| 1. Hebrew Bible, Exodus, 25-26, 28-31, 35-40, 27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Taylor (2012) 168 |
| 2. Hebrew Bible, Judges, 1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •beth shearim Found in books: Faßbeck and Killebrew (2016) 1 |
3. Septuagint, Ecclesiasticus (Siracides), 31.14 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •beth shearim Found in books: Gardner (2015) 69 | 31.14. Do not reach out your hand for everything you see,and do not crowd your neighbor at the dish. |
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| 4. Septuagint, 1 Maccabees, 1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •beth shearim Found in books: Faßbeck and Killebrew (2016) 1 |
5. Tosefta, Berachot, 2.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •beth shearim Found in books: Faßbeck and Killebrew (2016) 75| 2.16. "שנים [שהיו] ישנים בטלית אחת אינן רשאין לקרות את שמע אלא זה מתכסה בכסותו וקורא וזה מתכסה בכסותו וקורא ואם היו בניו ובני ביתו קטנים הרי זה מותר.", | |
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6. Mishnah, Pesahim, 10.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •beth shearim Found in books: Gardner (2015) 69| 10.1. "עַרְבֵי פְסָחִים סָמוּךְ לַמִּנְחָה, לֹא יֹאכַל אָדָם עַד שֶׁתֶּחְשָׁךְ. וַאֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל לֹא יֹאכַל עַד שֶׁיָּסֵב. וְלֹא יִפְחֲתוּ לוֹ מֵאַרְבַּע כּוֹסוֹת שֶׁל יַיִן, וַאֲפִלּוּ מִן הַתַּמְחוּי: \n", | 10.1. "On the eve of Pesah close to minhah one may not eat until nightfall. Even the poorest person in Israel must not eat [on the night of Pesah] until he reclines. And they should give him not less than four cups [of wine], and even from the charity plate.", |
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7. Mishnah, Peah, 8.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •beth shearim Found in books: Gardner (2015) 69| 8.7. "אֵין פּוֹחֲתִין לֶעָנִי הָעוֹבֵר מִמָּקוֹם לְמָקוֹם מִכִּכָּר בְּפוּנְדְיוֹן, מֵאַרְבַּע סְאִין בְּסֶלַע. לָן, נוֹתְנִין לוֹ פַּרְנָסַת לִינָה. שָׁבַת, נוֹתְנִין לוֹ מְזוֹן שָׁלשׁ סְעֻדּוֹת. מִי שֶׁיֶּשׁ לוֹ מְזוֹן שְׁתֵּי סְעֻדּוֹת, לֹא יִטֹּל מִן הַתַּמְחוּי. מְזוֹן אַרְבַּע עֶשְׂרֵה סְעֻדּוֹת, לֹא יִטֹּל מִן הַקֻּפָּה. וְהַקֻּפָּה נִגְבֵּית בִּשְׁנַיִם, וּמִתְחַלֶּקֶת בִּשְׁלשָׁה:", | 8.7. "They may not give a poor person wandering from place to place less than a loaf worth a pundion at a time when four seahs [of wheat cost] one sela. If he spends the night [at a place], they must give him the cost of what he needs for the night. If he stays over Shabbat they must give him enough food for three meals. He who has the money for two meals, he may not take anything from the charity dish. And if he has enough money for fourteen meals, he may not take any support from the communal fund. The communal fund is collected by two and distributed by three people.", |
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8. Mishnah, Nedarim, 4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •beth shearim Found in books: Gardner (2015) 69| 4.4. "הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ וְנִכְנַס לְבַקְּרוֹ, עוֹמֵד, אֲבָל לֹא יוֹשֵׁב. וּמְרַפְּאֵהוּ רְפוּאַת נֶפֶשׁ, אֲבָל לֹא רְפוּאַת מָמוֹן. וְרוֹחֵץ עִמּוֹ בְאַמְבַּטִיָא גְדוֹלָה, אֲבָל לֹא בִקְטַנָּה. וְיָשֵׁן עִמּוֹ בְמִטָּה. רַבִּי יְהוּדָה אוֹמֵר, בִּימוֹת הַחַמָּה, אֲבָל לֹא בִימוֹת הַגְּשָׁמִים, מִפְּנֵי שֶׁהוּא מְהַנֵּהוּ. וּמֵסֵב עִמּוֹ עַל הַמִּטָּה, וְאוֹכֵל עִמּוֹ עַל הַשֻּׁלְחָן, אֲבָל לֹא מִן הַתַּמְחוּי, אֲבָל אוֹכֵל הוּא עִמּוֹ מִן הַתַּמְחוּי הַחוֹזֵר. לֹא יֹאכַל עִמּוֹ מִן הָאֵבוּס שֶׁלִּפְנֵי הַפּוֹעֲלִים, וְלֹא יַעֲשֶׂה עִמּוֹ בְאֻמָּן, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, עוֹשֶׂה הוּא בְרִחוּק מִמֶּנּוּ: \n", | 4.4. "If one is forbidden to benefit from his neighbor, and he pays him a visit [in sickness] he must stand, but not sit. He may afford him a cure of life, but not a cure of money. He may bathe together with him in a large bath, but not in a small one. He may sleep in a bed with him. Rabbi Judah said: in summer, but not in winter, because he thereby benefits him. He may [nevertheless] recline with him on a couch. [He may] eat at the same table with him but not out of the same bowl; but he may eat with him out of a bowl which returns. He may not eat with him out of the food trough put before laborers. He may not work with him on the same furrow, the words of Rabbi Meir. But the Sages say: he may work at a distance from him.", |
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| 9. Mishnah, Kelim, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •beth shearim Found in books: Faßbeck and Killebrew (2016) 75 |
10. Josephus Flavius, Jewish War, 2.152-2.153, 2.567, 3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •beth shearim Found in books: Taylor (2012) 168 | 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.567. Nor did they neglect the care of other parts of the country; but Joseph the son of Simon was sent as general to Jericho, as was Manasseh to Perea, and John, the Essene, to the toparchy of Thamma; Lydda was also added to his portion, and Joppa, and Emmaus. 3.11. This excursion was led on by three men, who were the chief of them all, both for strength and sagacity; Niger, called the Peraite, Silas of Babylon, and besides them John the Essene. |
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11. Josephus Flavius, Jewish Antiquities, 3.220-3.221, 12.117 (1st cent. CE - 1st cent. CE) Tagged with subjects: •beth shearim Found in books: Gardner (2015) 69 | 3.220. for the heads of the tribes combined together, two by two, and brought a waggon and a yoke of oxen. These amounted to six, and they carried the tabernacle when they journeyed. Besides which, each head of a tribe brought a bowl, and a charger, and a spoon, of ten darics, full of incense. 3.221. Now the charger and the bowl were of silver, and together they weighed two hundred shekels, but the bowl cost no more than seventy shekels; and these were full of fine flour mingled with oil, such as they used on the altar about the sacrifices. They brought also a young bullock, and a ram, with a lamb of a year old, for a whole burnt-offering, as also a goat for the forgiveness of sins. 12.117. But by them he sent to Eleazar the high priest ten beds, with feet of silver, and the furniture to them belonging, and a cup of the value of thirty talents; and besides these, ten garments, and purple, and a very beautiful crown, and a hundred pieces of the finest woven linen; as also vials and dishes, and vessels for pouring, and two golden cisterns to be dedicated to God. |
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12. New Testament, Mark, 14.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •beth shearim Found in books: Gardner (2015) 69| 14.2. ἔλεγον γάρ Μὴ ἐν τῇ ἑορτῇ, μή ποτε ἔσται θόρυβος τοῦ λαοῦ. | 14.2. For they said, "Not during the feast, because there might be a riot of the people." |
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13. New Testament, Matthew, 26.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •beth shearim Found in books: Gardner (2015) 69| 26.23. ὁ δὲ ἀποκριθεὶς εἶπεν Ὁ ἐμβάψας μετʼ ἐμοῦ τὴν χεῖρα ἐν τῷ τρυβλίῳ οὗτός με παραδώσει· | 26.23. He answered, "He who dipped his hand with me in the dish, the same will betray me. |
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| 14. Tosefta, Shabbat, 3.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •beth shearim Found in books: Faßbeck and Killebrew (2016) 75 |
15. Tosefta, Peah, 4.1, 4.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •beth shearim Found in books: Gardner (2015) 69| 4.1. "עני שנתן פרוטה לקופה ופרוסה לתמחוי מקבלין אותה ממנו אם לא נתן אין מחייבין אותו ליתן [נתנו לו חדשים והחזיר להן שחקים מקבלין אותה ממנו אם לא נתן אין מחייבין אותו ליתן] היה משתמש בכלי מילת נותנין לו כלי מילת מטה נותנין לו מטה עיסה נותנין לו <כלי> עיסה פת נותנין לו פת להאכילו בתוך פיו מאכילין לו בתוך פיו שנא' (דברים ט״ו:ח׳) די מחסורו אשר יחסר לו אפי' עבד אפי' סוס לו זו אשה שנא' (בראשית ב׳:י״ח) אעשה לו עזר כנגדו מעשה בהלל הזקן שנתן לעני בן טובים סוס שהיה מתעמל בו ועבד שהיה משמשו שוב מעשה באנשי הגליל שהיו מעלין לזקן אחד ליטרא [אחת] בשר ציפורי בכל יום.", 4.1. "רבי יהודה אומר מקום שדורכין את העוללות נאמן עני לומר יין זה של עוללות הוא לקט זה לקטתיו אני ואחי [אני] וקרובי אבל אין נאמן לומר מפלוני נכרי לקחתי מאיש פלוני כותי לקחתי עניי כותים כעניי ישראל אבל עניי נכרים אין מאמינים להם בכל דבר.", 4.9. "תמחוי כל היום קופה מערב שבת לערב שבת תמחוי לכל אדם קופה לאנשי אותה העיר אם שהה שם שלשים יום הרי הוא כאנשי העיר לקופה [ולכיסוי ששה חדשים לעניי] העיר שנים עשר חודש.", | |
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| 16. Tosefta, Hulin, 2.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •beth shearim, rabbinic separation from non-rabbinic jews in necropolis at Found in books: Kalmin (1998) 124 |
17. Tosefta, Demai, 3.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •beth shearim Found in books: Gardner (2015) 69| 3.16. "לא התירו למכור דמאי אלא לסיטון בלבד בעל הבית בין כך ובין כך צריך לעשר דברי רבי מאיר וחכ\"א אחד סיטון ואחד בעה\"ב מותר למכור ולשלוח לחבירו וליתן לו במתנה.", | |
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| 18. Cassius Dio, Roman History, 66.15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •beth shearim Found in books: Taylor (2012) 168 |
19. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •beth shearim, rabbinic separation from non-rabbinic jews in necropolis at Found in books: Kalmin (1998) 124| 105a. קשיא לעולא אמר לך עולא הא נמי כברכת המצות דמיא ברכת המצות מאי טעמא משום דהודאה היא הא נמי הודאה היא,רב חנניא בר שלמיא ותלמידי דרב הוו יתבי בסעודתא וקאי עלייהו רב המנונא סבא אמרו ליה זיל חזי אי מקדיש יומא נפסיק וניקבעיה לשבתא אמר להו לא צריכיתו שבתא קבעה נפשה,דאמר רב כשם שהשבת קובעת למעשר כך שבת קובעת לקידוש,סבור מינה כי היכי דקבעה לקידוש כך קבעה להבדלה אמר להו רב עמרם הכי אמר רב לקידוש קובעת ולא להבדלה קובעת,והני מילי לענין מיפסק דלא מפסקינן אבל אתחולי לא מתחלינן ומיפסק נמי לא אמרן אלא באכילה אבל בשתיה לא,ושתיה נמי לא אמרן אלא בחמרא ושיכרא אבל מיא לית לן בה,ופליגא דרב הונא דרב הונא חזייה לההוא גברא דשתה מיא קודם הבדלה אמר ליה לא מיסתפי מר מאסכרה דתנא משמיה דרבי עקיבא כל הטועם כלום קודם שיבדיל מיתתו באסכרה רבנן דבי רב אשי לא קפדי אמיא,בעא מיניה רבינא מרב נחמן בר יצחק מי שלא קידש בערב שבת מהו שיקדש והולך כל היום כולו א"ל מדאמרי בני רבי חייא מי שלא הבדיל במוצאי שבת מבדיל והולך כל השבת כולו הכא נמי מי שלא קידש בערב שבת מקדש והולך כל היום כולו,איתיביה לילי שבת ולילי יום טוב יש בהן קדושה על הכוס ויש בהן הזכרה בברכת המזון שבת ויום טוב אין בהם קדושה על הכוס ויש בהן הזכרה בברכת המזון,ואי סלקא דעתך מי שלא קידש בערב שבת מקדש והולך כל היום כולו שבת ויום טוב נמי משכחת להו דיש בהן קדושה על הכוס דאי לא קידש מאורתא מקדש למחר אמר ליה דאי לא קתני,איתיביה כבוד יום וכבוד לילה כבוד יום קודם ואם אין לו אלא כוס אחד אומר עליו | 105a. This is b difficult for /b the opinion of b Ulla, /b who began but did not conclude the blessing of i havdala /i with: Blessed. The Gemara answers: b Ulla /b could have b said to you: This /b blessing b is also considered like a blessing over mitzvot, /b and therefore it does not require a separate conclusion. The Gemara clarifies this response: b What is the reason /b that b blessings over mitzvot /b do not require a distinctive conclusion? It is b because /b a blessing over a mitzva b is /b a statement of b praise, /b and as it does not include anything unrelated to the praise, e.g., a request or supplication, it is unnecessary to add a separate concluding blessing. b This /b i havdala /i blessing b also is /b comprised only of b praise. /b ,The Gemara relates that b Rav Ḥaya bar Shelemya and /b other b students of Rav were sitting at a meal /b on Shabbat eve shortly before nightfall, b and Rav Hamnuna the Elder was standing over them /b to serve them. b They said to him: Go /b and b see if /b the b day /b of Shabbat b has become sanctified /b through nightfall. If so, b we will interrupt /b our meal by removing the tables b and establish its /b continuation as the meal b for Shabbat. /b Rav Hamnuna the Elder b said to them: You do not need to /b do this, as b Shabbat establishes itself. /b Whatever you eat after nightfall is automatically considered a Shabbat meal, even without any specific action that designates it as such.,Rav Hamnuna the Elder explained his ruling. b As Rav said: Just as Shabbat establishes /b food consumption as a regular, set meal with regard b to tithes, so Shabbat establishes /b the requirement b to /b recite b i kiddush /i . /b Generally, one may eat untithed produce in a casual, incidental manner. On Shabbat, however, the strictures of a regular, set meal apply even to casual eating. Consequently, on Shabbat it is entirely prohibited to eat produce from which the appropriate dues and tithes have not yet been separated. Similarly, Shabbat automatically initiates the requirement to recite i kiddush /i , and it is prohibited to eat until one does so. This i halakha /i indicates that whatever one eats at this stage is considered part of his Shabbat meal, even if he does not remove the table and bring it back., b They understood from it /b that b just as /b the start of Shabbat automatically b establishes /b the requirement b to /b recite b i kiddush /i , so /b its conclusion b establishes /b the requirement b to /b recite b i havdala /i . /b This would mean that one must interrupt his meal to recite i havdala /i , and whatever he eats after that would not be considered part of his Shabbat meal. b Rav Amram said to them: This is /b what b Rav said: /b Shabbat b establishes /b an obligation b to /b recite b i kiddush /i , but /b it b does not establish /b an obligation b to /b recite b i havdala /i . /b ,The Gemara comments: b And this applies /b only b with regard to the matter of interrupting /b a meal that one has begun before the conclusion of Shabbat, b that one does not /b have b to interrupt /b to recite i havdala /i . b However, one /b may b not begin /b a meal after nightfall until after reciting i havdala /i . The Gemara adds: b And /b with regard to b interrupting also, we only said that /b one need not interrupt his b eating; but with regard to drinking, /b which is considered less significant, b no, /b one must interrupt his drinking upon nightfall, even if he began drinking before the conclusion of Shabbat., b And /b with regard to b drinking also, we only said /b it is prohibited to drink after nightfall before i havdala /i b with regard to wine and beer, /b which are significant beverages; b but /b with regard to b water, we have no /b problem b with it. /b One may begin drinking water even after Shabbat has concluded and before he has recited i havdala /i .,The Gemara points out that this last statement b disagrees with /b the opinion b of Rav Huna. As Rav Huna saw a certain man drinking water before he recited i havdala /i /b at the conclusion of Shabbat. b He said to him: Is the Master not afraid of /b the ailment called b i askara /i ? As it was taught in the name of Rabbi Akiva /b that b whoever tastes anything before he recites i havdala /i , his death will /b come b through i askara /i . /b Nevertheless, the Gemara notes that b the Sages of the school of Rav Ashi were not particular with regard to water. /b They refrained only from drinking more significant beverages before i havdala /i ., b Ravina raised a dilemma before Rav Naḥman bar Yitzḥak: /b With regard to b one who did not recite i kiddush /i on Shabbat eve, /b i.e., on the night of Shabbat, b what is /b the i halakha /i with regard to his ability b to recite i kiddush /i /b at b any time /b over the course of b the entire day? /b May one recite i kiddush /i later, or has he lost his opportunity by failing to recite i kiddush /i at the proper time? Rav Naḥman bar Yitzḥak b said to him: From /b the fact that b the sons of Rabbi Ḥiyya say /b that b one who did not recite i havdala /i at the conclusion of Shabbat /b may b recite i havdala /i any time /b over the course of b the entire week, /b it can be inferred that b here too, one who did not recite i kiddush /i on Shabbat eve /b may b recite i kiddush /i at any time /b over the course of b the entire day. /b ,Ravina b raised an objection to /b the opinion of Rav Naḥman bar Yitzḥak from the i Tosefta /i : On b the nights of Shabbat and the nights of a Festival there is /b a mitzva of b i kiddush /i over a cup. And there is /b a requirement to b mention /b the sanctity of the day b in Grace after Meals, /b i.e., the paragraph: May it please [ i retzei /i ], on Shabbat and: May there rise and come [ i ya’aleh veyavo /i ], on Festivals. On the day of b Shabbat and Festivals, there is no /b mitzva of b i kiddush /i over a cup, but there is /b a requirement to b mention /b the sanctity of the day b in Grace after Meals. /b ,Ravina explains his objection: b And if it could enter your mind /b to say that b one who did not recite i kiddush /i on Shabbat eve /b may b recite i kiddush /i any time /b over the course of b the entire day, /b on b Shabbat and a Festival too, /b it b can be found that there is /b a mitzva of b i kiddush /i over a cup, for if one did not recite i kiddush /i at night /b he may b recite i kiddush /i the following day. /b Rav Naḥman bar Yitzḥak b said to him: /b The i tanna /i b does not teach /b cases of b what if. /b In other words, the i tanna /i does not take into consideration the uncommon circumstance of one who failed to recite i kiddush /i on the night of Shabbat.,Ravina b raised an objection to /b the opinion of Rav Naḥman bar Yitzḥak from another source: If there is a choice between b the honor of the day /b of Shabbat b and the honor of the night, the honor of the day takes precedence. And if one has only one cup, /b he should b recite over it /b |
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20. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •beth shearim, rabbinic separation from non-rabbinic jews in necropolis at Found in books: Kalmin (1998) 124 | 69a. With regard to b one who says to his /b pregt Canaanite b maidservant: You are hereby a free woman but your offspring /b shall remain b a slave, the offspring is /b emancipated b like her. /b This is b the statement of Rabbi Yosei HaGelili. And the Rabbis say: /b The master’s b statement is upheld, because it is stated: “The wife and her children shall be her master’s” /b (Exodus 21:4).,The Gemara expresses surprise at this ruling: b What is the /b biblical b derivation /b here? How do the Rabbis learn from here that the child of an emancipated maidservant remains a slave in this case? b Rava said: /b The proof from the verse beginning with: “The wife and her children,” is not the source of the opinion of the Rabbis. Rather, this is referring b to /b the statement b of Rabbi Yosei HaGelili, /b who claims that the children follow their mother, as indicated by this verse. Consequently, if she is emancipated, her offspring do not retain the status of slaves., strong MISHNA: /strong b Rabbi Tarfon says: i Mamzerim /i can be purified, /b so that their offspring will not be i mamzerim /i . b How so? /b With regard to b a i mamzer /i who married /b a Canaanite b maidservant, /b their b offspring is a slave. /b If his master subsequently b emancipates him, /b that b son is found /b to be b a freeman, /b rather than a i mamzer /i . b Rabbi Eliezer says: /b This method is not effective, as b this /b son b is a i mamzer /i slave. /b , strong GEMARA: /strong b A dilemma was raised before /b the Sages: Did b Rabbi Tarfon state /b his i halakha b ab initio /b /i b , /b i.e., a i mamzer /i is permitted to marry a maidservant, b or /b did b he state /b it only b after the fact, /b but he does not permit a i mamzer /i to marry a maidservant i ab initio /i ? The Gemara answers: b Come /b and b hear /b proof from a i baraita /i : The other Sages b said to Rabbi Tarfon: You have /b thereby b purified the male /b offspring of a i mamzer /i , b but you have not purified the female /b children of i mamzerim /i , as your solution does not apply to them.,The Gemara explains the apparent proof from this i baraita /i . b And if you say /b that Rabbi Tarfon b stated /b his i halakha b ab initio /b /i and permitted a i mamzer /i to marry a Canaanite maidservant, b a i mamzeret /i should also /b be allowed to b marry /b a Canaanite b slave /b and her child can then be emancipated as well. The Gemara answers: b A slave has no lineage. /b Even if she were to marry a slave, their child would not be considered his, but would be a Jewish i mamzer /i like her. Consequently, this source provides no proof with regard to the Gemara’s question.,The Gemara further suggests: b Come /b and b hear, as Rabbi Simlai’s host was a i mamzer /i , and /b Rabbi Simlai b said to him: Had I /b found out about your status b earlier, /b before you married and had children, b I would have purified your sons /b by advising you to marry a Canaanite maidservant, as suggested by Rabbi Tarfon. The Gemara explains the proof: b Granted, if you say /b that Rabbi Tarfon spoke b i ab initio /i , /b it is b well /b that Rabbi Simlai would suggest this. b But if you say /b that he meant only that this method is effective b after the fact, what was /b the advice that Rabbi Simlai would have given his host?,The Gemara answers b that /b Rabbi Simlai would have b advised him by saying: Go steal, and be sold as a Hebrew slave, /b which would mean you could marry a Canaanite maidservant and your offspring would be slaves. The Gemara asks: b But in the days of Rabbi Simlai, was /b the i halakha /i of b a Hebrew slave /b observed in practice? b But didn’t the Master say: /b The i halakha /i of b a Hebrew slave is practiced only when the Jubilee /b Year b is practiced, /b and Rabbi Simlai lived many years after the observance of the Jubilee Year ceased. b Rather, isn’t it /b correct to b conclude from /b it that b Rabbi Tarfon spoke i ab initio /i , /b i.e., it is permitted for a i mamzer /i to marry a Canaanite maidservant? The Gemara affirms: Indeed, b conclude from /b the i baraita /i that this is the case. b Rav Yehuda says /b that b Shmuel says: /b The b i halakha /i /b is b in accordance with /b the opinion of b Rabbi Tarfon. /b ,§ The mishna teaches that b Rabbi Eliezer says: This /b son b is a i mamzer /i slave. Rabbi Elazar said: What is the reason of Rabbi Eliezer? As the verse states /b with regard to a i mamzer /i : “Even to the tenth generation none b of his /b shall enter the assembly of the Lord” (Deuteronomy 23:3), which indicates that in the case of the child of a i mamzer /i and a Canaanite maidservant, one b follows his /b parent with the b flawed /b lineage, and the child is a i mamzer /i .,The Gemara asks: b And /b how do b the Rabbis, /b i.e., Rabbi Tarfon, respond to this claim? Rabbi Tarfon maintains b that /b this verse is referring b to a Jew /b of unflawed lineage b who married a i mamzeret /i . /b It might b enter your mind to say /b that as b it is written: “By their families, by their fathers’ houses” /b (Numbers 4:2), the child should follow his father’s lineage rather than that of his mother. Therefore, the term b “of his” /b in the previously cited verse b comes to exclude him /b from his father’s lineage, as it indicates that his lineage follows his mother when she is a i mamzeret /i ., b And /b how does b Rabbi Eliezer /b respond to this claim? Is it b not /b the case that b even though /b the Torah b wrote: “By their families, by their fathers’ houses,” /b nevertheless, the term b “of his” comes and excludes him? Here too, although it is written: “The wife and her children shall be her master’s” /b (Exodus 21:4), from which it is derived that the child of a Canaanite maidservant is like her, nevertheless the term b “of his” comes and excludes him. And /b how do b the Rabbis, /b Rabbi Tarfon, respond to this claim? They say: b Any offspring in the womb of a Canaanite maidservant is considered like the offspring in an animal’s womb. /b Consequently, her children do not inherit the father’s status, even if his is the flawed lineage.,, strong MISHNA: /strong There were b ten /b categories of b lineage, /b with varying restrictions on marriage, among the Jews who b ascended from Babylonia /b to Eretz Yisrael with Ezra before the building of the Second Temple. They are as follows: b Priests; Levites; Israelites; priests disqualified due to flawed lineage [ i ḥalalim /i ]; converts, and emancipated slaves; i mamzerim /i ; Gibeonites, /b i.e., the descendants of the Gibeonites who converted in the time of Joshua; b children of unknown paternity [ i shetuki /i ]; and foundlings. /b ,The mishna proceeds to detail their i halakhot /i : With regard to b priests, Levites, and Israelites, /b it is b permitted /b for men and women in these categories b to marry one another. /b With regard to b Levites /b who are not priests, b Israelites, i ḥalalim /i , converts, and emancipated slaves, /b it is b permitted /b for men and women in these categories b to marry one another. /b ,With regard to b converts, and emancipated slaves, i mamzerim /i , and Gibeonites, children of unknown paternity [ i shetuki /i ], and foundlings, /b it is b permitted /b for b all of /b the men and women in these categories b to marry one another. And these are /b the last two categories: b A i shetuki /i /b is b any /b person b who knows /b the identity of b his mother but does not know /b the identity of b his father. A foundling /b is b anyone who was collected from the marketplace and doesn’t know /b the identity of his parents, b neither /b that of b his father nor /b that of b his mother. /b These two categories are people whose status is uncertain; they may be i mamzerim /i . b Abba Shaul would call a i shetuki /i /b by the label of b i beduki /i . /b , strong GEMARA: /strong The mishna teaches: There were b ten /b categories of b lineage /b among the Jews who b ascended from Babylonia. /b The Gemara asks: b Why does /b the i tanna /i b specifically teach /b the phrase: b Ascended from Babylonia? /b Why was it important for the i tanna /i to specify their place of origin? b Let him teach /b that they b went to Eretz Yisrael. /b The Gemara answers: b He teaches us a matter in passing, as it is taught /b in a i baraita /i : The verse states: b “And you shall arise and go up to the place that the Lord, your God, shall choose” /b (Deuteronomy 17:8). This b teaches that the Temple is higher than all of Eretz Yisrael, /b which is why the verse speaks of ascending from the cities of Eretz Yisrael to the Temple. b And /b it teaches that b Eretz Yisrael is higher than all of the lands. /b ,The Gemara asks: b Granted, the Temple is higher than all of Eretz Yisrael. This is /b derived from b that which is written: /b |
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21. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •beth shearim Found in books: Faßbeck and Killebrew (2016) 14| 111a. (ירמיהו כז, כב) בבלה יובאו ושמה יהיו עד יום פקדי אותם נאם ה' ורבי זירא ההוא בכלי שרת כתיב,ורב יהודה כתיב קרא אחרינא (שיר השירים ב, ז) השבעתי אתכם בנות ירושלים בצבאות או באילות השדה וגו',ורבי זירא ההוא שלא יעלו ישראל בחומה ורב יהודה השבעתי אחרינא כתיב ורבי זירא,ההוא מיבעי ליה לכדרבי יוסי ברבי חנינא דאמר ג' שבועות הללו למה אחת שלא יעלו ישראל בחומה ואחת שהשביע הקדוש ברוך הוא את ישראל שלא ימרדו באומות העולם ואחת שהשביע הקדוש ברוך הוא את העובדי כוכבים שלא ישתעבדו בהן בישראל יותר מדאי,ורב יהודה (שיר השירים ב, ז) אם תעירו ואם תעוררו כתיב ורבי זירא,מיבעי ליה לכדרבי לוי דאמר שש שבועות הללו למה תלתא הני דאמרן אינך שלא יגלו את הקץ ושלא ירחקו את הקץ ושלא יגלו הסוד לעובדי כוכבים,(שיר השירים ב, ז) בצבאות או באילות השדה אמר רבי אלעזר אמר להם הקב"ה לישראל אם אתם מקיימין את השבועה מוטב ואם לאו אני מתיר את בשרכם כצבאות וכאילות השדה,אמר רבי אלעזר כל הדר בארץ ישראל שרוי בלא עון שנאמר (ישעיהו לג, כד) ובל יאמר שכן חליתי העם היושב בה נשוא עון א"ל רבא לרב אשי אנן בסובלי חלאים מתנינן לה,אמר רב ענן כל הקבור בארץ ישראל כאילו קבור תחת המזבח כתיב הכא (שמות כ, כד) מזבח אדמה תעשה לי וכתיב התם (דברים לב, מג) וכפר אדמתו עמו,עולא הוה רגיל דהוה סליק לארץ ישראל נח נפשיה בחוץ לארץ אתו אמרו ליה לרבי אלעזר אמר אנת עולא (עמוס ז, יז) על אדמה טמאה תמות אמרו לו ארונו בא אמר להם אינו דומה קולטתו מחיים לקולטתו לאחר מיתה,ההוא גברא דנפלה ליה יבמה בי חוזאה אתא לקמיה דר' חנינא א"ל מהו למיחת וליבמה,א"ל אחיו נשא כותית ומת ברוך המקום שהרגו והוא ירד אחריו,אמר רב יהודה אמר שמואל כשם שאסור לצאת מארץ ישראל לבבל כך אסור לצאת מבבל לשאר ארצות רבה ורב יוסף דאמרי תרוייהו אפילו מפומבדיתא לבי כובי ההוא דנפק מפומבדיתא לבי כובי שמתיה רב יוסף ההוא דנפק מפומבדיתא לאסתוניא שכיב אמר אביי אי בעי האי צורבא מרבנן הוה חיי,רבה ורב יוסף דאמרי תרוייהו כשרין שבבבל א"י קולטתן כשרין שבשאר ארצות בבל קולטתן למאי אילימא ליוחסין והאמר מר כל הארצות עיסה לארץ ישראל וארץ ישראל עיסה לבבל אלא לענין קבורה,אמר רב יהודה כל הדר בבבל כאילו דר בארץ ישראל שנאמר (זכריה ב, יא) הוי ציון המלטי יושבת בת בבל אמר אביי נקטינן בבל לא חזיא חבלי דמשיח תרגמה אהוצל דבנימין וקרו ליה קרנא דשיזבתא,א"ר אלעזר מתים שבחוץ לארץ אינם חיים שנאמר (יחזקאל כו, כ) ונתתי צבי בארץ חיים ארץ שצביוני בה מתיה חיים שאין צביוני בה אין מתיה חיים,מתיב ר' אבא בר ממל (ישעיהו כו, יט) יחיו מתיך נבלתי יקומון מאי לאו יחיו מתיך מתים שבא"י נבלתי יקומון מתים שבחוץ לארץ ומאי ונתתי צבי בארץ חיים אנבוכד נצר הוא דכתיב דאמר רחמנא מייתינא עלייהו מלכא דקליל כי טביא,א"ל רבי מקרא אחר אני דורש (ישעיהו מב, ה) נותן נשמה לעם עליה ורוח להולכים בה ואלא הכתיב נבלתי יקומון ההוא בנפלים הוא דכתיב,ורבי אבא בר ממל האי נותן נשמה לעם עליה מאי עביד ליה מיבעי ליה לכדרבי אבהו דאמר ר' אבהו אפילו שפחה כנענית שבא"י מובטח לה שהיא בת העולם הבא כתיב הכא לעם עליה וכתיב התם (בראשית כב, ה) שבו לכם פה עם החמור עם הדומה לחמור,ורוח להולכים בה א"ר ירמיה בר אבא א"ר יוחנן כל המהלך ארבע אמות בארץ ישראל מובטח לו שהוא בן העולם הבא,ולר' אלעזר צדיקים שבחוץ לארץ אינם חיים אמר רבי אילעא ע"י גלגול מתקיף לה ר' אבא סלא רבא גלגול לצדיקים צער הוא אמר אביי מחילות נעשות להם בקרקע,(בראשית מז, ל) ונשאתני ממצרים וקברתני בקבורתם אמר קרנא דברים בגו יודע היה יעקב אבינו שצדיק גמור היה ואם מתים שבחוצה לארץ חיים למה הטריח את בניו שמא לא יזכה למחילות,כיוצא בדבר אתה אומר (בראשית נ, כה) וישבע יוסף את בני ישראל וגו' א"ר חנינא דברים בגו יודע היה יוסף בעצמו שצדיק גמור היה ואם מתים שבחוצה לארץ חיים למה הטריח את אחיו ארבע מאות פרסה שמא לא יזכה למחילות,שלחו ליה אחוהי לרבה יודע היה יעקב שצדיק גמור היה וכו' אילפא מוסיף בה דברים מעשה באחד שהיה מצטער על אשה אחת וביקש לירד כיון ששמע כזאת גלגל בעצמו עד יום מותו,אף על פי שחכם גדול אתה אינו דומה לומד מעצמו ללומד מרבו וא"ת אין לך רב יש לך רב ומנו רבי יוחנן,ואם אין אתה עולה הזהר בשלשה דברים אל תרבה בישיבה שישיבה קשה לתחתוניות ואל תרבה בעמידה שעמידה קשה ללב ואל תרבה בהליכה שהליכה קשה לעינים אלא שליש בישיבה שליש בעמידה שליש בהילוך,כל ישיבה שאין עמה סמיכה עמידה נוחה הימנה עמידה ס"ד והאמרת עמידה קשה ללב אלא ישיבה | 111a. b “They shall be taken to Babylonia and there they shall remain until the day that I recall them, said the Lord” /b (Jeremiah 27:22). Based on that verse, Rav Yehuda held that since the Babylonian exile was imposed by divine decree, permission to leave Babylonia for Eretz Yisrael could be granted only by God. The Gemara asks: b And /b how does b Rabbi Zeira /b interpret that verse? The Gemara answers that Rabbi Zeira maintains that b that /b verse b is written about /b the Temple b service vessels, /b and it does not refer to the Jewish people, as the previous verse states: “Thus says the Lord of Hosts, the God of Israel, concerning the vessels that remain in the house of the Lord” (Jeremiah 27:21). Consequently, Rabbi Zeira sought to ascend to Eretz Yisrael.,The Gemara asks: b And /b how does b Rav Yehuda /b respond to this argument? The verse is clearly referring to the Temple vessels, not to the people. The Gemara answers that b another verse is written: “I adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field, /b that you not awaken or stir up love, until it please” (Song of Songs 2:7). Rabbi Yehuda derived from here that no act of redemption should be performed until a time arrives when it pleases God to bring about the redemption., b And Rabbi Zeira /b maintains that the oath mentioned in b that /b verse means b that the Jews should not ascend /b to Eretz Yisrael b as a wall, /b i.e., en masse, whereas individuals may immigrate as they wish. The Gemara asks: b And /b what does b Rav Yehuda /b reply to this? The Gemara answers that this command is derived from b another /b verse in which b “I adjure you” /b (Song of Songs 3:5) is b written /b . The Gemara asks: b And /b how does b Rabbi Zeira /b explain the repetition of this oath in these verses?,The Gemara explains: b That /b verse b is necessary for that /b which was taught by b Rabbi Yosei, son of Rabbi Ḥanina, who said: Why /b are b these three oaths /b (Song of Songs 2:7, 3:5, 8:4) needed? b One, /b so b that the Jews should not ascend /b to Eretz Yisrael b as a wall, /b but little by little. b And /b another b one, that the Holy One, Blessed be He, adjured the Jews that they should not rebel against /b the rule of b the nations of the world. And /b the last b one /b is b that the Holy One, Blessed be He, adjured the nations /b of the world b that they should not subjugate the Jews excessively. /b , b And /b how does b Rav Yehuda /b respond? It is b written: “That you not awaken or stir up /b love” (Song of Songs 2:7), which serves to amplify and include a prohibition against Jews immigrating to Eretz Yisrael. The Gemara asks: b And /b how does b Rabbi Zeira /b explain the extra emphasis of this phrase?,The Gemara explains: b He needs /b this phrase b for that /b which was taught by b Rabbi Levi, who said: These six oaths, /b i.e., the aforementioned three verses containing oaths, each of which contains the phrase “That you not awaken or stir up,” b why /b are they necessary? b Three are those that we said /b and explained above. b The other /b three oaths are as follows: b That /b those who know b should not reveal the end /b of days; b and that they should not distance the end /b of days by saying that it is still distant; b and that they should not reveal the secret /b of the Jews b to the nations. /b ,§ The Gemara discusses a phrase in the verse cited above. “I adjure you, O daughters of Jerusalem, b by the gazelles and by the hinds of the field” /b (Song of Songs 2:7). b Rabbi Elazar said: The Holy One, Blessed be He, said to the Jewish people: If you fulfill the oath, it is good, and if not, I will abandon your flesh /b and all will devour you b like the gazelles and like the hinds of the field. /b , b Rabbi Elazar said: Anyone who resides in Eretz Yisrael dwells without transgression, as it is stated: “And the inhabitant shall not say: I am sick; the people that dwell there shall be forgiven their iniquity” /b (Isaiah 33:24). b Rava said to Rav Ashi: We learned this /b promise b with regard to those who suffer from sickness. /b The phrase “I am sick” indicates that they are the ones who are forgiven their sins., b Rav A said: Anyone who is buried in Eretz Yisrael /b is considered b as though /b he is b buried beneath the altar. It is stated here: “An altar of earth [ i adama /i ] you shall make for Me” /b (Exodus 20:21), b and it is stated there: /b “For He does avenge the blood of His servants, and renders vengeance to His adversaries, b and atones for the land of [ i admato /i ] His people” /b (Deuteronomy 32:43). This teaches that one who is buried in the earth of Eretz Yisrael is considered as though he is buried beneath the altar in the Temple.,§ The Gemara relates: b Ulla was accustomed to ascend to Eretz Yisrael /b from time to time. However, b he died outside /b of b Eretz /b Yisrael. b They came and said to Rabbi Elazar /b that Ulla had passed away. b He said: /b Woe for b you Ulla, /b as through you a verse was fulfilled: b “You shall die in an unclean land” /b (Amos 7:17). b They said to him: But his coffin is coming /b for burial in Eretz Yisrael. b He said to them: /b Even so, b one who was absorbed /b by the soil of Eretz Yisrael b while /b he was yet b alive is not similar to one who was absorbed /b only b after death. /b ,The Gemara relates with regard to b a certain man /b from Eretz Yisrael b that a i yevama /i , /b i.e., a woman whose childless husband died and left a surviving brother, b happened /b before him, the surviving brother, for levirate marriage. This i yevama /i was living in the district of b Bei Ḥoza’a, /b far away in southeast Babylonia. The man b came before Rabbi Ḥanina /b and b said to him: What is /b the i halakha /i as to whether I may b descend /b to Babylonia b to enter into levirate marriage /b with this woman?,Rabbi Ḥanina b said to him: His brother married a Samaritan woman [ i kutit /i ] and died. /b Rabbi Ḥanina described the man’s late brother in these terms because he had left Eretz Yisrael to marry, and for the same reason he called his wife a Samaritan. b Blessed be the Omnipresent who killed him. And /b yet the brother wishes b to /b follow in his footsteps and b descend after him? /b Better that he stay in Eretz Yisrael.,§ b Rav Yehuda said /b that b Shmuel said: Just as it is prohibited to leave Eretz Yisrael /b and go b to Babylonia, so too, is it prohibited to leave Babylonia for /b any of b the other lands. Rabba and Rav Yosef both say: Even /b to go b from Pumbedita to Bei Kuvei, /b which is located beyond the border of Babylonia proper, is not permitted. The Gemara relates: b A certain /b man b left Pumbedita to /b live in b Bei Kuvei, /b and b Rav Yosef excommunicated him. A certain /b man b left Pumbedita to /b live in b Astonia, /b which also lay beyond the borders of Babylonia proper, and he b died. Abaye said: Had this Torah scholar wanted, he would /b still b be alive, /b as he could have stayed in Babylonia., b Rabba and Rav Yosef both say: /b With regard to b the worthy of Babylonia, Eretz Yisrael absorbs them; /b with regard to b the worthy of other lands, Babylonia absorbs them. /b The Gemara asks: With regard b to what /b matter did they issue this statement? b If we say /b that they were referring b to /b matters of b lineage, didn’t the Master say: /b Lineage of residents of b all lands /b are b muddled /b compared b to /b that of b Eretz Yisrael, and /b lineage of residents of b Eretz Yisrael is muddled /b compared b to /b that of b Babylonia. /b This means that the lineage of Babylonians was purer than that of the residents of Eretz Yisrael. b Rather, /b they taught this with regard b to matters of burial, /b i.e., the worthy of Babylonia are buried in Eretz Yisrael., b Rav Yehuda said: /b With regard to b anyone who resides in Babylon, /b it is b as though he is residing in Eretz Yisrael, as it is stated: “Ho Zion, escape, you who dwells with the daughter of Babylon” /b (Zechariah 2:11). This verse equates the two countries. b Abaye said: We have a tradition /b that b Babylonia will not see the pangs of the Messiah, /b i.e., it will be spared the suffering that will be prevalent at the time of his arrival. Abaye b interpreted /b this statement in reference b to /b the city of b Hutzal deVinyamin /b in Babylonia, b and /b as a result people b call it Karna deShizavta, /b Horn of Salvation, as its residents will not endure the travails of the time of the Messiah.,§ b Rabbi Elazar said: The dead of /b the lands b outside /b of b Eretz /b Yisrael will b not /b come b alive /b and be resurrected in the future, b as it is stated: “And I will set glory [ i tzvi /i ] in the land of the living” /b (Ezekiel 26:20). This teaches that with regard to b a land which contains My desire [ i tzivyoni /i ], its dead /b will come b alive; /b however, with regard to a land b which does not contain My desire, /b i.e., outside of Eretz Yisrael, b its dead /b will b not /b come b alive. /b , b Rabbi Abba bar Memel raised an objection /b from a different verse: b “Your dead shall live; my dead bodies shall arise” /b (Isaiah 26:19). b What, is it not /b the case that the phrase b “Your dead shall live” /b is referring to b the dead of Eretz Yisrael, /b whereas the subsequent phrase b “My dead bodies shall arise” /b is referring to b the dead of /b the lands b outside /b of b Eretz /b Yisrael? b And /b if so, b what /b is the meaning of the verse b “And I will set glory [ i tzvi /i ] in the land of the living”? /b This verse b is written /b with regard b to Nebuchadnezzar, as the Merciful One states: I will bring upon you a king who is as swift as a deer [ i tzvi /i ]. /b ,Rabbi Elazar b said to /b Rabbi Abba bar Memel: b My teacher, I teach /b it from b a different verse, /b as it is stated: b “He gives breath to the people upon it, and spirit to they who walk there” /b (Isaiah 42:5). This indicates that the future resurrection is specifically for those who dwell in Eretz Yisrael. Rabbi Abba retorted: b But isn’t it written: “My dead bodies shall arise”? /b How do you interpret this verse? Rabbi Elazar replied: b That /b verse is not referring to those living outside Eretz Yisrael; rather, b it is written /b with regard to b stillborns, /b as they too will merit resurrection.,The Gemara asks: b And what does Rabbi Abba bar Memel do with this /b verse b “He gives breath to the people upon it”? /b The Gemara answers: b He requires /b that verse b for that /b which was taught by b Rabbi Abbahu. As Rabbi Abbahu said: Even a Canaanite maidservant in Eretz Yisrael is assured /b a place in b the World-to-Come. It is written here: “To the people [ i la’am /i ] upon it,” and it is written there: “Abide you here with [ i im /i ] the donkey” /b (Genesis 22:5). This verse in Genesis is traditionally interpreted to mean: b A people [ i am /i ] that is similar to a donkey, /b from which it may be inferred that even the members of this people merit a share in the world to come.,With regard to the aforementioned verse b “And spirit to they who walk there” /b (Isaiah 42:5), b Rabbi Yirmeya bar Abba said /b that b Rabbi Yoḥa said: Anyone who walks four cubits in Eretz Yisrael is assured of /b a place in b the World-to-Come. /b ,The Gemara asks: b And according to /b the opinion of b Rabbi Elazar, /b will b the righteous outside /b of b Eretz /b Yisrael b not /b come b alive /b at the time of the resurrection of the dead? b Rabbi Ile’a said: /b They will be resurrected b by means of rolling, /b i.e., they will roll until they reach Eretz Yisrael, where they will be brought back to life. b Rabbi Abba Salla Rava strongly objects to this: Rolling is /b an ordeal that entails b suffering for the righteous. Abaye said: Tunnels are prepared for them in the ground, /b through which they pass to Eretz Yisrael.,§ The verse states that Jacob commanded Joseph: b “You shall carry me out of Egypt and bury me in their burying-place” /b (Genesis 47:30). b Karna said: /b There are b inner matters /b here, i.e., a secret meaning: b Our Patriarch Jacob knew that he was completely righteous, and if the dead of /b the lands b outside /b of b Eretz /b Yisrael come b alive, why did he trouble his sons /b to bring him to Eretz Yisrael? The reason is that he was concerned b lest he not merit the tunnels. /b , b On a similar note, you say: “And Joseph took an oath of the children of Israel, /b saying: God will surely remember you, and you shall carry up my bones from here” (Genesis 50:25). b Rabbi Ḥanina said: /b There are b inner matters /b here. b Joseph knew concerning himself that he was completely righteous, and if the dead of /b the lands b outside /b of b Eretz /b Yisrael come b alive, why did he trouble his brothers /b to carry his coffin b four hundreds parasangs /b to Eretz Yisrael? The reason is that he was concerned b lest he not merit the tunnels. /b ,§ b Rabba’s brothers sent him /b a letter to Babylonia from Eretz Yisrael, in which they mentioned this idea that b Jacob knew that he was completely righteous, /b as detailed above. They continued by writing that b Ilfa adds matters to /b this statement: b An incident /b occurred b involving one who was suffering /b through his love b for a certain woman /b he desired to marry, b and he sought to descend /b from Eretz Yisrael. b When he heard this /b idea concerning the tremendous significance of living in Eretz Yisrael, b he suffered /b without leaving the country b until the day he died. /b ,Rabba’s brothers further wrote in their letter: b And although you are a great Sage, one who studies by himself is not similar to one who studies from his teacher, /b and therefore you should come to Eretz Yisrael. b And if you say /b that b you do not have a teacher /b in Eretz Yisrael, in fact b you do have a teacher. And who is he? /b He is b Rabbi Yoḥa. /b , b And if you do not ascend /b to Eretz Yisrael, b be careful in three matters: Do not sit excessively, as sitting is harmful with regard to hemorrhoids; do not stand excessively, as standing is harmful with regard to heart /b trouble; b and do not walk excessively, as walking is harmful with regard to eye /b problems. b Rather, /b divide your time: b One-third for sitting, one-third for standing, and one-third for walking. /b ,Rabba’s brothers offered him more advice in their letter: With regard to b any sitting that is without support, /b i.e., an object on which to lean, b standing is more comfortable than that /b position. The Gemara asks: Can it b enter your mind /b that b standing /b is better than sitting? b Didn’t you say that standing is harmful with regard to heart /b trouble? b Rather, /b with regard to b sitting /b |
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22. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •beth shearim Found in books: Faßbeck and Killebrew (2016) 75| 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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23. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998) 124| 33b. אמר ליה רבינא לרבא הלכתא מאי אמר ליה כי קידוש מה קידוש אף על גב דמקדש בצלותא מקדש אכסא אף הבדלה נמי אע"ג דמבדיל בצלותא מבדיל אכסא:,ר' אליעזר אומר בהודאה:,ר' זירא הוה רכיב חמרא הוה קא שקיל ואזיל ר' חייא בר אבין בתריה אמר ליה ודאי דאמריתו משמיה דר' יוחנן הלכה כר' אליעזר ביום טוב שחל להיות אחר השבת אמר ליה אין,הלכה מכלל דפליגי,ולא פליגי והא פליגי רבנן,אימר דפליגי רבנן בשאר ימות השנה ביום טוב שחל להיות אחר השבת מי פליגי,והא פליג ר' עקיבא,אטו כל השנה כולה מי עבדינן כר' עקיבא דהשתא ניקו ונעביד כוותיה כל השנה כולה מאי טעמא לא עבדינן כרבי עקיבא דתמני סרי תקון תשסרי לא תקון הכא נמי שב תקון תמני לא תקון,אמר ליה לאו הלכה אתמר אלא מטין אתמר,דאתמר ר' יצחק בר אבדימי אמר משום רבינו הלכה ואמרי לה מטין,ר' יוחנן אמר מודים ור' חייא בר אבא אמר נראין,אמר ר' זירא נקוט דרבי חייא בר אבא בידך דדייק וגמר שמעתא מפומא דמרה שפיר כרחבא דפומבדיתא,דאמר רחבא אמר ר' יהודה הר הבית סטיו כפול היה והיה סטיו לפנים מסטיו,אמר רב יוסף אנא לא האי ידענא ולא האי ידענא אלא מדרב ושמואל ידענא דתקינו לן מרגניתא בבבל,ותודיענו ה' אלהינו את משפטי צדקך ותלמדנו לעשות חקי רצונך ותנחילנו זמני ששון וחגי נדבה ותורישנו קדושת שבת וכבוד מועד וחגיגת הרגל בין קדושת שבת לקדושת יום טוב הבדלת ואת יום השביעי מששת ימי המעשה קדשת הבדלת וקדשת את עמך ישראל בקדושתך ותתן לנו וכו':, big strongמתני׳ /strong /big האומר על קן צפור יגיעו רחמיך ועל טוב יזכר שמך מודים מודים משתקין אותו:, big strongגמ׳ /strong /big בשלמא מודים מודים משתקין אותו משום דמיחזי כשתי רשויות ועל טוב יזכר שמך נמי משמע על הטובה ולא על הרעה ותנן חייב אדם לברך על הרעה כשם שמברך על הטובה אלא על קן צפור יגיעו רחמיך מ"ט,פליגי בה תרי אמוראי במערבא רבי יוסי בר אבין ורבי יוסי בר זבידא חד אמר מפני שמטיל קנאה במעשה בראשית וחד אמר מפני שעושה מדותיו של הקדוש ברוך הוא רחמים ואינן אלא גזרות,ההוא דנחית קמיה דרבה ואמר אתה חסת על קן צפור אתה חוס ורחם עלינו אמר רבה כמה ידע האי צורבא מרבנן לרצויי למריה א"ל אביי והא משתקין אותו תנן,ורבה נמי לחדודי לאביי הוא דבעי,ההוא דנחית קמיה דר' חנינא אמר האל הגדול הגבור והנורא והאדיר והעזוז והיראוי החזק והאמיץ והודאי והנכבד,המתין לו עד דסיים כי סיים א"ל סיימתינהו לכולהו שבחי דמרך למה לי כולי האי אנן הני תלת דאמרינן אי לאו דאמרינהו משה רבינו באורייתא ואתו אנשי כנסת הגדולה ותקנינהו בתפלה לא הוינן יכולין למימר להו ואת אמרת כולי האי ואזלת משל למלך בשר ודם שהיו לו אלף אלפים דינרי זהב והיו מקלסין אותו בשל כסף והלא גנאי הוא לו:,ואמר רבי חנינא הכל בידי שמים חוץ מיראת שמים שנאמר (דברים י, יב) ועתה ישראל מה ה' אלהיך שואל מעמך כי אם ליראה,אטו יראת שמים מילתא זוטרתא היא והא"ר חנינא משום ר' שמעון בן יוחי אין לו להקב"ה בבית גנזיו אלא אוצר של יראת שמים שנאמר (ישעיהו לג, ו) יראת ה' היא אוצרו,אין לגבי משה מילתא זוטרתא היא דאמר ר' חנינא משל לאדם שמבקשים ממנו כלי גדול ויש לו דומה עליו ככלי קטן קטן ואין לו דומה עליו ככלי גדול:,מודים מודים משתקין אותו:,אמר ר' זירא כל האומר שמע שמע כאומר מודים מודים דמי,מיתיבי הקורא את שמע וכופלה הרי זה מגונה מגונה הוא דהוי שתוקי לא משתקינן ליה,לא קשיא הא דאמר מילתא מילתא ותני לה והא דאמר פסוקא פסוקא ותני ליה,אמר ליה רב פפא לאביי ודילמא מעיקרא לא כוון דעתיה ולבסוף כוון דעתיה,אמר ליה | 33b. There are conflicting opinions with regard to reciting i havdala /i over the cup of wine after reciting it in the i Amida /i prayer. One opinion holds that it is appropriate to recite i havdala /i a second time, while the other holds that it is prohibited. b Ravina said to Rava: What is the i halakha /i ? /b Rava b said to him: /b The i halakha /i in the case of i havdala /i is b like /b the i halakha /i in the case of b i kiddush /i . Just as /b in the case of b i kiddush /i , although one recited i kiddush /i in the /b i Amida /i b prayer /b he must, nevertheless, b recite i kiddush /i /b again b over the cup /b of wine, b so too with i havdala /i , although one recited i havdala /i in the /b i Amida /i b prayer /b he must b recite i havdala /i /b again b over the cup /b of wine.,The mishna states that b Rabbi Eliezer says: /b It is recited b in /b the seventeenth blessing of the i Amida /i prayer, the blessing of b thanksgiving. /b ,The Gemara cites the conclusion with regard to this i halakha /i by relating a story: b Rabbi Zeira was riding a donkey /b while b Rabbi Ḥiyya bar Avin was coming and walking after him. He said to him: Is /b it b true that you said in the name of Rabbi Yoḥa /b that the b i halakha /i is in accordance with /b the opinion of b Rabbi Eliezer /b in the case of b a Festival that occurs /b directly b after Shabbat? /b Since in that case, one cannot recite i havdala /i in the blessing of Who graciously grants knowledge, as it is not included in the i Amida /i prayer on the Festival, there is no alternative but to adopt Rabbi Eliezer’s ruling. b He said to him: Yes. /b ,The Gemara wonders: Saying that the b i halakha /i /b is in accordance with the opinion of Rabbi Eliezer, b indicates that /b his peers b dispute /b his opinion. Where do we find that dispute?,The Gemara rejects this: b And don’t they dispute /b his opinion? b Don’t the Rabbis dispute /b his opinion, as, in their opinion the blessing of i havdala /i is recited in the blessing: Who graciously grants knowledge?,The Gemara replies: b Say that the Rabbis dispute /b Rabbi Eliezer’s opinion b during the rest of the days of the year, /b when the option to recite i havdala /i in the blessing: Who graciously grants knowledge exists, but b in the case of a Festival that occurs /b directly b after Shabbat, do they dispute /b his opinion? The Rabbis would agree with him in that case.,The Gemara continues: b Doesn’t Rabbi Akiva dispute /b his opinion? He holds that i havdala /i is recited as an independent fourth blessing, in which case there is a dispute.,The Gemara responds: b Is that to say that throughout the entire year we act in accordance with /b the opinion of b Rabbi Akiva /b in this matter, b so that now, /b on a Festival that occurs directly after Shabbat, b we will stand and act in accordance with /b his opinion? b What is the reason that throughout the whole, entire year, we do not act in accordance with /b the opinion of b Rabbi Akiva? Because /b the Sages b instituted eighteen /b blessings, b they did not institute nineteen /b blessings. b Here, too, /b the Sages b instituted seven /b blessings, b they did not institute eight /b blessings. Therefore, Rabbi Akiva’s opinion is not taken into consideration in this case.,In response to these questions, Rabbi Zeira b said to him /b that b it was not /b that b the i halakha /i /b is in accordance with the opinion of Rabbi Eliezer b that was stated /b in the name of Rabbi Yoḥa, from which one could infer that there was in fact a dispute; rather it was that one is b inclined /b to favor the opinion of Rabbi Eliezer b that was stated /b in the name of Rabbi Yoḥa., b As /b indeed b it was stated /b that there is a dispute among the Sages in this matter. b Rav Yitzḥak bar Avdimi said in the name of Rabbeinu, /b Rav: b The i halakha /i /b is in accordance with the opinion of Rabbi Eliezer. b And some say this /b statement: One is b inclined /b to favor the opinion of Rabbi Eliezer., b Rabbi Yoḥa said /b that there is no dispute here, and the Rabbis b agree /b with Rabbi Eliezer. b And Rabbi Ḥiyya bar Abba said /b that it was established that Rabbi Eliezer’s opinion b appears /b to be correct.,With regard to this difference of opinion b Rabbi Zeira said: Take /b this statement of b Rabbi Ḥiyya bar Abba in your hand, as he is scrupulous and he learned the i halakha /i well from the mouth of its originator, like /b the Sage b Raḥava /b from the city b Pumbedita. /b Raḥava was famous for the precision with which he would transmit material that he learned from his teacher.,The Gemara cites an example: b Raḥava said /b that b Rabbi Yehuda said: The Temple Mount was a double i stav /i , and there was a i stav /i within a i stav /i . /b Here Raḥava used his Rabbi’s language in describing the structure of the Temple and the rows of columns it contained, a row within a row; but he did not employ the common term i itzteba /i , portico, but rather i stav /i , as he heard it from his Rabbi., b Rav Yosef said /b the conclusive i halakha /i on this topic: b I don’t know this and I don’t know that, but I do know from /b the statements of b Rav and Shmuel they have instituted a pearl for us in Babylonia. /b They established a version that combines the first blessing of the Festival with the formula of i havdala /i , parallel to the opinion of the Rabbis who include i havdala /i in the first blessing that follows the first three blessings. They instituted to recite:, b You have made known to us, Lord our God, Your righteous laws, /b br b and taught us to perform Your will’s decrees. /b br b You have given us as our heritage seasons of joy and Festivals of voluntary offerings. /b br b You have given us as our heritage the holiness of Shabbat, the glory of the festival and the festive offerings of the Pilgrim Festivals. /b br b You have distinguished between the holiness of Shabbat and the holiness of the Festival, /b br b and have made the seventh day holy over the six days of work. /b br b You have distinguished and sanctified Your people Israel with Your holiness, /b br b And You have given us, etc. /b , strong MISHNA: /strong Concluding the laws of prayer in this tractate, the mishna raises several prayer-related matters. This mishna speaks of certain innovations in the prayer formula that warrant the silencing of a communal prayer leader who attempts to introduce them in his prayers, as their content tends toward heresy. b One who recites /b in his supplication: Just as b Your mercy is extended to a bird’s nest, /b as You have commanded us to send away the mother before taking her chicks or eggs (Deuteronomy 22:6–7), so too extend Your mercy to us; b and /b one who recites: b May Your name be mentioned with the good /b or one who recites: b We give thanks, we give thanks /b twice, they b silence him. /b , strong GEMARA: /strong Our mishna cited three instances where the communal prayer leader is silenced. The Gemara clarifies: b Granted, /b they silence one who repeats: b We give thanks, we give thanks, as it appears like /b he is acknowledging and praying to b two authorities. And /b granted that b they also silence /b one who says: b May Your name be mentioned with the good, /b as b clearly /b he is thanking God only b for the good and not for the bad, and we learned /b in a mishna: b One is required to bless /b God b for the bad just as he blesses /b Him b for the good. However, /b in the case of one who recites: Just as b Your mercy is extended to a bird’s nest, why /b do they silence him?, b Two i amora’im /i in Eretz Yisrael disputed this /b question; b Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida; one said /b that this was b because he engenders jealousy among God’s creations, /b as it appears as though he is protesting the fact that the Lord favored one creature over all others. b And one said /b that this was b because he transforms the attributes of the Holy One, Blessed be He, into /b expressions of b mercy, when they are nothing but decrees /b of the King that must be fulfilled without inquiring into the reasons behind them.,The Gemara relates that b a particular /b individual b descended before the ark /b as prayer leader b in the presence of Rabba, and said /b in his prayers: b You have shown mercy to the bird’s nest, now have mercy and pity upon us. Rabba said: How much does this Torah scholar know to appease /b the Lord, b his Master. Abaye said to him: Didn’t we learn /b in a mishna that b they silence him? /b ,The Gemara explains: b And Rabba too /b held in accordance with this mishna but merely acted this way because b he wanted to hone Abaye’s /b intellect. Rabba did not make his statement to praise the scholar, but simply to test his nephew, Abaye, and to encourage him to articulate what he knows about that mishna.,With regard to additions to prayers formulated by the Sages, The Gemara relates that b a particular /b individual b descended before the ark /b as prayer leader b in the presence of Rabbi Ḥanina. /b He extended his prayer and b said: God, the great, mighty, awesome, powerful, mighty, awe-inspiring, strong, fearless, steadfast and honored. /b ,Rabbi Ḥanina b waited for him until he completed /b his prayer. b When he finished, /b Rabbi Ḥanina b asked him: Have you concluded all of the praises of your Master? Why do I need all of this /b superfluous praise? b Even these three /b praises b that we recite: /b The great, mighty and awesome, b had Moses our teacher not said them in the Torah and had the members of the Great Assembly not come and incorporated them into the /b i Amida /i prayer, b we would not be permitted to recite them. And you went on and recited all of these. It is comparable to a king who possessed many thousands of golden dinars, yet they were praising him for silver /b ones. b Isn’t that deprecatory? /b All of the praises we could possibly lavish upon the Lord are nothing but a few silver dinars relative to many thousands of gold dinars. Reciting a litany of praise does not enhance God’s honor.,Tangentially, the Gemara cites an additional statement by Rabbi Ḥanina concerning principles of faith. b And Rabbi Ḥanina said: Everything is in the hands of Heaven, except for fear of Heaven. /b Man has free will to serve God or not, b as it is stated: “And now Israel, what does the Lord your God ask of you other than to fear /b the Lord your God, to walk in all of His ways, to love Him and to serve the Lord your God with all your heart and with all your soul” (Deuteronomy 10:12). The Lord asks man to perform these matters because ultimately, the choice is in his hands.,The verse says: What does the Lord your God ask of you other than to fear the Lord your God. The Gemara asks: b Is fear of Heaven a minor matter /b that it can be presented as if God is not asking anything significant? b Didn’t Rabbi Ḥanina say in the name of Rabbi Shimon ben Yoḥai: The Holy One, Blessed be He, has nothing in his treasury other than a treasure of fear of Heaven, as it is stated: “Fear of the Lord is his treasure” /b (Isaiah 33:6). The Lord values and treasures fear of Heaven over all else.,The Gemara responds: b Indeed, for Moses /b fear of Heaven b is a minor matter. As Rabbi Ḥanina stated: It is comparable to one who is asked for a large vessel and he has /b one, b it seems to him like a small vessel /b because he owns it. However, one who is asked for just a b small /b vessel and he does not have one, b it seems to him like a large vessel. /b Therefore, Moses could say: What does the Lord your God ask of you other than to fear, because in his eyes it was a minor matter.,We learned in the mishna if one repeats: b We give thanks, we give thanks, they silence him. /b , b Rabbi Zeira said: One who /b repeats himself while reciting i Shema /i and b says: Listen /b Israel, b Listen /b Israel b is like one who says: We give thanks, we give thanks. /b ,The Gemara b raises an objection: /b It was taught in a i baraita /i : b One who recites i Shema /i and repeats it, it is reprehensible. /b One may infer: b It is reprehensible, but they do not silence him. /b ,The Gemara answers: b This is not difficult; this /b case, where although it is reprehensible when one repeats i Shema /i , they do not silence him, is referring to b one who recites and repeats each individual word /b as he says it. In so doing he ruins the recitation of i Shema /i . However, b this /b case, where Rabbi Zeira holds that one who repeats i Shema /i they silence him, refers to b one who recites and repeats an entire verse, /b as it appears that he is worshiping separate authorities., b Rav Pappa said to Abaye /b with regard to this i halakha /i : b And perhaps initially he did not focus his attention /b on the recitation of i Shema /i , so he repeated it b and ultimately he focused his attention /b as he recited it the second time?,Abaye b said to him: /b |
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24. Babylonian Talmud, Betzah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •beth shearim Found in books: Faßbeck and Killebrew (2016) 75| 36b. אלא אימא ובלבד שלא יעשנה מצודה פשיטא מהו דתימא במינו נצוד אסור שלא במינו נצוד מותר קמ"ל,רב אשי אמר מי קתני בימות החמה ובימות הגשמים בחמה מפני החמה ובגשמים מפני הגשמים קתני ביומי ניסן וביומי תשרי דאיכא חמה ואיכא גשמים ואיכא דבש:,ונותנין כלי תחת הדלף בשבת: תנא אם נתמלא הכלי שופך ושונה ואינו נמנע,בי רחיא דאביי דלוף אתא לקמיה דרבה אמר ליה זיל עייליה לפוריך להתם דלהוי כגרף של רעי ואפקיה,יתיב אביי וקא קשיא ליה וכי עושין גרף של רעי לכתחלה אדהכי נפל בי רחיא דאביי אמר תיתי לי דעברי אדמר,אמר שמואל גרף של רעי ועביט של מימי רגלים מותר להוציאן לאשפה וכשהוא מחזירו נותן בו מים ומחזירו,סבור מינה גרף של רעי אגב מנא אין בפני עצמו לא ת"ש דההוא עכברתא דאשתכח בי אספרמקי דרב אשי אמר להו רב אשי נקטה בצוציתה ואפקוה:, big strongמתני׳ /strong /big כל שחייבין עליו משום שבות משום רשות משום מצוה בשבת חייבין עליו ביו"ט,ואלו הן משום שבות לא עולין באילן ולא רוכבין על גבי בהמה ולא שטין על פני המים ולא מטפחין ולא מספקין ולא מרקדין,ואלו הן משום רשות לא דנין ולא מקדשין ולא חולצין ולא מיבמין,ואלו הן משום מצוה לא מקדישין ולא מעריכין ולא מחרימין ולא מגביהין תרומה ומעשר,כל אלו ביו"ט אמרו קל וחומר בשבת אין בין יו"ט לשבת אלא אוכל נפש בלבד:, big strongגמ׳ /strong /big לא עולין באילן גזרה שמא יתלוש,ולא רוכבין על גבי בהמה גזרה שמא יצא חוץ לתחום שמע מינה תחומין דאורייתא אלא גזרה שמא יחתוך זמורה,ולא שטין על פני המים גזרה שמא יעשה חבית של שייטין:,ולא מטפחין ולא מספקין ולא מרקדין: גזרה שמא יתקן כלי שיר:,ואלו הן משום רשות לא דנין: והא מצוה קעביד לא צריכא דאיכא דעדיף מיניה:,ולא מקדשין: והא מצוה קעביד לא צריכא | |
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25. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998) 124| 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 | 84a. b Elijah /b the prophet b encountered him /b ,and b said to him: Until when /b will b you inform on the nation of our God /b to be sentenced b to execution? /b Rabbi Yishmael, son of Rabbi Yosei, b said to /b Elijah: b What should I do? It is the king’s edict /b that I must obey. Elijah b said to him: /b Faced with this choice, b your father fled to Asia. You /b should b flee to Laodicea /b rather than accept this appointment.,§ With regard to these Sages, the Gemara adds: b When Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Shimon, would meet each other, /b it was possible for b a pair of oxen to enter /b and fit b between them, /b under their bellies, b without touching them, /b due to their excessive obesity., b A certain /b Roman b noblewoman [ i matronita /i ] /b once b said to them: Your children are not /b really b your own, /b as due to your obesity it is impossible that you engaged in intercourse with your wives. b They said to her: Theirs, /b i.e., our wives’ bellies, b are larger than ours. /b She said to them: b All the more so /b you could not have had intercourse. b There are /b those b who say /b that b this is what they said to her: “For as the man is, so is his strength” /b (Judges 8:21), i.e., our sexual organs are proportionate to our bellies. b There are /b those b who say /b that b this is what they said to her: Love compresses the flesh. /b ,The Gemara asks: b And why did they respond to her /b audacious and foolish question? After all, b it is written: “Answer not a fool according to his folly, /b lest you also be like him” (Proverbs 26:4). The Gemara answers: They answered her b in order not to cast aspersions on /b the lineage of b their children. /b ,The Gemara continues discussing the bodies of these Sages: b Rabbi Yoḥa said: /b The b organ of Rabbi Yishmael, son of Rabbi Yosei, /b was the size b of a jug of nine i kav /i . Rav Pappa said: /b The b organ of Rabbi Yoḥa /b was the size b of a jug of five i kav /i , and some say /b it was the size of a jug b of three i kav /i . Rav Pappa himself /b had a belly b like the baskets [ i dikurei /i ] /b made b in Harpanya. /b ,With regard to Rabbi Yoḥa’s physical features, the Gemara adds that b Rabbi Yoḥa said: I /b alone b remain of the beautiful /b people b of Jerusalem. /b The Gemara continues: b One who wishes to see /b something resembling b the beauty of Rabbi Yoḥa should bring /b a new, shiny b silver goblet from the smithy and fill it /b with b red pomegranate seeds [ i partzidaya /i ] and place a diadem of red roses upon /b the b lip /b of the goblet, b and position it between the sunlight and shade. That luster /b is b a semblance of Rabbi Yoḥa’s beauty. /b ,The Gemara asks: b Is that so? /b Was Rabbi Yoḥa so beautiful? b But doesn’t the Master say: The beauty of Rav Kahana /b is b a semblance of the beauty of Rabbi Abbahu; the beauty of Rabbi Abbahu /b is b a semblance of the beauty of Jacob, our forefather; /b and b the beauty of Jacob, our forefather, /b is b a semblance of the beauty of Adam the first /b man, who was created in the image of God. b And yet Rabbi Yoḥa is not included /b in this list. The Gemara answers: b Rabbi Yoḥa /b is b different /b from these other men, b as he did not have a beauty of countece, /b i.e., he did not have a beard.,The Gemara continues to discuss Rabbi Yoḥa’s beauty. b Rabbi Yoḥa would go and sit by the entrance to the ritual bath. He said /b to himself: b When Jewish women come up from /b their b immersion /b for the sake b of a mitzva, /b after their menstruation, b they should encounter me /b first, b so that they have beautiful children like me, /b and sons b learned in Torah like me. /b This is based on the idea that the image upon which a woman meditates during intercourse affects the child she conceives., b The Rabbis said to /b Rabbi Yoḥa: b Isn’t the Master worried about /b being harmed by b the evil eye /b by displaying yourself in this manner? Rabbi Yoḥa b 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 [ i alei ayin /i ]” /b (Genesis 49:22); b and Rabbi Abbahu says: Do not read /b the verse as saying: b “By a fountain [ i alei ayin /i ]”; rather, /b read it as: b Those who rise above /b the evil b eye [ i olei ayin /i ]. /b Joseph’s descendants are not susceptible to the influence of the evil eye., b Rabbi Yosei bar Ḥanina said /b that this idea is derived b from here: “And let them grow [ i veyidgu /i ] into a multitude in the midst of the earth” /b (Genesis 48:16). b Just as /b with regard to b fish [ i dagim /i ] in the sea, the water covers them and the /b evil b eye /b therefore b has no dominion over them, /b as they are not seen, b so too, /b with regard to b the offspring of Joseph, the /b evil b eye has no dominion over them. /b ,The Gemara relates: b One day, Rabbi Yoḥa was bathing in the Jordan /b River. b Reish Lakish saw him and jumped into the Jordan, pursuing him. /b At that time, Reish Lakish was the leader of a band of marauders. Rabbi Yoḥa b said to /b Reish Lakish: b Your strength /b is fit b for Torah /b study. Reish Lakish b said to him: Your beauty /b is fit b for women. /b Rabbi Yoḥa b said to him: If you return /b to the pursuit of Torah, b I will give you my sister /b in marriage, b who is more beautiful than I am. /b Reish Lakish b accepted upon himself /b to study Torah. Subsequently, Reish Lakish b wanted to jump back /b out of the river b to bring /b back b his clothes, but he was unable to return, /b as he had lost his physical strength as soon as he accepted the responsibility to study Torah upon himself.,Rabbi Yoḥa b taught /b Reish Lakish b Bible, and taught him Mishna, and turned him into a great man. /b Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation. b One day /b the Sages b of the study hall were engaging in a dispute /b concerning the following i baraita /i : With regard to b the sword, the knife, the dagger [ i vehapigyon /i ], the spear, a hand sickle, and a harvest sickle, from when are they susceptible to ritual impurity? /b The i baraita /i answers: It is b from the time of the completion of their manufacture, /b which is the i halakha /i with regard to metal vessels in general.,These Sages inquired: b And when is the completion of their manufacture? Rabbi Yoḥa says: /b It is b from when one fires /b these items b in the furnace. Reish Lakish said: /b It is b from when one scours them in water, /b after they have been fired in the furnace. Rabbi Yoḥa b said to /b Reish Lakish: b A bandit knows about his banditry, /b i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish b said to /b Rabbi Yoḥa: b What benefit did you provide me /b by bringing me close to Torah? b There, /b among the bandits, b they called me: Leader /b of the bandits, and b here, /b too, b they call me: Leader /b of the bandits. Rabbi Yoḥa b said to him: I provided benefit to you, as I brought you close /b to God, b under the wings of the Divine Presence. /b ,As a result of the quarrel, b Rabbi Yoḥa was offended, /b which in turn affected b Reish Lakish, /b who b fell ill. /b Rabbi Yoḥa’s b sister, /b who was Reish Lakish’s wife, b came crying /b to Rabbi Yoḥa, begging that he pray for Reish Lakish’s recovery. b She said to him: Do /b this b for the sake of my children, /b so that they should have a father. Rabbi Yoḥa b said to her /b the verse: b “Leave your fatherless children, I will rear them” /b (Jeremiah 49:11), i.e., I will take care of them. She said to him: b Do /b so b for the sake of my widowhood. He said to her /b the rest of the verse: b “And let your widows trust in Me.” /b ,Ultimately, b Rabbi Shimon ben Lakish, /b Reish Lakish, b died. Rabbi Yoḥa was sorely pained over /b losing b him. The Rabbis said: Who will go to calm /b Rabbi Yoḥa’s b mind /b and comfort him over his loss? They said: b Let Rabbi Elazar ben Pedat go, as his statements are sharp, /b i.e., he is clever and will be able to serve as a substitute for Reish Lakish.,Rabbi Elazar ben Pedat b went and sat before /b Rabbi Yoḥa. With regard to b every matter that Rabbi Yoḥa would say, /b Rabbi Elazar ben Pedat would b say to him: /b There is a ruling which b is taught /b in a i baraita /i b that supports your /b opinion. Rabbi Yoḥa b said /b to him: b Are you /b comparable b to the son of Lakish? /b In my discussions with b the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me /b in an attempt to disprove my claim, b and I would answer him with twenty-four answers, and the i halakha /i by itself would become broadened /b and clarified. b And /b yet b you say /b to me: There is a ruling which b is taught /b in a i baraita /i b that supports your /b opinion. b Do I not know that what I say is good? /b Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.,Rabbi Yoḥa b went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? /b Rabbi Yoḥa b screamed until his mind was taken from him, /b i.e., he went insane. b The Rabbis /b prayed and b requested /b for God to have b mercy on him /b and take his soul, b and /b Rabbi Yoḥa b died. /b |
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26. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •beth shearim, rabbinic separation from non-rabbinic jews in necropolis at Found in books: Kalmin (1998) 124| 25a. יברכוך טובים הרי זו דרך המינות על קן צפור יגיעו רחמיך ועל טוב יזכר שמך מודים מודים משתקין אותו,המכנה בעריות משתקין אותו האומר (ויקרא יח, כא) ומזרעך לא תתן להעביר למולך לא תתן לאעברא בארמיותא משתקין אותו בנזיפה:, big strongגמ׳ /strong /big בשלמא מודים מודים דמיחזי כשתי רשויות ועל טוב יזכר שמך נמי דמשמע על טוב אין ועל רע לא ותנן חייב אדם לברך על הרעה כשם שהוא מברך על הטובה אלא על קן צפור יגיעו רחמיך מ"ט,פליגי בה תרי אמוראי במערבא ר' יוסי בר אבין ור' יוסי בר זבידא חד אמר מפני שמטיל קנאה במעשה בראשית וחד אמר מפני שעושה מדותיו של הקב"ה רחמים ואינן אלא גזירות,ההוא דנחית קמיה דרבה אמר אתה חסת על קן צפור אתה חוס ורחם עלינו (אתה חסת על אותו ואת בנו אתה חוס ורחם עלינו) אמר רבה כמה ידע האי מרבנן לרצויי למריה א"ל אביי והא משתקין אותו תנן,ורבה לחדודי לאביי הוא דבעא,ההוא דנחית קמיה דרבי חנינא אמר האל הגדול הגבור והנורא האדיר והחזק והאמיץ,אמר ליה סיימתינהו לשבחיה דמרך השתא הני תלתא אי לאו דכתבינהו משה באורייתא ואתו כנסת הגדולה ותקנינהו אנן לא אמרינן להו ואת אמרת כולי האי משל לאדם שהיו לו אלף אלפי אלפים דינרי זהב והיו מקלסין אותו (באלף) דינרי כסף לא גנאי הוא לו,אמר רבי חנינא הכל בידי שמים חוץ מיראת שמים שנאמר (דברים י, יב) ועתה ישראל מה ה' אלהיך שואל מעמך כי אם ליראה,מכלל דיראה מילתא זוטרתי היא אין לגבי משה רבינו מילתא זוטרתי היא משל לאדם שמבקשין הימנו כלי גדול ויש לו דומה עליו ככלי קטן קטן ואין לו דומה עליו ככלי גדול,אמר רבי זירא האומר שמע שמע כאומר מודים מודים דמי,מיתיבי הקורא את שמע וכופלה הרי זה מגונה מגונה הוא דהוי שתוקי לא משתקינן ליה לא קשיא הא דאמר מילתא מילתא ותני לה הא דאמר פסוקא פסוקא ותני לה,א"ל רב פפא לרבא ודלמא מעיקרא לא כיון דעתיה והשתא כיון דעתיה אמר ליה חברותא כלפי שמיא אי לא מכוין דעתיה מחינא ליה בארזפתא דנפחא עד דמכוין דעתיה:,המכנה בעריות משתקין אותו: תנא רב יוסף קלון אביו וקלון אמו:,האומר ומזרעך לא תתן להעביר וכו': תנא דבי רבי ישמעאל בישראל הבא על הכותית והוליד ממנה בן לע"ז הכתוב מדבר:, big strongמתני׳ /strong /big מעשה ראובן נקרא ולא מתרגם מעשה תמר נקרא ומתרגם מעשה עגל הראשון נקרא ומתרגם והשני נקרא ולא מתרגם ברכת כהנים מעשה דוד ואמנון נקראין ולא מתרגמין,אין מפטירין במרכבה ורבי יהודה מתיר ר' אליעזר אומר אין מפטירין (יחזקאל טז, ב) בהודע את ירושלם:, big strongגמ׳ /strong /big תנו רבנן יש נקרין ומתרגמין ויש נקרין ולא מתרגמין ויש לא נקרין ולא מתרגמין אלו נקרין ומתרגמין: בל"ת עק"ן נשפ"ה סימן:,מעשה בראשית נקרא ומתרגם פשיטא מהו דתימא אתו לשיולי מה למעלה מה למטה | 25a. b May the good bless You, this is a path of heresy, /b as heretics divide the world into two domains, good and evil. If one says the following in his prayers: Just as b Your mercy is extended to a bird’s nest, /b as You have commanded us to send away the mother before taking her chicks or eggs (see Deuteronomy 22:6–7), so too extend Your mercy to us; b or: May Your name be mentioned with the good; /b or: b We give thanks, we give thanks, /b twice, he is suspected of heretical beliefs and they b silence him. /b ,If b one modifies /b the text while reading the laws of b forbidden sexual relations, /b i.e., he introduces euphemisms out of a sense of propriety, b they silence him. /b Similarly, if b one says /b while translating the verse: b “And you shall not give any of your seed to set them apart to Molekh” /b (Leviticus 18:21): And b you shall not give /b any of your seed b to impregnate an Aramean woman, he is silenced with rebuke. /b , strong GEMARA: /strong The mishna cites three instances where the communal prayer leader is silenced. The Gemara clarifies: b Granted, /b they silence one who repeats: b We give thanks, we give thanks, as it appears like /b he is acknowledging and praying to b two authorities. And, /b granted, b they also /b silence one who says: b May Your name be mentioned with the good, /b as this formulation b indicates /b one is thanking God only b for the good and not for the bad, and we learned /b in a mishna ( i Berakhot /i 54a): b One is obligated to bless /b God b for the bad just as he blesses /b Him b for the good. However, /b in the case of one who recites: Just as b Your mercy is extended to a bird’s nest, what is the reason /b that they silence him?, b Two i amora’im /i in the West, /b Eretz Yisrael, b disagree /b about b this /b question, b Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida. One said /b that this was b because /b one who says this b engenders jealousy among God’s creations, /b as it appears as though he is indicating that God favored one creature over all others. b And one said /b that saying this is prohibited b because one transforms the attributes of the Holy One, Blessed be He, into /b expressions of b mercy, and they are nothing but decrees /b of the King that must be fulfilled without inquiring into the reasons behind them.,The Gemara relates that b a particular /b individual b descended /b before the ark as prayer leader b in the presence of Rabba, /b and b said /b in his prayers: b You have shown mercy to birds, /b as expressed through the mitzva to chase away the mother bird before taking eggs from its b nest; have mercy and pity upon us. You have shown mercy /b to animals, as expressed through the prohibition against slaughtering an animal b and its offspring /b on the same day; b have mercy and pity upon us. Rabba said: How much does this rabbi know to appease /b the Lord, b his Master! Abaye said to him: Didn’t we learn /b in the mishna that b they silence him? /b ,The Gemara explains: b And Rabba, /b too, held in accordance with this mishna but merely acted this way because b he wanted to hone Abaye’s /b intellect. Rabba did not make his statement to praise the rabbi, but simply to test his nephew and student, Abaye, and to encourage him to articulate what he knows about the mishna.,With regard to additions to prayers formulated by the Sages, the Gemara relates that b a particular /b individual b descended /b before the ark as prayer leader b in the presence of Rabbi Ḥanina. /b He extended his prayer and b said: God, the great, the mighty, and the awesome, the powerful, and the strong, and the fearless. /b ,When he finished, Rabbi Ḥanina b said to him: Have you concluded /b all of b the praises of your Master? Even these three /b praises b that we recite: /b The great, the mighty, and the awesome, b had Moses our teacher not written them in the Torah /b (Deuteronomy 10:17), b and had the members of the Great Assembly not come and incorporated them /b into the i Amida /i prayer (see Nehemiah 9:32), b we would not /b be permitted to b recite them. And you went on and recited all of these. It is comparable to a man who possessed many thousands of golden dinars, yet they were praising him for /b owning b a thousand silver /b ones. b Isn’t that deprecatory toward him? /b All of the praises one can lavish upon the Lord are nothing but a few silver dinars relative to many thousands of gold dinars. Reciting a litany of praise does not enhance God’s honor.,Tangentially, the Gemara cites an additional statement by Rabbi Ḥanina, concerning principles of faith. b Rabbi Ḥanina said: Everything is in the hands of Heaven, except for fear of Heaven. /b Man has free will to serve God or not, b as it is stated: “And now, Israel, what does the Lord your God ask of you other than to fear /b the Lord your God” (Deuteronomy 10:12). The fact that God asks man to fear Him indicates that it is in man’s ability to do so.,The Gemara notes: This proves b by inference that fear /b of Heaven b is a minor matter, /b as the verse is formulated as though God is not asking anything significant. Can it in fact be maintained that fear of Heaven is a minor matter? The Gemara responds: b Indeed, for Moses our teacher, /b fear of Heaven b is a minor matter. It is comparable to one who is asked for a large vessel and he has /b one; b it seems to him like a small vessel /b because he owns it. However, one who is asked for just b a small /b vessel and he does not have one, b it seems to him like a large vessel. /b Therefore, Moses could say: What does the Lord your God ask of you other than to fear, because in his eyes it was a minor matter., b Rabbi Zeira said: One who /b repeats himself while reciting i Shema /i and b says: Listen /b Israel, b listen /b Israel, b is like one who says: We give thanks, we give thanks. /b ,The Gemara b raises an objection: /b It was taught in a i baraita /i : b One who recites i Shema /i and repeats it, it is reprehensible. /b One may infer: b It is reprehensible, /b but b they do not silence him. /b The Gemara answers: b This /b is b not difficult. This /b case, where one repeats i Shema /i and it is reprehensible but they do not silence him, is referring to b one who recites and repeats each individual word. /b In so doing, he ruins the recitation of i Shema /i . However, b that /b case, where Rabbi Zeira holds that they silence one who repeats i Shema /i , is referring to b one who recites and repeats an entire verse, /b as it appears that he is worshipping separate authorities., b Rav Pappa said to Rava /b with regard to this i halakha /i : b And perhaps initially he did not focus his attention /b on the recitation of i Shema /i and therefore had to repeat it, b and now he focused his attention. /b Rava b said to him: Can one have /b that degree of b familiarity with Heaven, /b to the extent that he can take his words lightly and say them however he likes? b If he did not focus his attention, we beat him with a blacksmith’s hammer until he focuses his attention, /b as conduct of that sort is unacceptable.,We learned in the mishna: If b one modifies /b the text while reading the laws of b forbidden sexual relations, they silence him. Rav Yosef taught /b that this is referring to one who says: b The shame of his father and the shame of his mother, /b instead of: “The nakedness of your father and the nakedness of your mother you shall not uncover” (Leviticus 18:7).,We learned in the mishna: If b one says, /b while translating the verse: b “And you shall not give any of your seed to set them apart to Molekh” /b (Leviticus 18:21): And you shall not give any of your seed to impregnate an Aramean woman, he is silenced with rebuke. A Sage b from the school of Rabbi Yishmael taught: /b One who translates the verse in this manner maintains that b the verse speaks of a Jew who has relations with a gentile woman and fathered from her a son /b who will be raised to engage in b idol worship. /b , strong MISHNA: /strong b The incident of Reuben, /b about which it says: “And Reuben went and lay with Bilhah, his father’s concubine” (Genesis 35:22), b is read /b from the Torah in public b but not translated, /b so that the uneducated not come to denigrate Reuben. b The incident of Tamar /b (Genesis, chapter 38) b is read /b in public b and /b also b translated. The first /b report of the b incident of the /b Golden b Calf, /b i.e., the Torah’s account of the incident itself (Exodus 32:1–20), b is read and translated, but the second /b narrative, i.e., Aaron’s report to Moses of what had taken place (Exodus 32:21–24) b is read but not translated. /b The verses constituting b the Priestly Benediction /b (Numbers 6:24–26) b and the incident of David and Amnon /b (II Samuel, chapter 13) are b read, but not translated. /b , b One may not conclude /b the Torah reading b with /b by reading from the Prophets b the /b account of the Divine b Chariot /b (Ezekiel, chapter 1), so as not to publicize that which was meant to remain hidden. b And Rabbi Yehuda permits /b it. b Rabbi Eliezer says: One may not conclude with /b section from the Prophets beginning with: b “Make known to Jerusalem /b her abominations” (Ezekiel 16:2), because it speaks derogatively of the Jewish people., strong GEMARA: /strong b The Sages taught /b in the i Tosefta /i (3:31): b There are /b portions of the Bible that are b read and translated; there are /b portions that b are read but not translated; and there are /b portions that b are neither read nor translated. The following are read and translated: /b The Hebrew acronym b i bet /i , i lamed /i , i tav /i ; i ayin /i , i kuf /i , i nun /i ; i nun /i , i shin /i , i peh /i , i heh /i /b comprise b a mnemonic /b for the sections included in this category, as the Gemara will explain.,The Gemara enumerates the sections indicated by the letters of the mnemonic. The section b of the act of Creation [ i bereshit /i ], /b alluded to by the letter i bet /i , b is read and translated. /b The Gemara comments: This b is obvious. /b Why might one think otherwise? The Gemara answers: b Lest you say /b that if the story of the Creation is read in public people b will come to ask /b questions that should not be asked, for instance: b What is above and what is below, /b |
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27. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998) 124| 19b. לא יגמור ורבי אלעזר אמר רבי אלעזר היא דתנן חלות דבש שריסקן בערב שבת ויצאו מעצמן אסור ורבי אלעזר מתיר,ור' יוסי בר חנינא מ"ט לא אמר כרבי אלעזר אמר לך התם הוא דמעיקרא אוכל ולבסוף אוכל הכא מעיקרא אוכל והשתא משקה ור' אלעזר אמר לך הא שמעינן ליה לר' אלעזר דאפילו זיתים וענבים נמי שרי דהא כי אתא רב הושעיא מנהרדעא אתא ואייתי מתניתא בידיה זיתים וענבים שריסקן מערב שבת ויצאו מעצמן אסורין ר' אלעזר ור"ש מתירין ורבי יוסי בר חנינא ברייתא לא שמיע ליה,ור' אלעזר מ"ט לא אמר כר' יוסי בר חנינא אמר לך לאו איתמר עלה אמר רבא בר חנינא אמר רבי יוחנן במחוסרין דיכה דכ"ע לא פליגי כי פליגי במחוסרין שחיקה והני נמי כמחוסרין דיכה דמו הורה רבי יוסי בר חנינא כרבי ישמעאל,שמן של בדדין ומחצלות של בדדין רב אסר ושמואל שרי הני כרכי דזוזי רב אסר ושמואל שרי א"ר נחמן עז לחלבה ורחל לגיזתה ותרנגולת לביצתה ותורי דרידיא ותמרי דעיסקא רב אסר ושמואל אמר מותר וקמיפלגי בפלוגת' דר' יהודה ור' שמעון,ההוא תלמידא דאורי בחרתא דארגיז כרבי שמעון שמתיה רב המנונא והא כר' שמעון סבירא לן באתריה דרב הוה לא איבעי ליה למיעבד הכי הני תרי תלמידי חד מציל בחד מנא וחד מציל בארבע וחמש מאני וקמיפלגי בפלוגתא דרבה בר זבדא ורב הונא:, big strongמתני׳ /strong /big אין צולין בשר בצל וביצה אלא כדי שיצולו מבעוד יום אין נותנין פת לתנור עם חשכה ולא חררה על גבי גחלים אלא כדי שיקרמו פניה מבעוד יום רא"א כדי שיקרום התחתון שלה משלשלין את הפסח בתנור עם חשכה ומאחיזין את האור במדורת בית המוקד | 19b. b He may not finish. And /b the i amora /i b Rabbi Elazar said: /b Our mishna b is /b in accordance with the opinion of b Rabbi Elazar /b the i tanna /i . b As we learned /b in a mishna: With regard to b honeycombs that he crushed on Shabbat eve and /b the honey b came out on its own /b on Shabbat day, b it is prohibited to eat /b the honey, like anything that was prepared on Shabbat. b And Rabbi Elazar permits /b eating it on Shabbat.,The Gemara asks: b And Rabbi Yosei bar Ḥanina, what is the reason he did not say /b in accordance with the explanation of b Rabbi Elazar? /b Apparently, Rabbi Elazar’s explanation in the mishna is more accurate. The Gemara answers: Rabbi Yosei could have b said to you /b that b there, /b in the case of the honeycombs, b it is food from the beginning and it is food at the end, /b as honey is considered food. Therefore, there was no squeezing of liquid from food at all. However, b here, /b in all of the cases in the mishna, b from the beginning /b they were b food and now /b they became b liquid, /b and that is the definition of squeezing. b And Rabbi Elazar /b could have b said to you /b in response to this assertion: b We heard /b that b Rabbi Elazar permitted olives and grapes as well. As when Rav Hoshaya from Neharde’a came, he came and brought a i baraita /i with him, /b in which it was taught: b Olives and grapes that he crushed from Shabbat eve and /b the liquids b seeped out on their own, /b the liquids b are prohibited. Rabbi Elazar and Rabbi Shimon permit /b those liquids. The Gemara answers that b Rabbi Yosei bar Rabbi Ḥanina did not know /b this b i baraita /i . /b ,On the other hand, the Gemara asks: b And Rabbi Elazar, what is the reason he did not say /b in accordance with the explanation of b Rabbi Yosei bar Ḥanina, /b that our mishna is in accordance with the opinion of Rabbi Yishmael? The Gemara answers: Rabbi Elazar could have b said to you: Wasn’t it stated /b that b Rava bar Ḥanina said /b that b Rabbi Yoḥa said: /b Here it is referring b to /b items that b lack grinding, /b i.e., when the garlic and the unripe grapes were not ground in a pestle at all, everyone agrees that it is prohibited to place them in a manner that causes their liquids to come out on their own on Shabbat. The case b where they disagreed /b was where they were already completely ground, but they were still b lacking /b additional b pounding; and these /b cases in our mishna b are also considered as /b if they were b lacking grinding. /b The Gemara relates that b Rabbi Yosei bar Ḥanina issued a /b practical b ruling in accordance with /b the opinion of b Rabbi Yishmael, /b and permitted a person to finish tending to them even after dark.,Since the Gemara raised issues related to the olive press, it cites other connected matters: b Oil of olive pressers and mats of olive pressers, /b which they use in their work, b Rav prohibited /b moving them on Shabbat since they are set aside for a specific purpose, and it is prohibited to move an item set aside and designated for a defined purpose on Shabbat. b And Shmuel permitted /b doing so, as according to Shmuel, the legal status of set-aside [ i muktze /i ] does not apply in most cases. Along the same lines, they disagreed with regard to b those mats /b used to cover merchandise transported b on a ship. Rav prohibited /b using them because they are set aside b and Shmuel permitted /b using them. Similarly, b Rav Naḥman said: A goat /b raised b for its milk, and a ewe /b that is raised b for shearing its /b wool, b and a chicken /b raised b for its egg, and oxen /b used b for plowing, /b all of which are designated for purposes other than eating, b as well as dates used for commerce; /b in all of these b Rav prohibited /b using them for food, or slaughtering them even on a Festival due to the prohibition of set-aside. The reason for this is that during the day, before Shabbat, he had no intention of eating them, as he set them aside for a different purpose. b And Shmuel said: They are permitted, /b as in his opinion there is no prohibition of set-aside. The Gemara comments that b they disagree in the dispute of /b the i tanna’im /i b Rabbi Yehuda and Rabbi Shimon /b with regard to the issue of i muktze /i .,The Gemara relates: There was b this student who issued a ruling in /b the city of b Ḥarta De’argiz /b that items that are set aside are permitted, b in accordance with /b the opinion of b Rabbi Shimon, /b and b Rav Hamnuna excommunicated him. /b The Gemara asks: b Don’t we hold /b that the i halakha /i is b in accordance with /b the opinion of b Rabbi Shimon? /b Why, then, did Rav Hamnuna excommunicate him? The Gemara answers: b This /b incident b was in the place of Rav /b and the student b should not have done this; /b even if the accepted ruling is lenient, the city was under Rav’s jurisdiction, and the student’s public ruling, contrary to Rav’s opinion, was a blatant display of disrespect. Incidentally, the Gemara relates a story involving b these two students: One would rescue /b from a fire b with one vessel and one would rescue with four and five vessels, /b as it is permitted to rescue one’s belongings from a fire on Shabbat. They disagreed with regard to whether it is preferable to carry just one vessel and go back and forth several times, or to carry several vessels and go back and forth fewer times. b And they disagree with regard to the /b same issue that was the subject of the b dispute of Rabba bar Zavda and Rav Huna /b elsewhere., strong MISHNA: /strong This mishna enumerates actions that may only be performed on Shabbat eve if the prohibited labor will be totally or mostly completed while it is still day. b One may only roast meat, an onion, or an egg if /b there remains b sufficient /b time b so that they could be roasted while it is still day. One may only place /b dough to bake into b bread in the oven /b on Shabbat eve b at nightfall, and /b may only place b a cake on the coals, if /b there is time b enough that /b the b surface /b of this cake or bread b will form a crust while it is still day. Rabbi Eliezer says: /b Enough time so b that its bottom /b crust b should harden, /b which takes less time. However, in a case that is an exception, b one may, /b i ab initio /i , b lower the Paschal lamb /b into the oven on Shabbat eve b at nightfall, /b so that its roasting is completed on Shabbat if Passover eve coincides with Shabbat eve. b And one may, /b i ab initio /i , b kindle the fire in the bonfire of the Chamber of the Hearth /b in the Temple on Shabbat eve, adjacent to the start of Shabbat, and allow the fire to spread afterward throughout all the wood in the bonfire. |
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29. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •nan Found in books: Kalmin (1998) 124| 16b. ואליבא דרבי יהודה רב אשי אמר סתם ארי שבור הוא אצל מלאכה,מיתיבי כשם שאין מוכרין להן בהמה גסה כך אין מוכרין להן חיה גסה ואפילו במקום שמוכרין להן בהמה דקה חיה גסה אין מוכרין להן תיובתא דרב חנן בר רבא תיובתא,רבינא רמי מתניתין אברייתא ומשני תנן אין מוכרין להן דובין ואריות ולא כל דבר שיש בו נזק לרבים טעמא דאית ביה נזק הא לית ביה נזק מוכרין,ורמינהי כשם שאין מוכרין בהמה גסה כך אין מוכרין חיה גסה ואפילו במקום שמוכרין בהמה דקה חיה גסה אין מוכרין ומשני בארי שבור ואליבא דר' יהודה רב אשי אמר סתם ארי שבור הוא אצל מלאכה,מתקיף לה רב נחמן מאן לימא לן דארי חיה גסה היא דלמא חיה דקה היא,רב אשי דייק מתניתין ומותיב תיובתא תנן אין מוכרין להן דובים ואריות ולא כל דבר שיש בו נזק לרבים טעמא דאית ביה נזק הא לית ביה נזק מוכרין,וטעמא ארי דסתם ארי שבור הוא אצל מלאכה אבל מידי אחרינא דעביד מלאכה לא תיובתא דרב חנן בר רבא תיובתא,וחיה גסה מיהת מאי מלאכה עבדא אמר אביי אמר לי מר יהודה דבי מר יוחני טחני ריחים בערודי,א"ר זירא כי הוינן בי רב יהודה אמר לן גמירו מינאי הא מילתא דמגברא רבה שמיע לי ולא ידענא אי מרב אי משמואל חיה גסה הרי היא כבהמה דקה לפירכוס,כי אתאי לקורקוניא אשכחתיה לרב חייא בר אשי ויתיב וקאמר משמיה דשמואל חיה גסה הרי היא כבהמה דקה לפירכוס אמינא ש"מ משמיה דשמואל איתמר כי אתאי לסורא אשכחתיה לרבה בר ירמיה דיתיב וקא"ל משמיה דרב חיה גסה הרי היא כבהמה דקה לפירכוס אמינא ש"מ איתמר משמיה דרב ואיתמר משמיה דשמואל,כי סליקת להתם אשכחתיה לרב אסי דיתיב וקאמר אמר רב חמא בר גוריא משמיה דרב חיה גסה הרי היא כבהמה דקה לפירכוס אמרי ליה ולא סבר לה מר דמאן מרא דשמעתתא רבה בר ירמיה א"ל פתיא אוכמא מינאי ומינך תסתיים שמעתא,איתמר נמי א"ר זירא אמר רב אסי אמר רבה בר ירמיה אמר רב חמא בר גוריא אמר רב חיה גסה הרי היא כבהמה דקה לפירכוס:,אין בונין כו': אמר רבה בר בר חנה א"ר יוחנן ג' בסילקאות הן של מלכי עובדי כוכבים ושל מרחצאות ושל אוצרות אמר רבא ב' להיתר ואחד לאיסור וסימן (תהלים קמט, ח) לאסור מלכיהם בזיקים,ואיכא דאמרי אמר רבא כולם להיתר והתנן אין בונין עמהן בסילקי גרדום איצטדייא ובימה אימא של גרדום ושל איצטדייא ושל בימה,ת"ר כשנתפס ר"א למינות העלהו לגרדום לידון אמר לו אותו הגמון זקן שכמותך יעסוק בדברים בטלים הללו,אמר לו נאמן עלי הדיין כסבור אותו הגמון עליו הוא אומר והוא לא אמר אלא כנגד אביו שבשמים אמר לו הואיל והאמנתי עליך דימוס פטור אתה,כשבא לביתו נכנסו תלמידיו אצלו לנחמו ולא קיבל עליו תנחומין אמר לו ר"ע רבי תרשיני לומר דבר אחד ממה שלימדתני אמר לו אמור אמר לו רבי שמא מינות בא לידך | 16b. b and /b this is b in accordance with /b the opinion b of Rabbi Yehuda /b in the mishna on 14b, that it is permitted to sell to a gentile large livestock that are damaged. Yet, it is prohibited to sell large undamaged beasts, just as one may not sell large undamaged livestock. b Rav Ashi says: /b It is not necessary to explain that the mishna is referring to such a specific case. Rather, b an ordinary lion is /b considered b damaged with regard to labor, /b as lions are not generally used to perform labor. Therefore there is no concern that a lion will be used to perform prohibited labor on Shabbat.,The Gemara b raises an objection /b from a i baraita /i : b Just as one may not sell large livestock to /b gentiles, b so too one may not sell large beasts to them. And even in a place where /b the people were accustomed to b sell small livestock to /b gentiles; nevertheless, b one may not sell large beasts to /b them. The Gemara concludes: b The refutation of /b the opinion of b Rav Ḥa bar Rava /b is b a conclusive refutation. /b ,The Gemara presents a different version of this discussion. b Ravina raises a contradiction between the mishna /b here b and a i baraita /i and resolves /b the contradiction. b We learned /b in the mishna: b One may not sell bears, or lions, or any item that can cause injury to the public, to /b gentiles. Ravina analyzes the mishna: b The reason /b a beast such as a lion cannot be sold to gentiles is b that it can cause injury to the public, /b from which it may be inferred that with regard to another beast, which b does not cause injury to the public, one may sell /b it to gentiles., b And /b Ravina b raises a contradiction /b from a i baraita /i : b Just as one may not sell large livestock /b to gentiles, b so too, one may not sell large beasts /b to them. b And even in a place where /b the people were accustomed to b sell small livestock /b to gentiles, b one may not sell large beasts /b to them. The i baraita /i indicates that one may never sell large beasts to gentiles, even if it poses no danger to the public. b And /b Ravina b resolves /b the contradiction between the mishna and the i baraita /i : The ruling of the mishna is stated b with regard to a damaged lion, in accordance with /b the opinion b of Rabbi Yehuda. Rav Ashi says /b there is a different explanation: b An ordinary lion is /b considered b damaged with regard to labor. /b , b Rav Naḥman objects to /b the inference drawn from the mishna: b Who will tell us that a lion is /b considered b a large beast? Perhaps it is /b considered b a small beast, /b in which case it cannot be inferred that the mishna permits the sale of large beasts.,The Gemara explains: b Rav Ashi examined the mishna /b here carefully, b and /b from it he b raises a refutation /b of the opinion of Rav Ḥa bar Rava, who permitted the sale of large beasts. b We learned /b in the mishna: b One may not sell bears, or lions, or any item that can cause injury to the public, to /b gentiles. Rav Ashi inferred two conclusions from here. First, b the reason /b a beast such as a lion cannot be sold to gentiles is b because it can cause injury to the public, /b whereas with regard to a beast that b does not cause injury to the public, one may sell /b it to gentiles. This inference was cited in contradiction of the opinion of Rav, as explained before., b And /b Rav Ashi then inferred, in resolution of Rav’s opinion, that b the reason /b the mishna specifies that one may sell b a lion /b if it does not pose a danger to the public is b that an ordinary lion is /b considered b damaged with regard to labor. But a different /b animal b that performs labor /b may b not /b be sold. This presents a difficulty to the opinion of Rav Ḥa bar Rava. The Gemara concludes: b The refutation of /b the opinion of b Rav Ḥa bar Rava /b is b a conclusive refutation. /b ,The Gemara asks: b But in any event, what labor can a large beast perform? /b Why is it necessary to prohibit the sale of large beasts if they are not trained to perform any labor? b Abaye said: Mar Yehuda said to me /b that b in the house of Mar Yoḥani, they grind the mill with wild asses, /b which are considered large beasts.,§ b Rabbi Zeira said: When we were in the /b study b hall of Rav Yehuda, he said to us: Learn from me this matter, which I heard from a great man, but I do not know if /b I heard it b from Rav or from Shmuel: /b The status of b a large beast is like /b that of b small livestock with regard to a spasm, /b i.e., the symptoms of vitality required at the time of slaughtering.,Rabbi Zeira continued: b When I came to /b the city of b Korkoneya, I found Rav Ḥiyya bar Ashi sitting and saying in the name of Shmuel: /b The status of b a large beast is like /b that of b small livestock with regard to a spasm. I said /b to myself: One can b conclude from /b here that this b was stated in the name of Shmuel. When I came to Sura, I found Rabba bar Yirmeya sitting and saying in the name of Rav: /b The status of b a large beast is like /b that of b small livestock with regard to a spasm. I said /b to myself: One can b conclude from /b here that this b was stated in the name of Rav, and /b it b was /b also b stated in the name of Shmuel. /b , b When I ascended to there, /b Eretz Yisrael, b I found Rav Asi sitting and saying /b that b Rav Ḥama bar Gurya says in the name of Rav: /b The status of b a large beast is like /b that of b small livestock with regard to a spasm. I said to him: And doesn’t the Master hold that the Master /b who is responsible for dissemination b of /b this b i halakha /i /b is b Rabba bar Yirmeya? /b Why don’t you attribute the statement to him? Rav Asi b said to me: Black pot [ i patya /i ], /b a term of endearment for a scholar who works hard studying Torah: b From me and from you /b this b i halakha /i may be concluded. /b In other words, our two statements should be combined to form one accurate attribution of the i halakha /i .,The Gemara notes that in fact this ruling b was also stated: Rabbi Zeira says /b that b Rav Asi says /b that b Rabba bar Yirmeya says /b that b Rav Ḥama bar Gurya says /b that b Rav says: /b The status of b a large beast is like /b that of b small livestock with regard to a spasm. /b ,§ The mishna teaches that b one may not build /b a basilica in conjunction with gentiles. b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: There are three /b types of b basilicas: /b Those b of kings, and /b those b of bathhouses, and /b those b of storehouses. Rava says: Two /b of these types b are permitted, /b as they are not used for inflicting the death penalty, b and one is prohibited [ i le’isor /i ]. And a mnemonic /b device for this ruling, that the basilica of kings is prohibited, is the verse: b “To bind [ i le’esor /i ] their kings with chains” /b (Psalms 149:8)., b And there are /b those b who say /b that this is what b Rava says: All /b these types of basilica are b permitted. /b The Gemara asks: How can it be permitted to build any type of basilica; b but didn’t we learn /b in the mishna: b One may not build with them a basilica, a tribunal, a stadium, or a platform? /b The Gemara answers: b Say /b that the mishna means the following: One may not build in conjunction with gentiles a basilica b of a tribunal, or of a stadium, or of a platform. /b But it is permitted to build a basilica that is not used for sentencing and inflicting the death penalty.,§ Apropos the above discussion, the Gemara relates incidents involving Sages who were sentenced by the ruling authorities. b The Sages taught: When Rabbi Eliezer was arrested /b and charged b with heresy /b by the authorities, b they brought him up to a tribunal to be judged. A certain /b judicial b officer [ i hegemon /i ] said to him: /b Why b should an elder like you engage in these frivolous matters /b of heresy?,Rabbi Eliezer b said to him: The Judge is trusted by me /b to rule correctly. b That officer thought /b that Rabbi Eliezer b was speaking about him; but /b in fact b he said /b this b only in reference to his Father in Heaven. /b Rabbi Eliezer meant that he accepted God’s judgment, i.e., if he was charged he must have sinned to God in some manner. The officer b said to him: Since you /b put b your trust in me, /b you are b acquitted [ i dimos /i ]; you are exempt. /b , b When /b Rabbi Eliezer b came home, his students entered to console him /b for being accused of heresy, which he took as a sign of sin, b and he did not accept /b their words of b consolation. Rabbi Akiva said to him: My teacher, allow me to say one matter from /b all of b that which you taught me. /b Rabbi Eliezer b said to him: Speak. /b Rabbi Akiva b said to him: My teacher, perhaps /b some statement of b heresy came before you /b |
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