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29 results for "beth"

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, The Essenes, the Scrolls, and the Dead Sea (2012) 168

27. And the pillars thereof shall be twenty, and their sockets twenty, of brass; the hooks of the pillars and their fillets shall be of silver.,And thou shalt make the court of the tabernacle: for the south side southward there shall be hangings for the court of fine twined linen a hundred cubits long for one side.,Hollow with planks shalt thou make it; as it hath been shown thee in the mount, so shall they make it.,And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually.,And thou shalt make its pots to take away its ashes, and its shovels, and its basins, and its flesh-hooks, and its fire-pans; all the vessels thereof thou shalt make of brass.,The hangings for the one side [of the gate] shall be fifteen cubits: their pillars three, and their sockets three.,All the pillars of the court round about shall be filleted with silver; their hooks of silver, and their sockets of brass.,And for the other side shall be hangings of fifteen cubits: their pillars three, and their sockets three.,And the breadth of the court on the east side eastward shall be fifty cubits.,And likewise for the north side in length there shall be hangings a hundred cubits long, and the pillars thereof twenty, and their sockets twenty, of brass; the hooks of the pillars and their fillets of silver.,And thou shalt make the horns of it upon the four corners thereof; the horns thereof shall be of one piece with it; and thou shalt overlay it with brass.,And for the gate of the court shall be a screen of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, the work of the weaver in colours: their pillars four, and their sockets four.,And thou shalt make the altar of acacia-wood, five cubits long, and five cubits broad; the altar shall be four-square; and the height thereof shall be three cubits.,And thou shalt make for it a grating of network of brass; and upon the net shalt thou make four brazen rings in the four corners thereof.,And for the breadth of the court on the west side shall be hangings of fifty cubits: their pillars ten, and their sockets ten.,The length of the court shall be a hundred cubits, and the breadth fifty every where, and the height five cubits, of fine twined linen, and their sockets of brass.,All the instruments of the tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court, shall be of brass.,And the staves thereof shall be put into the rings, and the staves shall be upon the two sides of the altar, in bearing it.,And thou shalt put it under the ledge round the altar beneath, that the net may reach halfway up the altar.,In the tent of meeting, without the veil which is before the testimony, Aaron and his sons shall set it in order, to burn from evening to morning before the LORD; it shall be a statute for ever throughout their generations on the behalf of the children of Israel.,And thou shalt make staves for the altar, staves of acacia-wood, and overlay them with brass.

2. Hebrew Bible, Judges, 1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •beth shearim Found in books: Faßbeck and Killebrew, Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili (2016) 1

1. And from there he went against the inhabitants of Devir: and the name of Devir before was Qiryat-sefer:,And Yehuda went against the Kena῾ani that dwelt in Ĥevron: (now the name of Ĥevron before was Qiryat-arba:) and they smote Sheshay, and Aĥiman, and Talmay.,And it came to pass, when Yisra᾽el was strong, that they put the Kena῾ani to tribute, and did not utterly drive them out.,And the man went into the land of the Ĥittim, and built a city, and called its name Luz: which is its name to this day.,And they found Adoni-bezeq in Bezeq: and they fought against him, and they smote the Kena῾ani and the Perizzi.,And the children of Binyamin did not drive out the Yevusi, that inhabited Yerushalayim; but the Yevusi dwell with the children of Binyamin in Yerushalayim to this day.,but the Emori persisted in dwelling in mount Ĥeres in Ayyalon, and in Sha῾alvim: yet the hand of the house of Yosef prevailed, so that they became tributaries.,And when he showed them the entrance to the city, they smote the city with the edge of the sword; but they let the man and all his family go free.,And the border of the Emori was from Ma῾ale-῾aqrabbim, from the rock upwards.,And the house of Yosef sent to spy out Bet-el. (Now the name of the city before was Luz.),And Adoni-bezeq said, Seventy kings, having their thumbs and their great toes cut off, gathered food under my table: as I have done, so God has requited me. And they brought him to Yerushalayim, and there he died.,And Yehuda went up; and the Lord delivered the Kena῾ani and the Perizzi into their hand: and they smote of them in Bezeq ten thousand men.,And the Lord said, Yehuda shall go up: behold, I have delivered the land into his hand.,Now the children of Yehuda fought against Yerushalayim, and took it, and smote it with the edge of the sword, and set the city on fire.,And afterwards the children of Yehuda went down to fight against the Kena῾ani, that dwelt in the mountain, and in the Negev, and in the coastal plain.,And ῾Otni᾽el the son of Qenaz, Kalev’s younger brother, took it: and he gave him ῾Akhsa his daughter to wife.,Neither did Menashshe drive out the inhabitants of Bet-she᾽an and its hamlets, nor Ta῾nakh and its hamlets, nor the inhabitants of Dor and its hamlets, nor the inhabitants of Yivle῾am and its hamlets, nor the inhabitants of Megiddo and its hamlets: but the Kena῾ani persisted in dwelling in that land.,Neither did Asher drive out the inhabitants of ῾Akko, nor the inhabitants of Żidon, nor of Aĥlav, nor of Akhziv, nor of Ĥelba, nor of Afiq, nor of Reĥov.,Now after the death of Yehoshua it came to pass, that the children of Yisra᾽el asked the Lord, saying, Who shall go up for us against the Kena῾ani first, to fight against them?,Neither did Zevulun drive out the inhabitants of Qitron, nor the inhabitants of Nahalol; but the Kena῾ani dwelt among them, and became tributaries.,But the Asheri dwelt among the Kena῾ani, the inhabitants of the land: for they did not drive them out.,Neither did Naftali drive out the inhabitants of Bet-shemesh, nor the inhabitants of Bet-῾anat; but he dwelt among the Kena῾ani, the inhabitants of the land: nevertheless the inhabitants of Bet-shemesh and of Bet-῾anat became tributaries to them.,And the Lord was with Yehuda; and he drove out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron.,And Yehuda went with Shim῾on his brother, and they slew the Kena῾ani that inhabited Żefat, and utterly destroyed it. And the name of the city was called Ĥorma.,And the scouts saw a man come out of the city, and they said to him, Show us, we pray thee, the entrance into the city, and we will deal kindly with thee.,And she said to him, Give me a blessing: for thou hast given me a Negev land; give me also pools of water. And Kalev gave her the upper pools and the lower pools.,And the Emori forced the children of Dan into the mountain: for they would not allow them to come down to the valley:,And it came to pass, when she came to him, that she moved him to ask of her father a field: and she alighted from her ass; and Kalev said to her, What wilt thou?,And they gave Ĥevron to Kalev, as Moshe said: and he expelled from there the three sons of ῾Anaq.,And the house of Yosef, they too went up against Bet-el: and the Lord was with them.,But Adoni-bezeq fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes.,And the children of the Qeni, Moshe’s father in law, went up out of the city of palm trees with the children of Yehuda into the wilderness of Yehuda, which lies in the south of ῾Arad; and they went and dwelt among the people.,and Kalev said, He that smites Qiryat-sefer, and takes it, to him will I give ῾Akhsa my daughter to wife.,And Yehuda said to Shim῾on his brother, Come up with me into my lot, that we may fight against the Kena῾ani; and I likewise will go with thee into thy lot. So Shim῾on went with him.,Neither did Efrayim drive out the Kena῾ani that dwelt in Gezer; but the Kena῾ani dwelt in Gezer among them.,And Yehuda took ῾Azza with its border, and Ashqelon with its border, and ῾Eqron with its border.

3. Septuagint, Ecclesiasticus (Siracides), 31.14 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •beth shearim Found in books: Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 69

31.14. Do not reach out your hand for everything you see,and do not crowd your neighbor at the dish.

4. Septuagint, 1 Maccabees, 1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •beth shearim Found in books: Faßbeck and Killebrew, Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili (2016) 1

1. After Alexander son of Philip, the Macedonian, who came from the land of Kittim, had defeated Darius, king of the Persians and the Medes, he succeeded him as king. (He had previously become king of Greece.), He fought many battles, conquered strongholds, and put to death the kings of the earth., He advanced to the ends of the earth, and plundered many nations. When the earth became quiet before him, he was exalted, and his heart was lifted up., He gathered a very strong army and ruled over countries, nations, and princes, and they became tributary to him.,After this he fell sick and perceived that he was dying., So he summoned his most honored officers, who had been brought up with him from youth, and divided his kingdom among them while he was still alive., And after Alexander had reigned twelve years, he died.,Then his officers began to rule, each in his own place., They all put on crowns after his death, and so did their sons after them for many years; and they caused many evils on the earth.,From them came forth a sinful root, Antiochus Epiphanes, son of Antiochus the king; he had been a hostage in Rome. He began to reign in the one hundred and thirty-seventh year of the kingdom of the Greeks.,In those days lawless men came forth from Israel, and misled many, saying, "Let us go and make a covet with the Gentiles round about us, for since we separated from them many evils have come upon us.", This proposal pleased them,, and some of the people eagerly went to the king. He authorized them to observe the ordices of the Gentiles., So they built a gymnasium in Jerusalem, according to Gentile custom,, and removed the marks of circumcision, and abandoned the holy covet. They joined with the Gentiles and sold themselves to do evil.,When Antiochus saw that his kingdom was established, he determined to become king of the land of Egypt, that he might reign over both kingdoms., So he invaded Egypt with a strong force, with chariots and elephants and cavalry and with a large fleet., He engaged Ptolemy king of Egypt in battle, and Ptolemy turned and fled before him, and many were wounded and fell., And they captured the fortified cities in the land of Egypt, and he plundered the land of Egypt.,After subduing Egypt, Antiochus returned in the one hundred and forty-third year. He went up against Israel and came to Jerusalem with a strong force., He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils., He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off., He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found., Taking them all, he departed to his own land. He committed deeds of murder,and spoke with great arrogance., Israel mourned deeply in every community,, rulers and elders groaned,maidens and young men became faint,the beauty of women faded., Every bridegroom took up the lament;she who sat in the bridal chamber was mourning., Even the land shook for its inhabitants,and all the house of Jacob was clothed with shame.,Two years later the king sent to the cities of Judah a chief collector of tribute, and he came to Jerusalem with a large force., Deceitfully he spoke peaceable words to them, and they believed him; but he suddenly fell upon the city, dealt it a severe blow, and destroyed many people of Israel., He plundered the city, burned it with fire, and tore down its houses and its surrounding walls., And they took captive the women and children, and seized the cattle., Then they fortified the city of David with a great strong wall and strong towers, and it became their citadel., And they stationed there a sinful people, lawless men. These strengthened their position;, they stored up arms and food, and collecting the spoils of Jerusalem they stored them there, and became a great snare., It became an ambush against the sanctuary,an evil adversary of Israel continually., On every side of the sanctuary they shed innocent blood;they even defiled the sanctuary., Because of them the residents of Jerusalem fled;she became a dwelling of strangers;she became strange to her offspring,and her children forsook her., Her sanctuary became desolate as a desert;her feasts were turned into mourning,her sabbaths into a reproach,her honor into contempt., Her dishonor now grew as great as her glory;her exaltation was turned into mourning.,Then the king wrote to his whole kingdom that all should be one people,, and that each should give up his customs., All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath., And the king sent letters by messengers to Jerusalem and the cities of Judah; he directed them to follow customs strange to the land,, to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts,, to defile the sanctuary and the priests,, to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals,, and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane,, so that they should forget the law and change all the ordices., "And whoever does not obey the command of the king shall die.",In such words he wrote to his whole kingdom. And he appointed inspectors over all the people and commanded the cities of Judah to offer sacrifice, city by city., Many of the people, every one who forsook the law, joined them, and they did evil in the land;, they drove Israel into hiding in every place of refuge they had.,Now on the fifteenth day of Chislev, in the one hundred and forty-fifth year, they erected a desolating sacrilege upon the altar of burnt offering. They also built altars in the surrounding cities of Judah,, and burned incense at the doors of the houses and in the streets., The books of the law which they found they tore to pieces and burned with fire., Where the book of the covet was found in the possession of any one, or if any one adhered to the law, the decree of the king condemned him to death., They kept using violence against Israel, against those found month after month in the cities., And on the twenty-fifth day of the month they offered sacrifice on the altar which was upon the altar of burnt offering., According to the decree, they put to death the women who had their children circumcised,, and their families and those who circumcised them; and they hung the infants from their mothers necks.,But many in Israel stood firm and were resolved in their hearts not to eat unclean food., They chose to die rather than to be defiled by food or to profane the holy covet; and they did die., And very great wrath came upon Israel.

5. Tosefta, Berachot, 2.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •beth shearim Found in books: Faßbeck and Killebrew, Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili (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.

6. Mishnah, Pesahim, 10.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •beth shearim Found in books: Gardner, The Origins of Organized Charity in Rabbinic Judaism (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:

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.

7. Mishnah, Peah, 8.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •beth shearim Found in books: Gardner, The Origins of Organized Charity in Rabbinic Judaism (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.

8. Mishnah, Nedarim, 4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •beth shearim Found in books: Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 69

9. Mishnah, Kelim, 17.2b (1st cent. CE - 3rd cent. CE) Tagged with subjects: •beth shearim Found in books: Faßbeck and Killebrew, Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili (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, The Essenes, the Scrolls, and the Dead Sea (2012) 168

2.152. διήλεγξεν δὲ αὐτῶν ἐν ἅπασιν τὰς ψυχὰς ὁ πρὸς ̔Ρωμαίους πόλεμος, ἐν ᾧ στρεβλούμενοί τε καὶ λυγιζόμενοι καιόμενοί τε καὶ κλώμενοι καὶ διὰ πάντων ὁδεύοντες τῶν βασανιστηρίων ὀργάνων, ἵν' ἢ βλασφημήσωσιν τὸν νομοθέτην ἢ φάγωσίν τι τῶν ἀσυνήθων, οὐδέτερον ὑπέμειναν παθεῖν, ἀλλ' οὐδὲ κολακεῦσαί ποτε τοὺς αἰκιζομένους ἢ δακρῦσαι. 2.153. μειδιῶντες δὲ ἐν ταῖς ἀλγηδόσιν καὶ κατειρωνευόμενοι τῶν τὰς βασάνους προσφερόντων εὔθυμοι τὰς ψυχὰς ἠφίεσαν ὡς πάλιν κομιούμενοι. 2.567. ἠμέλουν δὲ οὐδὲ τῆς ἄλλης χώρας, ἀλλ' εἰς μὲν ̔Ιεριχοῦν ̓Ιώσηπος ὁ Σίμωνος, εἰς δὲ τὴν Περαίαν Μανασσῆς, Θαμνᾶ δὲ τοπαρχίας ̓Ιωάννης ὁ ̓Εσσαῖος στρατηγήσων ἐπέμφθη: προσκεκλήρωτο δ' αὐτῷ Λύδδα καὶ ̓Ιόππη καὶ ̓Αμμαοῦς. 3.11. ἐξηγοῦντο δὲ τῆς καταδρομῆς τρεῖς ἄνδρες ἀλκήν τε κορυφαῖοι καὶ συνέσει, Νίγερ τε ὁ Περαί̈της καὶ ὁ Βαβυλώνιος Σίλας, πρὸς οἷς ̓Ιωάννης ὁ ̓Εσσαῖος. 3.11. Οὐεσπασιανὸς μὲν ἅμα τῷ παιδὶ Τίτῳ διατρίβων τέως ἐν τῇ Πτολεμαί̈δι συνέτασσεν τὰς δυνάμεις, ὁ δὲ τὴν Γαλιλαίαν κατατρέχων Πλάκιδος ἐπεὶ πολὺ μὲν πλῆθος ἀνῃρήκει τῶν καταλαμβανομένων, τοῦτο δ' ἦν τὸ ἀσθενέστερον Γαλιλαίων καὶ ταῖς φυγαῖς ἐναποκάμνον,

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.

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, The Origins of Organized Charity in Rabbinic Judaism (2015) 69

3.221. τὸ δὲ τρύβλιον καὶ ἡ φιάλη, ἀργυρᾶ δὲ ἦν, σίκλους μὲν αἱ δύο διακοσίους εἷλκον, εἰς δὲ τὴν φιάλην ἑβδομήκοντα μόνοι δεδαπάνηντο, πλήρεις δὲ ἦσαν ἀλεύρων ἐλαίῳ πεφυραμένων, οἷς ἐπὶ τῷ βωμῷ χρῶνται πρὸς τὰς ἱερουργίας: μόσχον τε καὶ κριὸν σὺν ἀρνίῳ ἐτείῳ ὁλομελῆ καυθησόμενα καὶ σὺν αὐτοῖς χίμαρον ἐπὶ παραιτήσει ἁμαρτημάτων. 12.117. καὶ ταῦτα μὲν ἐκείνοις ἔχειν ἐδωρήσατο. τῷ δ' ἀρχιερεῖ ̓Ελεαζάρῳ δι' αὐτῶν ἔπεμψεν κλίνας ἀργυρόποδας δέκα καὶ τὴν ἀκόλουθον αὐτῶν ἐπισκευὴν καὶ κυλίκιον ταλάντων τριάκοντα, πρὸς τούτοις δὲ καὶ στολὰς δέκα καὶ πορφύραν καὶ στέφανον διαπρεπῆ καὶ βυσσίνης ὀθόνης ἱστοὺς ἑκατόν, ἔτι γε μὴν φιάλας καὶ τρύβλια καὶ σπονδεῖα καὶ κρατῆρας χρυσοῦς πρὸς ἀνάθεσιν δύο.

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.

12. New Testament, Mark, 14.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •beth shearim Found in books: Gardner, The Origins of Organized Charity in Rabbinic Judaism (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."

13. New Testament, Matthew, 26.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •beth shearim Found in books: Gardner, The Origins of Organized Charity in Rabbinic Judaism (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.

14. Tosefta, Shabbat, 3.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •beth shearim Found in books: Faßbeck and Killebrew, Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili (2016) 75

15. Tosefta, Peah, 4.1, 4.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •beth shearim Found in books: Gardner, The Origins of Organized Charity in Rabbinic Judaism (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.

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, The Sage in Jewish Society of Late Antiquity (1998) 124

17. Tosefta, Demai, 3.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •beth shearim Found in books: Gardner, The Origins of Organized Charity in Rabbinic Judaism (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.

18. Cassius Dio, Roman History, 66.15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •beth shearim Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 168

19. Babylonian Talmud, Pesahim, 105a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •beth shearim, rabbinic separation from non-rabbinic jews in necropolis at Found in books: Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 124

20. Babylonian Talmud, Kiddushin, 69a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •beth shearim, rabbinic separation from non-rabbinic jews in necropolis at Found in books: Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 124

69a. With regard to one who says to his pregt Canaanite maidservant: You are hereby a free woman but your offspring shall remain a slave, the offspring is emancipated like her. This is the statement of Rabbi Yosei HaGelili. And the Rabbis say: The master’s statement is upheld, because it is stated: “The wife and her children shall be her master’s” (Exodus 21:4).,The Gemara expresses surprise at this ruling: What is the biblical derivation here? How do the Rabbis learn from here that the child of an emancipated maidservant remains a slave in this case? Rava said: 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 to the statement of Rabbi Yosei HaGelili, 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.,Rabbi Tarfon says: Mamzerim can be purified, so that their offspring will not be mamzerim. How so? With regard to a mamzer who married a Canaanite maidservant, their offspring is a slave. If his master subsequently emancipates him, that son is found to be a freeman, rather than a mamzer. Rabbi Eliezer says: This method is not effective, as this son is a mamzer slave.,A dilemma was raised before the Sages: Did Rabbi Tarfon state his halakha ab initio, i.e., a mamzer is permitted to marry a maidservant, or did he state it only after the fact, but he does not permit a mamzer to marry a maidservant ab initio? The Gemara answers: Come and hear proof from a baraita: The other Sages said to Rabbi Tarfon: You have thereby purified the male offspring of a mamzer, but you have not purified the female children of mamzerim, as your solution does not apply to them.,The Gemara explains the apparent proof from this baraita. And if you say that Rabbi Tarfon stated his halakha ab initio and permitted a mamzer to marry a Canaanite maidservant, a mamzeret should also be allowed to marry a Canaanite slave and her child can then be emancipated as well. The Gemara answers: A slave has no lineage. Even if she were to marry a slave, their child would not be considered his, but would be a Jewish mamzer like her. Consequently, this source provides no proof with regard to the Gemara’s question.,The Gemara further suggests: Come and hear, as Rabbi Simlai’s host was a mamzer, and Rabbi Simlai said to him: Had I found out about your status earlier, before you married and had children, I would have purified your sons by advising you to marry a Canaanite maidservant, as suggested by Rabbi Tarfon. The Gemara explains the proof: Granted, if you say that Rabbi Tarfon spoke ab initio, it is well that Rabbi Simlai would suggest this. But if you say that he meant only that this method is effective after the fact, what was the advice that Rabbi Simlai would have given his host?,The Gemara answers that Rabbi Simlai would have advised him by saying: Go steal, and be sold as a Hebrew slave, which would mean you could marry a Canaanite maidservant and your offspring would be slaves. The Gemara asks: But in the days of Rabbi Simlai, was the halakha of a Hebrew slave observed in practice? But didn’t the Master say: The halakha of a Hebrew slave is practiced only when the Jubilee Year is practiced, and Rabbi Simlai lived many years after the observance of the Jubilee Year ceased. Rather, isn’t it correct to conclude from it that Rabbi Tarfon spoke ab initio, i.e., it is permitted for a mamzer to marry a Canaanite maidservant? The Gemara affirms: Indeed, conclude from the baraita that this is the case. Rav Yehuda says that Shmuel says: The halakha is in accordance with the opinion of Rabbi Tarfon.,§ The mishna teaches that Rabbi Eliezer says: This son is a mamzer slave. Rabbi Elazar said: What is the reason of Rabbi Eliezer? As the verse states with regard to a mamzer: “Even to the tenth generation none of his shall enter the assembly of the Lord” (Deuteronomy 23:3), which indicates that in the case of the child of a mamzer and a Canaanite maidservant, one follows his parent with the flawed lineage, and the child is a mamzer.,The Gemara asks: And how do the Rabbis, i.e., Rabbi Tarfon, respond to this claim? Rabbi Tarfon maintains that this verse is referring to a Jew of unflawed lineage who married a mamzeret. It might enter your mind to say that as it is written: “By their families, by their fathers’ houses” (Numbers 4:2), the child should follow his father’s lineage rather than that of his mother. Therefore, the term “of his” in the previously cited verse comes to exclude him from his father’s lineage, as it indicates that his lineage follows his mother when she is a mamzeret.,And how does Rabbi Eliezer respond to this claim? Is it not the case that even though the Torah wrote: “By their families, by their fathers’ houses,” nevertheless, the term “of his” comes and excludes him? Here too, although it is written: “The wife and her children shall be her master’s” (Exodus 21:4), from which it is derived that the child of a Canaanite maidservant is like her, nevertheless the term “of his” comes and excludes him. And how do the Rabbis, Rabbi Tarfon, respond to this claim? They say: Any offspring in the womb of a Canaanite maidservant is considered like the offspring in an animal’s womb. Consequently, her children do not inherit the father’s status, even if his is the flawed lineage.,,ten categories of lineage, with varying restrictions on marriage, among the Jews who ascended from Babylonia to Eretz Yisrael with Ezra before the building of the Second Temple. They are as follows: Priests; Levites; Israelites; priests disqualified due to flawed lineage [ḥalalim]; converts, and emancipated slaves; mamzerim; Gibeonites, i.e., the descendants of the Gibeonites who converted in the time of Joshua; children of unknown paternity [shetuki]; and foundlings.,The mishna proceeds to detail their halakhot: With regard to priests, Levites, and Israelites, it is permitted for men and women in these categories to marry one another. With regard to Levites who are not priests, Israelites, ḥalalim, converts, and emancipated slaves, it is permitted for men and women in these categories to marry one another.,With regard to converts, and emancipated slaves, mamzerim, and Gibeonites, children of unknown paternity [shetuki], and foundlings, it is permitted for all of the men and women in these categories to marry one another. And these are the last two categories: A shetuki is any person who knows the identity of his mother but does not know the identity of his father. A foundling is anyone who was collected from the marketplace and doesn’t know the identity of his parents, neither that of his father nor that of his mother. These two categories are people whose status is uncertain; they may be mamzerim. Abba Shaul would call a shetuki by the label of beduki.,ten categories of lineage among the Jews who ascended from Babylonia. The Gemara asks: Why does the tanna specifically teach the phrase: Ascended from Babylonia? Why was it important for the tanna to specify their place of origin? Let him teach that they went to Eretz Yisrael. The Gemara answers: He teaches us a matter in passing, as it is taught in a baraita: The verse states: “And you shall arise and go up to the place that the Lord, your God, shall choose” (Deuteronomy 17:8). This teaches that the Temple is higher than all of Eretz Yisrael, which is why the verse speaks of ascending from the cities of Eretz Yisrael to the Temple. And it teaches that Eretz Yisrael is higher than all of the lands.,The Gemara asks: Granted, the Temple is higher than all of Eretz Yisrael. This is derived from that which is written:

21. Babylonian Talmud, Ketuvot, 111a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •beth shearim Found in books: Faßbeck and Killebrew, Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili (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. “They shall be taken to Babylonia and there they shall remain until the day that I recall them, said the Lord” (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: And how does Rabbi Zeira interpret that verse? The Gemara answers that Rabbi Zeira maintains that that verse is written about the Temple service vessels, 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: And how does Rav Yehuda respond to this argument? The verse is clearly referring to the Temple vessels, not to the people. The Gemara answers that another verse is written: “I adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field, 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.,And Rabbi Zeira maintains that the oath mentioned in that verse means that the Jews should not ascend to Eretz Yisrael as a wall, i.e., en masse, whereas individuals may immigrate as they wish. The Gemara asks: And what does Rav Yehuda reply to this? The Gemara answers that this command is derived from another verse in which “I adjure you” (Song of Songs 3:5) is written. The Gemara asks: And how does Rabbi Zeira explain the repetition of this oath in these verses?,The Gemara explains: That verse is necessary for that which was taught by Rabbi Yosei, son of Rabbi Ḥanina, who said: Why are these three oaths (Song of Songs 2:7, 3:5, 8:4) needed? One, so that the Jews should not ascend to Eretz Yisrael as a wall, but little by little. And another one, that the Holy One, Blessed be He, adjured the Jews that they should not rebel against the rule of the nations of the world. And the last one is that the Holy One, Blessed be He, adjured the nations of the world that they should not subjugate the Jews excessively.,And how does Rav Yehuda respond? It is written: “That you not awaken or stir up love” (Song of Songs 2:7), which serves to amplify and include a prohibition against Jews immigrating to Eretz Yisrael. The Gemara asks: And how does Rabbi Zeira explain the extra emphasis of this phrase?,The Gemara explains: He needs this phrase for that which was taught by Rabbi Levi, who said: These six oaths, i.e., the aforementioned three verses containing oaths, each of which contains the phrase “That you not awaken or stir up,” why are they necessary? Three are those that we said and explained above. The other three oaths are as follows: That those who know should not reveal the end of days; and that they should not distance the end of days by saying that it is still distant; and that they should not reveal the secret of the Jews to the nations.,§ The Gemara discusses a phrase in the verse cited above. “I adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field” (Song of Songs 2:7). 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 and all will devour you like the gazelles and like the hinds of the field.,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” (Isaiah 33:24). Rava said to Rav Ashi: We learned this promise with regard to those who suffer from sickness. The phrase “I am sick” indicates that they are the ones who are forgiven their sins.,Rav A said: Anyone who is buried in Eretz Yisrael is considered as though he is buried beneath the altar. It is stated here: “An altar of earth [adama] you shall make for Me” (Exodus 20:21), and it is stated there: “For He does avenge the blood of His servants, and renders vengeance to His adversaries, and atones for the land of [admato] His people” (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: Ulla was accustomed to ascend to Eretz Yisrael from time to time. However, he died outside of Eretz Yisrael. They came and said to Rabbi Elazar that Ulla had passed away. He said: Woe for you Ulla, as through you a verse was fulfilled: “You shall die in an unclean land” (Amos 7:17). They said to him: But his coffin is coming for burial in Eretz Yisrael. He said to them: Even so, one who was absorbed by the soil of Eretz Yisrael while he was yet alive is not similar to one who was absorbed only after death.,The Gemara relates with regard to a certain man from Eretz Yisrael that a yevama, i.e., a woman whose childless husband died and left a surviving brother, happened before him, the surviving brother, for levirate marriage. This yevama was living in the district of Bei Ḥoza’a, far away in southeast Babylonia. The man came before Rabbi Ḥanina and said to him: What is the halakha as to whether I may descend to Babylonia to enter into levirate marriage with this woman?,Rabbi Ḥanina said to him: His brother married a Samaritan woman [kutit] and died. 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. Blessed be the Omnipresent who killed him. And yet the brother wishes to follow in his footsteps and descend after him? Better that he stay in Eretz Yisrael.,§ Rav Yehuda said that Shmuel said: Just as it is prohibited to leave Eretz Yisrael and go to Babylonia, so too, is it prohibited to leave Babylonia for any of the other lands. Rabba and Rav Yosef both say: Even to go from Pumbedita to Bei Kuvei, which is located beyond the border of Babylonia proper, is not permitted. The Gemara relates: A certain man left Pumbedita to live in Bei Kuvei, and Rav Yosef excommunicated him. A certain man left Pumbedita to live in Astonia, which also lay beyond the borders of Babylonia proper, and he died. Abaye said: Had this Torah scholar wanted, he would still be alive, as he could have stayed in Babylonia.,Rabba and Rav Yosef both say: With regard to the worthy of Babylonia, Eretz Yisrael absorbs them; with regard to the worthy of other lands, Babylonia absorbs them. The Gemara asks: With regard to what matter did they issue this statement? If we say that they were referring to matters of lineage, didn’t the Master say: Lineage of residents of all lands are muddled compared to that of Eretz Yisrael, and lineage of residents of Eretz Yisrael is muddled compared to that of Babylonia. This means that the lineage of Babylonians was purer than that of the residents of Eretz Yisrael. Rather, they taught this with regard to matters of burial, i.e., the worthy of Babylonia are buried in Eretz Yisrael.,Rav Yehuda said: With regard to anyone who resides in Babylon, it is as though he is residing in Eretz Yisrael, as it is stated: “Ho Zion, escape, you who dwells with the daughter of Babylon” (Zechariah 2:11). This verse equates the two countries. Abaye said: We have a tradition that Babylonia will not see the pangs of the Messiah, i.e., it will be spared the suffering that will be prevalent at the time of his arrival. Abaye interpreted this statement in reference to the city of Hutzal deVinyamin in Babylonia, and as a result people call it Karna deShizavta, Horn of Salvation, as its residents will not endure the travails of the time of the Messiah.,§ Rabbi Elazar said: The dead of the lands outside of Eretz Yisrael will not come alive and be resurrected in the future, as it is stated: “And I will set glory [tzvi] in the land of the living” (Ezekiel 26:20). This teaches that with regard to a land which contains My desire [tzivyoni], its dead will come alive; however, with regard to a land which does not contain My desire, i.e., outside of Eretz Yisrael, its dead will not come alive.,Rabbi Abba bar Memel raised an objection from a different verse: “Your dead shall live; my dead bodies shall arise” (Isaiah 26:19). What, is it not the case that the phrase “Your dead shall live” is referring to the dead of Eretz Yisrael, whereas the subsequent phrase “My dead bodies shall arise” is referring to the dead of the lands outside of Eretz Yisrael? And if so, what is the meaning of the verse “And I will set glory [tzvi] in the land of the living”? This verse is written with regard to Nebuchadnezzar, as the Merciful One states: I will bring upon you a king who is as swift as a deer [tzvi].,Rabbi Elazar said to Rabbi Abba bar Memel: My teacher, I teach it from a different verse, as it is stated: “He gives breath to the people upon it, and spirit to they who walk there” (Isaiah 42:5). This indicates that the future resurrection is specifically for those who dwell in Eretz Yisrael. Rabbi Abba retorted: But isn’t it written: “My dead bodies shall arise”? How do you interpret this verse? Rabbi Elazar replied: That verse is not referring to those living outside Eretz Yisrael; rather, it is written with regard to stillborns, as they too will merit resurrection.,The Gemara asks: And what does Rabbi Abba bar Memel do with this verse “He gives breath to the people upon it”? The Gemara answers: He requires that verse for that which was taught by Rabbi Abbahu. As Rabbi Abbahu said: Even a Canaanite maidservant in Eretz Yisrael is assured a place in the World-to-Come. It is written here: “To the people [la’am] upon it,” and it is written there: “Abide you here with [im] the donkey” (Genesis 22:5). This verse in Genesis is traditionally interpreted to mean: A people [am] that is similar to a donkey, 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 “And spirit to they who walk there” (Isaiah 42:5), Rabbi Yirmeya bar Abba said that Rabbi Yoḥa said: Anyone who walks four cubits in Eretz Yisrael is assured of a place in the World-to-Come.,The Gemara asks: And according to the opinion of Rabbi Elazar, will the righteous outside of Eretz Yisrael not come alive at the time of the resurrection of the dead? Rabbi Ile’a said: They will be resurrected by means of rolling, i.e., they will roll until they reach Eretz Yisrael, where they will be brought back to life. Rabbi Abba Salla Rava strongly objects to this: Rolling is an ordeal that entails suffering for the righteous. Abaye said: Tunnels are prepared for them in the ground, through which they pass to Eretz Yisrael.,§ The verse states that Jacob commanded Joseph: “You shall carry me out of Egypt and bury me in their burying-place” (Genesis 47:30). Karna said: There are inner matters here, i.e., a secret meaning: Our Patriarch Jacob knew that he was completely righteous, and if the dead of the lands outside of Eretz Yisrael come alive, why did he trouble his sons to bring him to Eretz Yisrael? The reason is that he was concerned lest he not merit the tunnels.,On a similar note, you say: “And Joseph took an oath of the children of Israel, saying: God will surely remember you, and you shall carry up my bones from here” (Genesis 50:25). Rabbi Ḥanina said: There are inner matters here. Joseph knew concerning himself that he was completely righteous, and if the dead of the lands outside of Eretz Yisrael come alive, why did he trouble his brothers to carry his coffin four hundreds parasangs to Eretz Yisrael? The reason is that he was concerned lest he not merit the tunnels.,§ Rabba’s brothers sent him a letter to Babylonia from Eretz Yisrael, in which they mentioned this idea that Jacob knew that he was completely righteous, as detailed above. They continued by writing that Ilfa adds matters to this statement: An incident occurred involving one who was suffering through his love for a certain woman he desired to marry, and he sought to descend from Eretz Yisrael. When he heard this idea concerning the tremendous significance of living in Eretz Yisrael, he suffered without leaving the country until the day he died.,Rabba’s brothers further wrote in their letter: And although you are a great Sage, one who studies by himself is not similar to one who studies from his teacher, and therefore you should come to Eretz Yisrael. And if you say that you do not have a teacher in Eretz Yisrael, in fact you do have a teacher. And who is he? He is Rabbi Yoḥa.,And if you do not ascend to Eretz Yisrael, 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 trouble; and do not walk excessively, as walking is harmful with regard to eye problems. Rather, divide your time: One-third for sitting, one-third for standing, and one-third for walking.,Rabba’s brothers offered him more advice in their letter: With regard to any sitting that is without support, i.e., an object on which to lean, standing is more comfortable than that position. The Gemara asks: Can it enter your mind that standing is better than sitting? Didn’t you say that standing is harmful with regard to heart trouble? Rather, with regard to sitting

22. Babylonian Talmud, Horayot, 13b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •beth shearim Found in books: Faßbeck and Killebrew, Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili (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. Rav Pappa said: They gnaw even on the handle of a hoe.,§ The Sages taught in a baraita: There are five factors that cause one to forget his Torah 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 eating olives, and one who drinks water that remains from washing, and one who washes his feet with this foot atop that foot. And some say: Also one who places his garments under his head. Correspondingly, there are five factors that restore forgotten Torah study: Eating bread baked on coals and all the more so one who warms himself with the heat of the coals themselves, and one who eats a hard-boiled egg [beitza megulgelet] without salt, and one who is accustomed to eating olive oil, and one who is accustomed to drinking wine and smelling spices, and one who drinks water that remains from kneading dough. And some say: Also one who dips his finger in salt and eats it.,The Gemara elaborates on the baraita: One who is accustomed to eating olive oil restores forgotten Torah study. The Gemara notes: This supports the opinion of Rabbi Yoḥa, as Rabbi Yoḥa said: Just as eating an olive causes one to forget seventy years’ worth of Torah study, olive oil restores seventy years’ worth of Torah study.,The baraita continues: And one who is accustomed to drinking wine and smelling spices restores forgotten Torah study. The Gemara notes: This supports the opinion of Rava, as Rava said: Wine and spices rendered me wise.,The baraita continues: One who dips his finger in salt and eats it restores forgotten Torah study. Reish Lakish says: And that is the case with regard to one finger. The Gemara notes: This is parallel to a dispute between tanna’im. Rabbi Yehuda says: One finger but not two. Rabbi Yosei says: Two fingers but not three. And your mnemonic for the fact that the dispute is between one and two fingers is kemitza, 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.,Ten factors are detrimental for Torah study: One who passes beneath the bit of the camel, and all the more so one who passes 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 a place where there is the foul odor of an animal carcass; and one who passes under a bridge beneath which water has not passed for forty days; and one who eats bread that was not sufficiently baked; and one who eats meat from zuhama listeron, a utensil consisting of a spoon and a fork, used to remove the film on the surface of soup; 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 the stone of a grave.,§ The Sages taught in a baraita: When the Nasi of the Sanhedrin enters, all the people stand and they do not sit until he says to them: Sit. When the deputy Nasi of the Sanhedrin enters, the people form for him one row from here, on this side of the path that he takes, and one row from there, on the other side of it, in a display of deference, until he sits in his place, and then they may be seated. When the Ḥakham, who is ranked third among the members of the Sanhedrin, enters, one person stands when he is within four cubits of the Ḥakham, and another sits, i.e., when one is no longer within four cubits of the Ḥakham he may sit. And all those whom the Ḥakham passes do this, until he sits in his place. When the multitudes require their services, i.e., they serve a public role, sons of the Sages and Torah scholars may step over the heads of the people seated on the ground in order to reach their places in the Sanhedrin. If one of the Sages left for the purpose of relieving himself, when he is finished he may enter and sit in his place in the Sanhedrin, and he need not be concerned that he is imposing upon those assembled.,When they have the wisdom to hear and to study, the sons of Torah scholars, whose fathers are appointed as leaders of the congregation, enter and sit before their fathers, and their backs are directed toward the people. When they do not have the wisdom to hear and to study they enter and sit before their fathers, and their faces are directed toward the people, so everyone sees that they are seated there in deference to their fathers but not as students. Rabbi Elazar, son of Rabbi Tzadok, says: Even at a wedding party one renders them attachments [senifin] and seats them adjacent to their fathers.,The Master said: If one of the Sages left for the purpose of relieving himself, when he is finished he may enter and sit in his place. Rav Pappa said: The Sages said this only with regard to one who leaves for minor bodily functions, i.e., to urinate. But with regard to one who leaves for major bodily functions, i.e., to defecate, no, he may not return to his place, because he should have examined himself initially 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, as Rav Yehuda says that Rav says: A person should always accustom himself to relieving himself in the morning and in the evening so that he will not need to distance himself during the daylight hours to find an appropriate place. Rava said: Today, when the world is weak and people are not as healthy as they once were, one may even return after he leaves for major bodily functions.,Rabbi Elazar, son of Rabbi Tzadok, says: Even at a wedding party one renders them attachments. Rava said: This applies during the lifetime of their fathers and in the presence of their fathers.,§ Rabbi Yoḥa says: This mishna, i.e., the preceding baraita, was taught during the days of Rabban Shimon ben Gamliel. Rabban Shimon ben Gamliel was the Nasi, Rabbi Meir was the Ḥakham, and Rabbi Natan was the deputy Nasi. 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 in terms of the manner in which deference is shown? Rabban Shimon ben Gamliel instituted the provisions delineated in this baraita that distinguish between the Nasi and his subordinates with regard to the deference shown them.,That day, when Rabban Shimon ben Gamliel instituted these provisions, Rabbi Meir and Rabbi Natan were not there. The following day when they came to the study hall, they saw that the people did not stand before them as the matter was typically done. They said: What is this? The people said to them: This is what Rabban Shimon ben Gamliel instituted.,Rabbi Meir said to Rabbi Natan: I am the Ḥakham and you are the deputy Nasi. Let us devise a matter and do to him as he did to us. What shall we do to him? Let us say to him: Reveal to us tractate Okatzim, which he does not know. And once it is clear to all that he did not learn, he will not have anything to say. Then we will say to him: “Who can express the mighty acts of the Lord, shall make all His praises heard?” (Psalms 106:2), indicating: For whom is it becoming to express the mighty acts of the Lord? It is becoming for one who is capable of making all His praises heard, and not for one who does not know one of the tractates. We will remove him from his position as Nasi, and I will be deputy Nasi and you will be Nasi.,Rabbi Ya’akov ben Korshei heard them talking, and said: Perhaps, Heaven forfend, this matter will come to a situation of humiliation for Rabban Shimon ben Gamliel. He did not wish to speak criticism or gossip about Rabbi Meir and Rabbi Natan, so he went and sat behind the upper story where Rabban Shimon ben Gamliel lived. He explained tractate Okatzin; he studied it aloud and repeated it, and studied it aloud and repeated it.,Rabban Shimon ben Gamliel said to himself: What is this that is transpiring before us? Perhaps, Heaven forfend, there is something transpiring in the study hall. He suspected that Rabbi Meir and Rabbi Natan were planning something. He concentrated and studied tractate Okatzin. The following day Rabbi Meir and Rabbi Natan said to him: Let the Master come and teach a lesson in tractate Okatzin. He began and stated the lesson he had prepared. After he completed teaching the tractate, he said to them: If I had not studied the tractate, you would have humiliated me.,Rabban Shimon ben Gamliel commanded those present and they expelled Rabbi Meir and Rabbi Natan from the study hall as punishment. Rabbi Meir and Rabbi Natan would write difficulties on a scrap of paper [pitka] and would throw them there into the study hall. Those difficulties that were resolved were resolved; as for those that were not resolved, Rabbi Meir and Rabbi Natan wrote resolutions on a scrap of paper and threw them into the study hall. Rabbi Yosei said to the Sages: How is it that the Torah, embodied in the preeminent Torah scholars, is outside and we are inside?,Rabban Shimon ben Gamliel said to them: Let us admit them into the study hall. But we will penalize them in that we will not cite halakha in their names. They cited statements of Rabbi Meir in the name of Aḥerim, meaning: Others, and they cited statements of Rabbi Natan in the name of yesh omerim, meaning: Some say. Rabbi Meir and Rabbi Natan were shown a message in their dreams: Go, appease Rabban Shimon ben Gamliel. Rabbi Natan went. Rabbi Meir did not go. He said in his heart: Matters of dreams are insignificant. When Rabbi Natan went, Rabban Shimon ben Gamliel said to him: Although the ornate belt, i.e., the importance, of your father was effective in enabling you to become deputy Nasi, as Rabbi Natan’s father was the Babylonian Exilarch, will it render you Nasi as well?,Years later, Rabbi Yehuda HaNasi taught Rabban Shimon his son that Aḥerim say: If it was considered a substitute,

23. Babylonian Talmud, Berachot, 25b, 56a, 56b, 33b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin, The Sage in Jewish Society of Late Antiquity (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':,

33b. There are conflicting opinions with regard to reciting havdala over the cup of wine after reciting it in the Amida prayer. One opinion holds that it is appropriate to recite havdala a second time, while the other holds that it is prohibited. Ravina said to Rava: What is the halakha? Rava said to him: The halakha in the case of havdala is like the halakha in the case of kiddush. Just as in the case of kiddush, although one recited kiddush in the Amida prayer he must, nevertheless, recite kiddush again over the cup of wine, so too with havdala, although one recited havdala in the Amida prayer he must recite havdala again over the cup of wine.,The mishna states that Rabbi Eliezer says: It is recited in the seventeenth blessing of the Amida prayer, the blessing of thanksgiving.,The Gemara cites the conclusion with regard to this halakha by relating a story: Rabbi Zeira was riding a donkey while Rabbi Ḥiyya bar Avin was coming and walking after him. He said to him: Is it true that you said in the name of Rabbi Yoḥa that the halakha is in accordance with the opinion of Rabbi Eliezer in the case of a Festival that occurs directly after Shabbat? Since in that case, one cannot recite havdala in the blessing of Who graciously grants knowledge, as it is not included in the Amida prayer on the Festival, there is no alternative but to adopt Rabbi Eliezer’s ruling. He said to him: Yes.,The Gemara wonders: Saying that the halakha is in accordance with the opinion of Rabbi Eliezer, indicates that his peers dispute his opinion. Where do we find that dispute?,The Gemara rejects this: And don’t they dispute his opinion? Don’t the Rabbis dispute his opinion, as, in their opinion the blessing of havdala is recited in the blessing: Who graciously grants knowledge?,The Gemara replies: Say that the Rabbis dispute Rabbi Eliezer’s opinion during the rest of the days of the year, when the option to recite havdala in the blessing: Who graciously grants knowledge exists, but in the case of a Festival that occurs directly after Shabbat, do they dispute his opinion? The Rabbis would agree with him in that case.,The Gemara continues: Doesn’t Rabbi Akiva dispute his opinion? He holds that havdala is recited as an independent fourth blessing, in which case there is a dispute.,The Gemara responds: Is that to say that throughout the entire year we act in accordance with the opinion of Rabbi Akiva in this matter, so that now, on a Festival that occurs directly after Shabbat, we will stand and act in accordance with his opinion? What is the reason that throughout the whole, entire year, we do not act in accordance with the opinion of Rabbi Akiva? Because the Sages instituted eighteen blessings, they did not institute nineteen blessings. Here, too, the Sages instituted seven blessings, they did not institute eight blessings. Therefore, Rabbi Akiva’s opinion is not taken into consideration in this case.,In response to these questions, Rabbi Zeira said to him that it was not that the halakha is in accordance with the opinion of Rabbi Eliezer that was stated in the name of Rabbi Yoḥa, from which one could infer that there was in fact a dispute; rather it was that one is inclined to favor the opinion of Rabbi Eliezer that was stated in the name of Rabbi Yoḥa.,As indeed it was stated that there is a dispute among the Sages in this matter. Rav Yitzḥak bar Avdimi said in the name of Rabbeinu, Rav: The halakha is in accordance with the opinion of Rabbi Eliezer. And some say this statement: One is inclined to favor the opinion of Rabbi Eliezer.,Rabbi Yoḥa said that there is no dispute here, and the Rabbis agree with Rabbi Eliezer. And Rabbi Ḥiyya bar Abba said that it was established that Rabbi Eliezer’s opinion appears to be correct.,With regard to this difference of opinion Rabbi Zeira said: Take this statement of Rabbi Ḥiyya bar Abba in your hand, as he is scrupulous and he learned the halakha well from the mouth of its originator, like the Sage Raḥava from the city Pumbedita. Raḥava was famous for the precision with which he would transmit material that he learned from his teacher.,The Gemara cites an example: Raḥava said that Rabbi Yehuda said: The Temple Mount was a double stav, and there was a stav within a stav. 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 itzteba, portico, but rather stav, as he heard it from his Rabbi.,Rav Yosef said the conclusive halakha on this topic: I don’t know this and I don’t know that, but I do know from the statements of Rav and Shmuel they have instituted a pearl for us in Babylonia. They established a version that combines the first blessing of the Festival with the formula of havdala, parallel to the opinion of the Rabbis who include havdala in the first blessing that follows the first three blessings. They instituted to recite:,You have made known to us, Lord our God, Your righteous laws, rand taught us to perform Your will’s decrees. rYou have given us as our heritage seasons of joy and Festivals of voluntary offerings. rYou have given us as our heritage the holiness of Shabbat, the glory of the festival and the festive offerings of the Pilgrim Festivals. rYou have distinguished between the holiness of Shabbat and the holiness of the Festival, rand have made the seventh day holy over the six days of work. rYou have distinguished and sanctified Your people Israel with Your holiness, rAnd You have given us, etc.,One who recites in his supplication: Just as Your mercy is extended to a bird’s nest, 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; and one who recites: May Your name be mentioned with the good or one who recites: We give thanks, we give thanks twice, they silence him.,Granted, they silence one who repeats: We give thanks, we give thanks, as it appears like he is acknowledging and praying to two authorities. And granted that they also silence one who says: May Your name be mentioned with the good, as clearly he is thanking God only for the good and not for the bad, and we learned in a mishna: One is required to bless God for the bad just as he blesses Him for the good. However, in the case of one who recites: Just as Your mercy is extended to a bird’s nest, why do they silence him?,Two amora’im in Eretz Yisrael disputed this question; Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida; one said that this was because he engenders jealousy among God’s creations, as it appears as though he is protesting the fact that the Lord favored one creature over all others. And one said that this was because he transforms the attributes of the Holy One, Blessed be He, into expressions of mercy, when they are nothing but decrees of the King that must be fulfilled without inquiring into the reasons behind them.,The Gemara relates that a particular individual descended before the ark as prayer leader in the presence of Rabba, and said in his prayers: 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 the Lord, his Master. Abaye said to him: Didn’t we learn in a mishna that they silence him?,The Gemara explains: And Rabba too held in accordance with this mishna but merely acted this way because he wanted to hone Abaye’s 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 a particular individual descended before the ark as prayer leader in the presence of Rabbi Ḥanina. He extended his prayer and said: God, the great, mighty, awesome, powerful, mighty, awe-inspiring, strong, fearless, steadfast and honored.,Rabbi Ḥanina waited for him until he completed his prayer. When he finished, Rabbi Ḥanina asked him: Have you concluded all of the praises of your Master? Why do I need all of this superfluous praise? Even these three praises that we recite: The great, mighty and awesome, 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 Amida prayer, 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 ones. Isn’t that deprecatory? 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. And Rabbi Ḥanina said: Everything is in the hands of Heaven, except for fear of Heaven. Man has free will to serve God or not, as it is stated: “And now Israel, what does the Lord your God ask of you other than to fear 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: Is fear of Heaven a minor matter that it can be presented as if God is not asking anything significant? 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” (Isaiah 33:6). The Lord values and treasures fear of Heaven over all else.,The Gemara responds: Indeed, for Moses fear of Heaven is a minor matter. As Rabbi Ḥanina stated: It is comparable to one who is asked for a large vessel and he has one, it seems to him like a small vessel because he owns it. However, one who is asked for just a small vessel and he does not have one, it seems to him like a large vessel. 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: We give thanks, we give thanks, they silence him.,Rabbi Zeira said: One who repeats himself while reciting Shema and says: Listen Israel, Listen Israel is like one who says: We give thanks, we give thanks.,The Gemara raises an objection: It was taught in a baraita: One who recites Shema and repeats it, it is reprehensible. One may infer: It is reprehensible, but they do not silence him.,The Gemara answers: This is not difficult; this case, where although it is reprehensible when one repeats Shema, they do not silence him, is referring to one who recites and repeats each individual word as he says it. In so doing he ruins the recitation of Shema. However, this case, where Rabbi Zeira holds that one who repeats Shema they silence him, refers to one who recites and repeats an entire verse, as it appears that he is worshiping separate authorities.,Rav Pappa said to Abaye with regard to this halakha: And perhaps initially he did not focus his attention on the recitation of Shema, so he repeated it and ultimately he focused his attention as he recited it the second time?,Abaye said to him:

24. Babylonian Talmud, Betzah, 36b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •beth shearim Found in books: Faßbeck and Killebrew, Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili (2016) 75

25. Babylonian Talmud, Bava Metzia, 85b, 84a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin, The Sage in Jewish Society of Late Antiquity (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. Elijah the prophet encountered him,and said to him: Until when will you inform on the nation of our God to be sentenced to execution? Rabbi Yishmael, son of Rabbi Yosei, said to Elijah: What should I do? It is the king’s edict that I must obey. Elijah said to him: Faced with this choice, your father fled to Asia. You should flee to Laodicea rather than accept this appointment.,§ With regard to these Sages, the Gemara adds: When Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Shimon, would meet each other, it was possible for a pair of oxen to enter and fit between them, under their bellies, without touching them, due to their excessive obesity.,A certain Roman noblewoman [matronita] once said to them: Your children are not really your own, as due to your obesity it is impossible that you engaged in intercourse with your wives. They said to her: Theirs, i.e., our wives’ bellies, are larger than ours. She said to them: All the more so you could not have had intercourse. There are those who say that this is what they said to her: “For as the man is, so is his strength” (Judges 8:21), i.e., our sexual organs are proportionate to our bellies. There are those who say that this is what they said to her: Love compresses the flesh.,The Gemara asks: And why did they respond to her audacious and foolish question? After all, it is written: “Answer not a fool according to his folly, lest you also be like him” (Proverbs 26:4). The Gemara answers: They answered her in order not to cast aspersions on the lineage of their children.,The Gemara continues discussing the bodies of these Sages: Rabbi Yoḥa said: The organ of Rabbi Yishmael, son of Rabbi Yosei, was the size of a jug of nine kav. Rav Pappa said: The organ of Rabbi Yoḥa was the size of a jug of five kav, and some say it was the size of a jug of three kav. Rav Pappa himself had a belly like the baskets [dikurei] made in Harpanya.,With regard to Rabbi Yoḥa’s physical features, the Gemara adds that Rabbi Yoḥa said: I alone remain of the beautiful people of Jerusalem. The Gemara continues: One who wishes to see something resembling the beauty of Rabbi Yoḥa should bring a new, shiny silver goblet from the smithy and fill it with red pomegranate seeds [partzidaya] and place a diadem of red roses upon the lip of the goblet, and position it between the sunlight and shade. That luster is a semblance of Rabbi Yoḥa’s beauty.,The Gemara asks: Is that so? Was Rabbi Yoḥa so beautiful? But doesn’t the Master say: The beauty of Rav Kahana is a semblance of the beauty of Rabbi Abbahu; the beauty of Rabbi Abbahu is a semblance of the beauty of Jacob, our forefather; and the beauty of Jacob, our forefather, is a semblance of the beauty of Adam the first man, who was created in the image of God. And yet Rabbi Yoḥa is not included in this list. The Gemara answers: Rabbi Yoḥa is different from these other men, as he did not have a beauty of countece, i.e., he did not have a beard.,The Gemara continues to discuss Rabbi Yoḥa’s beauty. Rabbi Yoḥa would go and sit by the entrance to the ritual bath. He said to himself: When Jewish women come up from their immersion for the sake of a mitzva, after their menstruation, they should encounter me first, so that they have beautiful children like me, and sons learned in Torah like me. This is based on the idea that the image upon which a woman meditates during intercourse affects the child she conceives.,The Rabbis said to Rabbi Yoḥa: Isn’t the Master worried about being harmed by the evil eye by displaying yourself in this manner? Rabbi Yoḥa said to them: I come from the offspring of Joseph, over whom the evil eye does not have dominion, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain [alei ayin]” (Genesis 49:22); and Rabbi Abbahu says: Do not read the verse as saying: “By a fountain [alei ayin]”; rather, read it as: Those who rise above the evil eye [olei ayin]. Joseph’s descendants are not susceptible to the influence of the evil eye.,Rabbi Yosei bar Ḥanina said that this idea is derived from here: “And let them grow [veyidgu] into a multitude in the midst of the earth” (Genesis 48:16). Just as with regard to fish [dagim] in the sea, the water covers them and the evil eye therefore has no dominion over them, as they are not seen, so too, with regard to the offspring of Joseph, the evil eye has no dominion over them.,The Gemara relates: One day, Rabbi Yoḥa was bathing in the Jordan River. Reish Lakish saw him and jumped into the Jordan, pursuing him. At that time, Reish Lakish was the leader of a band of marauders. Rabbi Yoḥa said to Reish Lakish: Your strength is fit for Torah study. Reish Lakish said to him: Your beauty is fit for women. Rabbi Yoḥa said to him: If you return to the pursuit of Torah, I will give you my sister in marriage, who is more beautiful than I am. Reish Lakish accepted upon himself to study Torah. Subsequently, Reish Lakish wanted to jump back out of the river to bring back his clothes, but he was unable to return, as he had lost his physical strength as soon as he accepted the responsibility to study Torah upon himself.,Rabbi Yoḥa taught Reish Lakish Bible, and taught him Mishna, and turned him into a great man. Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation. One day the Sages of the study hall were engaging in a dispute concerning the following baraita: With regard to the sword, the knife, the dagger [vehapigyon], the spear, a hand sickle, and a harvest sickle, from when are they susceptible to ritual impurity? The baraita answers: It is from the time of the completion of their manufacture, which is the halakha with regard to metal vessels in general.,These Sages inquired: And when is the completion of their manufacture? Rabbi Yoḥa says: It is from when one fires these items in the furnace. Reish Lakish said: It is from when one scours them in water, after they have been fired in the furnace. Rabbi Yoḥa said to Reish Lakish: A bandit knows about his banditry, i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish said to Rabbi Yoḥa: What benefit did you provide me by bringing me close to Torah? There, among the bandits, they called me: Leader of the bandits, and here, too, they call me: Leader of the bandits. Rabbi Yoḥa said to him: I provided benefit to you, as I brought you close to God, under the wings of the Divine Presence.,As a result of the quarrel, Rabbi Yoḥa was offended, which in turn affected Reish Lakish, who fell ill. Rabbi Yoḥa’s sister, who was Reish Lakish’s wife, came crying to Rabbi Yoḥa, begging that he pray for Reish Lakish’s recovery. She said to him: Do this for the sake of my children, so that they should have a father. Rabbi Yoḥa said to her the verse: “Leave your fatherless children, I will rear them” (Jeremiah 49:11), i.e., I will take care of them. She said to him: Do so for the sake of my widowhood. He said to her the rest of the verse: “And let your widows trust in Me.”,Ultimately, Rabbi Shimon ben Lakish, Reish Lakish, died. Rabbi Yoḥa was sorely pained over losing him. The Rabbis said: Who will go to calm Rabbi Yoḥa’s mind and comfort him over his loss? They said: Let Rabbi Elazar ben Pedat go, as his statements are sharp, i.e., he is clever and will be able to serve as a substitute for Reish Lakish.,Rabbi Elazar ben Pedat went and sat before Rabbi Yoḥa. With regard to every matter that Rabbi Yoḥa would say, Rabbi Elazar ben Pedat would say to him: There is a ruling which is taught in a baraita that supports your opinion. Rabbi Yoḥa said to him: Are you comparable to the son of Lakish? In my discussions with the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me in an attempt to disprove my claim, and I would answer him with twenty-four answers, and the halakha by itself would become broadened and clarified. And yet you say to me: There is a ruling which is taught in a baraita that supports your opinion. Do I not know that what I say is good? Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.,Rabbi Yoḥa went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? Rabbi Yoḥa screamed until his mind was taken from him, i.e., he went insane. The Rabbis prayed and requested for God to have mercy on him and take his soul, and Rabbi Yoḥa died.

26. Babylonian Talmud, Avodah Zarah, 50a, 16b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin, The Sage in Jewish Society of Late Antiquity (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. and this is in accordance with the opinion of Rabbi Yehuda 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. Rav Ashi says: It is not necessary to explain that the mishna is referring to such a specific case. Rather, an ordinary lion is considered damaged with regard to labor, 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 raises an objection from a baraita: Just as one may not sell large livestock to gentiles, so too one may not sell large beasts to them. And even in a place where the people were accustomed to sell small livestock to gentiles; nevertheless, one may not sell large beasts to them. The Gemara concludes: The refutation of the opinion of Rav Ḥa bar Rava is a conclusive refutation.,The Gemara presents a different version of this discussion. Ravina raises a contradiction between the mishna here and a baraita and resolves the contradiction. We learned in the mishna: One may not sell bears, or lions, or any item that can cause injury to the public, to gentiles. Ravina analyzes the mishna: The reason a beast such as a lion cannot be sold to gentiles is that it can cause injury to the public, from which it may be inferred that with regard to another beast, which does not cause injury to the public, one may sell it to gentiles.,And Ravina raises a contradiction from a baraita: Just as one may not sell large livestock to gentiles, so too, one may not sell large beasts to them. And even in a place where the people were accustomed to sell small livestock to gentiles, one may not sell large beasts to them. The baraita indicates that one may never sell large beasts to gentiles, even if it poses no danger to the public. And Ravina resolves the contradiction between the mishna and the baraita: The ruling of the mishna is stated with regard to a damaged lion, in accordance with the opinion of Rabbi Yehuda. Rav Ashi says there is a different explanation: An ordinary lion is considered damaged with regard to labor.,Rav Naḥman objects to the inference drawn from the mishna: Who will tell us that a lion is considered a large beast? Perhaps it is considered a small beast, in which case it cannot be inferred that the mishna permits the sale of large beasts.,The Gemara explains: Rav Ashi examined the mishna here carefully, and from it he raises a refutation of the opinion of Rav Ḥa bar Rava, who permitted the sale of large beasts. We learned in the mishna: One may not sell bears, or lions, or any item that can cause injury to the public, to gentiles. Rav Ashi inferred two conclusions from here. First, the reason a beast such as a lion cannot be sold to gentiles is because it can cause injury to the public, whereas with regard to a beast that does not cause injury to the public, one may sell it to gentiles. This inference was cited in contradiction of the opinion of Rav, as explained before.,And Rav Ashi then inferred, in resolution of Rav’s opinion, that the reason the mishna specifies that one may sell a lion if it does not pose a danger to the public is that an ordinary lion is considered damaged with regard to labor. But a different animal that performs labor may not be sold. This presents a difficulty to the opinion of Rav Ḥa bar Rava. The Gemara concludes: The refutation of the opinion of Rav Ḥa bar Rava is a conclusive refutation.,The Gemara asks: But in any event, what labor can a large beast perform? Why is it necessary to prohibit the sale of large beasts if they are not trained to perform any labor? Abaye said: Mar Yehuda said to me that in the house of Mar Yoḥani, they grind the mill with wild asses, which are considered large beasts.,§ Rabbi Zeira said: When we were in the study 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 I heard it from Rav or from Shmuel: The status of a large beast is like that of small livestock with regard to a spasm, i.e., the symptoms of vitality required at the time of slaughtering.,Rabbi Zeira continued: When I came to the city of Korkoneya, I found Rav Ḥiyya bar Ashi sitting and saying in the name of Shmuel: The status of a large beast is like that of small livestock with regard to a spasm. I said to myself: One can conclude from here that this 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: The status of a large beast is like that of small livestock with regard to a spasm. I said to myself: One can conclude from here that this was stated in the name of Rav, and it was also stated in the name of Shmuel.,When I ascended to there, Eretz Yisrael, I found Rav Asi sitting and saying that Rav Ḥama bar Gurya says in the name of Rav: The status of a large beast is like that of small livestock with regard to a spasm. I said to him: And doesn’t the Master hold that the Master who is responsible for dissemination of this halakha is Rabba bar Yirmeya? Why don’t you attribute the statement to him? Rav Asi said to me: Black pot [patya], a term of endearment for a scholar who works hard studying Torah: From me and from you this halakha may be concluded. In other words, our two statements should be combined to form one accurate attribution of the halakha.,The Gemara notes that in fact this ruling was also stated: Rabbi Zeira says that Rav Asi says that Rabba bar Yirmeya says that Rav Ḥama bar Gurya says that Rav says: The status of a large beast is like that of small livestock with regard to a spasm.,§ The mishna teaches that one may not build a basilica in conjunction with gentiles. Rabba bar bar Ḥana says that Rabbi Yoḥa says: There are three types of basilicas: Those of kings, and those of bathhouses, and those of storehouses. Rava says: Two of these types are permitted, as they are not used for inflicting the death penalty, and one is prohibited [le’isor]. And a mnemonic device for this ruling, that the basilica of kings is prohibited, is the verse: “To bind [le’esor] their kings with chains” (Psalms 149:8).,And there are those who say that this is what Rava says: All these types of basilica are permitted. The Gemara asks: How can it be permitted to build any type of basilica; but didn’t we learn in the mishna: One may not build with them a basilica, a tribunal, a stadium, or a platform? The Gemara answers: Say that the mishna means the following: One may not build in conjunction with gentiles a basilica of a tribunal, or of a stadium, or of a platform. 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. The Sages taught: When Rabbi Eliezer was arrested and charged with heresy by the authorities, they brought him up to a tribunal to be judged. A certain judicial officer [hegemon] said to him: Why should an elder like you engage in these frivolous matters of heresy?,Rabbi Eliezer said to him: The Judge is trusted by me to rule correctly. That officer thought that Rabbi Eliezer was speaking about him; but in fact he said this only in reference to his Father in Heaven. 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 said to him: Since you put your trust in me, you are acquitted [dimos]; you are exempt.,When Rabbi Eliezer came home, his students entered to console him for being accused of heresy, which he took as a sign of sin, and he did not accept their words of consolation. Rabbi Akiva said to him: My teacher, allow me to say one matter from all of that which you taught me. Rabbi Eliezer said to him: Speak. Rabbi Akiva said to him: My teacher, perhaps some statement of heresy came before you

27. Babylonian Talmud, Megillah, 25a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •beth shearim, rabbinic separation from non-rabbinic jews in necropolis at Found in books: Kalmin, The Sage in Jewish Society of Late Antiquity (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:,

25a. May the good bless You, this is a path of heresy, as heretics divide the world into two domains, good and evil. If one says the following in his prayers: Just as Your mercy is extended to a bird’s nest, 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; or: May Your name be mentioned with the good; or: We give thanks, we give thanks, twice, he is suspected of heretical beliefs and they silence him.,If one modifies the text while reading the laws of forbidden sexual relations, i.e., he introduces euphemisms out of a sense of propriety, they silence him. Similarly, if one says while translating the verse: “And you shall not give any of your seed to set them apart to Molekh” (Leviticus 18:21): And you shall not give any of your seed to impregnate an Aramean woman, he is silenced with rebuke.,Granted, they silence one who repeats: We give thanks, we give thanks, as it appears like he is acknowledging and praying to two authorities. And, granted, they also silence one who says: May Your name be mentioned with the good, as this formulation indicates one is thanking God only for the good and not for the bad, and we learned in a mishna (Berakhot 54a): One is obligated to bless God for the bad just as he blesses Him for the good. However, in the case of one who recites: Just as Your mercy is extended to a bird’s nest, what is the reason that they silence him?,Two amora’im in the West, Eretz Yisrael, disagree about this question, Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida. One said that this was because one who says this engenders jealousy among God’s creations, as it appears as though he is indicating that God favored one creature over all others. And one said that saying this is prohibited because one transforms the attributes of the Holy One, Blessed be He, into expressions of mercy, and they are nothing but decrees of the King that must be fulfilled without inquiring into the reasons behind them.,The Gemara relates that a particular individual descended before the ark as prayer leader in the presence of Rabba, and said in his prayers: You have shown mercy to birds, as expressed through the mitzva to chase away the mother bird before taking eggs from its nest; have mercy and pity upon us. You have shown mercy to animals, as expressed through the prohibition against slaughtering an animal and its offspring on the same day; have mercy and pity upon us. Rabba said: How much does this rabbi know to appease the Lord, his Master! Abaye said to him: Didn’t we learn in the mishna that they silence him?,The Gemara explains: And Rabba, too, held in accordance with this mishna but merely acted this way because he wanted to hone Abaye’s 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 a particular individual descended before the ark as prayer leader in the presence of Rabbi Ḥanina. He extended his prayer and said: God, the great, the mighty, and the awesome, the powerful, and the strong, and the fearless.,When he finished, Rabbi Ḥanina said to him: Have you concluded all of the praises of your Master? Even these three praises that we recite: The great, the mighty, and the awesome, had Moses our teacher not written them in the Torah (Deuteronomy 10:17), and had the members of the Great Assembly not come and incorporated them into the Amida prayer (see Nehemiah 9:32), we would not be permitted to 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 owning a thousand silver ones. Isn’t that deprecatory toward him? 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. Rabbi Ḥanina said: Everything is in the hands of Heaven, except for fear of Heaven. Man has free will to serve God or not, as it is stated: “And now, Israel, what does the Lord your God ask of you other than to fear 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 by inference that fear of Heaven is a minor matter, 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: Indeed, for Moses our teacher, fear of Heaven is a minor matter. It is comparable to one who is asked for a large vessel and he has one; it seems to him like a small vessel because he owns it. However, one who is asked for just a small vessel and he does not have one, it seems to him like a large vessel. 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.,Rabbi Zeira said: One who repeats himself while reciting Shema and says: Listen Israel, listen Israel, is like one who says: We give thanks, we give thanks.,The Gemara raises an objection: It was taught in a baraita: One who recites Shema and repeats it, it is reprehensible. One may infer: It is reprehensible, but they do not silence him. The Gemara answers: This is not difficult. This case, where one repeats Shema and it is reprehensible but they do not silence him, is referring to one who recites and repeats each individual word. In so doing, he ruins the recitation of Shema. However, that case, where Rabbi Zeira holds that they silence one who repeats Shema, is referring to one who recites and repeats an entire verse, as it appears that he is worshipping separate authorities.,Rav Pappa said to Rava with regard to this halakha: And perhaps initially he did not focus his attention on the recitation of Shema and therefore had to repeat it, and now he focused his attention. Rava said to him: Can one have that degree of familiarity with Heaven, to the extent that he can take his words lightly and say them however he likes? If he did not focus his attention, we beat him with a blacksmith’s hammer until he focuses his attention, as conduct of that sort is unacceptable.,We learned in the mishna: If one modifies the text while reading the laws of forbidden sexual relations, they silence him. Rav Yosef taught that this is referring to one who says: The shame of his father and the shame of his mother, 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 one says, while translating the verse: “And you shall not give any of your seed to set them apart to Molekh” (Leviticus 18:21): And you shall not give any of your seed to impregnate an Aramean woman, he is silenced with rebuke. A Sage from the school of Rabbi Yishmael taught: One who translates the verse in this manner maintains that the verse speaks of a Jew who has relations with a gentile woman and fathered from her a son who will be raised to engage in idol worship.,The incident of Reuben, about which it says: “And Reuben went and lay with Bilhah, his father’s concubine” (Genesis 35:22), is read from the Torah in public but not translated, so that the uneducated not come to denigrate Reuben. The incident of Tamar (Genesis, chapter 38) is read in public and also translated. The first report of the incident of the Golden Calf, i.e., the Torah’s account of the incident itself (Exodus 32:1–20), is read and translated, but the second narrative, i.e., Aaron’s report to Moses of what had taken place (Exodus 32:21–24) is read but not translated. The verses constituting the Priestly Benediction (Numbers 6:24–26) and the incident of David and Amnon (II Samuel, chapter 13) are read, but not translated.,One may not conclude the Torah reading with by reading from the Prophets the account of the Divine Chariot (Ezekiel, chapter 1), so as not to publicize that which was meant to remain hidden. And Rabbi Yehuda permits it. Rabbi Eliezer says: One may not conclude with section from the Prophets beginning with: “Make known to Jerusalem her abominations” (Ezekiel 16:2), because it speaks derogatively of the Jewish people.,The Sages taught in the Tosefta (3:31): There are portions of the Bible that are read and translated; there are portions that are read but not translated; and there are portions that are neither read nor translated. The following are read and translated: The Hebrew acronym bet, lamed, tav; ayin, kuf, nun; nun, shin, peh, heh comprise a mnemonic 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 of the act of Creation [bereshit], alluded to by the letter bet, is read and translated. The Gemara comments: This is obvious. Why might one think otherwise? The Gemara answers: Lest you say that if the story of the Creation is read in public people will come to ask questions that should not be asked, for instance: What is above and what is below,

28. Babylonian Talmud, Shabbat, 108a, 121b, 19b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 124

Tiresias: The Ancient Mediterranean Religions Source Database