1. Hebrew Bible, 1 Chronicles, 4.21 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •beth she'arim Found in books: Hachlili (2005) 209| 4.21. "בְּנֵי שֵׁלָה בֶן־יְהוּדָה עֵר אֲבִי לֵכָה וְלַעְדָּה אֲבִי מָרֵשָׁה וּמִשְׁפְּחוֹת בֵּית־עֲבֹדַת הַבֻּץ לְבֵית אַשְׁבֵּעַ׃", | 4.21. "The sons of Shelah the son of Judah: Er the father of Lecah, and Ladah the father of Mareshah, and the families of the house of them that wrought fine linen, of the house of Ashbea;", |
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2. Hebrew Bible, Nehemiah, 3.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •beth she'arim Found in books: Hachlili (2005) 209| 3.8. "עַל־יָדוֹ הֶחֱזִיק עֻזִּיאֵל בֶּן־חַרְהֲיָה צוֹרְפִים וְעַל־יָדוֹ הֶחֱזִיק חֲנַנְיָה בֶּן־הָרַקָּחִים וַיַּעַזְבוּ יְרוּשָׁלִַם עַד הַחוֹמָה הָרְחָבָה׃", | 3.8. "Next unto him repaired Uzziel the son of Harhaiah, goldsmiths. And next unto him repaired Haiah one of the perfumers, and they restored Jerusalem even unto the broad wall.", |
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| 3. Josephus Flavius, Life, 1.3-1.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Brooten (1982) 250; Hachlili (2005) 221 |
4. Josephus Flavius, Jewish War, 5.474 (1st cent. CE - 1st cent. CE) Tagged with subjects: •beth she'arim Found in books: Hachlili (2005) 221 | 5.474. And here one Tephtheus, of Garsis, a city of Galilee, and Megassarus, one who was derived from some of queen Mariamne’s servants, and with them one from Adiabene, he was the son of Nabateus, and called by the name of Chagiras, from the ill fortune he had, the word signifying “a lame man,” snatched some torches, and ran suddenly upon the engines. |
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5. Josephus Flavius, Jewish Antiquities, 17.166 (1st cent. CE - 1st cent. CE) Tagged with subjects: •beth she'arim Found in books: Hachlili (2005) 221 | 17.166. The occasion was this: This Matthias the high priest, on the night before that day when the fast was to be celebrated, seemed, in a dream, to have conversation with his wife; and because he could not officiate himself on that account, Joseph, the son of Ellemus, his kinsman, assisted him in that sacred office. |
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6. Mishnah, Yoma, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •beth she'arim Found in books: Hachlili (2005) 172| 3.6. "הֱבִיאוּהוּ לְבֵית הַפַּרְוָה, וּבַקֹּדֶשׁ הָיְתָה. פָּרְסוּ סָדִין שֶׁל בּוּץ בֵּינוֹ לְבֵין הָעָם, קִדֵּשׁ יָדָיו וְרַגְלָיו וּפָשַׁט. רַבִּי מֵאִיר אוֹמֵר, פָּשַׁט, קִדֵּשׁ יָדָיו וְרַגְלָיו. יָרַד וְטָבַל, עָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי לָבָן, לָבַשׁ וְקִדֵּשׁ יָדָיו וְרַגְלָיו: \n", | 3.6. "They brought him to the Bet Haparvah, which was on holy ground. They spread a sheet of linen between him and the people. He sanctified his hands and his feet and stripped. Rabbi Meir says: he stripped [and then] sanctified his hands and his feet. He went down and immersed himself, came up and dried himself. Afterwards they brought him white garments. He put them on and sanctified his hands and his feet.", |
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7. New Testament, Matthew, 4.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •beth she'arim, Found in books: Brooten (1982) 250| 4.23. Καὶ περιῆγεν ἐν ὅλῃ τῇ Γαλιλαίᾳ, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ. | 4.23. Jesus went about in all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing every disease and every sickness among the people. |
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8. Mishnah, Yadayim, 4.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •beth she'arim Found in books: Hachlili (2005) 10| 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: \n", | 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?", |
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9. Mishnah, Bava Batra, 2.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •beth she'arim Found in books: Hachlili (2005) 10| 2.9. מַרְחִיקִין אֶת הַנְּבֵלוֹת וְאֶת הַקְּבָרוֹת וְאֶת הַבֻּרְסְקִי מִן הָעִיר חֲמִשִּׁים אַמָּה. אֵין עוֹשִׂין בֻּרְסְקִי אֶלָּא לְמִזְרַח הָעִיר. רַבִּי עֲקִיבָא אוֹמֵר, לְכָל רוּחַ הוּא עוֹשֶׂה, חוּץ מִמַּעֲרָבָהּ, וּמַרְחִיק חֲמִשִּׁים אַמָּה. | 2.9. "Animal carcasses, graves and tanneries must be distanced fifty cubits from a town. A tannery may be set up only to the east of a town. Rabbi Akiva says: “It may be set up on any side save the west, and it must be distanced fifty cubits [from the town].", |
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10. Mishnah, Middot, 2.3-2.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •beth she'arim Found in books: Hachlili (2005) 172| 2.3. "לִפְנִים מִמֶּנּוּ, סוֹרֵג, גָּבוֹהַּ עֲשָׂרָה טְפָחִים. וּשְׁלשׁ עֶשְׂרֵה פְרָצוֹת הָיוּ שָׁם, שֶׁפְּרָצוּם מַלְכֵי יָוָן. חָזְרוּ וּגְדָרוּם, וְגָזְרוּ כְנֶגְדָּם שְׁלשׁ עֶשְׂרֵה הִשְׁתַּחֲוָיוֹת. לִפְנִים מִמֶּנּוּ, הַחֵיל, עֶשֶׂר אַמּוֹת. וּשְׁתֵּים עֶשְׂרֵה מַעֲלוֹת הָיוּ שָׁם. רוּם הַמַּעֲלָה חֲצִי אַמָּה, וְשִׁלְחָהּ חֲצִי אַמָּה. כָּל הַמַּעֲלוֹת שֶׁהָיוּ שָׁם, רוּם מַעֲלָה חֲצִי אַמָּה, וְשִׁלְחָהּ חֲצִי אַמָּה, חוּץ מִשֶּׁל אוּלָם. כָּל הַפְּתָחִים וְהַשְּׁעָרִים שֶׁהָיוּ שָׁם, גָּבְהָן עֶשְׂרִים אַמָּה, וְרָחְבָּן עֶשֶׂר אַמּוֹת, חוּץ מִשֶּׁל אוּלָם. כָּל הַפְּתָחִים שֶׁהָיוּ שָׁם, הָיוּ לָהֶן דְּלָתוֹת, חוּץ מִשֶּׁל אוּלָם. כָּל הַשְּׁעָרִים שֶׁהָיוּ שָׁם, הָיוּ לָהֶן שְׁקוֹפוֹת, חוּץ מִשַּׁעַר טָדִי, שֶׁהָיוּ שָׁם שְׁתֵּי אֲבָנִים מֻטּוֹת זוֹ עַל גַּב זוֹ. כָּל הַשְּׁעָרִים שֶׁהָיוּ שָׁם, נִשְׁתַּנּוּ לִהְיוֹת שֶׁל זָהָב, חוּץ מִשַּׁעַר נִקָּנוֹר, מִפְּנֵי שֶׁנַּעֲשָׂה בָהֶן נֵס. וְיֵשׁ אוֹמְרִים, מִפְּנֵי שֶׁנְּחֻשְׁתָּן מַצְהִיב: \n", 2.4. "כָּל הַכְּתָלִים שֶׁהָיוּ שָׁם, הָיוּ גְבוֹהִים, חוּץ מִכֹּתֶל הַמִּזְרָחִי, שֶׁהַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה עוֹמֵד בְּרֹאשׁ הַר הַמִּשְׁחָה, וּמִתְכַּוֵּן וְרוֹאֶה בְפִתְחוֹ שֶׁל הֵיכָל בִּשְׁעַת הַזָּיַת הַדָּם: \n" | 2.3. "Within it was the Soreg, ten handbreadths high. There were thirteen breaches in it, which had been originally made by the kings of Greece, and when they repaired them they enacted that thirteen prostrations should be made facing them. Within this was the Hel, which was ten cubits [broad]. There were twelve steps there. The height of each step was half a cubit and its tread was half a cubit. All the steps in the Temple were half a cubit high with a tread of half a cubit, except those of the Porch. All the doorways in the Temple were twenty cubits high and ten cubits broad except those of the Porch. All the doorways there had doors in them except those of the Porch. All the gates there had lintels except that of Taddi which had two stones inclined to one another. All the original gates were changed for gates of gold except the gates of Nicanor, because a miracle happened with them. Some say: because their copper gleamed like gold.", 2.4. "All the walls that were there [in the Temple] were high except the eastern wall, for the priest who burned the red heifer would stand on the top of the Mount of Olives and direct his gaze carefully see the opening of the Sanctuary at the time of the sprinkling of the blood." |
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11. New Testament, John, 6.59 (1st cent. CE - 1st cent. CE) Tagged with subjects: •beth she'arim, Found in books: Brooten (1982) 250| 6.59. Ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν Καφαρναούμ. | 6.59. These things he said in the synagogue, as he taught in Capernaum. |
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12. New Testament, Mark, 1.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •beth she'arim, Found in books: Brooten (1982) 250| 1.23. καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν | 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out, |
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13. New Testament, Acts, 6.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •beth she'arim, Found in books: Brooten (1982) 250| 6.9. Ἀνέστησαν δέ τινες τῶν ἐκ τῆς συναγωγῆς τῆς λεγομένης Λιβερτίνων καὶ Κυρηναίων καὶ Ἀλεξανδρέων καὶ τῶν ἀπὸ Κιλικίας καὶ Ἀσίας συνζητοῦντες τῷ Στεφάνῳ, | 6.9. But some of those who were of the synagogue called "The Libertines," and of the Cyrenians, of the Alexandrians, and of those of Cilicia and Asia arose, disputing with Stephen. |
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| 14. Palestinian Talmud, Nazir, 17.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •beth she'arim Found in books: Hachlili (2005) 10 |
15. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •beth she'arim Found in books: Hachlili (2005) 172| 38a. בסירוגין,ניקנור נעשו נסים לדלתותיו ת"ר מה נסים נעשו לדלתותיו אמרו כשהלך ניקנור להביא דלתות מאלכסנדריא של מצרים בחזירתו עמד עליו נחשול שבים לטבעו נטלו אחת מהן והטילוה לים ועדיין לא נח הים מזעפו,בקשו להטיל את חברתה עמד הוא וכרכה אמר להם הטילוני עמה מיד נח הים מזעפו והיה מצטער על חברתה כיון שהגיע לנמלה של עכו היתה מבצבצת ויוצאה מתחת דופני הספינה ויש אומרים בריה שבים בלעתה והקיאתה ליבשה,ועליה אמר שלמה (שיר השירים א, יז) קורות בתינו ארזים רהיטנו ברותים אל תיקרי ברותים אלא ברית ים לפיכך כל השערים שהיו במקדש נשתנו להיות של זהב חוץ משערי ניקנור מפני שנעשו בו נסים ויש אומרים מפני שנחושתן מוצהבת היתה ר' אליעזר בן יעקב אומר נחשת קלוניתא היתה והיתה מאירה כשל זהב, big strongמתני׳ /strong /big ואלו לגנאי של בית גרמו לא רצו ללמד על מעשה לחם הפנים של בית אבטינס לא רצו ללמד על מעשה הקטורת,הוגרס בן לוי היה יודע פרק בשיר ולא רצה ללמד בן קמצר לא רצה ללמד על מעשה הכתב על הראשונים נאמר (משלי י, ז) זכר צדיק לברכה ועל אלו נאמר (משלי י, ז) ושם רשעים ירקב, big strongגמ׳ /strong /big ת"ר בית גרמו היו בקיאין במעשה לחם הפנים ולא רצו ללמד שלחו חכמים והביאו אומנין מאלכסנדריא של מצרים והיו יודעין לאפות כמותן ולא היו יודעין לרדות כמותן שהללו מסיקין מבחוץ ואופין מבחוץ והללו מסיקין מבפנים ואופין מבפנים הללו פיתן מתעפשת והללו אין פיתן מתעפשת,כששמעו חכמים בדבר אמרו כל מה שברא הקב"ה לכבודו בראו שנאמר (ישעיהו מג, ז) כל הנקרא בשמי ולכבודי בראתיו וחזרו בית גרמו למקומן שלחו להם חכמים ולא באו כפלו להם שכרן ובאו בכל יום היו נוטלין שנים עשר מנה והיום עשרים וארבעה ר' יהודה אומר בכל יום עשרים וארבעה והיום ארבעים ושמונה,אמרו להם חכמים מה ראיתם שלא ללמד אמרו להם יודעין היו של בית אבא שבית זה עתיד ליחרב שמא ילמוד אדם שאינו מהוגן וילך ויעבוד עבודת כוכבים בכך ועל דבר זה מזכירין אותן לשבח מעולם לא נמצאת פת נקיה ביד בניהם שלא יאמרו ממעשה לחם הפנים זה ניזונין לקיים מה שנאמר (במדבר לב, כב) והייתם נקיים מה' ומישראל,של בית אבטינס לא רצו ללמד על מעשה הקטורת ת"ר בית אבטינס היו בקיאין במעשה הקטורת ולא רצו ללמד שלחו חכמים והביאו אומנין מאלכסנדריא של מצרים והיו יודעין לפטם כמותם ולא היו יודעין להעלות עשן כמותן של הללו מתמר ועולה כמקל של הללו מפציע לכאן ולכאן,וכששמעו חכמים בדבר אמרו כל מה שברא הקב"ה לכבודו בראו שנאמר (משלי טז, ד) כל פעל ה' למענהו וחזרו בית אבטינס למקומן שלחו להם חכמים ולא באו כפלו להם שכרן ובאו בכל יום היו נוטלין שנים עשר מנה והיום עשרים וארבעה ר' יהודה אומר בכל יום עשרים וארבעה והיום ארבעים ושמונה,אמרו להם חכמים מה ראיתם שלא ללמד אמרו יודעין היו של בית אבא שבית זה עתיד ליחרב אמרו שמא ילמוד אדם שאינו מהוגן וילך ויעבוד עבודת כוכבים בכך ועל דבר זה מזכירין אותן לשבח מעולם לא יצאת כלה מבושמת מבתיהן וכשנושאין אשה ממקום אחר מתנין עמה שלא תתבסם שלא יאמרו ממעשה הקטורת מתבסמין לקיים מה שנא' והייתם נקיים מה' ומישראל,תניא אמר ר' ישמעאל פעם אחת הייתי מהלך בדרך ומצאתי אחד מבני בניהם אמרתי לו אבותיך בקשו להרבות כבודן ורצו למעט כבוד המקום עכשיו כבוד מקום במקומו ומיעט כבודם,אמר ר' עקיבא (פעם אחת) סח לי ר' ישמעאל בן לוגא פעם אחת יצאתי אני ואחד מבני בניהם לשדה ללקט עשבים וראיתי (ששחק ובכה) אמרתי לו מפני מה בכית אמר לי כבוד אבותי נזכרתי ומפני מה שחקת אמר לי שעתיד הקב"ה להחזירה לנו ומפני מה נזכרת אמר לי מעלה עשן כנגדי הראהו לי אמר לי שבועה היא בידינו שאין מראין אותו לכל אדם,אמר ר' יוחנן בן נורי פעם אחת מצאתי זקן א' ומגילת סממנין בידו אמרתי לו מאין אתה אמר לי מבית אבטינס אני ומה בידך אמר לי מגילת סממנין הראהו לי אמר לי כל זמן שבית אבא היו קיימין לא היו מוסרין אותו לכל אדם ועכשיו הרי הוא לך והזהר בה וכשבאתי וסחתי דברי לפני ר"ע אמר לי מעתה אסור לספר בגנותן של אלו,מכאן אמר בן עזאי בשמך יקראוך ובמקומך יושיבוך | 38a. with b alternating /b complete words and initials. The first words of each verse were written there, but the rest of the words in the verse were represented by initials. Therefore, this contribution of Queen Helene does not resolve the question of whether writing a scroll for a child is permitted.,§ The mishna related: For b Nicanor, miracles were performed to his doors. The Sages taught /b in the i Tosefta /i : b What miracles occurred for his doors? They said: When Nicanor went to bring /b copper b doors /b for the eastern gate of the Temple b from Alexandria in Egypt, /b famous for its craftsmanship, b on his return /b voyage by ship, b a storm arose in the sea /b and threatened b to drown him. /b The ship’s passengers b took one /b of the doors, which were exceedingly heavy, b and cast it into the sea, /b fearing that the weight of the doors would sink the ship. b And still the sea did not rest from its rage. /b , b They sought to cast the other /b door into the sea, at which point Nicanor b stood and embraced it /b and b said to them: Cast me into /b the sea b with it. Immediately, the sea rested from its rage, /b and it was necessary to cast neither the door nor Nicanor into the sea. The ship continued its journey with one door b and /b for the entire voyage, b he regretted /b the fate b of the other /b door that he allowed them to cast into the sea. b When they arrived at the port of Akko /b and prepared to disembark, despite the fact that it was made of copper, the door that was thrown into the sea b was poking out under the sides of the ship. And some say a sea creature swallowed it and spewed it onto the land. /b , b And with regard to this, Solomon said: “The beams of our houses are cedars, and our doors are cypresses [ i berotim /i ]” /b (Song of Songs 1:17), and the Sages interpreted it homiletically: b Do not read /b it as b i berotim /i but /b as b i berit yam /i , /b covet of the sea, meaning that the door forged a covet with the sea for the sea to deliver it to its place. b Therefore, /b when the nation prospered and the people replaced the doors made of various metals, the doors in b all the gates in the Temple were altered to become /b doors of b gold except /b the doors in b the Gates of Nicanor because miracles were performed to them. And some say /b it was b because their copper was brightly-colored /b and high quality. b Rabbi Eliezer ben Ya’akov says it was refined [ i kelonita /i ] copper, and it illuminated /b its surroundings b like gold. /b , strong MISHNA: /strong Apropos the mention in the mishna of people who took action in the Temple and were mentioned favorably, the mishna lists b those /b who took action in the Temple and were mentioned b unfavorably. /b The craftsmen b of the House of Garmu did not want to teach /b the secret b of the preparation of the shewbread /b and sought to keep the secret within their family. The craftsmen b of the House of Avtinas did not want to teach /b the secret b of the preparation of the incense. /b ,Also, b Hugras ben Levi knew a chapter /b in the art of b music, /b as will be explained, b and he did not want to teach /b it to others. And the scribe b ben Kamtzar did not want to teach /b a special b act of writing. /b He was expert at writing all four letters of a four-letter name simultaneously. b About the first /b ones, who were mentioned favorably, b it is stated: “The memory of the righteous shall be for a blessing” /b (Proverbs 10:7); b and about these /b who were concerned only for themselves b it is stated: “But the name of the wicked shall rot” /b (Proverbs 10:7)., strong GEMARA: /strong b The Sages taught /b in a i baraita /i : The craftsmen of the b House of Garmu were expert in /b the b preparation /b of b the shewbread, and they did not want to teach /b others the secret of its production. b The Sages /b dismissed them and b sent for and brought craftsmen from Alexandria in Egypt, /b a large city with many experts. b And /b those craftsmen b knew /b how b to bake like /b the members of the House of Garmu did, b but they did not know /b how b to remove /b the bread from the oven b like they /b did. The shewbread was baked in a complex shape, and it was difficult to place it in the oven and remove it without breaking it. The difference was b that these /b Alexandrians b light /b the fire b outside /b the oven b and bake it outside /b the oven; b and these /b members of the House of Garmu b light /b the fire b inside /b the oven b and bake /b it b inside. /b In the case of b these /b Alexandrians, b their bread becomes moldy /b over the course of the week, b and /b in the case of b these /b members of the House of Garmu, b their bread does not become moldy. /b , b When the Sages heard of the matter /b that the bread of the imported craftsmen was of lower quality than before, b they said: Whatever the Holy One, Blessed be He, created, He created in His honor, as it is stated: “Everyone who is called by My name, I have created for My glory” /b (Isaiah 43:7). In deference to God, the Sages should diminish their honor for the greater glory of God b and /b let b the House of Garmu return to their /b original b station. The Sages sent for them /b to reassume their previous position, b and they did not come. They doubled their wages and they came. Each day /b until then b they would take /b wages of b twelve i maneh /i , and today /b they take wages of b twenty-four i maneh /i . Rabbi Yehuda says: Each day /b they took b twenty-four /b i maneh /i , b and today /b they take b forty-eight. /b , b The Sages said to them: What did you see that /b led b you not to teach /b others this craft? b They said: /b The members of our b father’s house knew that this house, /b the Temple, b is destined to be destroyed, /b and they were concerned b lest an unworthy man learn /b our skill of baking b and go and engage in idol worship with /b that skill. Therefore, they attempted to prevent this skill from spreading beyond their family. The Gemara comments: b And for this matter they are mentioned favorably: Never was refined bread /b of fine flour b found in the hands of their descendants, so that /b people b would not say /b that b they are sustained from that /b technique of b preparing the shewbread. /b They ate only bread made of coarse flour mixed with bran, b to fulfill that which is stated: “And you shall be clear before the Lord and before Israel” /b (Numbers 32:22). Not only must one’s behavior be beyond reproach, he should also make certain to be beyond suspicion.,§ Similarly, the mishna related: The craftsmen b of the House of Avtinas did not want to teach about the /b secret of the b preparation of the incense, /b at which they were particularly adept. b The Sages taught /b in a i baraita /i : b The /b members of the b House of Avtinas were expert in the /b technique of b preparing the incense, and they did not want to teach /b others. b The Sages /b dismissed them and b sent for and brought craftsmen from Alexandria in Egypt. And /b the Alexandrian craftsmen b knew /b how b to blend /b the spices b like they /b did, b but they did not know /b how b to cause the smoke to rise like /b the House of Avtinas b did. /b The smoke b of /b the incense blended by b these /b members of the House of Avtinas b rises in a column like a stick; /b the smoke b of /b the incense blended by b these /b Alexandrians b branched out to here and to there /b and did not rise in a straight line., b When the Sages heard of the matter, they said: Whatever the Holy One, Blessed be He, created, He created in His honor, as it is stated: “God made everything for His sake” /b (Proverbs 16:4), b and /b they let b the House of Avtinas return to their /b original b station. The Sages sent for /b the members of the House of Avtinas to reassume their previous position, b and they did not come. They doubled their wages and they came. Each day /b until then b they would take /b wages of b twelve i maneh /i , and today /b they take wages of b twenty-four i maneh /i . Rabbi Yehuda says: Each day /b they took b twenty-four /b i maneh /i , b and today /b they take b forty-eight. /b , b The Sages said to them: What did you see that /b led you b not to teach /b others this craft? b They said: /b The members of our b father’s house knew that this house, /b the Temple, b is destined to be destroyed, /b and they were concerned b lest an unworthy man learn /b our skill of preparing incense b and go and engage in idol worship with /b that skill. Therefore, they attempted to prevent this skill from spreading beyond their family. The Gemara comments: b And for this matter they are mentioned favorably: Never did a perfumed bride emerge from their homes. And when they marry a woman from a different place, they stipulate with her that she will not perfume herself, so that /b cynics b would not say /b that b it is with the work of the incense /b that b they perfume themselves, to fulfill that which is stated: “And you shall be clear before the Lord and before Israel” /b (Numbers 32:22)., b It was taught /b in a i baraita /i that b Rabbi Yishmael said: One time I was walking along the road and I found one of /b the b descendants /b of the House of Avtinas. b I said to him: Your fathers sought to enhance their honor and sought to diminish God’s honor /b by not revealing their secret to others. b Now, /b although the Temple was destroyed, b the honor of God remains as it was, /b and b He diminished their honor, /b as their significance stemmed from their Temple service., b Rabbi Akiva said: One time Rabbi Yishmael ben Loga related to me: One time I and one of the descendants /b of the House of Avtinas b went out to the field to collect herbs, and I saw that he laughed and he cried. I said to him: Why did you cry? He said to me: I was reminded of the honor of my forefathers, /b how important they were in the Temple. I said to him: b And why did you laugh? He said to me: The Holy One, Blessed be He, is going to restore it to us in the future /b and we will be honored again. I said to him: b And why are you reminded /b of this now? b He said to me: The smoke-raising /b herb b is before me, /b here in the field, reminding me of the past. I said to him: b Show it to me; /b which one is it? b He said to me: We are bound by oath not to show it to any person /b other than the members of our family., b Rabbi Yoḥa ben Nuri said: One time I found an old man who had in his hand a scroll /b with the location and formula for blending b of spices. I said to him: Where are you from? /b What is your ancestry? b He said to me: I am from the House of Avtinas. /b I asked him: b And what is in your hand? He said to me: A scroll of spices. /b I said to him: b Show it to me. He said to me: As long as the House /b of Avtinas, b my forefathers, was extant, they would not pass it on to anyone. And now, here it is; and be careful with it /b not to give it to anyone. b And when I came and related my statement before Rabbi Akiva, he said to me: And now /b that they have surrendered the scroll to worthy recipients since they are unable to maintain its sanctity, b it is prohibited to mention them unfavorably, /b as even their earlier reticence was apparently for the glory of God., b From here, /b with regard to the cases of the Temple’s craftsmen whom the Sages restored to their posts, b ben Azzai said: /b One should not be concerned that others might usurp his livelihood and success, since at the appropriate moment, b by your name they shall call you /b to return to your previous position, b and in your place, they shall seat you, /b |
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16. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •beth she'arim Found in books: Hachlili (2005) 10| 29a. מבטלין ת"ת להוצאת המת ולהכנסת הכלה אמרו עליו על ר' יהודה בר' אילעאי שהיה מבטל ת"ת להוצאת המת ולהכנסת הכלה בד"א בשאין שם כל צורכו אבל יש שם כל צורכו אין מבטלין,וכמה כל צורכו אמר רב שמואל בר איניא משמיה דרב תריסר אלפי גברי ושיתא אלפי שיפורי ואמרי לה תריסר אלפי גברי ומינייהו שיתא אלפי שיפורי עולא אמר כגון דחייצי גברי מאבולא עד סיכרא,רב ששת אמר כנתינתה כך נטילתה מה נתינתה בששים ריבוא אף נטילתה בס' ריבוא ה"מ למאן דקרי ותני אבל למאן דמתני לית ליה שיעורא,תניא ר"ש בן יוחי אומר בוא וראה כמה חביבין ישראל לפני הקב"ה שבכל מקום שגלו שכינה עמהן גלו למצרים שכינה עמהן שנאמר (שמואל א ב, כז) הנגלה נגליתי לבית אביך בהיותם במצרים וגו' גלו לבבל שכינה עמהן שנאמר (ישעיהו מג, יד) למענכם שלחתי בבלה ואף כשהן עתידין ליגאל שכינה עמהן שנאמר (דברים ל, ג) ושב ה' אלהיך את שבותך והשיב לא נאמר אלא ושב מלמד שהקב"ה שב עמהן מבין הגליות,בבבל היכא אמר אביי בבי כנישתא דהוצל ובבי כנישתא דשף ויתיב בנהרדעא ולא תימא הכא והכא אלא זמנין הכא וזמנין הכא אמר אביי תיתי לי דכי מרחיקנא פרסה עיילנא ומצלינא התם אבוה דשמואל [ולוי] הוו יתבי בכנישתא דשף ויתיב בנהרדעא אתיא שכינה שמעו קול ריגשא [קמו ונפקו,רב ששת הוה יתיב בבי כנישתא דשף ויתיב בנהרדעא אתיא שכינה] ולא נפק אתו מלאכי השרת וקא מבעתו ליה אמר לפניו רבש"ע עלוב ושאינו עלוב מי נדחה מפני מי אמר להו שבקוהו,(יחזקאל יא, טז) ואהי להם למקדש מעט אמר רבי יצחק אלו בתי כנסיות ובתי מדרשות שבבבל ור"א אמר זה בית רבינו שבבבל,דרש רבא מאי דכתיב (תהלים צ, א) ה' מעון אתה היית לנו אלו בתי כנסיות ובתי מדרשות אמר אביי מריש הואי גריסנא בביתא ומצלינא בבי כנשתא כיון דשמעית להא דקאמר דוד (תהלים כו, ח) ה' אהבתי מעון ביתך הואי גריסנא בבי כנישתא,תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י שנאמר (ירמיהו מו, יח) כי כתבור בהרים וככרמל בים יבא והלא דברים ק"ו ומה תבור וכרמל שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל בתי כנסיות ובתי מדרשות שקורין ומרביצין בהן תורה עאכ"ו,דרש בר קפרא מאי דכתיב (תהלים סח, יז) למה תרצדון הרים גבנונים יצתה בת קול ואמרה להם למה תרצו דין עם סיני כולכם בעלי מומים אתם אצל סיני כתיב הכא גבנונים וכתיב התם (ויקרא כא, כ) או גבן או דק אמר רב אשי ש"מ האי מאן דיהיר בעל מום הוא:,אין עושין אותו קפנדריא: מאי קפנדריא אמר רבא קפנדריא כשמה מאי כשמה כמאן דאמר אדמקיפנא אדרי איעול בהא,א"ר אבהו אם היה שביל מעיקרא מותר,אר"נ בר יצחק הנכנס ע"מ שלא לעשות קפנדריא מותר לעשותו קפנדריא וא"ר חלבו אמר ר"ה הנכנס לבהכ"נ להתפלל מותר לעשותו קפנדריא שנא' (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים הבא דרך שער צפון להשתחוות יצא דרך שער נגב:,עלו בו עשבים לא יתלוש מפני עגמת נפש: והתניא אינו תולש ומאכיל אבל תולש ומניח כי תנן נמי מתני' תולש ומאכיל תנן,ת"ר בית הקברות אין נוהגין בהן קלות ראש אין מרעין בהן בהמה ואין מוליכין בהן אמת המים ואין מלקטין בהן עשבים ואם ליקט שורפן במקומן מפני כבוד מתים,אהייא אילימא אסיפא כיון ששורפן במקומן מאי כבוד מתים איכא אלא ארישא:, big strongמתני׳ /strong /big ר"ח אדר שחל להיות בשבת קורין בפרשת שקלים חל להיות בתוך השבת מקדימין לשעבר ומפסיקין לשבת אחרת,בשניה זכור בשלישית פרה אדומה ברביעית החודש הזה לכם בחמישית חוזרין לכסדרן,לכל מפסיקין בראשי חדשים בחנוכה ובפורים בתעניות ובמעמדות וביוה"כ:, big strongגמ׳ /strong /big תנן התם באחד באדר משמיעין על השקלים | 29a. b One interrupts /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. b They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. The Gemara qualifies this ruling: b In what /b case b is this statement said? /b Only b where there are not sufficient /b numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. b However, /b when b there are sufficient /b numbers, additional people b should not interrupt /b their Torah study to participate.,The Gemara asks: b And how many /b people b are /b considered b sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and /b another b six thousand /b men to blow b horns /b as a sign of mourning. b And some say /b a different version: b Twelve thousand men, among whom are six thousand /b men with b horns. Ulla said: For example, /b enough b to make a procession of people /b all the way b from the /b town b gate [ i abbula /i ] to the place of burial. /b , b Rav Sheshet said: As /b the Torah b was given, so it /b should be b taken away, /b i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. b Just as /b the Torah b was given in the presence of six hundred thousand /b men, b so too its taking /b should be done b in the presence of six hundred thousand /b men. The Gemara comments: b This applies to someone who read /b the Bible b and studied /b i halakhot /i for himself. b But for someone who taught /b others, b there is no limit /b to the honor that should be shown to him.,§ b It is taught /b in a i baraita /i : b Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence /b went b with them. They were exiled to Egypt, /b and b the Divine Presence /b went b with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” /b (I Samuel 2:27). b They were exiled to Babylonia, /b and b the Divine Presence /b went b with them, as it is stated: “For your sake I have sent to Babylonia” /b (Isaiah 43:14). b So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” /b (Deuteronomy 30:3). b It does not state: He will bring back, /b i.e., He will cause the Jewish people to return, b but rather /b it says: b “He will return,” /b which b teaches that the Holy One, Blessed be He, will return /b together b with them from among the /b various b exiles. /b ,The Gemara asks: b Where in Babylonia /b does the Divine Presence reside? b Abaye said: In the /b ancient b synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’a. And do not say /b that the Divine Presence resided b here and there, /b i.e., in both places simultaneously. b Rather, at times /b it resided b here /b in Huzal b and at times there /b in Neharde’a. b Abaye said: I have /b a blessing b coming to me, for whenever I am /b within b a distance of a parasang /b from one of those synagogues, b I go in and pray there, /b due to the special honor and sanctity attached to them. It was related that b the father of Shmuel and Levi were /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a. The Divine Presence came /b and b they heard a loud sound, /b so b they arose and left. /b ,It was further related that b Rav Sheshet was /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a, /b and b the Divine Presence came but he did not go out. The ministering angels came and were frightening him /b in order to force him to leave. Rav Sheshet turned to God and b said before Him: Master of the Universe, /b if one is b wretched and /b the other is b not wretched, who should defer to whom? /b Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and b said to them: Leave him. /b ,The verse states: b “Yet I have been to them as a little sanctuary /b in the countries where they have come” (Ezekiel 11:16). b Rabbi Yitzḥak said: This /b is referring to b the synagogues and study halls in Babylonia. And Rabbi Elazar said: This /b is referring to b the house of our master, /b i.e., Rav, b in Babylonia, /b from which Torah issues forth to the entire world., b Rava interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Lord, You have been our dwelling place /b in all generations” (Psalms 90:1)? b This /b is referring to b the synagogues and study halls. Abaye said: Initially, I used to study /b Torah b in /b my b home and pray in the synagogue. Once I heard /b and understood b that which /b King b David says: “Lord, I love the habitation of Your house” /b (Psalms 26:8), b I would /b always b study /b Torah b in the synagogue, /b to express my love for the place in which the Divine Presence resides., b It is taught /b in a i baraita /i : b Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be /b transported and b reestablished in Eretz Yisrael, as it is stated: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come” /b (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. b And are /b these b matters not /b inferred through an b i a fortiori /i /b argument: b Just as Tabor and Carmel, which came only momentarily to study Torah, were /b relocated and b established in Eretz Yisrael /b in reward for their actions, b all the more so /b should b the synagogues and study halls /b in Babylonia, b in which the Torah is read and disseminated, /b be relocated to Eretz Yisrael., b Bar Kappara interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Why do you look askance [ i teratzdun /i ], O high-peaked mountains, /b at the mountain that God has desired for His abode” (Psalms 68:17)? b A Divine Voice issued forth and said to /b all the mountains that came and demanded that the Torah be given upon them: b Why do you seek [ i tirtzu /i ] /b to enter into b a legal dispute [ i din /i ] with /b Mount b Sinai? You are all blemished in comparison to /b Mount b Sinai, /b as b it is written here: “High-peaked [ i gavnunnim /i ]” and it is written there, /b with regard to the blemishes that disqualify a priest: b “Or crookbacked [ i gibben /i ] or a dwarf” /b (Leviticus 21:20). b Rav Ashi said: Learn from /b this that b one who is arrogant is /b considered b blemished. /b The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,§ The mishna teaches that even if a synagogue fell into ruin, b it may not be made /b into b a i kappendarya /i . /b The Gemara asks: b What is /b meant by b i kappendarya /i ? Rava said: A shortcut, as /b implied by b its name. /b The Gemara clarifies: b What /b do you mean by adding: b As /b implied by b its name? /b It is b like one who said: Instead of going around the /b entire row of b houses [ i makkifna addari /i ] /b to get to the other side, thereby lengthening my journey, b I will enter this /b house and walk through it to the other side. The word i kappendarya /i sounds like a contraction of i makkifna addari /i . This is what Rava meant by saying: As implied by its name., b Rabbi Abbahu said: If /b a public b path had initially /b passed through that location, before the synagogue was built, b it is permitted /b to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path., b Rav Naḥman bar Yitzḥak said: /b With regard to b one who enters /b a synagogue b without intending to make it /b into b a shortcut, /b when he leaves b he is permitted to make it /b into b a shortcut /b for himself, by leaving through the exit on the other side of the building. b And Rabbi Ḥelbo said /b that b Rav Huna said: /b With regard to b one who enters a synagogue to pray, he is permitted to make it /b into b a shortcut /b for himself by leaving through a different exit, and it is fitting to do so, b as it is stated: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate” /b (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,§ The mishna teaches: If b grass sprang up in /b a ruined synagogue, although it is not befitting its sanctity, b one should not pick /b it, b due to /b the b anguish /b that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: b But isn’t it taught /b in a i baraita /i : b One may not pick /b the grass b and feed /b it to one’s animals, b but he may pick /b it b and leave /b it there? The Gemara answers: b When we learned /b the prohibition against picking the grass in b the mishna as well, we learned /b only that it is prohibited to b pick /b it and b feed /b it to one’s animals, but it is permitted to leave it there., b The Sages taught /b in a i baraita /i : In b a cemetery, one may not act with frivolity; one may not graze an animal /b on the grass growing b inside it; and one may not direct a water channel /b to pass b through it; and one may not gather grass inside it /b to use the grass as feed for one’s animals; b and if one gathered /b grass for that purpose, b it should be burnt on the spot, out of respect for the dead. /b ,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, b to which /b clause of the i baraita /i does it refer? b If we say /b it is referring b to the last clause, /b that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: b Since /b the grass b is burnt on the spot, /b and not publicly, b what respect for the dead is there /b in this act? b Rather, /b the phrase must be referring b to the first clause /b of the i baraita /i , and it explains why it is prohibited to act with frivolity., strong MISHNA: /strong On four i Shabbatot /i during and surrounding the month of Adar, a Torah portion of seasonal significance is read. When b the New Moon of Adar occurs on Shabbat, /b the congregation b reads the portion of i Shekalim /i /b on that Shabbat. If the New Moon b occurs during /b the middle of b the week, they advance /b the reading of that portion b to the previous /b Shabbat, b and, /b in such a case, b they interrupt /b the reading of the four portions b on the following Shabbat, /b which would be the first Shabbat of the month of Adar, and no additional portion is read on it., b On the second /b Shabbat, the Shabbat prior to Purim, they read the portion: b “Remember /b what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. b On the third /b Shabbat, they read the portion of b the Red Heifer [ i Para /i ] /b (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. b On the fourth /b Shabbat, they read the portion: b “This month [ i haḥodesh /i ] shall be for you” /b (Exodus 12:1–20), which describes the offering of the Paschal lamb. b On the fifth /b Shabbat, b they resume the /b regular weekly b order /b of readings and no special portion is read., b For all /b special days, the congregation b interrupts /b the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies b on the New Moons, on Hanukkah, and on Purim, on fast days, and on the /b non-priestly b watches, and on Yom Kippur. /b , strong GEMARA: /strong b We learned /b in a mishna b there /b ( i Shekalim /i 1:1): b On the first of Adar they make /b a public b announcement concerning /b the forthcoming collection of half- b shekels. /b The money is used for the communal offerings in the Temple in the coming year. |
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17. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •beth she'arim Found in books: Hachlili (2005) 10| 13b. רב פפא אמר אפילו שופתא מרא גייצי,ת"ר חמשה דברים משכחים את הלימוד האוכל ממה שאוכל עכבר וממה שאוכל חתול והאוכל לב של בהמה והרגיל בזיתים והשותה מים של שיורי רחיצה והרוחץ רגליו זו על גבי זו ויש אומרים אף המניח כליו תחת מראשותיו חמשה דברים משיבים את הלימוד פת פחמין וכל שכן פחמין עצמן והאוכל ביצה מגולגלת בלא מלח והרגיל בשמן זית והרגיל ביין ובשמים והשותה מים של שיורי עיסה ויש אומרים אף הטובל אצבעו במלח ואוכל,הרגיל בשמן זית מסייע ליה לרבי יוחנן דאמר רבי יוחנן כשם שהזית משכח לימוד של שבעים שנה כך שמן זית משיב לימוד של שבעים שנה:,והרגיל ביין ובשמים: מסייע ליה לרבא דאמר רבא חמרא וריחני פקחין:,והטובל אצבעו במלח: אמר ר"ל ובאחת כתנאי ר' יהודה אומר אחת ולא שתים רבי יוסי אומר שתים ולא שלש וסימניך קמיצה,עשרה דברים קשים ללימוד העובר תחת האפסר [הגמל] וכל שכן תחת גמל [עצמו] והעובר בין שני גמלים והעובר בין שתי נשים והאשה העוברת בין שני אנשים והעובר מתחת ריח רע של נבילה והעובר תחת הגשר שלא עברו תחתיו מים מ' יום והאוכל פת שלא בשל כל צרכו והאוכל בשר מזוהמא ליסטרון והשותה מאמת המים העוברת בבית הקברות והמסתכל בפני המת ויש אומרים אף הקורא כתב שעל גבי הקבר,ת"ר כשהנשיא נכנס כל העם עומדים ואין יושבים עד שאומר להם שבו כשאב ב"ד נכנס עושים לו שורה אחת מכאן ושורה אחת מכאן עד שישב במקומו כשחכם נכנס אחד עומד ואחד יושב עד שישב במקומו בני חכמים ותלמידי חכמים בזמן שרבים צריכים להם מפסיעין על ראשי העם יצא לצורך יכנס וישב במקומו,בני ת"ח שממונים אביהם פרנס על הצבור בזמן שיש להם דעת לשמוע נכנסים ויושבים לפני אביהם ואחוריהם כלפי העם בזמן שאין להם דעת לשמוע נכנסים ויושבים לפני אביהם ופניהם כלפי העם רבי אלעזר בר ר' [צדוק] אומר אף בבית המשתה עושים אותם סניפין,[אמר מר] יצא לצורך נכנס ויושב במקומו אמר רב פפא לא אמרו אלא לקטנים אבל לגדולים לא הוה ליה למבדק נפשיה מעיקרא דאמר רב יהודה אמר רב לעולם ילמד אדם עצמו להשכים ולהעריב כדי שלא יתרחק (אמר רבא) האידנא דחלשא עלמא אפילו לגדולים נמי,רבי אלעזר ב"ר [צדוק] אומר אף בבית המשתה עושים אותם סניפים אמר רבא בחיי אביהם בפני אביהם,א"ר יוחנן בימי רשב"ג נישנית משנה זו רבן שמעון בן גמליאל נשיא רבי מאיר חכם רבי נתן אב"ד כי הוה רשב"ג התם הוו קיימי כולי עלמא מקמיה כי הוו עיילי רבי מאיר ורבי נתן הוו קיימי כולי עלמא מקמייהו אמר רשב"ג לא בעו למיהוי היכרא בין דילי לדידהו תקין הא מתניתא,ההוא יומא לא הוו רבי מאיר ורבי נתן התם למחר כי אתו חזו דלא קמו מקמייהו כדרגילא מילתא אמרי מאי האי אמרו להו הכי תקין רשב"ג,אמר ליה ר"מ לרבי נתן אנא חכם ואת אב"ד נתקין מילתא כי לדידן מאי נעביד ליה נימא ליה גלי עוקצים דלית ליה וכיון דלא גמר נימא ליה (תהלים קו, ב) מי ימלל גבורות ה' ישמיע כל תהלתו למי נאה למלל גבורות ה' מי שיכול להשמיע כל תהלותיו נעבריה והוי אנא אב"ד ואת נשיא,שמעינהו רבי יעקב בן קרשי אמר דלמא חס ושלום אתיא מלתא לידי כיסופא אזל יתיב אחורי עיליתיה דרשב"ג פשט גרס ותנא גרס ותנא,אמר מאי דקמא דלמא חס ושלום איכא בי מדרשא מידי יהב דעתיה וגרסה למחר אמרו ליה ניתי מר וניתני בעוקצין פתח ואמר בתר דאוקים אמר להו אי לא גמירנא כסיפיתנן,פקיד ואפקינהו מבי מדרשא הוו כתבי קושייתא [בפתקא] ושדו התם דהוה מיפריק מיפריק דלא הוו מיפריק כתבי פירוקי ושדו אמר להו רבי יוסי תורה מבחוץ ואנו מבפנים,אמר להן רבן [שמעון בן] גמליאל ניעיילינהו מיהו ניקנסינהו דלא נימרו שמעתא משמייהו אסיקו לרבי מאיר אחרים ולר' נתן יש אומרים אחוו להו בחלמייהו זילו פייסוהו [לרבן שמעון ב"ג] רבי נתן אזל רבי מאיר לא אזל אמר דברי חלומות לא מעלין ולא מורידין כי אזל רבי נתן אמר ליה רשב"ג נהי דאהני לך קמרא דאבוך למהוי אב ב"ד שויניך נמי נשיא,מתני ליה רבי לרבן שמעון בריה אחרים אומרים אילו היה תמורה | 13b. b Rav Pappa said: They gnaw even on the handle of a hoe. /b ,§ b The Sages taught /b in a i baraita /i : There are b five factors /b that b cause /b one to b forget /b his Torah b study: One who eats from that which a mouse eats and from that which a cat eats, and one who eats the heart of an animal, and one who is accustomed to /b eating b olives, and one who drinks water that remains from washing, and one who washes his feet /b with b this /b foot b atop that /b foot. b And some say: Also one who places his garments under his head. /b Correspondingly, there are b five factors /b that b restore /b forgotten Torah b study: /b Eating b bread baked on coals and all the more so /b one who warms himself with the heat of the b coals themselves, and one who eats a hard-boiled egg [ i beitza megulgelet /i ] without salt, and one who is accustomed to /b eating b olive oil, and one who is accustomed to /b drinking b wine and /b smelling b spices, and one who drinks water that remains from /b kneading b dough. And some say: Also one who dips his finger in salt and eats /b it.,The Gemara elaborates on the i baraita /i : b One who is accustomed to /b eating b olive oil /b restores forgotten Torah study. The Gemara notes: This b supports /b the opinion of b Rabbi Yoḥa, as Rabbi Yoḥa said: Just as /b eating b an olive causes /b one b to forget seventy years’ worth of /b Torah b study, olive oil restores seventy years’ worth of /b Torah b study. /b ,The i baraita /i continues: b And one who is accustomed to /b drinking b wine and /b smelling b spices /b restores forgotten Torah study. The Gemara notes: This b supports /b the opinion of b Rava, as Rava said: Wine and spices rendered me wise. /b ,The i baraita /i continues: b One who dips his finger in salt /b and eats it restores forgotten Torah study. b Reish Lakish says: And /b that is the case b with regard to one /b finger. The Gemara notes: This is b parallel to /b a dispute between b i tanna’im /i . Rabbi Yehuda says: One /b finger b but not two. Rabbi Yosei says: Two /b fingers b but not three. And your mnemonic /b for the fact that the dispute is between one and two fingers is b i kemitza /i , /b i.e., the ring finger. When one presses his ring finger to his palm, there remain two straight fingers on one side and one on the other., b Ten factors are detrimental for /b Torah b study: One who passes beneath the bit of the camel, and all the more so /b one who passes b beneath a camel itself; and one who passes between two camels; and one who passes between two women; and a woman who passes between two men; and one who passes beneath /b a place where there is the b foul odor of an animal carcass; and one who passes under a bridge beneath which water has not passed /b for b forty days; and one who eats bread that was not sufficiently baked; and one who eats meat from i zuhama listeron /i , /b a utensil consisting of a spoon and a fork, used to remove the film on the surface of soup; b and one who drinks from an aqueduct that passes through a cemetery; and one who gazes at the face of the dead. And some say: Also one who reads the writing that is on /b the stone of b a grave. /b ,§ b The Sages taught /b in a i baraita /i : b When the i Nasi /i /b of the Sanhedrin b enters, all the people stand and they do not sit until he says to them: Sit. When the deputy i Nasi /i /b of the Sanhedrin b enters, /b the people b form for him one row from here, /b on this side of the path that he takes, b and one row from there, /b on the other side of it, in a display of deference, b until he sits in his place, /b and then they may be seated. b When the i Ḥakham /i , /b who is ranked third among the members of the Sanhedrin, b enters, one /b person b stands /b when he is within four cubits of the i Ḥakham /i , b and another sits, /b i.e., when one is no longer within four cubits of the i Ḥakham /i he may sit. And all those whom the Ḥakham passes do this, b until he sits in his place. When the multitudes require their /b services, i.e., they serve a public role, b sons of the Sages and Torah scholars may step over the heads of the people /b seated on the ground in order to reach their places in the Sanhedrin. If one of the Sages b left for /b the b purpose /b of relieving himself, when he is finished b he may enter and sit in his place /b in the Sanhedrin, and he need not be concerned that he is imposing upon those assembled., b When they have the wisdom to hear /b and to study, b the sons of Torah scholars, whose fathers are appointed as leaders of the congregation, enter and sit before their fathers, and their backs /b are directed b toward the people. When they do not have the wisdom to hear /b and to study b they enter and sit before their fathers, and their faces /b are directed b toward the people, /b so everyone sees that they are seated there in deference to their fathers but not as students. b Rabbi Elazar, son of Rabbi Tzadok, says: Even at /b a wedding b party one renders them attachments [ i senifin /i ] /b and seats them adjacent to their fathers., b The Master said: /b If one of the Sages b left for /b the b purpose /b of relieving himself, when he is finished b he may enter and sit in his place. Rav Pappa said: /b The Sages b said /b this b only /b with regard to one who leaves b for minor /b bodily functions, i.e., to urinate. b But /b with regard to one who leaves b for major /b bodily functions, i.e., to defecate, b no, /b he may not return to his place, because b he should have examined himself initially /b so that he would not need to leave. His failure to do so constitutes negligence and he may not impose upon others when he returns, b as Rav Yehuda says /b that b Rav says: A person should always accustom himself to /b relieving himself b in the morning and in the evening so that he will not /b need to b distance himself /b during the daylight hours to find an appropriate place. b Rava said: Today, when the world is weak /b and people are not as healthy as they once were, one may b even /b return after he leaves b for major /b bodily functions., b Rabbi Elazar, son of Rabbi Tzadok, says: Even at /b a wedding b party one renders them attachments. Rava said: /b This applies b during the lifetime of their fathers and in the presence of their fathers. /b ,§ b Rabbi Yoḥa says: This mishna, /b i.e., the preceding i baraita /i , b was taught during the days of Rabban Shimon ben Gamliel. Rabban Shimon ben Gamliel /b was the b i Nasi /i , Rabbi Meir /b was the b i Ḥakham /i , /b and b Rabbi Natan /b was the b deputy i Nasi /i . When Rabban Shimon ben Gamliel was there, everyone would arise before him. When Rabbi Meir and Rabbi Natan would enter, everyone would arise before them. Rabban Shimon ben Gamliel said: Shouldn’t there be a conspicuous distinction between me and them /b in terms of the manner in which deference is shown? Rabban Shimon ben Gamliel b instituted /b the provisions delineated in b this i baraita /i /b that distinguish between the i Nasi /i and his subordinates with regard to the deference shown them., b That day, /b when Rabban Shimon ben Gamliel instituted these provisions, b Rabbi Meir and Rabbi Natan were not there. The following day when they came /b to the study hall, b they saw that /b the people b did not stand before them as the matter was typically /b done. b They said: What is this? /b The people b said to them: This /b is what b Rabban Shimon ben Gamliel instituted. /b , b Rabbi Meir said to Rabbi Natan: I am /b the b i Ḥakham /i and you are /b the b deputy i Nasi /i . Let us devise a matter /b and do to him b as he did to us. What shall we do to him? Let us say to him: Reveal /b to us tractate b i Okatzim /i , which he does not /b know. b And once /b it is clear to all b that he did not learn, /b he will not have anything to say. Then b we will say to him: “Who can express the mighty acts of the Lord, shall make all His praises heard?” /b (Psalms 106:2), indicating: b For whom is it becoming to express the mighty acts of the Lord? /b It is becoming for b one who is capable of making all His praises heard, /b and not for one who does not know one of the tractates. b We will remove him /b from his position as i Nasi /i , b and I will be deputy i Nasi /i and you /b will be b i Nasi /i . /b , b Rabbi Ya’akov ben Korshei heard them /b talking, and b said: Perhaps, Heaven forfend, /b this b matter /b will b come to /b a situation of b humiliation /b for Rabban Shimon ben Gamliel. He did not wish to speak criticism or gossip about Rabbi Meir and Rabbi Natan, so b he went /b and b sat behind the upper story /b where b Rabban Shimon ben Gamliel /b lived. b He explained /b tractate i Okatzin /i ; b he studied /b it aloud b and repeated /b it, and b studied /b it aloud b and repeated /b it.,Rabban Shimon ben Gamliel b said /b to himself: b What /b is this b that /b is transpiring b before us? Perhaps, Heaven forfend, there is something /b transpiring in b the study hall. /b He suspected that Rabbi Meir and Rabbi Natan were planning something. b He concentrated and studied /b tractate i Okatzin /i . b The following /b day Rabbi Meir and Rabbi Natan b said to him: Let the Master come and teach /b a lesson b in /b tractate b i Okatzin /i . He began and stated /b the lesson he had prepared. b After he completed /b teaching the tractate, b he said to them: If I had not studied /b the tractate, b you /b would have b humiliated me. /b ,Rabban Shimon ben Gamliel b commanded /b those present b and they expelled /b Rabbi Meir and Rabbi Natan b from the study hall /b as punishment. Rabbi Meir and Rabbi Natan b would write difficulties on a scrap of paper [ i pitka /i ] and would throw /b them b there /b into the study hall. Those difficulties b that were resolved were resolved; /b as for those b that were not resolved, /b Rabbi Meir and Rabbi Natan b wrote resolutions /b on a scrap of paper b and threw /b them into the study hall. b Rabbi Yosei said to /b the Sages: How is it that the b Torah, /b embodied in the preeminent Torah scholars, b is outside and we are inside? /b , b Rabban Shimon ben Gamliel said to them: Let us admit them /b into the study hall. b But we will penalize them /b in b that we will not cite i halakha /i in their names. They cited /b statements b of Rabbi Meir /b in the name of b i Aḥerim /i , /b meaning: Others, b and /b they cited statements b of Rabbi Natan /b in the name of b i yesh omerim /i , /b meaning: Some say. Rabbi Meir and Rabbi Natan b were shown /b a message b in their dreams: Go, appease Rabban Shimon ben Gamliel. Rabbi Natan went. Rabbi Meir did not go. He said /b in his heart: b Matters of dreams are insignificant. When Rabbi Natan went, Rabban Shimon ben Gamliel said to him: Although the /b ornate b belt, /b i.e., the importance, b of your father was effective /b in enabling you b to become deputy i Nasi /i , /b as Rabbi Natan’s father was the Babylonian Exilarch, b will it render you i Nasi /i as well? /b ,Years later, b Rabbi /b Yehuda HaNasi b taught Rabban Shimon his son /b that b i Aḥerim /i say: If it was /b considered b a substitute, /b |
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18. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •beth she'arim Found in books: Hachlili (2005) 10, 449, 525| 100b. דרך הרבים שש עשרה אמות דרך ערי מקלט שלשים ושתים אמות א"ר הונא מאי קראה דכתיב (דברים יט, ג) תכין לך הדרך דרך הדרך:,דרך המלך אין לה שיעור: שהמלך פורץ גדר לעשות לו דרך ואין ממחין בידו:,דרך הקבר אין לה שיעור: משום יקרא דשכבא:,המעמד דייני ציפורי אמרו בת ד' קבין כו': ת"ר המוכר קברו דרך קברו מקום מעמדו ובית הספדו באין בני משפחה וקוברין אותו על כרחו משום פגם משפחה:,ת"ר אין פוחתין משבעה מעמדות ומושבות למת כנגד (קהלת א, ב) הבל הבלים אמר קהלת הבל הבלים הכל הבל,א"ל רב אחא בריה דרבא לרב אשי היכי עבדי א"ל כדתניא אמר רבי יהודה ביהודה בראשונה לא היו פוחתין משבעה מעמדות ומושבות למת כגון עמדו יקרים עמודו שבו יקרים שבו אמרו לו א"כ אף בשבת מותר לעשות כן,אחתיה דרמי בר פפא הוה נסיבא ליה לרב אויא שכיבא עבד לה מעמד ומושב א"ר יוסף טעה בתרתי טעה שאין עושין אלא בקרובים והוא עבד אפילו ברחוקים וטעה שאין עושין אלא ביום ראשון והוא עבד ביום שני,אביי אמר בהא נמי טעה שאין עושין אלא בבית הקברות והוא עשה בעיר רבא אמר בהא נמי טעה שאין עושין אלא במקום שנהגו והתם לא נהוג,מיתיבי אמרו לו אם כן אף בשבת מותר לעשות כן ואי אמרת בבית הקברות וביום א' בית הקברות בשבת מאי בעי בעיר הסמוכה לבית הקברות דאמטיוהו בין השמשות:, big strongמתני׳ /strong /big המוכר מקום לחברו לעשות לו קבר וכן המקבל מחברו לעשות לו קבר עושה תוכה של מערה ד' אמות על שש ופותח לתוכה שמונה כוכין שלש מכאן ושלש מכאן ושנים מכנגדן וכוכין ארכן ארבע אמות ורומן שבע | 100b. The standard width of b a public thoroughfare /b is b sixteen cubits. A road /b leading to one of the b cities of refuge /b must be at least b thirty-two cubits /b wide. b Rav Huna said: What is the verse /b from which this is derived? b As it is written /b with regard to the cities of refuge: b “You shall prepare for yourself the way, /b and divide the borders of your land that the Lord, your God, caused you to inherit, into three parts, so that every manslayer may flee there” (Deuteronomy 19:3). Instead of simply stating: b A way, /b the verse states: b “The way,” /b to indicate that the road must be twice as wide as a standard public thoroughfare.,The mishna teaches: b A king’s thoroughfare has no /b maximum b measure. /b The Gemara explains: This is b because /b the i halakha /i is b that a king may breach /b the b fence /b of an individual b in order to create a thoroughfare for himself, and none /b may b protest his /b actions.,The mishna teaches: The b path for /b those accompanying a deceased person to b a grave has no /b maximum b measure. /b The Gemara explains: This is b due to the honor of the deceased. /b ,§ The mishna teaches: With regard to the practice of b standing /b and comforting the mourners following a funeral, b the judges of Tzippori said /b that the standard requisite size is the b area required for sowing four i kav /i of seed. The Sages taught /b in a i baraita /i : With regard to a family burial plot, even if b one /b of the family b sells /b the land designated for b his /b own b grave /b to another, or sells b the path /b that will be used by the burial procession b to his grave, /b or sells b the place /b that will be used b for standing /b and comforting b his /b mourners, b or /b sells the b site /b that will be used b for his eulogy, /b his b family members may come and bury him /b in his grave b even against the will of /b the buyer, b due to /b the need to avoid b a family flaw, /b i.e., harm to the family name that would arise if one of the family members was not buried with the rest of his family., b The Sages taught /b in a i baraita /i : On their return from the burial, the mourners would stop after traveling a short distance and would sit to bewail the loss of the deceased. They would then stand and continue journeying for a short while and then repeat the procedure. The mourners perform b no fewer than seven standings and sittings /b in honor b of the deceased. /b These seven b correspond /b to the seven references to “vanity” in the verse: b “Vanity of vanities, says Kohelet; vanity of vanities, all is vanity” /b (Ecclesiastes 1:2), counting the plural term “vanities” as two references., b Rav Aḥa, son of Rava, said to Rav Ashi: How do they perform /b this ceremony? Rav Ashi b said to him /b that it is done b as it is taught /b in a i baraita /i : b Rabbi Yehuda said /b that b in Judea, initially they would /b perform b no fewer than seven standings and sittings /b in honor b of the deceased. /b One of the procession would make a statement b such as: Stand, dear /b friends, b stand, /b after which the mourners would continue on their journey to their home, and then he would say: b Sit down, dear /b friends, b sit down, /b at which point they would sit. The Rabbis b said to him: If so, /b that this is all that the practice entails, then it should be b permitted to do so even on Shabbat, /b since there is no explicit eulogy or mourning, whereas the custom is not to do so.,The Gemara relates: b The sister of Rami bar Pappa was married to Rav Avya. /b When b she died /b Rav Avya b performed /b the practice of b standing and sitting for her. Rav Yosef said: He erred in two /b matters. b He erred, /b as the ceremony is to be b performed only with /b the participation of b close /b family members, b and he performed /b it b even with a distant /b relative. b And /b he b erred /b again, b as /b mourners should b perform this /b ceremony b only on the first day /b of mourning, the day of the burial, b and he performed it on the second day. /b , b Abaye said: He also erred in this, as /b mourners should b perform /b the ceremony b only in /b the b cemetery, but he performed it in the city. Rava said: He also erred in this, as /b mourners should b perform it only in a locale where /b people b are accustomed do so, but there, /b where he performed it, b it was not the custom /b to do so.,The Gemara b raises an objection /b to the claims of Rav Yosef and Abaye from the i baraita /i cited above: The Rabbis b said to him: If so, /b that this is all that the practice entails, then it should be b permitted to do so even on Shabbat. /b The Gemara explains the objection: b And if you say, /b as Abaye did, that the ceremony should be performed only b in /b the b cemetery, or, /b as Rav Yosef did, b on the first day, /b then how could it occur that the ceremony would be performed on Shabbat; b what would /b anyone b want /b to be doing b in a cemetery on Shabbat, /b when it is prohibited to perform a burial? The Gemara explains: It could happen b in a city that is close to the cemetery, /b and this is a case b where they brought /b the deceased b for burial at twilight /b just before Shabbat began, so that the return journey took place on Shabbat itself., strong MISHNA: /strong There is the case of b one who sells a plot /b of land b to another /b in order for him b to construct for himself /b an underground b catacomb, and similarly /b the case of a contractor b who receives a plot /b of land b from another /b under a commission b to construct for him a catacomb. /b If the size of the catacomb was not specified, then b he should make the inside of /b each burial b chamber four cubits /b wide b by six /b cubits long b and open up into /b the chamber, by digging into its walls, b eight /b burial b niches [ i kukhin /i ] /b in which the coffins will rest. b Three /b niches should be opened up b from /b the wall b here, /b along the length of the chamber, b and three from there, /b along the other side, b and two /b niches b from /b the wall b facing /b the entrance. b And /b these b niches /b should be formed so that b their length /b is b four cubits and their height /b is b seven /b handbreadths, |
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| 19. Anon., Apophthegmata Patrum, Nisterius, 141, 148, 164, 180, 28, 49-53, 181 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Brooten (1982) 97 |
| 20. Anon., Semahot, 12.8, 13.8, 14.1 Tagged with subjects: •beth she'arim Found in books: Hachlili (2005) 10, 489 |
| 22. Epigraphy, Seg, 1.574 Tagged with subjects: •beth she'arim, Found in books: Brooten (1982) 73 |
| 23. Epigraphy, Lifshitz, Donateurs, 85, 37 Tagged with subjects: •nan Found in books: Brooten (1982) 231 |
| 24. Papyri, Cpj, 120, 139, 121 Tagged with subjects: •nan Found in books: Brooten (1982) 98 |
| 25. Philo of Alexandria, In Place., 74 Tagged with subjects: •beth she'arim, Found in books: Brooten (1982) 76 |
| 26. Palestinian Talmud, Y. Meg., None Tagged with subjects: •beth she'arim, Found in books: Brooten (1982) 231 |
