Heaven with his learning in his hand. On the thirtieth day the Angel of Death came to take him. Rav Ashi said to the Angel of Death: What is all of this? Why are you in such a hurry to take me? Why can you not postpone my death? He said to him: The foot of Rav Huna bar Natan is pushing you, as he is ready to succeed you as the leader of the generation, and one sovereignty does not overlap with its counterpart, even by one hairbreadth. Therefore, you cannot live any longer.,The Angel of Death was unable to take Rav Ḥisda because his mouth was never silent from study. So the Angel of Death went and sat on the cedar column that supported the roof of the study hall of the Sages. The cedar cracked and Rav Ḥisda was silent for a moment, as he was startled by the sound. At that point the Angel of Death was able to take him.,The Angel of Death could not come near Rabbi Ḥiyya, owing to his righteousness. One day the Angel of Death appeared to him as a poor person. He came and knocked on the door. He said to Rabbi Ḥiyya: Bring out bread for me, and he took out bread for him. The Angel of Death then said to Rabbi Ḥiyya: Master, do you not have mercy on a poor person? Why, then, do you not have mercy upon that man, i.e., upon me, and give me what I want? The Angel of Death then revealed his identity to him, and showed him a fiery rod in order to confirm that he was the Angel of Death. At this point Rav Ḥiyya surrendered himself to him.''. None |
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72. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Eleazar ben Harsom • Rabbi Joshua ben Levi
Found in books: Gordon (2020) 197; Schiffman (1983) 205
62a. תנא הוקפלו רוב המקצועות מותרות משום גזל ופטורות מן המעשרות,רבי ורבי יוסי בר רבי יהודה איקלעו לההוא אתרא בזמן שהוקפלו רוב המקצועות רבי הוה קא אכיל רבי יוסי בר ר' יהודה לא אכיל אתא מרהון אמר להו אמאי לא אכלי רבנן הוקפלו רוב המקצועות הוא ואף על פי כן לא אכיל ר' יוסי בר ר' יהודה קסבר משום סניות מילתא הוא דקאמר הדין גברא,רבי חמא בר רבי חנינא איקלע לההוא אתרא בזמן שהוקפלו רוב המקצועות הוה קאכיל יהיב לשמעיה לא אכיל אמר ליה אכול כך אמר לי רבי ישמעאל בר רבי יוסי משום אביו הוקפלו רוב המקצועות מותרות משום גזל ופטורות מן המעשר,ר' טרפון אשכחיה ההוא גברא בזמן שהוקפלו המקצועות דקאכיל אחתיה בשקא ושקליה ואמטייה למשדיה בנהרא אמר לו אוי לו לטרפון שזה הורגו שמע ההוא גברא שבקיה וערק אמר רבי אבהו משום ר' חנניה בן גמליאל כל ימיו של אותו צדיק היה מצטער על דבר זה אמר אוי לי שנשתמשתי בכתרה של תורה,ואמר רבה בר בר חנה אמר ר' יוחנן כל המשתמש בכתרה של תורה נעקר מן העולם קל וחומר ומה בלשצר שנשתמש בכלי קודש שנעשו כלי חול שנאמר (יחזקאל ז, כב) ובאו בה פריצים וחיללוה כיון שפרצום נעשו חול נעקר מן העולם דכתיב (דניאל ה, ל) בה בליליא קטיל בלשצר המשתמש בכתרה של תורה שהוא חי וקיים לעולם על אחת כמה וכמה,ורבי טרפון כיון דכי אכיל דהוקפלו רוב המקצועות הוה אמאי צעריה ההוא גברא משום דההוא הוו גנבי ליה ענבי כולה שתא וכיון דאשכחיה לר' טרפון סבר היינו דגנבן אי הכי אמאי ציער נפשיה משום דרבי טרפון עשיר גדול הוה והוה ליה לפייסו בדמים,תניא (דברים ל, כ) לאהבה את ה' אלהיך לשמוע בקולו ולדבקה בו שלא יאמר אדם אקרא שיקראוני חכם אשנה שיקראוני רבי אשנן שאהיה זקן ואשב בישיבה,אלא למד מאהבה וסוף הכבוד לבא שנאמר (משלי ז, ג) קשרם על אצבעותיך כתבם על לוח לבך ואומר (משלי ג, יז) דרכיה דרכי נועם ואומר (משלי ג, יח) עץ חיים היא למחזיקים בה ותומכיה מאושר,רבי אליעזר בר ר' צדוק אומר עשה דברים לשם פעלם ודבר בהם לשמם אל תעשם עטרה להתגדל בהם ואל תעשם קורדום להיות עודר בו וקל וחומר ומה בלשצר שלא נשתמש אלא בכלי קדש שנעשו כלי חול נעקר מן העולם המשתמש בכתרה של תורה על אחת כמה וכמה,אמר רבא שרי ליה לאיניש לאודועי נפשיה באתרא דלא ידעי ליה דכתיב (מלכים א יח, יב) ועבדך ירא את ה' מנעוריו אלא קשיא דר' טרפון דעשיר גדול היה והוה ליה לפייסיה בדמים,רבא רמי כתיב ועבדך ירא את ה' מנעוריו וכתיב (משלי כז, ב) יהללך זר ולא פיך הא באתרא דידעי ליה הא באתרא דלא ידעי ליה,אמר רבא שרי ליה לצורבא מרבנן למימר צורבא מרבנן אנא שרו לי תיגראי ברישא דכתיב (שמואל ב ח, יח) ובני דוד כהנים היו מה כהן נוטל בראש אף תלמיד חכם נוטל בראש וכהן מנא לן דכתיב (ויקרא כא, ח) וקדשתו כי את לחם (ה') אלהיך הוא מקריב ותנא דבי רבי ישמעאל וקדשתו לכל דבר שבקדושה"". None | 62a. The Sages taught: If most of the knives have been set aside, the figs left in the field are permitted with regard to the laws of stealing and are exempt from tithes, since their owners presumably do not want them and the figs are therefore considered ownerless property.,The Gemara relates: Rabbi Yehuda HaNasi and Rabbi Yosei bar Rabbi Yehuda arrived at a certain place at a time when most of the knives had been set aside. Rabbi Yehuda HaNasi ate the figs left in the field, but Rabbi Yosei bar Rabbi Yehuda did not eat. The owner of the field came and said to them: Why are the Sages not eating? It is now the period when most of the knives have been set aside. The Gemara notes: But nevertheless, Rabbi Yosei bar Rabbi Yehuda did not eat, since he thought that it was only due to embarrassment over the matter that that man said his comment, but he did not really mean to declare his figs ownerless.,The Gemara relates another incident: Rabbi Ḥama bar Rabbi Ḥanina arrived at a certain place at a time when most of the knives had been set aside. He ate from the figs that were left in the field, but when he gave some to his attendant the latter did not eat. Rabbi Ḥama said to him: Eat, as Rabbi Yishmael bar Rabbi Yosei said to me the following ruling in the name of his father: If most of the knives have been set aside, the figs are permitted with regard to the laws of stealing and are exempt from the tithe.,The Gemara relates another incident: A certain man found Rabbi Tarfon eating figs from his field at the time when most of the knives had been set aside. He placed Rabbi Tarfon in a sack, lifted him up, and carried him to throw him into the river. Rabbi Tarfon said to him: Woe to Tarfon, for this man is killing him. When that man heard that he was carrying the great Rabbi Tarfon, he left him and fled. Rabbi Abbahu said in the name of Rabbi Ḥaya ben Gamliel: All the days of that righteous man, Rabbi Tarfon, he was distressed over this matter, saying: Woe is me, for I made use of the crown of Torah, as Rabbi Tarfon was only released out of respect for his Torah learning.,And with regard to this statement, Rabba bar bar Ḥana said that Rabbi Yoḥa said: Whoever makes use of the crown of Torah is uprooted from the world. This can be derived by means of an a fortiori inference: If Belshazzar, who made use of the sacred Temple vessels, which had already become non-sacred vessels by that time, as after their forcible removal from the Temple the vessels lost their sanctity, as it is stated in the verse: “And robbers shall enter into it, and profane it” (Ezekiel 7:22), showing that once the Temple vessels have been robbed they become non-sacred, was uprooted from the world for his actions, as it is written: “On that night Belshazzar the Chaldean king was killed” (Daniel 5:30); one who makes use of the crown of Torah, which lives and endures forever and whose sanctity cannot be removed, all the more so shall he be uprooted.,The Gemara returns to the incident involving Rabbi Tarfon. And in the case of Rabbi Tarfon, since he was eating during the time when most of the knives had been set aside, why did that man trouble him? The Gemara explains: It was because someone had been stealing grapes from that man all year, and when he found Rabbi Tarfon he thought: This is the one who stole from me the entire year. The Gemara asks: If so, why did Rabbi Tarfon berate himself? Clearly he was justified in saving himself. The Gemara answers: Since Rabbi Tarfon was very wealthy, he should have sought to appease him with money in order to save himself, rather than relying on his status as a Torah scholar.,Apropos the story of Rabbi Tarfon’s regret for gaining personal benefit from his status as a Torah scholar, the Gemara cites similar teachings. It is taught in a baraita: The verse states: “To love the Lord your God, to listen to His voice, and to cleave to Him” (Deuteronomy 30:20). This verse indicates that a person should not say: I will read the written Torah so that they will call me a Sage; I will study Mishna so that they will call me Rabbi; I will review my studies so that I will be an Elder and will sit in the academy.,Rather, learn out of love, as the verse states: “To love the Lord your God.” And the honor will eventually come of its own accord, as it is stated: “Bind them upon your fingers; write them on the tablet of your heart” (Proverbs 7:3), and it states: “Its ways are ways of pleasantness, and all its paths are peace” (Proverbs 3:17), and it states: “It is a tree of life to those who grasp it; happy is everyone who holds it fast” (Proverbs 3:17). Consequently, one who studies in order to master Torah for its own sake, as reflected in the verse “bind them upon your fingers,” will eventually merit pleasantness, peace, and happiness.,Rabbi Eliezer bar Rabbi Tzadok says: Do things for the sake of their performance, not for any ulterior motive, and speak words of Torah for their own sake. Do not make them a crown with which to become glorified, and do not make them nor make them a dolabra kordom with which to hoe, i.e., do not use Torah study as a means of earning a livelihood. And this is an a fortiori inference: If Belshazzar, who made use only of sacred vessels that had become non-sacred vessels, was uprooted from the world, one who makes use of the crown of Torah, whose sanctity is permanent, all the more so shall he be uprooted from the world.,Rava said: In a time of need, it is permitted for a person to make himself known in a place where people do not know him. The proof is from what Obadiah said to Elijah in order to identify himself, as it is written: “But I, your servant, have feared the Lord from my youth” (I\xa0Kings 18:12). The Gemara asks: But this is difficult with regard to the story about Rabbi Tarfon, who was distraught because he revealed his identity to the man who placed him in the sack. The Gemara answers: The case of Rabbi Tarfon is different, as he was very wealthy, and therefore he should have sought to appease him with money.,Rava raises a contradiction: It is written that Obadiah spoke highly of himself: “But I, your servant, have feared the Lord from my youth.” And it is written: “Let another praise you, and not your own mouth” (Proverbs 27:2). He answers: This verse is referring to a place where people know him, where he should not praise himself, whereas that verse is referring to a place where people do not know him.,Rava said further: It is permitted for a Torah scholar to say: I am a Torah scholar, so resolve my case first, as it is written: “And the sons of David were priests” (II\xa0Samuel 8:18). The sons of David could not have been actual priests, as David was not a priest. Rather, the verse indicates that just as a priest takes his portion first, so too, a Torah scholar takes his portion first. And a priest, from where do we derive that he takes his portion first? As it is written: “And you shall sanctify him, for he offers the bread of your God” (Leviticus 21:8). And the school of Rabbi Yishmael taught: The phrase “and you shall sanctify him” applies with regard to every matter of sanctity:''. None |
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73. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Ben Sira • Ben Sira (Ecclesiasticus) • Eleazar ben Poirah • Nahman (ben Yaakov), Rav • Rabbi Joshua ben Levi • Yehudah ben Gedidya/Gudgeda
Found in books: Fonrobert and Jaffee (2007) 172; Noam (2018) 25; Piotrkowski (2019) 154; Schiffman (1983) 103; Sigal (2007) 39
57a. נימא תלתא תנאי הוו לא תרי תנאי הוו ותנא קמא דר\' שמעון היינו ר\' יוסי ותנא קמא דר\' יוסי היינו ר\' שמעון ומאי אף אקמייתא,ת"ר בן בוהיין נתן פיאה לירק ובא אביו ומצאן לעניים שהיו טעונין ירק ועומדין על פתח הגינה אמר להם בני השליכו מעליכם ואני נותן לכם כפליים במעושר לא מפני שעיני צרה אלא מפני שאמרו חכמים אין נותנין פיאה לירק,למה ליה למימרא להו לא מפני שעיני צרה כי היכי דלא לימרו דחויי קא מדחי לן,ת"ר בראשונה היו מניחין עורות קדשים בלשכת בית הפרוה לערב היו מחלקין אותן לאנשי בית אב והיו בעלי זרועות נוטלין אותן בזרוע התקינו שיהיו מחלקין אותן מערב שבת לע"ש דאתיין כולהו משמרות ושקלן בהדדי,ועדיין היו גדולי כהונה נוטלין אותן בזרוע עמדו בעלים והקדישום לשמים,אמרו לא היו ימים מועטים עד שחיפו את ההיכל כולו בטבלאות של זהב שהן אמה על אמה כעובי דינר זהב ולרגל היו מקפלין אותן ומניחין אותן על גב מעלה בהר הבית כדי שיהו עולי רגלים רואין שמלאכתם נאה ואין בה דלם,תנא אבא שאול אומר קורות של שקמה היו ביריחו והיו בעלי זרועות נוטלין אותן בזרוע עמדו בעלים והקדישום לשמים,עליהם ועל כיוצא בהם אמר אבא שאול בן בטנית משום אבא יוסף בן חנין אוי לי מבית בייתוס אוי לי מאלתן אוי לי מבית חנין אוי לי מלחישתן אוי לי מבית קתרוס אוי לי מקולמוסן אוי לי מבית ישמעאל בן פיאכי אוי לי מאגרופן שהם כהנים גדולים ובניהן גיזברין וחתניהם אמרכלין ועבדיהן חובטין את העם במקלות,תנו רבנן ארבע צווחות צוחה עזרה ראשונה צאו מכאן בני עלי שטימאו היכל ה\' ועוד צווחה צא מיכן יששכר איש כפר ברקאי שמכבד את עצמו ומחלל קדשי שמים דהוה כריך ידיה בשיראי ועביד עבודה,ועוד צווחה העזרה שאו שערים ראשיכם ויכנס ישמעאל בן פיאכי תלמידו של פנחס וישמש בכהונה גדולה ועוד צווחה העזרה שאו שערים ראשיכם ויכנס יוחנן בן נרבאי תלמידו של פנקאי וימלא כריסו מקדשי שמים,אמרו עליו על יוחנן בן נרבאי שהיה אוכל ג\' מאות עגלים ושותה ג\' מאות גרבי יין ואוכל ארבעים סאה גוזלות בקינוח סעודה אמרו כל ימיו של יוחנן בן נרבאי לא נמצא נותר במקדש מאי סלקא ביה ביששכר איש כפר ברקאי אמרי מלכא ומלכתא הוו יתבי מלכא אמר גדיא יאי ומלכתא אמרה אימרא יאי אמרו מאן מוכח כהן גדול דקא מסיק קרבנות כל יומא אתא איהו 113a. גזייתא נינהו דשמטי סוסיא ואתו דברי להו,(וא"ל) רב לרב אסי לא תדור במתא דלא צניף בה סוסיא ולא נבח בה כלבא ואל תדור בעיר דריש מתא אסיא ולא תנסיב תרתי אי נסבת תרתי נסיב תלת,א"ל רב לרב כהנא הפוך בנבילתא ולא תיפוך במילי פשוט נבילתא בשוקא ושקיל אגרא ולא תימא כהנא אנא וגברא רבא אנא וסניא בי מלתא סלקת לאיגרא שירותך בהדך מאה קרי במתא בזוזא תותי כנפיך ניהוו,א"ל רב לחייא בריה לא תשתי סמא ולא תשוור ניגרא ולא תעקר ככא ולא תקנא בחיויא ולא תקנא בארמאה,תנו רבנן ג\' אין מתקנאין בהן ואלו הן נכרי קטן ונחש קטן ותלמיד קטן מ"ט דמלכותייהו אחורי אודנייהו קאי,א"ל רב לאיבו בריה טרחי בך בשמעתא ולא מסתייע מילתא תא אגמרך מילי דעלמא אדחלא אכרעיך זבינך זבין כל מילי זבין ותחרט בר מחמרא דזבין ולא תחרט,שרי כיסיך פתח שקיך קבא מארעא ולא כורא מאיגרא,תמרא בחלוזך לבית סודנא רהיט ועד כמה אמר רבא עד תלתא סאה אמר רב פפא אי לא דרמאי שכרא לא איעתרי א"ד אמר רב חסדא אי לא דרמאי שכרא לא איעתרי מאי סודנא אמר רב חסדא סוד נאה וגמילות חסדים,אמר רב פפא כל אגב גביא בעי כל אשראי ספק אתי ספק לא אתי ודאתי מעות רעות נינהו,ג\' דברים א"ר יוחנן משום אנשי ירושלים כשאתה יוצא למלחמה אל תצא בראשונה אלא תצא באחרונה כדי שתכנס בראשונה ועשה שבתך חול ואל תצטרך לבריות והוי משתדל עם מי שהשעה משחקת לו,(א"ר) שלשה דברים א"ר יהושע בן לוי משום אנשי ירושלים אל תרבה בגנות משום מעשה שהיה בתך בגרה שחרר עבדך ותן לה והוי זהיר באשתך מחתנה הראשון מ"ט רב חסדא אמר משום ערוה רב כהנא אמר משום ממון הא והא איתנהו,אמר רבי יוחנן שלשה מנוחלי העוה"ב אלו הן הדר בא"י והמגדל בניו לתלמוד תורה והמבדיל על היין במוצאי שבתות מאי היא דמשייר מקידושא לאבדלתא,א"ר יוחנן שלשה מכריז עליהן הקב"ה בכל יום על רווק הדר בכרך ואינו חוטא ועל עני המחזיר אבידה לבעליה ועל עשיר המעשר פירותיו בצינעה רב ספרא רווק הדר בכרך הוה'113b. תני תנא קמיה דרבא ורב ספרא צהבו פניו דרב ספרא אמר לו רבא לאו כגון מר אלא כגון רב חנינא ורב אושעיא דהוו אושכפי בארעא דישראל והוו יתבי בשוקא דזונות ועבדי להו מסאני לזונות ועיילי להו אינהו מסתכלי בהו ואינהו לא מדלן עינייהו לאיסתכולי בהו ומומתייהו הכי בחייהן רבנן קדישי דבארעא דישראל:,שלשה הקדוש ברוך הוא אוהבן מי שאינו כועס ומי שאינו משתכר ומי שאינו מעמיד על מדותיו שלשה הקדוש ברוך הוא שונאן המדבר א\' בפה ואחד בלב והיודע עדות בחבירו ואינו מעיד לו והרואה דבר ערוה בחבירו ומעיד בו יחידי,כי הא דטוביה חטא ואתא זיגוד לחודיה ואסהיד ביה קמיה דרב פפא נגדיה לזיגוד א"ל טוביה חטא וזיגוד מינגד אמר ליה אין דכתיב (דברים יט, טו) לא יקום עד אחד באיש ואת לחודך אסהדת ביה שם רע בעלמא קא מפקת ביה,אמר רבי שמואל בר רב יצחק אמר רב מותר לשנאתו שנאמר (שמות כג, ה) כי תראה חמור שנאך רובץ תחת משאו מאי שונא אילימא שונא נכרי והא תניא שונא שאמרו שונא ישראל ולא שונא נכרי,אלא פשיטא שונא ישראל ומי שריא למסניה והכתיב (ויקרא יט, יז) לא תשנא את אחיך בלבבך אלא דאיכא סהדי דעביד איסורא כולי עלמא נמי מיסני סני ליה מאי שנא האי אלא לאו כי האי גוונא דחזיא ביה איהו דבר ערוה,רב נחמן בר יצחק אמר מצוה לשנאתו שנאמר (משלי ח, יג) יראת ה\' (שונאי) רע אמר רב אחא בריה דרבא לרב אשי מהו למימרא ליה לרביה למשנייה אמר ליה אי ידע דמהימן לרביה כבי תרי לימא ליה ואי לא לא לימא ליה,תנו רבנן שלשה חייהן אינם חיים הרחמנין והרתחנין ואניני הדעת ואמר רב יוסף כולהו איתנהו בי,תנו רבנן שלשה שונאין זה את זה אלו הן הכלבים והתרנגולין והחברין וי"א אף הזונות וי"א אף תלמידי חכמים שבבבל,ת"ר שלשה אוהבין זה את זה אלו הן הגרים ועבדים ועורבין,ארבעה אין הדעת סובלתן אלו הן דל גאה ועשיר מכחש וזקן מנאף ופרנס מתגאה על הציבור בחנם ויש אומרים אף המגרש את אשתו פעם ראשונה ושניה ומחזירה,ותנא קמא זימנא דכתובתה מרובה אי נמי יש לו בנים הימנה ולא מצי מגרש לה,חמשה דברים צוה כנען את בניו אהבו זה את זה ואהבו את הגזל ואהבו את הזמה ושנאו את אדוניכם ואל תדברו אמת,ששה דברים נאמרים בסוס אוהב את הזנות ואוהב את המלחמה ורוחו גסה ומואס את השינה ואוכל הרבה ומוציא קמעה וי"א אף מבקש להרוג בעליו במלחמה,שבעה מנודין לשמים אלו הן יהודי שאין לו אשה ושיש לו אשה ואין לו בנים ומי שיש לו בנים ואין מגדלן לתלמוד תורה ומי שאין לו תפילין בראשו ותפילין בזרועו וציצית בבגדו ומזוזה בפתחו והמונע מנעלים מרגליו וי"א אף מי שאין מיסב בחבורה של מצוה,אמר רבה בר בר חנה אמר רבי שמואל בר מרתא אמר רב משום רבי יוסי איש הוצל מניין שאין שואלין בכלדיים שנאמר (דברים יח, יג) תמים תהיה עם ה\' אלהיך,ומניין היודע בחבירו שהוא גדול ממנו אפילו בדבר אחד שחייב לנהוג בו כבוד שנאמר (דניאל ו, ד) כל קבל די רוח יתירא ביה ומלכא עשית להקמותיה על כל מלכותא,והיושבת על דם טהור אסורה לשמש עד כמה אמר רב עונה,תנא הוא יוסף איש הוצל הוא יוסף הבבלי הוא איסי בן גור אריה הוא איסי בן יהודה הוא איסי בן גמליאל הוא איסי בן מהללאל ומה שמו איסי בן עקביה שמו הוא רבי יצחק בן טבלא הוא רבי יצחק בן חקלא הוא רבי יצחק בן אלעא הוא '. None | 57a. Let us say that there are three tanna’im who dispute this point: The two unattributed opinions, each of which is referring to two vegetables, and the opinion common to Rabbi Yosei and Rabbi Shimon that includes all three vegetables. The Gemara rejects this: No, there are only two tanna’im who dispute the point, and the first tanna whose opinion appears before the opinion of Rabbi Shimon is Rabbi Yosei. And the first tanna whose opinion appears before the opinion of Rabbi Yosei is Rabbi Shimon. And what is the meaning of the word even in both their statements? They agree with regard to the first vegetable, turnips; however, they disagree with regard to the second, and replace it with another vegetable.,The Gemara cites an episode from the Tosefta. The Sages taught: The son of a man named Bohayan designated for the poor the produce in the corner in a garden of vegetables, and his father Bohayan found the poor laden with vegetables and standing at the opening of the garden on their way out. He said to them: My sons, cast the vegetables that you have gathered from upon yourselves and I will give you twice the amount in tithed produce, and you will be no worse off. Not because I begrudge you what you have taken. Rather, it is because the Sages say: One does not designate for the poor the produce in the corner in a garden of vegetables. Therefore, the vegetables that you took require tithing.,The Gemara asks: Why was it necessary for him to say to them: Not because I begrudge you what you have taken? It would have been sufficient to offer them tithed produce. The Gemara answers that he said it so they would not say: He is putting us off, taking what we collected now, but later he will not fulfill his commitment.,Apropos the people of Jericho, the Gemara relates that powerful people would steal wood from them. The Sages taught: Initially, the priests would place the hides that were flayed from animals consecrated as offerings of the most sacred order, which were given to the priests, in the Parva chamber. In the evening, they would distribute them to the members of the family of priests serving in the Temple that day. And the powerful priests among them would take them by force before they could be distributed. The Rabbis decreed that they would distribute them each Shabbat eve, because then all the families of both priestly watches came and took their part together. All the families from both the watch that was beginning its service and the one ending its service were together when they divided the hides. The powerful priests were unable to take the hides by force.,Yet still the prominent priests by virtue of their lineage would take them by force. Due to their prominence, the members of the rest of the watch dared not challenge them. When they realized that there was no equitable distribution, the owners of the sacrifices (Me’iri) arose and consecrated the hides to Heaven so the priests could not take them.,The Sages said: Not a few days passed before they had plated the entire sanctuary with golden tablets with the proceeds from the redemption and sale of the hides. These plates were one cubit by one cubit and as thick as a golden dinar. And when the people assembled for the Festival pilgrimage they would remove the tablets and place them on a stair of the Temple Mount so that the pilgrims would see that the craftsmanship of the tablets was beautiful and without flaw dalam. Afterward they replaced the tablets in the Sanctuary.,It was similarly taught that Abba Shaul says: There were sycamore tree trunks in Jericho, and powerful people would take them from their owners by force. The owners stood and consecrated these trunks to Heaven. It was with regard to these trunks and the branches that grew from them that the residents of Jericho acted against the will of the Sages.,With regard to the prominent priests and those like them, Abba Shaul ben Batnit said in the name of Abba Yosef ben Ḥanin: Woe is me due to the High Priests of the house of Baitos, woe is me due to their clubs. Woe is me due to the High Priests of the house of Ḥanin; woe is me due to their whispers and the rumors they spread. Woe is me due to the High Priests of the house of Katros; woe is me due to their pens that they use to write lies. Woe is me due to the servants of the High Priests of the house of Yishmael ben Piakhi; woe is me due to their fists. The power of these households stemmed from the fact that the fathers were High Priests, and their sons were the Temple treasurers, and their sons-in-law were Temple overseers amarkalin. And their servants strike the people with clubs, and otherwise act inappropriately.,Apropos the critique of several prominent priests, the Gemara relates that the Sages taught: The people in the Temple courtyard all cried four cries, as they were in agreement over various issues (Pardes Rimonim). The first cry was: Leave here, sons of Eli, who defiled God’s Sanctuary (see I Samuel 2:22). Subsequently the priesthood was transferred to the house of Zadok. And an additional cry: Leave here, Yissakhar of Kfar Barkai, who honors himself and desecrates the items consecrated to Heaven. Due to his delicate nature and his disrespect for the Temple service, he would wrap his hands in silk shirai and perform the service. This would invalidate the service because the silk was an interposition between his hands and the Temple vessels. Furthermore, his conduct demeaned the Temple service, as he demonstrated that he was unwilling to dirty his hands for it.,And the people in the Temple courtyard cried additionally: Lift your heads, O gates, and let the righteous Yishmael ben Piakhi, the student of Pinehas ben Elazar the priest, enter and serve as High Priest, although the members of this family were violent. And the people in the Temple courtyard cried additionally: Lift your heads, O gates, and let Yoḥa ben Narbbai, the student of Pinkai, enter and fill his belly with meat of offerings consecrated to Heaven, as he is worthy to eat offerings.,They said about Yoḥa ben Narbbai that he and his household would eat three hundred calves, and drink three hundred jugs of wine, and eat forty se’a of doves for dessert. They said: Throughout all the days of Yoḥa ben Narbbai there was no leftover sacrificial meat in the Temple, as he would make certain that someone ate it. The Gemara asks: What ultimately happened to Yissakhar of Kfar Barkai? They said: The king and the queen were sitting and talking. The king said that goat meat is better food, and the queen said lamb meat is better food. They said: Who can prove which one of us is correct? The High Priest can, as he offers sacrifices all day and tastes their meat. The High Priest had the right to take a portion from any sacrifice offered in the Temple, and therefore was well acquainted with the tastes of different meat. Yissakhar of Kfar Barkai came, and when they asked him this question, 113a. are found on the paths gazyata near the city, as horses belonging to the demons flee along those paths, and the demons come to lead them away. Generally, however, demons do not enter inhabited places.,And Rav said to Rav Asi: Do not live in a city where horses do not neigh and where dogs do not bark, as these animals provide security and protection. And do not live in a city where the mayor is a doctor, as he will be too busy working to govern properly. And do not marry two women, as they will likely join forces against you. And if you do marry two, marry a third as well. If two of your wives plot against you, the third will inform you of their plans.,Rav said to Rav Kahana: It is better for one to turn over a carcass than to turn over his word, i.e., to break his promise. Rav further said: Skin a carcass in the market and take payment, but do not say: I am a priest, or: I am a great man, and this matter disgusts me. It is preferable for one to work, even in menial labor, than to be dependent on others. Rav also advised Rav Kahana: If you ascend to the roof, carry your food with you. One should always carry his sustece with him, even if he goes only on a short trip. If one hundred pumpkins in the city cost a zuz, place them carefully under the corners of your clothes. Treat food respectfully even if it is inexpensive.,Rav said to Ḥiyya, his son: Do not get into the habit of drinking medications, lest you develop an addiction. And do not leap over a ditch, as you might hurt yourself in the process. And do not pull out a tooth, but try to heal it if possible. And do not provoke a snake in your house to try to kill it or chase it away. And do not provoke a gentile, as this too is dangerous.,Similarly, the Sages taught: There are three beings one should not provoke: A small gentile, and a small snake, and a small Torah scholar. What is the reason? Because their authority stands behind their ears. They will eventually grow up, assume power, each in his own way, and avenge those who have harassed them.,Rav said to Ayvu, his son: I struggled to teach you halakha but my efforts did not succeed, as you did not become a great scholar. Come and I will teach you about mundane matters: Sell your merchandise while the dust from the road is still on your feet. As soon you return from your travels, sell your wares, lest the prices fall in the meantime. Furthermore, it is possible that anything you sell might later cause you to regret the sale, except for wine, which you can sell without regret. Since wine might go bad and be entirely lost, its sale is always advisable.,Rav further advised his son: Open your purse to accept payment, and only then open your sack to deliver the goods, to ensure you will receive payment for your merchandise. It is better to earn a kav from the ground than a kor from the roof. A kor is one hundred and eighty times larger than a kav. This proverb means that it is preferable to earn a small amount from a local, safe transaction than to attempt to earn more through a distant, risky venture.,Rav continued: If there are dates in your storeroom, run to the brewery to sell them. If you wait, there is a good chance the dates will go bad. The Gemara asks: And how many dates should one keep for himself? Rava said: Up to three se’a. Rav Pappa said: If I were not a beer manufacturer I would not have become wealthy. Some say that it was Rav Ḥisda who said: If I were not a beer manufacturer I would not have become wealthy. The Gemara asks: What is the meaning of the word sudana, the Aramaic term for a brewer? Rav Ḥisda said: A pleasant secret sod na’e and acts of loving kindness, as brewing is a good way to make money and also enables one to perform good deeds.,The Gemara continues to offer advice about mundane matters. Rav Pappa said: Anything you acquire with a document by means of which ownership is transferred, i.e., a bill of acquisition or obligation, requires collection, despite the fact that you are the legal owner. Any sale on credit is uncertain whether or not it will come to fruition. And even if it does come to fruition, the money is bad. These funds are difficult to collect, and they are generally not paid on time.,Rabbi Yoḥa said three matters, citing the people of Jerusalem: When you go to war do not go out first, but go out last. The reason is so that if your side is defeated and you need to flee for your life, you will enter the refuge of the city first. And it is better to make your Shabbat like an ordinary weekday and do not be beholden to other beings. And exert yourself to join together with one upon whom the hour smiles.,Rabbi Yehoshua ben Levi said three matters, citing the people of Jerusalem: Do not indulge in a shameful act in public, because of the incident that occurred involving David and Bathsheba (see II Samuel 11–12). If your daughter has grown up, it is better to free your Canaanite slave and give him to her than to leave her to find a husband on her own. And be careful with your wife with regard to her first son-in-law, as she is especially fond of him. What is the reason for this warning? Rav Ḥisda said: Due to the possibility of licentiousness. Rav Kahana said: Due to the fact that she might give him all your money and leave you impoverished. The Gemara comments: Since either of these could happen, it is best to be prudent.,Rabbi Yoḥa said: Three people are among those who inherit the World-to-Come: One who lives in Eretz Yisrael; one who raises his sons to engage in Torah study; and one who recites havdala over wine at the conclusion of Shabbat. The Gemara asks: What is the special importance of that mitzva, to recite havdala over wine? The Gemara answers: This is referring to an individual with only a small amount of wine, who nevertheless leaves some of his kiddush wine for havdala.,Rabbi Yoḥa further said: The Holy One, Blessed be He, proclaims about the goodness of three kinds of people every day, as exceptional and noteworthy individuals: About a bachelor who lives in a city and does not sin with women; about a poor person who returns a lost object to its owners despite his poverty; and about a wealthy person who tithes his produce in private, without publicizing his behavior. The Gemara reports: Rav Safra was a bachelor living in a city.'113b. When the tanna taught this baraita before Rava and Rav Safra, Rav Safra’s face lit up with joy, as he was listed among those praised by God. Rava said to him: This does not refer to someone like the Master. Rather, the statement applies to people like Rav Ḥanina and Rav Oshaya, who were cobblers in Eretz Yisrael, and they would sit in the marketplace of prostitutes and fashion shoes for prostitutes. And the prostitutes would enter their shops and look at them. However, due to their piety, these Sages did not raise their eyes to look at the women. And those prostitutes were so impressed with this behavior that when they swore, they would say as follows: By the lives of the holy Sages of Eretz Yisrael. It is this type of bachelor who is praised by Heaven.,The Gemara cites a similar statement. The Holy One, Blessed be He, loves three people: One who does not get angry; one who does not get drunk; and one who is forgiving. The Holy One, Blessed be He, hates three people: One who says one statement with his mouth and means another in his heart, i.e., a hypocrite; one who knows testimony about another person and does not testify on his behalf; and one who observes a licentious matter performed by another person and testifies against him alone. His testimony is meaningless, as he is the only witness; consequently, he merely gives the individual a bad reputation.,The Gemara comments: This is like that incident where Tuveya sinned with immorality, and Zigud came alone to testify about him before Rav Pappa. Rav Pappa instructed that Zigud be lashed. Zigud said to him: Tuveya sinned and Zigud is lashed, an objection that became a popular saying. He said to him: Yes, as it is written: “One witness shall not rise up against a man” (Deuteronomy 19:15), and you testified against him alone. You have merely given him a bad reputation.,Rabbi Shmuel bar Rav Yitzḥak said that Rav said: Although one who sees another committing a sin should not testify against him by himself, he is nonetheless permitted to hate him, as it is stated: “If you see the donkey of he who hates you lying under its load” (Exodus 23:5). The Gemara clarifies this verse: What is the meaning of he who hates you mentioned in the verse? If you say it is referring to a gentile who hates you, but wasn’t it taught in a baraita that the phrase: He who hates, of which the Torah spoke, is a Jew who hates you, not a gentile who hates you?,Rather, it is obvious that the verse is referring to a Jew who hates you. But is one permitted to hate a fellow Jew? But isn’t it written: “You shall not hate your brother in your heart” (Leviticus 19:17), which clearly prohibits the hatred of another Jew? Rather, perhaps you will say that the verse is referring to a situation where there are witnesses that he performed a sin. However, in that case, everyone else should also hate him. What is different about this particular person who hates him? Rather, is it not referring to a case like this, when he saw him perform a licentious matter? He is therefore permitted to hate him for his evil behavior, whereas others who are unaware of his actions may not hate him.,Rav Naḥman bar Yitzḥak said: Not only is this permitted, it is even a mitzva to hate him, as it is stated: “The fear of God is to hate evil” (Proverbs 8:13). Rav Aḥa, son of Rava, said to Rav Ashi: What is the halakha with regard to whether one who saw someone sin may tell his teacher so that he too will hate him? Rav Ashi said to him: If the student knows that he is trusted by his teacher as two witnesses, and therefore his statement will be accepted, he should tell him, and if he is not trusted by his teacher as two witnesses, he should not tell him.,The Sages taught: There are three types of people whose lives are not lives, due to their constant suffering: The compassionate, the hot tempered, and the delicate. Rav Yosef said: All of these attributes are found in me.,Furthermore, the Sages taught: Members of three groups hate other members of the same group: Dogs, roosters, and the Persian priests. And some say: Also prostitutes. And some say: Also Torah scholars in Babylonia.,Likewise, the Sages taught: Members of three groups love one another: Converts, slaves, and ravens.,Four types of people cannot be endured by anyone: An arrogant pauper; a wealthy person who denies monetary claims against him; a lecherous old man; and a leader who lords over the community for no cause. And some say: Also one who divorces his wife once and twice and takes her back a third time. He should decide definitively whether or not he wants her.,The Gemara asks: And why didn’t the first tanna mention this case of a man who remarries his wife after two divorces? The Gemara answers: Sometimes the husband’s payment to her in the event of divorce, as stipulated in her marriage contract, is large, and since he is unable to pay he is forced to take her back. Alternatively, he has children with her and cannot divorce her, as he wants someone to care for them.,The Gemara continues: Canaan commanded his sons with regard to five matters that are apparently normal behavior for slaves: Love one another, love robbery, love promiscuity, hate your masters, and do not speak the truth.,Six matters are said with regard to a horse: It loves promiscuity, it loves war, its demeanor is arrogant, it despises sleep, it eats much, and it excretes little. And some say: Just as a horse always rushes straight into the heat of a battle, it also attempts to kill its master in war.,Seven are ostracized by Heaven, despite the fact that they have not been ostracized in any court: A Jew who does not have a wife; and one who has a wife but has no sons; and one who has sons whom he does not raise to engage in Torah study; and one who does not have phylacteries on his head, and phylacteries on his arm, and ritual fringes on his garment, and a mezuza in his doorway; and one who withholds shoes from his feet. And some say: Also one who does not sit with a group that is partaking of a feast in celebration of a mitzva.,Rabba bar bar Ḥana said that Rabbi Shmuel bar Marta said that Rav said, citing Rabbi Yosei of Hutzal: From where is it derived that one may not consult astrologers? As it is stated: “You shall be wholehearted with the Lord your God” (Deuteronomy 18:13). The Torah demands absolute faith in God and acceptance of His justice, without attempting to predict the future.,And from where is it derived concerning one who knows about another that he is greater than him, even in one matter, that he must treat him with respect? As it is stated: “Because a surpassing spirit was in him, the king thought to set him over the whole realm” (Daniel 6:4). This verse teaches that one who is in any way greater than another person is worthy of his respect.,And it was also stated by Rabba bar bar Ḥana: With regard to a woman who was observing her days of ritually pure blood, and those days have ended, she is prohibited to engage in intimacy immediately, lest she see ritually impure blood. Any blood emitted by a woman within forty days after giving birth to a male child or eighty days after giving birth to a female child is ritually pure. After this period of time has passed, a woman should not have relations with her husband immediately. The Gemara asks: Until when is she prohibited to her husband? Rav said: She must wait a set interval of time for the ritual impurity of a nidda, i.e., either one day or one night.,With regard to Rabbi Yosei of Hutzal, it was taught: The Yosef of Hutzal mentioned in other places in the Gemara is the same person as Yosef the Babylonian. Yosef is the full name of Yosei. Furthermore, he is also known as Isi ben Gur Arye, he is Isi ben Yehuda, he is Isi ben Gamliel, and he is Isi ben Mahalalel. And what is his real name? His real name is Isi ben Akavya. Similarly, the Sage Rabbi Yitzḥak ben Tavla is also known as Rabbi Yitzḥak ben Ḥakla, who is Rabbi Yitzḥak ben Ela. These are two cases of one Sage with several names. '. None |
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74. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Ben Sira • Eleazar ben Azariah, R. • Eleazar ben Poirah • Elisha ben Avuya (Aher) • Joshua ben Peraḥyah • Nahman (ben Yaakov), Rav • Rabbi Joshua ben Qorha • Salomon ben Yeruḥim • Shimon ben Sheta • Shimon ben Shetach • Simeon ben Shataḥ • Wisdom of Ben Sira • Yehoshua ben Levi, R.
Found in books: Fishbane (2003) 254; Fonrobert and Jaffee (2007) 179; Hidary (2017) 47; Kalmin (2014) 23, 24, 26, 27; Neusner Green and Avery-Peck (2022) 322; Noam (2018) 122, 123; Rowland (2009) 110; Rubenstein (2018) 207, 208; Salvesen et al (2020) 368; Schremer (2010) 226; Sigal (2007) 39
38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו\',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו\' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה\' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה\' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר\' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה\' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה\' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר\' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר\' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה\' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו\',אמר ליה ההוא מינא לר\' ישמעאל בר\' יוסי כתיב (בראשית יט, כד) וה\' המטיר על סדום ועל עמורה גפרית ואש מאת ה\' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר\' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר\' יוחנן ג\' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש 100b. הוי אומר מדה טובה מרובה ממדת פורענות במדה טובה כתיב (תהלים עח, כג) ויצו שחקים ממעל ודלתי שמים פתח וימטר עליהם מן לאכול ובמידת פורענות הוא אומר (בראשית ז, יא) וארובות השמים נפתחו,במידת פורענות כתיב (ישעיהו סו, כד) ויצאו וראו בפגרי האנשים הפושעים בי כי תולעתם לא תמות ואשם לא תכבה והיו דראון לכל בשר והלא אדם מושיט אצבעו באור בעולם הזה מיד נכוה אלא כשם שנותן הקב"ה כח ברשעים לקבל פורענותם כך נותן הקב"ה כח בצדיקים לקבל טובתן:,רבי עקיבא אומר אף הקורא בספרים החיצונים וכו\': תנא בספרי מינים רב יוסף אמר בספר בן סירא נמי אסור למיקרי א"ל אביי מאי טעמא אילימא משום דכתב ביה לא תינטוש גילדנא מאודניה דלא ליזיל משכיה לחבלא אלא צלי יתיה בנורא ואיכול ביה תרתין גריצים,אי מפשטיה באורייתא נמי כתב (דברים כ, יט) לא תשחית את עצה אי מדרשא אורח ארעא קמ"ל דלא ליבעול שלא כדרכה,ואלא משום דכתיב בת לאביה מטמונת שוא מפחדה לא יישן בלילה בקטנותה שמא תתפתה בנערותה שמא תזנה בגרה שמא לא תינשא נישאת שמא לא יהיו לה בנים הזקינה שמא תעשה כשפים הא רבנן נמי אמרוה אי אפשר לעולם בלא זכרים ובלא נקבות אשרי מי שבניו זכרים אוי לו למי שבניו נקבות,אלא משום דכתיב לא תעיל דויא בלבך דגברי גיברין קטל דויא הא שלמה אמרה (משלי יב, כה) דאגה בלב איש ישחנה ר\' אמי ור\' אסי חד אמר ישיחנה מדעתו וחד אמר ישיחנה לאחרים,ואלא משום דכתיב מנע רבים מתוך ביתך ולא הכל תביא אל ביתך והא רבי נמי אמרה דתניא רבי אומר לעולם לא ירבה אדם רעים בתוך ביתו שנאמר (משלי יח, כד) איש רעים להתרועע,אלא משום דכתיב זלדקן קורטמן עבדקן סכסן דנפח בכסיה לא צחי אמר במאי איכול לחמא לחמא סב מיניה מאן דאית ליה מעברתא בדיקני\' כולי עלמא לא יכלי ליה,אמר רב יוסף מילי מעלייתא דאית ביה דרשינן להו אשה טובה מתנה טובה בחיק ירא אלהים תנתן אשה רעה צרעת לבעלה מאי תקנתיה יגרשנה מביתו ויתרפא מצרעתו אשה יפה אשרי בעלה מספר ימיו כפלים,העלם עיניך מאשת חן פן תלכד במצודתה אל תט אצל בעלה למסוך עמו יין ושכר כי בתואר אשה יפיה רבים הושחתו ועצומים כל הרוגיה רבים היו פצעי רוכל המרגילים לדבר ערוה כניצוץ מבעיר גחלת (ירמיהו ה, כז) ככלוב מלא עוף כן בתיהם מלאים מרמה מנע רבים מתוך ביתך ולא הכל תביא ביתך רבים יהיו דורשי שלומך גלה סודך לאחד מאלף משוכבת חיקך שמור פתחי פיך אל תצר צרת מחר (משלי כז, א) כי לא תדע מה ילד יום שמא למחר איננו ונמצא מצטער על עולם שאינו שלו,(משלי טו, טו) כל ימי עני רעים בן סירא אומר אף לילות בשפל גגים גגו ובמרום הרים כרמו ממטר גגים לגגו ומעפר כרמו לכרמים,סימן זיר"א רב"א משרשי"א חנינ"א טובי"ה ינא"י יפ"ה יוחנ"ן מרח"ם יהוש"ע מקצ"ר,אמר ר\' זירא אמר רב מאי דכתיב (משלי טו, טו) כל ימי עני רעים אלו בעלי תלמוד וטוב לב משתה תמיד אלו בעלי משנה,רבא אמר איפכא והיינו דאמר רב משרשיא משמיה דרבא מאי דכתיב (קהלת י, ט) מסיע אבנים יעצב בהם אלו בעלי משנה (קהלת י, ט) ובוקע עצים יסכן בם אלו בעלי תלמוד,רבי חנינא אומר כל ימי עני רעים זה מי שיש לו אשה רעה וטוב לב משתה תמיד זה שיש לו אשה טובה רבי ינאי אומר כל ימי עני רעים זה אסטניס וטוב לב משתה תמיד זה שדעתו יפה רבי יוחנן אמר כל ימי עני רעים זה רחמני וטוב לב משתה תמיד זה אכזרי רבי יהושע בן לוי אמר כל ימי עני רעים זה' 107b. בחברון מלך שבע שנים ובירושלים מלך שלשים ושלש שנים וכתיב (שמואל ב ה, ה) בחברון מלך על יהודה שבע שנים וששה חדשים וגו\' והני ששה חדשים לא קחשיב ש"מ נצטרע,אמר לפניו רבש"ע מחול לי על אותו עון מחול לך (תהלים פו, יז) עשה עמי אות לטובה ויראו שונאי ויבושו כי אתה ה\' עזרתני ונחמתני א"ל בחייך איני מודיע אבל אני מודיע בחיי שלמה בנך,בשעה שבנה שלמה את בית המקדש ביקש להכניס ארון לבית קדשי הקדשים דבקו שערים זה בזה אמר עשרים וארבעה רננות ולא נענה אמר (תהלים כד, ז) שאו שערים ראשיכם והנשאו פתחי עולם ויבא מלך הכבוד מי זה מלך הכבוד ה\' עזוז וגבור ה\' גבור מלחמה ונאמר (תהלים כד, ט) שאו שערים ראשיכם ושאו פתחי עולם ויבא מלך הכבוד וגו\' ולא נענה,כיון שאמר (דברי הימים ב ו, מב) ה\' אלהים אל תשב פני משיחך זכרה לחסדי דויד עבדך מיד נענה באותה שעה נהפכו פני שונאי דוד כשולי קדירה וידעו כל ישראל שמחל לו הקב"ה על אותו העון,גחזי דכתיב וילך אלישע דמשק להיכא אזל א"ר יוחנן שהלך להחזיר גחזי בתשובה ולא חזר אמר לו חזור בך אמר לו כך מקובלני ממך החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה,מאי עבד איכא דאמרי אבן שואבת תלה לחטאת ירבעם והעמידה בין שמים לארץ ואיכא דאמרי שם חקק בפיה והיתה מכרזת ואומרת אנכי ולא יהיה לך,וא"ד רבנן דחה מקמיה שנאמר (מלכים ב ו, א) ויאמרו בני הנביאים אל אלישע הנה נא המקום אשר אנחנו יושבים שם לפניך צר ממנו מכלל דעד השתא לא הוו (פיישי) צר,תנו רבנן לעולם תהא שמאל דוחה וימין מקרבת לא כאלישע שדחפו לגחזי בשתי ידים ולא כרבי יהושע בן פרחיה שדחפו ליש"ו בשתי ידים,גחזי דכתיב (מלכים ב ה, כג) ויאמר נעמן הואל וקח ככרים (ויפצר) ויפרץ בו ויצר ככרים כסף וגו\' ויאמר אליו אלישע מאין גחזי ויאמר לא הלך עבדך אנה ואנה ויאמר אליו לא לבי הלך כאשר הפך איש מעל מרכבתו לקראתך העת לקחת את הכסף ולקחת בגדים וזיתים וכרמים וצאן ובקר ועבדים ושפחות ומי שקל כולי האי כסף ובגדים הוא דשקל,אמר רבי יצחק באותה שעה היה אלישע יושב ודורש בשמונה שרצים נעמן שר צבא מלך ארם היה מצורע אמרה ליה ההיא רביתא דאישתבאי מארעא ישראל אי אזלת לגבי אלישע מסי לך כי אתא א"ל זיל טבול בירדן א"ל אחוכי קא מחייכת בי אמרי ליה הנהו דהוו בהדיה מאי נפקא לך מינה זיל נסי אזל וטבל בירדנא ואיתסי אתא אייתי ליה כל הני דנקיט לא צבי לקבולי מיניה גחזי איפטר מקמיה אלישע אזל שקל מאי דשקל ואפקיד,כי אתא חזייה אלישע לצרעת דהוה פרחא עילויה רישיה א"ל רשע הגיע עת ליטול שכר שמנה שרצים וצרעת נעמן תדבק בך ובזרעך עד עולם ויצא מלפניו מצורע כשלג: (מלכים ב ז, ג) וארבעה אנשים היו מצורעים פתח השער אמר ר\' יוחנן גחזי ושלשה בניו,הוספה מחסרונות הש"ס: רבי יהושע בן פרחיה מאי הוא כדקטלינהו ינאי מלכא לרבנן אזל רבי יהושע בן פרחיה ויש"ו לאלכסנדריא של מצרים כי הוה שלמא שלח לי\' שמעון בן שטח מני ירושלים עיר הקודש ליכי אלכסנדרי\' של מצרים אחותי בעלי שרוי בתוכך ואנכי יושבת שוממה,קם אתא ואתרמי ליה ההוא אושפיזא עבדו ליה יקרא טובא אמר כמה יפה אכסניא זו אמר ליה רבי עיניה טרוטות אמר ליה רשע בכך אתה עוסק אפיק ארבע מאה שיפורי ושמתיה,אתא לקמיה כמה זמנין אמר ליה קבלן לא הוי קא משגח ביה יומא חד הוה קא קרי קריאת שמע אתא לקמיה סבר לקבולי אחוי ליה בידיה הוא סבר מידחא דחי ליה אזל זקף לבינתא והשתחוה לה אמר ליה הדר בך אמר ליה כך מקובלני ממך כל החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה ואמר מר יש"ו כישף והסית והדיח את ישראל:,תניא א"ר שמעון בן אלעזר יצר תינוק ואשה תהא שמאל דוחה וימין מקרבת,ת"ר ג\' חלאים חלה אלישע אחד שגירה דובים בתינוקות ואחד שדחפו לגחזי בשתי ידים ואחד שמת בו שנא\' (מלכים ב יג, יד) ואלישע חלה את חליו וגו\',עד אברהם לא היה זקנה כל דחזי לאברהם אמר האי יצחק כל דחזי ליצחק אמר האי אברהם בעא אברהם רחמי דליהוי ליה זקנה שנאמר (בראשית כד, א) ואברהם זקן בא בימים עד יעקב לא הוה חולשא בעא רחמי והוה חולשא שנאמר (בראשית מח, א) ויאמר ליוסף הנה אביך חולה עד אלישע לא הוה איניש חליש דמיתפח ואתא אלישע ובעא רחמי ואיתפח שנא\' (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו:,38b. his torso was fashioned from dust taken from Babylonia, and his head was fashioned from dust taken from Eretz Yisrael, the most important land, and his limbs were fashioned from dust taken from the rest of the lands in the world. With regard to his buttocks, Rav Aḥa says: They were fashioned from dust taken from Akra De’agma, on the outskirts of Babylonia.,Rabbi Yoḥa bar Ḥanina says: Daytime is twelve hours long, and the day Adam the first man was created was divided as follows: In the first hour of the day, his dust was gathered. In the second, an undefined figure was fashioned. In the third, his limbs were extended. In the fourth, a soul was cast into him. In the fifth, he stood on his legs. In the sixth, he called the creatures by the names he gave them. In the seventh, Eve was paired with him. In the eighth, they arose to the bed two, and descended four, i.e., Cain and Abel were immediately born. In the ninth, he was commanded not to eat of the Tree of Knowledge. In the tenth, he sinned. In the eleventh, he was judged. In the twelfth, he was expelled and left the Garden of Eden, as it is stated: “But man abides not in honor; he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night.,Rami bar Ḥama says in explanation of the end of that verse: A wild animal does not have power over a person unless that person seems to the wild animal like an animal, as it is stated: “He is like the beasts that perish.”,The Gemara presents a mnemonic for the statements that follow: At the time, to the end, Aramaic. Rav Yehuda says that Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: If you agree, let us fashion a person in our image. The angels said before him: Master of the Universe, what are the actions of this person You suggest to create? God said to them: His actions are such and such, according to human nature.,The angels said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” (Psalms 8:5), i.e., a creature such as this is not worth creating. God outstretched His small finger among them and burned them with fire. And the same occurred with a second group of angels. The third group of angels that He asked said before Him: Master of the Universe, the first two groups who spoke their mind before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. God then created the first person.,When history arrived at the time of the people of the generation of the flood and the people of the generation of the dispersion, i.e., the Tower of Babel, whose actions were ruinous, the angels said before God: Master of the Universe, didn’t the first set of angels speak appropriately before You, that human beings are not worthy of having been created? God said to them concerning humanity: “Even to your old age I am the same; and even to hoar hairs will I suffer you; I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws.,Rav Yehuda says that Rav says: Adam the first man spanned from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. Once Adam sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him.,Rabbi Elazar says: The height of Adam the first man was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” Adam stood “upon the earth” and rose to the end of the heavens. Once Adam sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me.” The Gemara asks: The interpretations of the verses contradict each other. The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: This and that, from one end of the world to another and from the earth until the heavens, are one measure, i.e., the same distance.,And Rav Yehuda says that Rav says: Adam the first man spoke in the language of Aramaic, as it is stated in the chapter of Psalms speaking in the voice of Adam: “How weighty also are Your thoughts to me, O God” (Psalms 139:17).,And this, i.e., that the verse in Psalms is stated by Adam, is what Reish Lakish says: What is the meaning of that which is written: “This is the book of the generations of Adam” (Genesis 5:1)? This verse teaches that the Holy One, Blessed be He, showed Adam every generation and its Torah interpreters, every generation and its wise ones. When he arrived at his vision of the generation of Rabbi Akiva, Adam was gladdened by his Torah, and saddened by his manner of death. He said: “How weighty also are Your thoughts to me, O God,” i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer.,And Rav Yehuda says that Rav says: Adam the first man was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? (Genesis 3:9), meaning, to where has your heart turned, indicating that Adam turned from the path of truth. Rabbi Yitzḥak says: He was one who drew his foreskin forward, so as to remove any indication that he was circumcised. It is written here: “And they like men adam have transgressed the covet” (Hosea 6:7), and it is written there: “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he has broken My covet” (Genesis 17:14).,Rav Naḥman says: He was a denier of the fundamental principle of belief in God. It is written here: “And they like men adam have transgressed the covet,” and it is written there: “He has broken My covet,” and it is written in a third verse: “And then they shall answer: Because they have forsaken the covet of the Lord their God and worshipped other gods and served them” (Jeremiah 22:9).,§ We learned in a mishna there (Avot 2:14): Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic la’apikoros. Rabbi Yoḥa says: This was taught only with regard to a gentile heretic, but not with regard to a Jewish heretic, as one should not respond to him. All the more so, if one does respond he will become more heretical. His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position.,Rabbi Yoḥa says: Any place in the Bible from where the heretics attempt to prove their heresy, i.e., that there is more than one god, the response to their claim is alongside them, i.e., in the immediate vicinity of the verses they cite. The verse states that God said: “Let us make man in our image” (Genesis 1:26), employing the plural, but it then states: “And God created man in His image” (Genesis 1:27), employing the singular. The verse states that God said: “Come, let us go down and there confound their language” (Genesis 11:7), but it also states: “And the Lord came down to see the city and the tower” (Genesis 11:5). The verse states in the plural: “There God was revealed niglu to him when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: “To God Who answers haoneh me in the day of my distress” (Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” (Deuteronomy 4:7), where the term “near” is written in plural, kerovim, but the term “upon Him” is written in singular. Another verse states: “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” (II\xa0Samuel 7:23), where the term “went” is written in plural, halekhu, but the term “Himself” is written in singular. Another verse states: “I beheld till thrones were placed, and one that was ancient of days did sit” (Daniel 7:9); where the term “thrones” is written in plural, kharsavan, but the term “sit” is written in singular.,The Gemara asks: Why do I need these instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is in accordance with the statement of Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, i.e., the angels, as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” (Daniel 4:14).,The Gemara clarifies: This works out well for almost all the verses, as they describe an action taken by God, but what is there to say concerning the verse: “I beheld till thrones were placed”? The Gemara answers: One throne is for Him and one throne is for David, i.e., the messiah, as it is taught in a baraita: One throne is for Him and one throne is for David; this is the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence by equating God with a person? Rather, the correct interpretation is that both thrones are for God, as one throne is for judgment and one throne is for righteousness.,The Gemara asks: Did Rabbi Akiva accept this explanation from Rabbi Yosei or did he not accept it from him? The Gemara suggests: Come and hear a proof to the matter from what was taught in another baraita, as it is taught in a baraita: One throne is for judgment and one throne is for righteousness; this is the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, i.e., discussing, matters of aggada? Go near tractates Nega’im and Oholot, which examine the complex halakhot of ritual purity, where your knowledge is unparalleled. Rather, the correct interpretation is that while both thrones are for God, one is for a throne and one is for a stool. There is a throne for God to sit upon, and a stool that serves as His footstool.,Rav Naḥman says: This one, i.e., any person, who knows how to respond to the heretics as effectively as Rav Idit should respond to them, but if he does not know, he should not respond to them. The Gemara relates: A certain heretic said to Rav Idit: It is written in the verse concerning God: “And to Moses He said: Come up to the Lord” (Exodus 24:1). The heretic raised a question: It should have stated: Come up to Me. Rav Idit said to him: This term, “the Lord,” in that verse is referring to the angel Metatron, whose name is like the name of his Master, as it is written: “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, for My name is in him” (Exodus 23:20–21).,The heretic said to him: If so, if this angel is equated with God, we should worship him as we worship God. Rav Idit said to him: It is written: “Do not defy tammer him,” which alludes to: Do not replace Me temireni with him. The heretic said to him: If so, why do I need the clause “For he will not pardon your transgression”? Rav Idit said to him: We believe that we did not accept the angel even as a guide befarvanka for the journey, as it is written: “And he said to him: If Your Presence go not with me raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: It is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven” (Genesis 19:24). The heretic raised the question: It should have stated: From Him out of heaven. A certain launderer said to Rabbi Yishmael: Leave him be; I will respond to him. This is as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, hearken to my speech” (Genesis 4:23). One can raise the question: It should have been written: My wives, and not: “Wives of Lemech.” Rather, it is the style of the verse to speak in this manner. Here too, it is the style of the verse to speak in this manner. Rabbi Yishmael said to the launderer: From where did you hear this interpretation? The launderer said to him: I heard it at the lecture of Rabbi Meir.,The Gemara comments: This is as Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third halakha, one-third aggada, and one-third parables. And Rabbi Yoḥa says: Rabbi Meir had, i.e., taught, three hundred parables of foxes, and we have only three. 100b. You must say that the attribute of reward is greater than the attribute of punishment, as with regard to the attribute of reward it is written: “He commanded the clouds from above, and opened the doors of heaven, and rained upon them manna to eat” (Psalms 78:23–24). And with regard to the attribute of punishment at the time of the flood the verse says: “And the windows of the heavens were opened” (Genesis 7:11). To mete out punishment, God opened only windows, which are considerably smaller openings than doors, indicating that the attribute of reward is greater.,With regard to the attribute of punishment it is written: “And they shall go forth, and look upon the carcasses of the men who have rebelled against Me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorrence to all flesh” (Isaiah 66:24). The Gemara asks: Is it not so that when a person extends his finger into the fire in this world, he is immediately burned? How, then, can one withstand the fire of Gehenna, which is never extinguished? Rather, just as the Holy One, Blessed be He, provides strength to the wicked to receive their punishment, so too, the Holy One, Blessed be He, provides strength to the righteous to receive their reward, His handful.,§ The mishna teaches that Rabbi Akiva says: Also one who reads external literature has no share in the World-to-Come. The Sages taught in a baraita: This is a reference to reading books of heretics. Rav Yosef says: It is also prohibited to read the book of ben Sira, due to its problematic content. Abaye said to Rav Yosef: What is the reason that it is prohibited to read the book of ben Sira? If we say that it is prohibited due to the fact that ben Sira wrote in it: Do not flay the skin of the fish from its ear, so that its skin does not go to ruin, but roast it on the fire and eat with it two loaves of bread, and you believe it to be nonsense, that is not a sufficient reason.,If your difficulty is from its literal meaning, that does not pose a difficulty, as in the Torah, God also wrote: “You shall not destroy its trees” (Deuteronomy 20:19). It is prohibited to destroy both trees and fish skin arbitrarily. If your difficulty is from its homiletic interpretation as a euphemism, ben Sira is teaching us proper conduct: A man should not engage in sexual intercourse in an atypical manner, i.e., anal intercourse, with his wife, as it causes her discomfort.,Rather, perhaps the book poses a difficulty because it is written there: A daughter is for her father false treasure; due to fear for her he will not sleep at night: During her minority, lest she be seduced; during her young womanhood lest she engage in licentiousness; once she has reached her majority, lest she not marry; once she marries, lest she have no children; once she grows old, lest she engage in witchcraft (Ben Sira 42:11–14). Perhaps you believe that one should not say this to the father of daughters. Didn’t the Sages also say it with regard to women? They said: It is impossible for the world to exist without males and without females; nevertheless, happy is one whose children are males and woe unto him whose children are females.,Rather, perhaps the book poses a difficulty because it is written there: Do not introduce anxiety into your heart, as anxiety has killed mighty men (Ben Sira 14:1; 30:29). Didn’t Solomon already say it in the verse: “Anxiety in a man’s heart dejects him yashḥena” (Proverbs 12:25)? Rabbi Ami and Rabbi Asi interpret the term homiletically and read it as yesiḥenna. One says that it means: He shall remove it yesiḥenna from his mind, and that will ease his anxiety. And one says: He shall tell it yesiḥenna to others, and that will ease his anxiety. Both agree with the statement of ben Sira.,Rather, perhaps the book poses a difficulty because it is written there: Prevent the multitudes from inside your house, and do not bring everyone into your house (Ben Sira 11:37). But didn’t Rabbi Yehuda HaNasi also say it, as it is taught in a baraita that Rabbi Yehuda HaNasi says: A person should never have many friends inside his house, as it is stated: “There are friends that one has to his own detriment” (Proverbs 18:24), as through his association with them he will become weak and be ruined.,Rather, perhaps the book poses a difficulty because it is written there: A sparse-bearded man is clever; a thick-bearded man is a fool. One who blows on his cup is not thirsty. | |
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