1. Hebrew Bible, Numbers, 1.51, 3.10, 3.13, 28.3, 29.2, 29.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •imagery, birth and renewal •birth and renewal Found in books: Lavee (2017) 126, 153, 175, 177| 1.51. "וּבִנְסֹעַ הַמִּשְׁכָּן יוֹרִידוּ אֹתוֹ הַלְוִיִּם וּבַחֲנֹת הַמִּשְׁכָּן יָקִימוּ אֹתוֹ הַלְוִיִּם וְהַזָּר הַקָּרֵב יוּמָת׃", 3.13. "כִּי לִי כָּל־בְּכוֹר בְּיוֹם הַכֹּתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם הִקְדַּשְׁתִּי לִי כָל־בְּכוֹר בְּיִשְׂרָאֵל מֵאָדָם עַד־בְּהֵמָה לִי יִהְיוּ אֲנִי יְהוָה׃", 28.3. "וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃", 28.3. "שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃", 29.2. "וּבַיּוֹם הַשְּׁלִישִׁי פָּרִים עַשְׁתֵּי־עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃", 29.2. "וַעֲשִׂיתֶם עֹלָה לְרֵיחַ נִיחֹחַ לַיהוָה פַּר בֶּן־בָּקָר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי־שָׁנָה שִׁבְעָה תְּמִימִם׃", 29.8. "וְהִקְרַבְתֶּם עֹלָה לַיהוָה רֵיחַ נִיחֹחַ פַּר בֶּן־בָּקָר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי־שָׁנָה שִׁבְעָה תְּמִימִם יִהְיוּ לָכֶם׃", | 1.51. "And when the tabernacle setteth forward, the Levites shall take it down; and when the tabernacle is to be pitched, the Levites shall set it up; and the common man that draweth nigh shall be put to death.", 3.10. "And thou shalt appoint Aaron and his sons, that they may keep their priesthood; and the common man that draweth nigh shall be put to death.’", 3.13. "for all the first-born are Mine: on the day that I smote all the first-born in the land of Egypt I hallowed unto Me all the first-born in Israel, both man and beast, Mine they shall be: I am the LORD.’ .", 28.3. "And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering.", 29.2. "And ye shall prepare a burnt-offering for a sweet savour unto the LORD: one young bullock, one ram, seven he-lambs of the first year without blemish;", 29.8. "but ye shall present a burnt-offering unto the LORD for a sweet savour: one young bullock, one ram, seven he-lambs of the first year; they shall be unto you without blemish;", |
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2. Hebrew Bible, Song of Songs, 8.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •imagery, birth and renewal Found in books: Lavee (2017) 175| 8.2. "אֶנְהָגֲךָ אֲבִיאֲךָ אֶל־בֵּית אִמִּי תְּלַמְּדֵנִי אַשְׁקְךָ מִיַּיִן הָרֶקַח מֵעֲסִיס רִמֹּנִי׃", | 8.2. I would lead thee, and bring thee into my mother’s house, That thou mightest instruct me; I would cause thee to drink of spiced wine, of the juice of my pomegranate. |
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3. Hebrew Bible, Exodus, 22.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •birth and renewal •birth and renewal, conversion and •birth and renewal, imagery of •imagery, birth and renewal Found in books: Lavee (2017) 179 | 22.20. "And a stranger shalt thou not wrong, neither shalt thou oppress him; for ye were strangers in the land of Egypt.", |
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4. Hebrew Bible, Genesis, 12.2, 12.5, 17.14, 20.12, 21.7, 28.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lavee (2017) 109, 170, 174, 176, 177, 223| 12.2. "וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃", 12.2. "וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃", 12.5. "וַיִּקַּח אַבְרָם אֶת־שָׂרַי אִשְׁתּוֹ וְאֶת־לוֹט בֶּן־אָחִיו וְאֶת־כָּל־רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת־הַנֶּפֶשׁ אֲשֶׁר־עָשׂוּ בְחָרָן וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנָעַן׃", 17.14. "וְעָרֵל זָכָר אֲשֶׁר לֹא־יִמּוֹל אֶת־בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר׃", 20.12. "וְגַם־אָמְנָה אֲחֹתִי בַת־אָבִי הִוא אַךְ לֹא בַת־אִמִּי וַתְּהִי־לִי לְאִשָּׁה׃", 21.7. "וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי־יָלַדְתִּי בֵן לִזְקֻנָיו׃", 28.9. "וַיֵּלֶךְ עֵשָׂו אֶל־יִשְׁמָעֵאל וַיִּקַּח אֶת־מָחֲלַת בַּת־יִשְׁמָעֵאל בֶּן־אַבְרָהָם אֲחוֹת נְבָיוֹת עַל־נָשָׁיו לוֹ לְאִשָּׁה׃", | 12.2. "And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing.", 12.5. "And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.", 17.14. "And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covet.’", 20.12. "And moreover she is indeed my sister, the daughter of my father, but not the daughter of my mother; and so she became my wife.", 21.7. "And she said: ‘Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.’", 28.9. "so Esau went unto Ishmael, and took unto the wives that he had Mahalath the daughter of Ishmael Abraham’s son, the sister of Nebaioth, to be his wife.", |
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5. Hebrew Bible, Job, 31.32 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 92| 31.32. "בַּחוּץ לֹא־יָלִין גֵּר דְּלָתַי לָאֹרַח אֶפְתָּח׃", | 31.32. "The stranger did not lodge in the street; My doors I opened to the roadside.", |
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6. Hebrew Bible, Leviticus, 13.2, 13.15, 14.56, 19.32-19.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •birth and renewal •birth and renewal, pure •imagery, birth and renewal •birth and renewal, conversion and •birth and renewal, imagery of Found in books: Lavee (2017) 87, 173, 174, 179, 223| 13.2. "וְרָאָה הַכֹּהֵן וְהִנֵּה מַרְאֶהָ שָׁפָל מִן־הָעוֹר וּשְׂעָרָהּ הָפַךְ לָבָן וְטִמְּאוֹ הַכֹּהֵן נֶגַע־צָרַעַת הִוא בַּשְּׁחִין פָּרָחָה׃", 13.2. "אָדָם כִּי־יִהְיֶה בְעוֹר־בְּשָׂרוֹ שְׂאֵת אוֹ־סַפַּחַת אוֹ בַהֶרֶת וְהָיָה בְעוֹר־בְּשָׂרוֹ לְנֶגַע צָרָעַת וְהוּבָא אֶל־אַהֲרֹן הַכֹּהֵן אוֹ אֶל־אַחַד מִבָּנָיו הַכֹּהֲנִים׃", 13.15. "וְרָאָה הַכֹּהֵן אֶת־הַבָּשָׂר הַחַי וְטִמְּאוֹ הַבָּשָׂר הַחַי טָמֵא הוּא צָרַעַת הוּא׃", 14.56. "וְלַשְׂאֵת וְלַסַּפַּחַת וְלַבֶּהָרֶת׃", 19.32. "מִפְּנֵי שֵׂיבָה תָּקוּם וְהָדַרְתָּ פְּנֵי זָקֵן וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי יְהוָה׃", 19.33. "וְכִי־יָגוּר אִתְּךָ גֵּר בְּאַרְצְכֶם לֹא תוֹנוּ אֹתוֹ׃", | 13.2. "When a man shall have in the skin of his flesh a rising, or a scab, or a bright spot, and it become in the skin of his flesh the plague of leprosy, then he shall be brought unto Aaron the priest, or unto one of his sons the priests.", 13.15. "And the priest shall look on the raw flesh, and pronounce him unclean; the raw flesh is unclean: it is leprosy.", 14.56. "and for a rising, and for a scab, and for a bright spot;", 19.32. "Thou shalt rise up before the hoary head, and honour the face of the old man, and thou shalt fear thy God: I am the LORD.", 19.33. "And if a stranger sojourn with thee in your land, ye shall not do him wrong.", |
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7. Hebrew Bible, Jeremiah, 30.21-30.22, 31.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •birth and renewal, pure Found in books: Lavee (2017) 87| 30.21. "וְהָיָה אַדִּירוֹ מִמֶּנּוּ וּמֹשְׁלוֹ מִקִּרְבּוֹ יֵצֵא וְהִקְרַבְתִּיו וְנִגַּשׁ אֵלָי כִּי מִי הוּא־זֶה עָרַב אֶת־לִבּוֹ לָגֶשֶׁת אֵלַי נְאֻם־יְהוָה׃", 30.22. "וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃", 31.1. "בָּעֵת הַהִיא נְאֻם־יְהוָה אֶהְיֶה לֵאלֹהִים לְכֹל מִשְׁפְּחוֹת יִשְׂרָאֵל וְהֵמָּה יִהְיוּ־לִי לְעָם׃", 31.1. "שִׁמְעוּ דְבַר־יְהוָה גּוֹיִם וְהַגִּידוּ בָאִיִּים מִמֶּרְחָק וְאִמְרוּ מְזָרֵה יִשְׂרָאֵל יְקַבְּצֶנּוּ וּשְׁמָרוֹ כְּרֹעֶה עֶדְרוֹ׃", | 30.21. "And their prince shall be of themselves, And their ruler shall proceed from the midst of them; And I will cause him to draw near, and he shall approach unto Me; For who is he that hath pledged his heart To approach unto Me? saith the LORD.", 30.22. "And ye shall be My people, and I will be your God.", 31.1. "In those days, the word of the LORD, I will be unto thee a God, for all families of Israel, and they will be unto me a people.", |
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8. Hebrew Bible, 2 Kings, 20.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 112| 20.2. "וַיַּסֵּב אֶת־פָּנָיו אֶל־הַקִּיר וַיִּתְפַּלֵּל אֶל־יְהוָה לֵאמֹר׃", 20.2. "וְיֶתֶר דִּבְרֵי חִזְקִיָּהוּ וְכָל־גְּבוּרָתוֹ וַאֲשֶׁר עָשָׂה אֶת־הַבְּרֵכָה וְאֶת־הַתְּעָלָה וַיָּבֵא אֶת־הַמַּיִם הָעִירָה הֲלֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יְהוּדָה׃", | 20.2. "Then he turned his face to the wall, and prayed unto the LORD, saying:", |
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9. Hebrew Bible, Isaiah, 14.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •birth and renewal •birth and renewal, pure Found in books: Lavee (2017) 87, 92| 14.1. "כֻּלָּם יַעֲנוּ וְיֹאמְרוּ אֵלֶיךָ גַּם־אַתָּה חֻלֵּיתָ כָמוֹנוּ אֵלֵינוּ נִמְשָׁלְתָּ׃", 14.1. "כִּי יְרַחֵם יְהוָה אֶת־יַעֲקֹב וּבָחַר עוֹד בְּיִשְׂרָאֵל וְהִנִּיחָם עַל־אַדְמָתָם וְנִלְוָה הַגֵּר עֲלֵיהֶם וְנִסְפְּחוּ עַל־בֵּית יַעֲקֹב׃", | 14.1. "For the LORD will have compassion on Jacob, and will yet choose Israel, and set them in their own land; and the stranger shall join himself with them, and they shall cleave to the house of Jacob.", |
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10. Hebrew Bible, 1 Samuel, 2.36, 13.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •birth and renewal •imagery, birth and renewal Found in books: Lavee (2017) 92, 174| 2.36. "וְהָיָה כָּל־הַנּוֹתָר בְּבֵיתְךָ יָבוֹא לְהִשְׁתַּחֲוֺת לוֹ לַאֲגוֹרַת כֶּסֶף וְכִכַּר־לָחֶם וְאָמַר סְפָחֵנִי נָא אֶל־אַחַת הַכְּהֻנּוֹת לֶאֱכֹל פַּת־לָחֶם׃", 13.1. "בֶּן־שָׁנָה שָׁאוּל בְּמָלְכוֹ וּשְׁתֵּי שָׁנִים מָלַךְ עַל־יִשְׂרָאֵל׃", 13.1. "וַיְהִי כְּכַלֹּתוֹ לְהַעֲלוֹת הָעֹלָה וְהִנֵּה שְׁמוּאֵל בָּא וַיֵּצֵא שָׁאוּל לִקְרָאתוֹ לְבָרֲכוֹ׃", | 2.36. "And it shall come to pass, that everyone that is left in thy house shall come and crouch to him for a piece of silver and a loaf of bread, and shall say, Put me, I pray thee, into one of the priests’ offices, that I may eat a piece of bread.", 13.1. "Sha᾽ul reigned one year; and when he had reigned two years over Yisra᾽el,", |
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11. Hebrew Bible, Ezekiel, 37.27 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •birth and renewal, pure Found in books: Lavee (2017) 87| 37.27. "וְהָיָה מִשְׁכָּנִי עֲלֵיהֶם וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃", | 37.27. "My dwelling-place also shall be over them; and I will be their God, and they shall be My people.", |
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12. Mishnah, Bekhorot, 8.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 153, 154| 8.1. "יֵשׁ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, יֵשׁ שֶׁאֵינוֹ בְכוֹר לֹא לַנַּחֲלָה וְלֹא לַכֹּהֵן. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, הַבָּא אַחַר הַנְּפָלִים שֶׁיָּצָא רֹאשׁוֹ חַי, וּבֶן תִּשְׁעָה שֶׁיָּצָא רֹאשׁוֹ מֵת, וְהַמַּפֶּלֶת כְּמִין בְּהֵמָה חַיָּה וָעוֹף, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיְּהֵא בוֹ מִצּוּרַת הָאָדָם. הַמַּפֶּלֶת סַנְדָּל, אוֹ שִׁלְיָא, וּשְׁפִיר מְרֻקָּם, וְהַיּוֹצֵא מְחֻתָּךְ, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. מִי שֶׁלֹּא הָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁכְּבָר יָלְדָה, עוֹדָהּ שִׁפְחָה וְנִשְׁתַּחְרְרָה, עוֹדָהּ נָכְרִית וְנִתְגַּיְּרָה, מִשֶּׁבָּאת לְיִשְׁרָאֵל יָלְדָה, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, שֶׁנֶּאֱמַר (שמות יג), פֶּטֶר כָּל רֶחֶם בִּבְנֵי יִשְׂרָאֵל, עַד שֶׁיִּפְטְרוּ רֶחֶם מִיִּשְׂרָאֵל. מִי שֶׁהָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁלֹא יָלְדָה, נִתְגַּיְּרָה מְעֻבֶּרֶת, נִשְׁתַּחְרְרָה מְעֻבֶּרֶת, יָלְדָה הִיא וְכֹהֶנֶת, הִיא וּלְוִיָּה, הִיא וְאִשָּׁה שֶׁכְּבָר יָלְדָה, וְכֵן מִי שֶׁלֹּא שָׁהֲתָה אַחַר בַּעְלָהּ שְׁלשָׁה חֳדָשִׁים וְנִשֵּׂאת וְיָלְדָה, וְאֵין יָדוּעַ אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן, אוֹ בֶן שִׁבְעָה לָאַחֲרוֹן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, הַמַּפֶּלֶת שְׁפִיר מָלֵא דָם, מָלֵא מַיִם, מָלֵא גְנִינִים, הַמַּפֶּלֶת כְּמִין דָּגִים וַחֲגָבִים שְׁקָצִים וּרְמָשִׂים, הַמַּפֶּלֶת יוֹם אַרְבָּעִים, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן: \n", | 8.1. "There is one who is [counted as] a firstborn [with respect to] inheritance but not with respect to redemption from a priest; a firstborn with respect to redemption from a priest but not a firstborn [with respect] to inheritance; a firstborn [with respect to both] inheritance and redemption from a priest; and a firstborn [in respect] to neither inheritance nor redemption from a priest. Which is a firstborn [with respect] to inheritance but not to redemption from a priest? One which follows one which was not viable whose head came forth alive, or one born in the ninth month whose head came out dead, or when a woman aborts something that looks like an animal, beast or bird, the words of Rabbi Meir. But the sages say: [it is not considered an opening of the womb] until [the abortion] has the form of a human being. If [a woman] aborts a sandal or a placenta or a fetus having an articulated shape, or if an embryo came out by pieces, [the infant] which follows after them is a first-born [with respect] to inheritance but not a first-born for redemption from a priest. If one who never had children married a woman who had already given birth, even if she had given birth when she was a slave but is now free, or [had given birth] when she was a non-Jew but has since converted, if after coming to the Israelite she gave birth, [the infant] is considered a first-born [with respect] to inheritance but not a first-born for redemption from a priest. Rabbi Yose the Galilean says: [the infant] is a firstborn [with respect] to inheritance and for redemption from a priest, as it says: “Whatever opens the womb in Israel” (Exodus 13:2), meaning only if it opens the womb in Israel. If one had children already and married a woman who had never given birth previously Or if she converted when pregt, or if she was freed when pregt, and she gave birth; If she and a priestess gave birth, she and a Levite’s daughter, she and a woman who had already given birth; And similarly [if a woman] who did not wait three months after her husband's death, married and gave birth and it is not known if the infant was born in the ninth month since the death of the first [husband] or in the seventh month since she married the second, it is a firstborn for redemption from a priest but not a first-born [with respect] to inheritance. Which is a firstborn both [in respect] of inheritance and for redemption from a priest? If [a woman] miscarries a sac full of blood or full of water or full of pieces of flesh; or if [a woman] miscarries something with the shape of fish or locusts or reptiles, or creeping things, or if she discharges on the fortieth day [of conception], [the infant] which follows after [these discharges] is a firstborn both [in respect] of inheritance and for redemption from a priest.", |
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13. Mishnah, Bikkurim, 1.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 92| 1.5. "רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, אִשָּׁה בַת גֵּרִים לֹא תִנָּשֵׂא לַכְּהֻנָּה, עַד שֶׁתְּהֵא אִמָּהּ מִיִּשְׂרָאֵל. אֶחָד גֵּרִים וְאֶחָד עֲבָדִים מְשֻׁחְרָרִים, וַאֲפִלּוּ עַד עֲשָׂרָה דוֹרוֹת, עַד שֶׁתְּהֵא אִמָּן מִיִּשְׂרָאֵל. הָאַפּוֹטְרוֹפּוֹס וְהַשָּׁלִיחַ וְהָעֶבֶד וְהָאִשָּׁה וְטֻמְטוּם וְאַנְדְּרוֹגִינוֹס, מְבִיאִין וְלֹא קוֹרִין, שֶׁאֵינָן יְכוֹלִין לוֹמַר (דברים כ״ו:י׳) אֲשֶׁר נָתַתָּה לִּי ה': \n", | 1.5. "Rabbi Eliezer ben Yaakov says: a woman who is a daughter of a convert may not marry a priest unless her mother was herself an Israelite. [This law applies equally to the offspring] whether of proselytes or freed slaves, even to ten generations, unless their mother is an Israelite. A guardian, an agent, a slave, a woman, one of doubtful sex, or a hermaphrodite bring the bikkurim, but do not recite, since they cannot say: “Which you, O Lord, have given to me” (Deuteronomy 26:10).", |
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14. Mishnah, Ketuvot, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 153| 4.3. "הַגִּיּוֹרֶת שֶׁנִּתְגַּיְּרָה בִתָּהּ עִמָּהּ, וְזִנְּתָה, הֲרֵי זוֹ בְּחֶנֶק. אֵין לָהּ לֹא פֶתַח בֵּית הָאָב, וְלֹא מֵאָה סָלַע. הָיְתָה הוֹרָתָהּ שֶׁלֹּא בִקְדֻשָּׁה וְלֵדָתָהּ בִּקְדֻשָּׁה, הֲרֵי זוֹ בִסְקִילָה. אֵין לָהּ לֹא פֶתַח בֵּית הָאָב וְלֹא מֵאָה סָלַע. הָיְתָה הוֹרָתָהּ וְלֵדָתָהּ בִּקְדֻשָּׁה, הֲרֵי הִיא כְבַת יִשְׂרָאֵל לְכָל דָּבָר. יֶשׁ לָהּ אָב וְאֵין לָהּ פֶּתַח בֵּית הָאָב, יֶשׁ לָהּ פֶּתַח בֵּית הָאָב וְאֵין לָהּ אָב, הֲרֵי זוֹ בִסְקִילָה. לֹא נֶאֱמַר פֶּתַח בֵּית אָבִיהָ, אֶלָּא לְמִצְוָה: \n", | 4.3. "The daughter of a convert who converted together with her mother and then committed an act of fornication is subject to the penalty of strangulation. She is not [stoned] at the door of her father’s house nor [does her husband pay the] hundred sela’. If she was conceived in unholiness but her birth was in holiness she is subject to the penalty of stoning. She is not [stoned] at the door of her father’s house nor [does her husband pay the] hundred sela’. If she was both conceived and born in holiness she is regarded as a daughter of Israel in all respects. A girl who has a father but no door of her father’s house; or a door of her father’s house but no father, is subject to the penalty of stoning [the verse did not state] “the opening of her father’s house” (Deut. 22:21) except as a precept.", |
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15. Mishnah, Negaim, 7.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •birth and renewal •birth and renewal, imagery of •imagery, birth and renewal Found in books: Lavee (2017) 198| 7.1. "אֵלּוּ בֶהָרוֹת טְהוֹרוֹת. שֶׁהָיוּ בוֹ קֹדֶם לְמַתַּן תּוֹרָה, בְּנָכְרִי וְנִתְגַּיֵּר, בְּקָטָן וְנוֹלַד, בְּקֶמֶט וְנִגְלָה, בָּרֹאשׁ וּבַזָּקָן, בַּשְּׁחִין וּבַמִּכְוָה וְקֶדַח וּבַמּוֹרְדִין. חָזַר הָרֹאשׁ וְהַזָּקָן וְנִקְרְחוּ, הַשְּׁחִין וְהַמִּכְוָה וְהַקֶּדַח וְנַעֲשׂוּ צָרֶבֶת, טְהוֹרִים. הָרֹאשׁ וְהַזָּקָן עַד שֶׁלֹּא הֶעֱלוּ שֵׂעָר, הֶעֱלוּ שֵׂעָר וְנִקְרְחוּ, הַשְּׁחִין וְהַמִּכְוָה וְהַקֶּדַח עַד שֶׁלֹּא נַעֲשׂוּ צָרֶבֶת, נַעֲשׂוּ צָרֶבֶת וְחָיוּ, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב מְטַמֵּא, שֶׁתְּחִלָּתָן וְסוֹפָן טָמֵא. וַחֲכָמִים מְטַהֲרִים: \n", | 7.1. "The following bright spots are clean:Those that one had before the Torah was given, Those that a non-Jew had when he converted; Or a child when it was born, Or those that were in a crease and were subsequently uncovered. If they were on the head or the beard, on a boil, a burn or a blister that is festering, and subsequently the head or the beard became bald, and the boil, burn or blister turned into a scar, they are clean. If they were on the head or the beard before they grew hair, and they then grew hair and subsequently became bald, or if they were on the body before the boil, burn or blister before they were festering and then these formed a scar or were healed: Rabbi Eliezer ben Jacob said that they are unclean since at the beginning and at the end they were unclean, But the sages say: they are clean.", |
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16. Mishnah, Yevamot, 11.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 151, 153| 11.2. "הַגִּיּוֹרֶת שֶׁנִּתְגַּיְּרוּ בָנֶיהָ עִמָּהּ, לֹא חוֹלְצִין וְלֹא מְיַבְּמִין, אֲפִלּוּ הוֹרָתוֹ שֶׁל רִאשׁוֹן שֶׁלֹּא בִקְדֻשָּׁה וְלֵדָתוֹ בִקְדֻשָּׁה, וְהַשֵּׁנִי הוֹרָתוֹ וְלֵדָתוֹ בִקְדֻשָּׁה. וְכֵן שִׁפְחָה שֶׁנִּשְׁתַּחְרְרוּ בָנֶיהָ עִמָּהּ: \n", | 11.2. "The sons of a female convert who converted with her do not perform halitzah or yibbum, even if the one was not conceived in holiness but was born in holiness, and the other was both conceived and born in holiness. So also [is the law] where the sons of a female slave were freed together with her.", |
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17. Mishnah, Sheviit, 10.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 153| 10.9. "הַמַּחֲזִיר חוֹב בַּשְּׁבִיעִית, רוּחַ חֲכָמִים נוֹחָה מִמֶּנּוּ. הַלֹּוֶה מִן הַגֵּר שֶׁנִּתְגַּיְּרוּ בָנָיו עִמּוֹ, לֹא יַחֲזִיר לְבָנָיו. וְאִם הֶחֱזִיר, רוּחַ חֲכָמִים נוֹחָה מִמֶּנּוּ. כָּל הַמִּטַּלְטְלִין, נִקְנִין בִּמְשִׁיכָה. וְכָל הַמְקַיֵּם אֶת דְּבָרוֹ, רוּחַ חֲכָמִים נוֹחָה מִמֶּנּוּ: \n", | 10.9. "One who repays his debts after the seventh year, the sages are pleased with him. One who borrows from a convert whose sons had converted with him, the debt need not be repaid to his sons, but if he returns it the sages are pleased with him. All movable property can be acquired [only] by the act of drawing, but whoever fulfills his word, the sages are well pleased with him.", |
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18. New Testament, Galatians, 6.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •birth and renewal, imagery of •birth and renewal, new •imagery, birth and renewal •kinship, birth and renewal in the context of Found in books: Lavee (2017) 147| 6.15. οὔτε γὰρ περιτομή τι ἔστιν οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις. | 6.15. For in Christ Jesus neitheris circumcision anything, nor uncircumcision, but a new creation. |
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19. Mishnah, Bava Batra, 3.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 153| 3.3. כָּל חֲזָקָה שֶׁאֵין עִמָּהּ טַעֲנָה, אֵינָהּ חֲזָקָה. כֵּיצַד, אָמַר לוֹ, מָה אַתָּה עוֹשֶׂה בְתוֹךְ שֶׁלִּי, וְהוּא אָמַר לוֹ, שֶׁלֹּא אָמַר לִי אָדָם דָּבָר מֵעוֹלָם, אֵינָהּ חֲזָקָה. שֶׁמָּכַרְתָּ לִי, שֶׁנָּתַתָּ לִי בְמַתָּנָה, אָבִיךָ מְכָרָהּ לִי, אָבִיךָ נְתָנָהּ לִי בְמַתָּנָה, הֲרֵי זוֹ חֲזָקָה. וְהַבָּא מִשּׁוּם יְרֻשָּׁה, אֵינוֹ צָרִיךְ טַעֲנָה. הָאֻמָּנִין וְהַשֻּׁתָּפִים וְהָאֲרִיסִין וְהָאַפּוֹטְרוֹפִּין, אֵין לָהֶם חֲזָקָה. אֵין לָאִישׁ חֲזָקָה בְּנִכְסֵי אִשְׁתּוֹ, וְלֹא לָאִשָּׁה חֲזָקָה בְּנִכְסֵי בַעְלָהּ, וְלֹא לָאָב בְּנִכְסֵי הַבֵּן, וְלֹא לַבֵּן בְּנִכְסֵי הָאָב. בַּמֶּה דְבָרִים אֲמוּרִים, בְּמַחֲזִיק, אֲבָל בְּנוֹתֵן מַתָּנָה, וְהָאַחִין שֶׁחָלְקוּ, וְהַמַּחֲזִיק בְּנִכְסֵי הַגֵּר, נָעַל וְגָדַר וּפָרַץ כָּל שֶׁהוּא, הֲרֵי זוֹ חֲזָקָה. | 3.3. "An act of possession without which there is no claim [on the ownership of the property] is not valid possession [to establish ownership]. How is this so? If he said to him: “What are you doing on my property? And the other answered: “No one ever said anything to me”, this is not valid possession [to establish ownership]. [If he said to him]: “You sold it to me”, “You gave it to me as a gift”, “Your father sold it to me”, “Your father gave it to me as a gift”, this is valid possession [to establish ownership]. He who holds possession [for three years] due to inheritance [from the previous owner], does not need to make a claim. Craftsmen, partners, sharecroppers and guardians cannot establish ownership through possession. A man cannot establish ownership through possession of his wife’s property, nor may a wife establish ownership through possession of her husband’s property, nor a father of his son’s property, nor a son of his father’s property. When is this so [that one needs three years to establish ownership]? When the person attempts to acquire the land through possession. But, when the property was given as a gift, or when brothers shared a piece of their inheritance, or when one claimed title by possession to the property of a convert [who died without inheritors], then if the claimant has shut in, walled up or broken down anything, this counts as securing ownership through possession.", |
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20. Tosefta, Horayot, 2.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •birth and renewal •birth and renewal, imagery of •imagery, birth and renewal Found in books: Lavee (2017) 176, 217| 2.7. "מנין שכל השונה פרק אחד לחברו מעלה עליו הכתוב כאילו הוא יצרו ורקמו והביאו לעולם שנא' (ירמיהו טז) אם תוציא יקר מזולל כפי תהיה כאותו הפה שזרק נשמה באדם הראשון כך כל המכניס בריה אחת תחת כנפי השכינה מעלין עליו כאילו יצרו ורקמו והביאו לעולם. יקרה התורה שנאמר (משלי ג׳:ט״ו) יקרה היא מפנינים ואומר (משלי כ׳:ט״ו) יש זהב ורב פנינים וכלי יקר שפתי דעת.", | |
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| 21. Tosefta, Parah, 8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 154, 168, 223 |
| 22. Tosefta, Rosh Hashanah, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •imagery, birth and renewal Found in books: Lavee (2017) 177 |
23. Tosefta, Yevamot, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 154, 168| 11.2. "סריס חמה ואנדרוגינוס ואח מאם וגר ועבד משוחרר לא חולצין ולא מיבמין כיצד מתו והניחו נשים ולהם אחים באו אחים ועשו מאמר נתנו גט וחלצו לא עשו כלום בעלו פסלו מן הכהונה וחייבין בקרבן מתו אחים והניחו נשים ולהם אחים באו הם ועשו מאמר נתנו גט או חלצו לא עשו כלום ואם בעלו פסלו מן הכהונה וחייבין בקרבן.", | |
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| 24. Anon., Sifre Deuteronomy, 32 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •imagery, birth and renewal Found in books: Lavee (2017) 126 |
| 25. Anon., Qohelet Rabba, 7.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 92 |
| 26. Palestinian Talmud, Bikkurim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 174, 179 |
27. Anon., Genesis Rabba, 39.14, 84.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 109, 112| 39.14. וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן (בראשית יב, ה), אָמַר רַבִּי אֶלְעָזָר בַּר זִמְרָא אִם מִתְכַּנְסִין כָּל בָּאֵי הָעוֹלָם לִבְרֹא אֲפִלּוּ יַתּוּשׁ אֶחָד אֵינָן יְכוֹלִין לִזְרֹק בּוֹ נְשָׁמָה, וְאַתְּ אָמַר וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ, אֶלָּא אֵלּוּ הַגֵּרִים שֶׁגִּיְּרוּ, וְאִם כֵּן שֶׁגִּיְּרוּ לָמָּה אֲשֶׁר עָשׂוּ, אֶלָּא לְלַמֶּדְךָ שֶׁכָּל מִי שֶׁהוּא מְקָרֵב אֶת הָעוֹבֵד כּוֹכָבִים וּמְגַיְּרוֹ כְּאִלּוּ בְּרָאוֹ. וְיֹאמַר אֲשֶׁר עָשָׂה, לָמָּה נֶאֱמַר אֲשֶׁר עָשׂוּ, אָמַר רַב הוּנָא אַבְרָהָם הָיָה מְגַיֵּר אֶת הָאֲנָשִׁים וְשָׂרָה מְגַיֶּרֶת אֶת הַנָּשִׁים. 84.4. דָּבָר אַחֵר, וַיֵּשֶׁב יַעֲקֹב וגו', אַבְרָהָם גִּיֵּר גִּיּוּרִים, הֲדָא הוּא דִכְתִיב (בראשית יב, ה): וַיִּקַּח אַבְרָם אֶת שָׂרַי אִשְׁתּוֹ, אָמַר רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא אִם מִתְכַּנְסִין כָּל בָּאֵי הָעוֹלָם לִבְרֹאת אֲפִלּוּ יַתּוּשׁ אֶחָד אֵינָן יְכוֹלִין, וְאַתְּ אוֹמֵר (בראשית יב, ה): וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן, אֶלָּא אֵלּוּ הַגֵּרִים שֶׁגִּיֵּר אוֹתָם אַבְרָהָם, וְלָמָּה אָמַר עָשׂוּ, וְלֹא אָמַר גִּיְּרוּ, לְלַמֶּדְךָ שֶׁכָּל מִי שֶׁהוּא מְקָרֵב אֶת הַגֵּר כְּאִלּוּ בְּרָאוֹ. תֹּאמַר אַבְרָהָם הָיָה מְגַיֵּר וְשָׂרָה לֹא הָיְתָה מְגַיֶּרֶת, תַּלְמוּד לוֹמַר וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן, אֲשֶׁר עָשָׂה אֵין כְּתִיב כָּאן אֶלָּא אֲשֶׁר עָשׂוּ. אָמַר רַבִּי חוּנְיָא אַבְרָהָם הָיָה מְגַיֵּר אֶת הָאֲנָשִׁים וְשָׂרָה מְגַיֶּרֶת אֶת הַנָּשִׁים, וּמַה תַּלְמוּד לוֹמַר אֲשֶׁר עָשׂוּ, אֶלָּא מְלַמֵּד שֶׁהָיָה אַבְרָהָם אָבִינוּ מַכְנִיסָן לְתוֹךְ בֵּיתוֹ וּמַאֲכִילָן וּמַשְׁקָן וּמְקָרְבָן וּמַכְנִיסָן תַּחַת כַּנְפֵי הַשְּׁכִינָה. יַעֲקֹב גִּיֵּר גִּיּוּרִים, דִּכְתִיב (בראשית לה, ב): וַיֹּאמֶר יַעֲקֹב אֶל בֵּיתוֹ וגו' וַיִּתְּנוּ אֶל יַעֲקֹב וגו', בְּיִצְחָק לֹא שָׁמַעְנוּ, וְהֵיכָן שָׁמַעְנוּ, רַבִּי יִצְחָק וְתָאנֵי לָהּ מִשּׁוּם רַבִּי הוֹשַׁעְיָא רַבָּה בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן, כָּאן כְּתִיב: וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו, מַאי מְגוּרֵי אָבִיו מִגִּיּוּרֵי אָבִיו. | 39.14. "“And the souls that they had made in Haran.” Said Rabbi Elazar ben Zimra: Even if every creature on earth conspired to create (out of nothing) even one mosquito, they could not give it a soul--and you say “the souls that they had made.” Therefore (they must be) they must be those who lived with them and converted. And it it meant “converted” why did it say “made?” In order to teach you that each one who brings an idol worshipper and converts him, it is as though he created him. And why did it say “that they made” rather than “that he made?” Said Rav Huna: Abraham would convert the men, and Sarah would convert the women. ", |
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28. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •birth and renewal •birth and renewal, pure Found in books: Lavee (2017) 86, 223| 13b. מעטרה ולמעלה אסור,אמר רב המקשה עצמו לדעת יהא בנדוי ולימא אסור דקמגרי יצה"ר אנפשיה ורבי אמי אמר נקרא עבריין שכך אומנתו של יצר הרע היום אומר לו עשה כך ולמחר אומר לו עשה כך ולמחר אומר לו לך עבוד עבודת כוכבים והולך ועובד,איכא דאמרי אמר רבי אמי כל המביא עצמו לידי הרהור אין מכניסין אותו במחיצתו של הקב"ה כתיב הכא (בראשית לח, י) וירע בעיני ה' וכתיב התם (תהלים ה, ה) כי לא אל חפץ רשע אתה לא יגורך רע,ואמר ר' אלעזר מאי דכתיב (ישעיהו א, טו) ידיכם דמים מלאו אלו המנאפים ביד תנא דבי רבי ישמעאל (שמות כ, יג) לא תנאף לא תהא בך ניאוף בין ביד בין ברגל,ת"ר הגרים והמשחקין בתינוקות מעכבין את המשיח בשלמא גרים כדר' חלבו דא"ר חלבו קשין גרים לישראל כספחת אלא משחקין בתנוקות מאי היא,אילימא משכב זכור בני סקילה נינהו אלא דרך אברים בני מבול נינהו,אלא דנסיבי קטנות דלאו בנות אולודי נינהו דא"ר יוסי אין בן דוד בא עד שיכלו כל הנשמות שבגוף שנאמר (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי,באנשים תקצץ איבעיא להו דינא תנן או לטותא תנן דינא תנן כי הא דרב הונא קץ ידא או לטותא תנן,ת"ש דתניא רבי טרפון אומר יד לאמה תקצץ ידו על טבורו אמרו לו ישב לו קוץ בכריסו לא יטלנו א"ל לא אמר להן מוטב תבקע כריסו ואל ירד לבאר שחת,אי אמרת בשלמא דינא תנן היינו דאמרי והלא כריסו נבקעת אלא אי אמרת לטותא תנן מאי כריסו נבקעת אלא מאי דינא תנן לא סגי דלאו על טבורו,אלא ה"ק רבי טרפון כל המכניס ידו למטה מטבורו תקצץ אמרו לו לרבי טרפון ישב לו קוץ בכריסו לא יטלנו אמר להן לא והלא כריסו נבקעת אמר להן מוטב תבקע כריסו ואל ירד לבאר שחת, big strongמתני׳ /strong /big החרשת והשוטה והסומא ושנטרפה דעתה אם יש להן פקחות מתקנות אותן והן אוכלות בתרומה, big strongגמ׳ /strong /big חרשת איהי תבדוק לנפשה דתניא אמר רבי חרשת היתה בשכונתינו לא דיה שבודקת לעצמה אלא שחברותיה רואות ומראות לה,התם במדברת ואינה שומעת הכא בשאינה מדברת ואינה שומעת כדתנן חרש שדברו חכמים בכל מקום אינו שומע ואינו מדבר,הסומא איהי תבדוק לנפשה ותיחזי לחבירתה א"ר יוסי ברבי חנינא סומא אינה משנה,ושנטרפה דעתה היינו שוטה שנטרפה דעתה מחמת חולי,תנו רבנן כהן שוטה מטבילין אותו ומאכילין אותו תרומה לערב ומשמרין אותו שלא יישן ישן טמא לא ישן טהור,רבי אליעזר ברבי צדוק אומר עושין לו כיס של עור אמרו לו כל שכן שמביא לידי חימום אמר להן לדבריכם שוטה אין לו תקנה,אמרו לו לדברינו ישן טמא לא ישן טהור לדבריך שמא יראה טפה כחרדל ותבלע בכיס,תנא משום רבי אלעזר אמרו עושין לו כיס של מתכת,אמר אביי ושל נחשת כדתניא רבי יהודה אומר רואין אותן גבעולין של אזוב כאילו הן של נחשת,אמר רב פפא שמע מינה מכנסים אסורים והכתיב (שמות כח, מב) ועשה להם מכנסי בד לכסות בשר ערוה,ההוא כדתניא מכנסי כהנים למה הן דומין כמין פמלניא של פרשים למעלה עד מתנים למטה עד ירכים ויש להם שנצים ואין להם לא בית הנקב ולא בית הערוה,אמר אביי | 13b. b From the corona and above, /b toward the body, it is b prohibited. /b ,§ b Rav says: One who intentionally causes himself an erection shall be ostracized. /b The Gemara suggests: b And let /b Rav b say /b simply that it is b prohibited. /b The Gemara explains that it is proper to ostracize such a man, b as he arouses the evil inclination upon himself. And Rabbi Ami says: He is called /b a habitual b transgressor, as this is the craft of the evil inclination. Today he says to /b a person: b Do this /b sin, b and /b when the individual obeys his inclination, b on the following day /b the evil inclination b says to him: Do that /b sin, b and on the following day he says to him: Go /b and b worship idols, and he goes and worships /b idols., b Some say /b that b Rabbi Ami says: /b With regard to b anyone who brings himself into /b a state of b arousal, /b they b do not bring him within the boundary of the Holy One, Blessed be He. /b The proof is that b it is written here, /b with regard to O, son of Judah: b “And the thing that he did was evil in the eyes of the Lord, /b and He slew him also” (Genesis 38:10), b and it is written there: “For You are not a God who has pleasure in wickedness; evil shall not sojourn with You. /b The boasters shall not stand in Your sight…But as for me, in the abundance of Your kindness will I come into Your house; I will bow down toward Your holy Temple in fear of You” (Psalms 5:5–8). This demonstrates that whoever does evil, like O, shall not sojourn with God., b And Rabbi Elazar says, /b with regard to the severity of this transgression: b What /b is the meaning of that b which is written: /b “And when you spread forth your hands, I will hide My eyes from you; even when you make many prayers, I will not hear; b your hands are full of blood” /b (Isaiah 1:15)? b These are /b those men b who commit adultery with the hand, /b by masturbating. Likewise, b the school of Rabbi Yishmael taught: /b When it is stated in the Ten Commandments: b “You shall not commit adultery” /b (Exodus 20:13), this means that b there shall not be adultery among you, whether /b you masturbate b by hand /b or b whether with /b one’s b foot. /b ,§ b The Sages taught /b in a i baraita /i : b Converts and those who play with children delay /b the coming of b the Messiah. /b The Gemara asks: b Granted /b with regard to b converts, /b this is b in accordance with /b the opinion b of Rabbi Ḥelbo, as Rabbi Ḥelbo says: Converts are as harmful to the Jewish people as a leprous scab /b on the skin, as they are not proficient in the performance of the mitzvot and born Jews learn from them. b But /b with regard to the category of b those who play with children, /b to b what is it /b referring?, b If we say /b that this is referring to b homosexuality, /b such men b are liable to /b be executed by b stoning, /b and their behavior is criticized not simply because they delay the Messiah. b Rather, /b one might suggest that this is referring to those who emit semen b by way of /b other b limbs, /b i.e., without engaging in intercourse; if so, b they are /b considered as though they are bringing a flood, and are therefore b liable to /b be punished themselves with b a flood. /b , b Rather, /b the i baraita /i means b that they marry minor girls who are not /b yet b capable of bearing children, /b consequently emitting semen for naught. b As Rabbi Yosei said: The /b Messiah, b son of David, will not come until all the souls of the body have been finished, /b i.e., until all souls that are destined to inhabit physical bodies do so. b As it is stated: “For the spirit that enwraps itself is from Me, and the souls that I have made” /b (Isaiah 57:16). The verse is interpreted as follows: The spirit, i.e., the souls about which it has been decreed by Me that they are to be born, if they are not born, they enwrap the Messiah and prevent him from coming.,§ The mishna teaches that with regard to any hand that is diligent to examine bodily emissions, b among men, /b such a hand b should be severed. A dilemma was raised before /b the Sages: b Do we learn /b this statement as a practical b i halakha /i , /b i.e., that the court should actually sever his hand, b or do we learn /b it as a mere b curse, /b but not as an actual instruction to punish him in that manner? The Gemara elaborates: b Do we learn /b it as a practical b i halakha /i like that /b prohibition against striking another, in which the same expression is used: With regard to anyone who raises his hand upon another, his hand should be severed, and b Rav Huna /b indeed acted accordingly and b severed the hand /b of an offender? b Or /b perhaps b do we learn /b it as a mere b curse? /b ,The Gemara suggests: b Come /b and b hear, as it is taught /b in a i baraita /i that b Rabbi Tarfon says: /b If one’s b hand /b goes b to /b his b penis, his hand should be severed upon his navel. /b The Rabbis b said to him: /b If so, in a case where b a thorn was stuck in /b one’s b belly, should he not remove it? /b Rabbi Tarfon b said to them: /b Indeed, he should b not /b remove it, and if he does so his hand should be severed. The Rabbis replied: b But /b if his hand is severed while it is upon his navel, b won’t his belly be split open? /b Rabbi Tarfon b said to them: It is preferable that the belly of /b one who acts in this manner b should be split open, and he should not descend into the pit of destruction. /b ,The Gemara analyzes this discussion: b Granted, if you say /b that b we learn /b the statement in the mishna as a practical b i halakha /i , this is /b the meaning of that b which /b the Rabbis b said: But /b if his hand is severed upon his navel, b won’t his belly be split open? But if you say /b that b we learn /b the statement in the mishna as a mere b curse, what /b is the meaning of the phrase: Won’t b his belly be split open? /b The Gemara responds: b Rather, what /b explanation is the alternative? That b we learn /b the mishna as stating a practical b i halakha /i ? /b That would not explain the exchange between the Rabbis to Rabbi Tarfon, because is it b not sufficient that /b the hand be severed b not upon his navel? /b In other words, even if the hand must actually be severed, it is not clear why it should be severed while it is upon his navel., b Rather, this /b is what b Rabbi Tarfon is saying: /b With regard to b anyone who inserts his hand below his navel, /b his hand b should be severed. /b The Rabbis b said to Rabbi Tarfon: /b If b a thorn was stuck in /b one’s b belly, should he not remove it? /b Rabbi Tarfon b said to them: /b He should b not. /b They responded: b But won’t his belly be split open /b due to the thorn? Rabbi Tarfon b said to them: It is preferable that his belly be split open, and he should not descend into the pit of destruction. /b , strong MISHNA: /strong In the case of a woman b who is deaf [ i haḥereshet /i ], or an imbecile, or blind, or who went insane, /b and is therefore unable to examine herself reliably, b if /b such women b have competent /b friends, those friends b prepare them /b by examining them and immersing them in a ritual bath. b And /b on that basis the incompetent women b may partake of i teruma /i /b after the sun sets., strong GEMARA: /strong The mishna states that competent women must assist b a deaf woman. /b The Gemara asks: b Let her examine herself; as it is taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b said: There was a deaf woman in our neighborhood /b who was so proficient in these matters that b not only did she examine herself, but /b when b her friends would see /b stains similar to blood b and /b were unsure whether or not the stains were ritually impure, they would b show her /b the stains.,The Gemara answers: b There, /b Rabbi Yehuda HaNasi is referring b to /b a woman who b can speak but cannot hear. /b It is possible for such a woman to be an expert in examining blood. But b here, /b the mishna is dealing b with /b a woman b who can neither speak nor hear, /b and she is therefore considered incompetent and incapable of examining herself. b As we learned /b in a mishna ( i Terumot /i 1:2): The b deaf person /b of b whom the Sages spoke everywhere /b is one b who can neither hear nor speak, /b i.e., a deaf-mute.,§ The mishna further teaches that competent women must assist b a blind /b woman. The Gemara similarly asks: b Let her examine herself and show /b the cloth b to her friend. Rabbi Yosei, son of Rabbi Ḥanina, says: /b The correct version of the b mishna /b does b not /b mention b a blind /b woman.,§ The mishna also states that competent women must assist b a woman who went insane. /b The Gemara asks: With regard to her ability to examine herself, b isn’t this /b the same as b an imbecile, /b who is already mentioned in the mishna? The Gemara answers: Here, the mishna is referring to a woman b who went insane due to illness, /b which is a different category than that of an imbecile.,The Gemara further discusses i halakhot /i pertaining to an imbecile. b The Sages taught /b in a i baraita /i : With regard to b an imbecile priest /b who was ritually impure, competent men deal with his purification: b They immerse him, and /b then b enable him to partake of i teruma /i in the evening, /b like any other priest who was impure. b And /b those taking care of him must b watch over him /b to ensure b that he does not sleep /b before he partakes of i teruma /i , in case he experiences a seminal emission, which would render him impure. If b he slept, /b he is once again b impure, /b and may not partake of i teruma /i ; if he b did not sleep /b he is b pure. /b , b Rabbi Eliezer, son of Rabbi Tzadok, says /b that there is another method of allowing an imbecile priest to partake of i teruma /i : b One prepares for him a leather pouch, /b which is wrapped around his penis, and before giving him i teruma /i to partake of one checks this pouch to see if he has emitted semen. The other Sages b said to him: /b It is improper to do this, as b all the more so /b he will be prevented from partaking of i teruma /i ; this pouch b warms him /b and increases the likelihood of a seminal emission. Rabbi Eliezer, son of Rabbi Tzadok, b said to them: According to your statement, an imbecile /b priest b has no remedy /b that will enable him to partake of i teruma /i ., b They said to him: According to our statement /b there is a way he can partake of i teruma /i , as stated above: If b he slept, /b he is b impure; /b if he b did not sleep /b he is b pure. /b But b according to your statement, /b that one wraps a pouch around his penis, this is not a reliable method, as b perhaps he will see, /b i.e., experience the emission of, b a drop /b of semen as small b as a mustard /b seed, b and it will be absorbed in the pouch /b and will not be noticed, which would mean that he is eating i teruma /i in a state of ritual impurity.,The Gemara continues to discuss the methods by which an imbecile priest can partake of i teruma /i . It was b taught /b in a i baraita /i that the Sages b said in the name of Rabbi Elazar: One prepares for him a metal pouch, /b which is placed on his penis and does not warm it.,In explanation of this statement, b Abaye says: And /b when this i tanna /i speaks of metal, he means that the pouch should be made b of copper, /b which does not absorb liquid, and therefore any drop of semen would be visible. This is b as it is taught /b in a mishna ( i Para /i 12:5), with regard to the amount of water of purification that must be sprinkled on an individual who is impure due to impurity imparted by a corpse, that b Rabbi Yehuda says: One considers those hyssop stems, /b with which the waters of purification are sprinkled, b as though they are /b made b of copper, /b which does not absorb any of the water., b Rav Pappa says: /b One can b learn from /b the statement of the Rabbis that a pouch wrapped around one’s penis can warm it enough to cause a seminal emission, that b trousers are prohibited /b to be worn, as they too warm the penis, by being placed so they are tight against it. The Gemara asks: b But isn’t it written /b with regard to the priestly garments: b “And you shall make them linen trousers to cover the flesh of their nakedness, /b from the loins even to the thighs they shall reach” (Exodus 28:42)?,The Gemara explains: b That /b garment, the trousers worn by priests, was different, b as it is taught /b in a i baraita /i : b The trousers of priests, to what are they comparable? /b They are b similar to riding trousers [ i pamalanya /i ] of horsemen, /b and this is what they look like: b Above, /b they reach b up to /b the b loins; below, /b they go b down to /b the b thighs, and they have straps, and they have no opening, /b neither b at the back nor at the front. /b , b Abaye says: /b |
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29. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 223| 18b. בן איש חי אטו כולי עלמא בני מתי נינהו אלא בן איש חי שאפי' במיתתו קרוי חי רב פעלים מקבצאל שריבה וקבץ פועלים לתורה והוא הכה את שני אריאל מואב שלא הניח כמותו לא במקדש ראשון ולא במקדש שני,והוא ירד והכה את הארי בתוך הבור ביום השלג איכא דאמרי דתבר גזיזי דברדא ונחת וטבל איכא דאמרי דתנא סיפרא דבי רב ביומא דסיתוא.,והמתים אינם יודעים מאומה אלו רשעים שבחייהן קרויין מתים שנאמר (יחזקאל כא, ל) ואתה חלל רשע נשיא ישראל ואי בעית אימא מהכא (דברים יז, ו) על פי שנים עדים או (על פי) שלשה עדים יומת המת חי הוא אלא המת מעיקרא:,בני ר' חייא נפוק לקרייתא אייקר להו תלמודייהו הוו קא מצערי לאדכוריה א"ל חד לחבריה ידע אבון בהאי צערא א"ל אידך מנא ידע והא כתיב (איוב יד, כא) יכבדו בניו ולא ידע,א"ל אידך ולא ידע והא כתיב (איוב יד, כב) אך בשרו עליו יכאב ונפשו עליו תאבל ואמר רבי יצחק קשה רמה למת כמחט בבשר החי,אמרי בצערא דידהו ידעי בצערא דאחרינא לא ידעי,ולא והתניא מעשה בחסיד אחד שנתן דינר לעני בערב ר"ה בשני בצורת והקניטתו אשתו והלך ולן בבית הקברות ושמע שתי רוחות שמספרות זו לזו אמרה חדא לחברתה חברתי בואי ונשוט בעולם ונשמע מאחורי הפרגוד מה פורענות בא לעולם אמרה לה חברתה איני יכולה שאני קבורה במחצלת של קנים אלא לכי את ומה שאת שומעת אמרי לי הלכה היא ושטה ובאה ואמרה לה חברתה חברתי מה שמעת מאחורי הפרגוד אמרה לה שמעתי שכל הזורע ברביעה ראשונה ברד מלקה אותו הלך הוא וזרע ברביעה שניה של כל העולם כולו לקה שלו לא לקה,לשנה האחרת הלך ולן בבית הקברות ושמע אותן שתי רוחות שמספרות זו עם זו אמרה חדא לחברתה בואי ונשוט בעולם ונשמע מאחורי הפרגוד מה פורענות בא לעולם אמרה לה חברתי לא כך אמרתי לך איני יכולה שאני קבורה במחצלת של קנים אלא לכי את ומה שאת שומעת בואי ואמרי לי הלכה ושטה ובאה ואמרה לה חברתה חברתי מה שמעת מאחורי הפרגוד אמרה לה שמעתי שכל הזורע ברביעה שניה שדפון מלקה אותו הלך וזרע ברביעה ראשונה של כל העולם כולו נשדף ושלו לא נשדף,אמרה לו אשתו מפני מה אשתקד של כל העולם כולו לקה ושלך לא לקה ועכשיו של כל העולם כולו נשדף ושלך לא נשדף סח לה כל הדברים הללו אמרו לא היו ימים מועטים עד שנפלה קטטה בין אשתו של אותו חסיד ובין אמה של אותה ריבה אמרה לה לכי ואראך בתך שהיא קבורה במחצלת של קנים,לשנה האחרת הלך ולן בבית הקברות ושמע אותן רוחות שמספרות זו עם זו אמרה לה חברתי בואי ונשוט בעולם ונשמע מאחורי הפרגוד מה פורענות בא לעולם אמרה לה חברתי הניחני דברים שביני לבינך כבר נשמעו בין החיים אלמא ידעי,דילמא איניש אחרינא שכיב ואזיל ואמר להו,ת"ש דזעירי הוה מפקיד זוזי גבי אושפזיכתיה עד דאתי ואזיל לבי רב שכיבה אזל בתרה לחצר מות אמר לה זוזי היכא אמרה ליה זיל שקלינהו מתותי בצנורא דדשא בדוך פלן ואימא לה לאימא תשדר לי מסרקאי וגובתאי דכוחלא בהדי פלניתא דאתיא למחר אלמא ידעי,[דלמא] דומה קדים ומכריז להו,ת"ש דאבוה דשמואל הוו קא מפקדי גביה זוזי דיתמי כי נח נפשיה לא הוה שמואל גביה הוו קא קרו ליה בר אכיל זוזי דיתמי אזל אבתריה לחצר מות אמר להו בעינא אבא אמרו ליה אבא טובא איכא הכא אמר להו בעינא אבא בר אבא אמרו ליה אבא בר אבא נמי טובא איכא הכא אמר להו בעינא אבא בר אבא אבוה דשמואל היכא אמרו ליה סליק למתיבתא דרקיעא אדהכי חזייה ללוי דיתיב אבראי אמר ליה אמאי יתבת אבראי מאי טעמא לא סלקת אמר ליה דאמרי לי כל כי הנך שני דלא סליקת למתיבתא דרבי אפס ואחלישתיה לדעתיה לא מעיילינן לך למתיבתא דרקיעא,אדהכי והכי אתא אבוה חזייה דהוה קא בכי ואחיך אמר ליה מאי טעמא קא בכית אמר ליה דלעגל קא אתית מאי טעמא אחיכת דחשיבת בהאי עלמא טובא אמר ליה אי חשיבנא נעיילוה ללוי ועיילוהו ללוי,אמר ליה זוזי דיתמי היכא אמר ליה זיל שקלינהו באמתא דרחיא עילאי ותתאי דידן ומיצעי דיתמי אמר ליה מאי טעמא עבדת הכי אמר ליה אי גנובי גנבי מגנבו מדידן אי אכלה ארעא אכלה מדידן אלמא דידעי דילמא שאני שמואל כיון דחשיב קדמי ומכרזי פנו מקום .,ואף ר' יונתן הדר ביה דאמר רבי שמואל בר נחמני אמר ר' יונתן מנין למתים שמספרים זה עם זה שנאמר (דברים לד, ד) ויאמר ה' אליו זאת הארץ אשר נשבעתי לאברהם ליצחק וליעקב לאמר מאי לאמר אמר הקדוש ברוך הוא למשה לך אמור להם לאברהם ליצחק וליעקב שבועה שנשבעתי לכם כבר קיימתיה לבניכם | 18b. He was referred to in the verse as b son of a living man. /b The Gemara wonders: b Is that to say, /b the fact that the Bible referred to him with that appellation, b that all others are children of the dead? Rather, /b the verse should be explained as follows: b The son of a living man /b who lives forever, b who even in death is referred to as living. Man of Kabze’el who had done mighty deeds, as he accumulated and gathered many workers for /b the sake of the b Torah. Who killed the two lion-hearted men [ i Ariel /i ] of Moab, as /b after his death b he left no one his equal, in either the First Temple or the Second Temple /b periods, as the Temple is called i Ariel /i (see Isaiah 29:1), and the two i Ariel /i refers to the two Temples.,The Sages disagreed over the interpretation of the rest of the verse: b “And who descended and slew the lion in the pit on the snowy day.” Some say /b that this means b that he broke blocks of hail and descended and immersed himself /b in the water to purify himself. b Others say that he learned /b all of b the i Sifra /i , /b the i halakhic /i midrash on the book of Leviticus b of the school of Rav, /b on a b winter’s day. /b ,In contrast to the righteous, who are referred to as living even after their death, the verse states explicitly: b “The dead know nothing.” These are the wicked, who /b even b during their lives are called dead, as /b the prophet Ezekiel b said /b in reference to a king of Israel who was alive: b “And you are a slain, wicked prince of Israel” /b (Ezekiel 21:30). b And if you wish, say /b instead that the proof is b from here: “At the mouth of two witnesses or three witnesses the dead shall be put to death” /b (Deuteronomy 17:6). This is puzzling. As long as the accused has not been sentenced to death, he b is alive. Rather, /b this person who is wicked is considered b dead from the outset. /b ,The Gemara relates a story on this topic: b The sons of Rabbi Ḥiyya went out to the villages /b to oversee the laborers. b They forgot what they had learned and were struggling to recall it. One /b of them b said to the other: /b Does b our /b deceased b father know of /b our b anguish? The other said to him: From where would he know? Isn’t it written: “His sons are honored yet he shall not know it, /b they come to sorrow and he shall not understand them” (Job 14:21)? The dead do not know., b The other said /b back b to him: And /b do the dead truly b not know? Isn’t it written: “Only in his flesh does he feel pain, in his soul does he mourn” /b (Job 14:22)? Based on this verse b Rabbi Yitzḥak said: /b Gnawing b maggots are as excruciating to the dead as /b the stab of b a needle to the flesh of the living. /b The dead must have the capacity to feel and know.,In order to reconcile this contradiction b they said: /b They b know of their own pain but do not know of the pain of others. /b ,The Gemara challenges this: b And /b is it so that the dead do b not /b know of the pain of others? b Wasn’t it taught /b in a i baraita /i : There was b an incident involving a pious man who gave a poor man a dinar on the eve of Rosh HaShana during drought years, and his wife mocked him /b for giving so large a sum at so difficult a time? b And /b in order to escape her incessant mockery, b he went and slept in the cemetery. /b That night in his dream (Ritva, i HaKotev /i , Maharsha), b he heard two spirits conversing with each other. One said to the other: My friend, let us roam the world and hear from behind the heavenly curtain [ i pargod /i ], /b which separates the Divine Presence from the world, b what calamity will befall the world. The other spirit said to her: /b I b cannot /b go with you, b as I am buried in a mat of reeds, but you go, and tell me what you hear. She went, and roamed, and came /b back. b The other spirit said: My friend, what did you hear from behind the heavenly curtain? She replied: I heard that anyone who sows during the first rainy season /b of this year, b hail /b will fall and b strike his /b crops. Hearing this, the pious man b went and sowed /b his seeds b during the second rainy season. /b Ultimately, the crops of b the entire world were stricken /b by hail b and his /b crops b were not stricken. /b , b The following year, /b on the eve of Rosh HaShana, the same pious man b went and slept in the cemetery /b at his own initiative, and again b he heard the two spirits conversing with each other. One said to the other: Let us roam the world and hear from behind the heavenly curtain what calamity will befall the world. She said to her: My friend, have I not /b already b told you /b that b I cannot, as I am buried in a mat of reeds? Rather, you go, and tell me what you hear. She went, and roamed, and returned. The other /b spirit b said to her: My friend, what did you hear from behind the curtain? She said to her: I heard that those who sow during the second rainy season blight will strike his /b crops. That pious man b went and sowed during the first rainy season. /b Since everyone else sowed during the second rainy season, ultimately, the crops b of the entire world were blighted and his /b crops b were not blighted. /b ,The pious man’s b wife said to him: Why is it that last year, /b the crops b of the entire world were stricken and yours were not stricken, and now /b this year, the crops b of the entire world were blighted and yours were not blighted? He related to her the entire story. They said: It was not /b even b a few days /b later that b a quarrel fell between the pious man’s wife and the mother of the young woman /b who was buried there. The pious man’s wife b said to her /b scornfully: b Go and I will show you your daughter, /b and you will see that b she is buried in a mat of reeds. /b , b The following year, he /b again b went and slept in the cemetery, and heard the same spirits conversing with each other. One said /b to the other: b My friend, let us roam the world and hear from behind the heavenly curtain what calamity will befall the world. She said to her: My friend, leave me /b alone, as b words that /b we have privately exchanged b between us have already been heard among the living. Apparently, /b the dead b know /b what transpires in this world.,The Gemara responds: This is no proof; b perhaps another person, /b who heard about the conversation of the spirits secondhand, b died and /b he b went and told them /b that they had been overheard.,With regard to the deceased’s knowledge of what transpires, b come /b and b hear /b a proof, as it is told: b Ze’iri would deposit /b his b dinars with his innkeeper. While he was going and coming to /b and from b the school of Rav, she died, /b and he did not know where she had put the money. b So he went after her to /b her grave in b the cemetery and said to her: Where are the dinars? She replied: Go and get them from beneath the hinge of the door in such and such a place, and tell my mother /b that b she should send me my comb and a tube of eyeshadow with such and such a woman who will /b die b and come here tomorrow. Apparently, /b the dead b know /b what transpires in this world.,The Gemara rejects this proof: b Perhaps /b the angel b Duma, /b who oversees the dead, b comes beforehand and announces to them /b that a particular individual will arrive the next day, but they themselves do not know.,The Gemara cites another proof: b Come /b and b hear, /b as it is told: b They would deposit the money of orphans with Shmuel’s father /b for safekeeping. b When Shmuel’s father died, Shmuel was not with him, /b and did not learn from him the location of the money. Since he did not return it, Shmuel was called: b Son of /b him who b consumes the money of orphans. /b Shmuel b went after /b his father b to the cemetery and said to /b the dead: b I want Abba. /b The dead b said to him: There are many Abbas here. He told them: I want Abba bar Abba. They said /b to him: b There are also many people named Abba bar Abba here. He told them: I want Abba bar Abba, the father of Shmuel. Where /b is he? b They replied: Ascend to the yeshiva on high. Meanwhile, he saw /b his friend b Levi sitting outside /b the yeshiva, away from the rest of the deceased. b He asked him: Why do you sit outside? Why did you not ascend /b to the yeshiva? b He replied: Because they tell me /b that for b all those years /b that b you didn’t enter the yeshiva of Rabbi Afes, and /b thereby b upset him, we will not grant you entry to the yeshiva on high. /b , b Meanwhile, /b Shmuel’s b father came /b and Shmuel b saw that he was crying and laughing. /b Shmuel b said to /b his father: b Why are you crying? /b His father b replied: /b Because b you will come here soon. /b Shmuel continued and asked: b Why are you laughing? /b His father replied: Because b you are extremely important in this world. /b Shmuel b said to him: If I am important, then let them grant Levi entry /b to the yeshiva. b And /b so it was b that they granted Levi entry /b to the yeshiva.,Shmuel b said to /b his father: b Where is the orphans’ money? He said to him: Go /b and b retrieve it from the millhouse, /b where you will find b the uppermost and the lowermost /b money b is ours, and /b the money b in the middle /b belongs to b the orphans. /b Shmuel b said to him: Why did you do that? He replied: If thieves stole, they would steal from our /b money on top, which the thief would see first. b If the earth swallowed up /b any of it, it would swallow b from our /b money, on the bottom. b Apparently, /b the dead, in this case Shmuel’s father, b know /b when others will die. Since Shmuel did not die the next day, clearly the angel Duma could not have informed them ( i Tosafot /i ). The Gemara responds: b Perhaps Shmuel is different, /b and b because he is so important they announce beforehand: Clear place /b for his arrival.,In any case, with regard to the crux of the issue, b Rabbi Yonatan also reconsidered /b his opinion, b as Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: From where /b is it derived b that the dead converse with each other? As it is stated: “And the Lord said to him, this is the land that I swore to Abraham, Isaac and Jacob, saying: /b I will give it to your offspring” (Deuteronomy 34:4). b What is /b the meaning of b “saying”? /b It means that b God told Moses: Go and tell Abraham, Isaac, and Jacob, /b that b the oath that I swore to you I have already fulfilled for your descendants. /b |
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30. Babylonian Talmud, Bekhorot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 154| 47a. יכיר לחוד והכרת פנים לחוד,איתמר היו לו בנים בהיותו עובד כוכבים ונתגייר רבי יוחנן אומר אין לו בכור לנחלה ור"ש בן לקיש אומר יש לו בכור לנחלה רבי יוחנן אומר אין לו בכור לנחלה דהא הוה ליה ראשית אונו ור"ש בן לקיש אומר יש לו בכור לנחלה גר שנתגייר כקטן שנולד דמי,ואזדו לטעמייהו דאיתמר היו לו בנים בהיותו עובד כוכבים ונתגייר ר' יוחנן אמר קיים פריה ורביה ור"ש בן לקיש אמר לא קיים ר' יוחנן אמר קיים (ישעיהו מה, יח) לא תוהו בראה לשבת יצרה ור"ש בן לקיש אמר לא קיים פריה ורביה גר שנתגייר כקטן שנולד דמי,וצריכא דאי איתמר בהא קמייתא בהא קאמר רשב"ל משום דבהיותו עובד כוכבים לאו בני נחלה נינהו אבל בהא אימא מודה ליה לרבי יוחנן דלא תוהו בראה לשבת יצרה והא עבד ליה שבת,ואי איתמר בהא בהא קאמר רבי יוחנן אבל בהא אימא מודה ליה לר"ש בן לקיש צריכא,תנן מי שלא היו לו בנים ונשא אשה שכבר ילדה עודה שפחה ונשתחררה עודה עובדת כוכבים ונתגיירה ומשבאתה לישראל ילדה ולדה בכור לנחלה ואינו בכור לכהן,ילדה ממאן אילימא מישראל שלא היו לו בנים מאי איריא גיורת ושפחה אפילו בת ישראל נמי,אלא לאו מגר שהיו לו בנים ונתגייר וקתני בכור לנחלה,לא לעולם מישראל שלא היו לו בנים ואינו בכור לכהן איצטריכא ליה,לאפוקי מדרבי יוסי הגלילי דאמר בכור לנחלה ולכהן שנאמר (שמות יג, יב) פטר רחם בישראל עד שיפטרו רחם מישראל קמ"ל דלא,ת"ש היו לו בנים בהיותו עובד כוכבים ונתגייר יש לו בכור לנחלה אמר רבינא ואיתימא רב אחא הא ודאי רבי יוסי הגלילי הוא דאמר פטר רחם בישראל עד שיפטרו רחם מישראל ויליף איהו מינה דידה,אמר רב אדא בר אהבה לוייה שילדה בנה פטור מה' סלעים דאיעבר ממאן אילימא דאיעבר מכהן ומלוי מאי איריא לוייה אפילו ישראלית נמי,אלא דאיעבר מישראל (במדבר א, ב) למשפחותם לבית אבותם כתיב,אמר רב פפא דאיעבר מעובד כוכבים ולא תימא אליבא דמאן דאמר אין מזהמין את הולד אלא אפילו למאן דאמר מזהמין את הולד לוי פסול מיקרי,מר בריה דרב יוסף אמר משמיה דרבא לעולם דאיעבר מישראל ושאני התם דאמר קרא פטר רחם בפטר רחם תלא רחמנא,תנן מי שהיו לו בנים ונשא אשה שלא ילדה נתגיירה מעוברת נשתחררה מעוברת,וילדה היא וכהנת היא ולויה היא ואשה שכבר ילדה וכן מי שלא שהתה אחרי בעלה ג' חדשים ונשאת וילדה ואין ידוע אם בן ט' לראשון אם בן ז' לאחרון בכור לכהן ואינו בכור לנחלה,מכלל דכהונה ולויה פטורין דאיעבר ממאן אילימא דאיעבר מכהן ולוי אי הכי מאי איריא כהנת ולויה אפי' בת ישראל נמי,אלא דאיעבר מעובד כוכבים כהנת פטורה והאמר רב פפא בדיק לן רבה כהנת שנתעברה מעובד כוכבים מהו ואמינא ליה לאו היינו דרב אדא בר אהבה דאמר לויה שילדה בנה פטור מחמש סלעים,ואמר לי הכי השתא בשלמא לויה בקדושתה קיימא דתניא לויה שנשבית או שנבעלה בעילת זנות נותנין לה מן המעשר ואוכלת,אלא כהנת כיון דאי בעיל לה הויא זרה,הניחא למר בריה דרב יוסף משמיה דרבא דאמר דאיעבר מישראל מוקי לה בדאיעבר מישראל אלא לרב פפא במאי מוקי לה,לעולם דאיעבר מכהן והיא בת ישראל ואמאי קרי לה כהנת דבנה כהן | 47a. The requirement of b “He shall recognize” /b with regard to a firstborn for inheritance, b and the recognition of /b a husband’s b face, /b are b discrete /b matters.,§ b It was stated /b that i amora’im /i engaged in a dispute concerning the case of a man who b had children when he /b was b a gentile and he /b subsequently b converted: Rabbi Yoḥa says he does not have a firstborn with regard to inheritance, /b i.e., a son who is his firstborn after his conversion does not inherit a double portion; b and Rabbi Shimon ben Lakish says: He does have a firstborn with regard to inheritance. /b The Gemara elaborates: b Rabbi Yoḥa says: He does not have a firstborn with regard to inheritance, as /b this man already b had “the first of his strength” /b (Deuteronomy 21:17), the Torah’s description of the firstborn in this context, before he converted. b And Rabbi Shimon ben Lakish says: He does have a firstborn with regard to inheritance, /b as the halakhic status of b a convert who /b just b converted /b is b like /b that of b a child /b just b born. /b ,The Gemara comments: b And /b these i amora’im /i b follow their /b regular line of b reasoning, as it was stated: /b If a man b had children when he /b was b a gentile and he /b subsequently b converted, Rabbi Yoḥa says: He has /b already b fulfilled /b the mitzva to b be fruitful and multiply, and Rabbi Shimon ben Lakish says: /b He has b not fulfilled /b the mitzva to be fruitful and multiply. The Gemara clarifies: b Rabbi Yoḥa says he has fulfilled /b the aspect of the mitzva to be fruitful and multiply expressed in the command: b “He did not create it to be a waste; He formed it to be inhabited” /b (Isaiah 45:18), i.e., to increase the inhabitation of the world. b And Rabbi Shimon ben Lakish says he has not fulfilled /b the mitzva to b be fruitful and multiply, /b as the halakhic status of b a convert who /b just b converted /b is b like /b that of b a child /b just b born, /b and it is considered as though he did not have children.,The Gemara adds: b And /b it is b necessary /b to state their opinions in both cases. b As, if it were stated /b only b in that first /b case with regard to inheritance, perhaps it is only b in that /b case that b Rabbi Shimon ben Lakish says /b his opinion that the first son born after conversion inherits a double portion, b because in their gentile state they are not subject to /b the i halakhot /i of b inheritance. But with regard to that /b case, the mitzva to be fruitful and multiply, b say he concedes to Rabbi Yoḥa that /b since the verse states: b “He did not create it to be a waste; He formed it to be inhabited,” and he has /b indeed b performed /b an action that enables the world to be further b inhabited, /b he has therefore fulfilled the mitzva., b And /b conversely, b if /b their dispute b were stated /b only b with regard to this /b mitzva to be fruitful and multiply, perhaps it is only b in this /b case that b Rabbi Yoḥa says /b his opinion, due to the verse: “He formed it to be inhabited.” b But with regard to that /b case of inheritance, b say he concedes to Rabbi Shimon ben Lakish /b that sons born when one was a gentile are disregarded. Consequently, it is b necessary /b to teach their opinions in both disputes.,The Gemara raises a difficulty concerning the opinion of Rabbi Yoḥa: b We learned /b in the mishna: b One who did not have sons and he married a woman who had already given birth; /b or if he married a woman who gave birth when b she was still /b a Canaanite b maidservant and she was /b then b emancipated; /b or one who gave birth when b she was still a gentile and she /b then b converted, and when /b the maidservant or the gentile b came to /b join b the Jewish people she gave birth /b to a male, that b offspring is a firstborn with regard to inheritance but is not a firstborn with regard to /b redemption from b a priest. /b ,The Gemara analyzes the mishna: This maidservant or convert, whose child that was born when she came to join the Jewish people is a firstborn for inheritance, b from whom, /b i.e., from what type of father, b did she bear /b him? b If we say /b she bore him b from a Jew who did not /b previously b have sons, /b the initial subject of this clause of the mishna, b why /b does it make reference b specifically /b to b a gentile or a maidservant, /b indicating that this son is a firstborn for inheritance because the ones born when she was not Jewish are disregarded? The i halakha /i would be the same b even /b with regard to b a Jewish woman /b who had already given birth., b Rather, is /b the mishna b not /b referring to two distinct cases? The first concerns a man who already had children before converting, and then marries a Jew who has already given birth to children, while the second involves a woman who had children when she was a maidservant or a gentile, and when she became Jewish she bore a child b from /b one like her, b a convert who had sons /b when he was a gentile b and /b then b converted. And /b the mishna b teaches /b that this son b is a firstborn with regard to inheritance, /b which apparently contradicts the opinion of Rabbi Yoḥa.,The Gemara answers: b No; actually, /b her child was born b from a Jew who did not have sons, and /b the reason the mishna makes reference specifically to a gentile or a maidservant is not due to the case of inheritance. Rather, it b was necessary for /b the clause: But b is not a firstborn with regard to /b redemption from b a priest. /b ,This statement serves b to exclude /b the opinion b of Rabbi Yosei HaGelili, who says: /b That son b is a firstborn with regard to inheritance and with regard to /b redemption from b a priest, as it is stated: /b “Whatever b opens the womb among /b the children of b Israel” /b (Exodus 13:2), i.e., one is not considered a firstborn b unless he opens the womb /b of a woman b from the Jewish people, /b and therefore the children that she bore before she converted are not considered to have opened her womb. Therefore, the first i tanna /i of the mishna b teaches us that /b he is b not /b a firstborn with regard to redemption, as his mother’s womb was already opened when she was a gentile.,The Gemara suggests: b Come /b and b hear /b a proof against Rabbi Yoḥa from a i baraita /i : b If /b a man b had sons when he was a gentile and he converted, /b and then fathered more sons, b he has a firstborn with regard to inheritance. Ravina says, and some say /b it is b Rav Aḥa /b who says: b This /b ruling b is certainly /b in accordance with the opinion of b Rabbi Yosei HaGelili, who says /b that the phrase in the verse “whatever b opens the womb among /b the children of b Israel” /b means it is not a firstborn b unless it opens the womb /b of a woman b from the Jewish people. And /b he b derives his /b i halakha /i , that of a gentile who converted, b from her /b i halakha /i , that of a female convert, that one does not take into account the children born before they converted. Rabbi Yoḥa may hold in accordance with the opinion of the Rabbis, who disagree with Rabbi Yosei HaGelili.,§ b Rav Adda bar Ahava says: /b With regard to the daughter of b a Levite who gave birth /b to a firstborn boy, b her son is exempt from /b the obligation to give b five i sela /i /b coins to the priest for his redemption, as the child is considered to be the son of a Levite and Levites are exempt from this obligation. The Gemara asks: b From whom did she become pregt? If we say that she became pregt from a priest or a Levite, why /b does Rav Adda bar Ahava refer b specifically /b to the daughter of b a Levite? /b The i halakha /i would be the same b even /b for b an Israelite woman /b who became pregt from a priest or a Levite., b Rather, /b Rav Adda bar Ahava must be referring to a case b where /b the daughter of a Levite b became pregt from an Israelite. /b But if so, why is the son’s status determined by his mother’s status in this instance? After all, b it is written: “By their families, by their fathers’ houses” /b (Numbers 1:2), which indicates that the lineage of a Jewish family follows the father rather than the mother., b Rav Pappa says: /b This is referring to the daughter of a Levite b who became pregt from a gentile. /b In such a case, the son’s status is determined by that of the mother, and therefore the son is exempt from the redemption of the firstborn. b And do not say /b this is the i halakha /i only b according to the one who says /b that in such a situation b one does not disqualify the child /b at all due to his gentile father, and he is of fit lineage. b Rather, even according to the one who says /b that b one does disqualify the child /b due to the gentile father, nevertheless, one also follows the mother b and he is /b therefore b called a Levite /b of b flawed /b lineage, and is exempt from redemption., b Mar, son of Rav Yosef, says /b a different explanation, b in the name of Rava: Actually, /b Rav Adda bar Ahava is referring to a case b where /b the daughter of a Levite b became pregt from an Israelite. And /b although the son’s status is usually determined by that of the father, b there, /b with regard to the redemption of the firstborn, b it is different, as the verse states: /b “Whatever b opens the womb /b among the children of Israel” (Exodus 13:2). This teaches that b the Merciful One renders /b the obligation b dependent upon the opening of the womb, /b and since this firstborn came from the womb of a daughter of a Levite, and not a Levite, the obligation of redemption does not apply.,The Gemara raises a difficulty concerning the opinion of Rav Pappa: b We learned /b in the mishna: b One who had sons and married a woman who had not given birth; /b or a woman who b converted while /b she was b pregt, /b or a Canaanite maidservant who b was emancipated while /b she was b pregt /b and she gave birth to a son, he is a firstborn with regard to redemption from a priest but he is not a firstborn with regard to inheritance., b And /b likewise, if an Israelite woman b and /b the daughter or wife of b a priest, /b neither of whom had given birth yet, or an Israelite woman b and /b the daughter or wife of b a Levite, /b or an Israelite woman b and a woman who had already given birth, gave birth, /b and it is uncertain which son was born to which mother; b and likewise /b a woman b who did not wait three months after /b the death of b her husband and she married and gave birth, and it is unknown whether /b the child was born after b nine months /b and is b the son of the first /b husband, or b whether /b he was born after b seven months /b and is b the son of the latter /b husband, in all these cases the child is b a firstborn with regard to /b redemption from b a priest but is not a firstborn with regard to inheritance. /b ,The Gemara explains the difficulty: From the ruling in the case of one whose child became confused with that of a daughter of a priest or a Levite, b by inference /b one can derive b that /b the daughter of b a priest and /b the daughter of b a Levite /b are b exempt /b from redemption.Now, b from whom did she become pregt? If we say that she became pregt from a priest or a Levite, if so, why specifically /b mention the daughter of b a priest and /b the daughter of b a Levite? /b The same i halakha /i would apply b even /b in the case of b an Israelite woman /b who became pregt from a priest or a Levite, as the son is exempt from redemption because he is also a priest or a Levite., b Rather, /b if the case is b where /b the daughter of a priest or the daughter of a Levite b became pregt from a gentile, /b then is the son of b the daughter of a priest exempt? But didn’t Rav Pappa say: Rabba tested us /b on the following matter: With regard to the daughter of b a priest who became pregt from a gentile, what is /b the i halakha /i ? b And we said to him: Isn’t this /b the case discussed b by Rav Adda bar Ahava, who says: /b With regard to the daughter of b a Levite who gave birth /b to a firstborn boy, b her son is exempt from /b the obligation to give b five i sela /i /b coins? This ruling was interpreted as referring to one who became pregt from a gentile.,Rav Pappa continues: b And /b Rabba b said to me: How can /b these cases b be compared? Granted, /b if the daughter of b a Levite /b has a child from a gentile, he is considered a Levite with regard to redemption since his mother b retains her sanctity. As it is taught /b in a i baraita /i : In the case of b a Levite woman who was captured, /b leading to a concern that one of her captors might have engaged in sexual intercourse with her, b or /b even b if /b a Levite woman definitely b engaged in licentious sexual intercourse, /b one nevertheless b gives her /b first b tithe and she may eat /b it., b But /b with regard to the daughter of b a priest, since if /b a gentile b engages in intercourse with her she becomes /b like b a non-priest /b and may no longer partake of i teruma /i , her son from a gentile should be considered like an Israelite and be obligated in the redemption of a firstborn. If so, in what case does the mishna exempt the son of a daughter of a priest or a daughter of a Levite from redemption?,The Gemara notes: b This works out well according to /b the opinion of b Mar, son of Rav Yosef, /b citing b in the name of Rava, who says /b that Rav Adda bar Ahava, who deems the son of a Levite woman exempt from the obligation of redemption, was referring to a case b where /b she b became pregt from an Israelite. /b This is because he can b interpret /b the mishna b as /b referring b to /b the daughter of a priest or the daughter of a Levite b who became pregt from an Israelite. But according to /b the opinion of b Rav Pappa, /b who maintains that the son of a priest’s or Levite’s daughter who became pregt from an Israelite is subject to the obligation of redemption from a priest, b with regard to what /b case does he b interpret /b the mishna?,The Gemara answers: b Actually, /b the mishna is not referring to the daughter of a priest but to a woman b who became pregt from a priest. /b Therefore, her son is exempt from redemption, b and /b yet b she /b herself is b an Israelite woman. And why does /b the mishna b call her /b the daughter of b a priest [ i kohenet /i ]? Because her son is a priest. /b |
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31. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 111| 87a. (בראשית יט, ג) ויפצר בם מאד א"ר אלעזר מכאן שמסרבין לקטן ואין מסרבין לגדול,כתיב (בראשית יח, ה) ואקחה פת לחם וכתיב (בראשית יח, ז) ואל הבקר רץ אברהם אמר רבי אלעזר מכאן שצדיקים אומרים מעט ועושים הרבה רשעים אומרים הרבה ואפילו מעט אינם עושים,מנלן מעפרון מעיקרא כתיב (בראשית כג, טו) ארץ ארבע מאות שקל כסף ולבסוף כתיב (בראשית כג, טז) וישמע אברהם אל עפרון וישקל אברהם לעפרון את הכסף אשר דבר באזני בני חת ארבע מאות שקל כסף עובר לסוחר דלא שקל מיניה אלא קנטרי דאיכא דוכתא דקרי ליה לתיקלא קנטירא,כתיב (בראשית יח, ו) קמח וכתיב סלת א"ר יצחק מכאן שהאשה צרה עיניה באורחים יותר מן האיש,כתיב (בראשית יח, ו) לושי ועשי עוגות וכתיב (בראשית יח, ח) ויקח חמאה וחלב ובן הבקר ואילו לחם לא אייתי לקמייהו,אמר אפרים מקשאה תלמידו של רבי מאיר משמיה דרבי מאיר אברהם אבינו אוכל חולין בטהרה היה ושרה אמנו אותו היום פירסה נדה,(בראשית יח, ט) ויאמרו אליו איה שרה אשתך ויאמר הנה באהל להודיע ששרה אמנו צנועה היתה אמר רב יהודה אמר רב ואיתימא רבי יצחק יודעים היו מלאכי השרת ששרה אמנו באהל היתה אלא מאי באהל כדי לחבבה על בעלה,רבי יוסי ברבי חנינא אמר כדי לשגר לה כוס של ברכה תני משום רבי יוסי למה נקוד על איו שבאליו לימדה תורה דרך ארץ שישאל אדם באכסניא שלו והאמר שמואל אין שואלין בשלום אשה כלל על ידי בעלה שאני,(בראשית יח, יב) אחרי בלותי היתה לי עדנה אמר רב חסדא אחר שנתבלה הבשר ורבו הקמטין נתעדן הבשר ונתפשטו הקמטין וחזר היופי למקומו,כתיב (בראשית יח, יב) ואדוני זקן וכתיב (בראשית יח, יג) ואני זקנתי דלא מותיב הקב"ה כדקאמרה איהי,תנא דבי רבי ישמעאל גדול שלום שאפי' הקב"ה שינה בו שנאמר (בראשית יח, יב) ותצחק שרה בקרבה וגו' (בראשית יח, יב) ואדוני זקן וכתיב (בראשית יח, יג) ויאמר ה' אל אברהם וגו' ואני זקנתי,(בראשית כא, ז) ותאמר מי מלל לאברהם הניקה בנים שרה כמה בנים הניקה שרה אמר רבי לוי אותו היום שגמל אברהם את יצחק בנו עשה סעודה גדולה היו כל אומות העולם מרננים ואומרים ראיתם זקן וזקנה שהביאו אסופי מן השוק ואומרים בנינו הוא ולא עוד אלא שעושין משתה גדול להעמיד דבריהם,מה עשה אברהם אבינו הלך וזימן כל גדולי הדור ושרה אמנו זימנה את נשותיהם וכל אחת ואחת הביאה בנה עמה ומניקתה לא הביאה ונעשה נס בשרה אמנו ונפתחו דדיה כשני מעיינות והניקה את כולן ועדיין היו מרננים ואומרים אם שרה הבת תשעים שנה תלד אברהם בן מאה שנה יוליד מיד נהפך קלסתר פנים של יצחק ונדמה לאברהם פתחו כולם ואמרו (בראשית כה, יט) אברהם הוליד את יצחק,עד אברהם לא היה זקנה מאן דהוה בעי למשתעי בהדי אברהם משתעי בהדי יצחק בהדי יצחק משתעי בהדי אברהם אתא אברהם בעא רחמי והוה זקנה שנאמר (בראשית כד, א) ואברהם זקן בא בימים,עד יעקב לא הוה חולשא אתא יעקב בעא רחמי והוה חולשא שנאמר (בראשית מח, א) ויאמר ליוסף הנה אביך חולה עד דאתא אלישע לא הוה דחליש ואתפח אתא אלישע בעא רחמי ואתפח שנאמר (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו מכלל דחלה חלי אחריתי,תנו רבנן שלשה חלאין חלה אלישע אחד שדחפו לגיחזי בשתי ידיו ואחד שגירה דובין בתינוקות ואחד שמת בו שנאמר (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו:,אלא עד שלא יתחילו במלאכה צא ואמור להם על מנת שאין לכם עלי אלא פת וקטנית כו': אמר ליה רב אחא בריה דרב יוסף לרב חסדא פת קטנית תנן או פת וקטנית תנן אמר ליה האלהים צריכה וי"ו כי מורדיא דלברות:,רבן שמעון בן גמליאל אומר אינו צריך הכל כמנהג המדינה: הכל לאתויי מאי לאתויי הא דתנן השוכר את הפועל ואמר לו כאחד וכשנים מבני העיר נותן לו כפחות שבשכירות דברי רבי יהושע וחכמים אומרים משמנין ביניהם:, big strongמתני׳ /strong /big ואלו אוכלין מן התורה העושה במחובר לקרקע בשעת גמר מלאכה ובתלוש מן הקרקע עד שלא נגמרה מלאכתו ובדבר שגידולו מן הארץ ואלו שאין אוכלים העושה במחובר לקרקע | 87a. b “And he urged them greatly” /b (Genesis 19:3), only after which they acquiesced? b Rabbi Elazar says: From here /b we learn b that one may decline /b the request of b a lesser man, but one may not decline /b the request of b a great man. /b ,The Gemara continues analyzing the same passage. b It is written: “And I will fetch a morsel of bread, /b and satisfy your heart” (Genesis 18:5), b and it is written: “And Abraham ran to the herd, /b and fetched a calf tender and good” (Genesis 18:7). b Rabbi Elazar said: From here /b we learn b that /b the b righteous say little and do much, /b whereas the b wicked say much and do not do even a little. /b , b From where do we /b derive this principle that the wicked say much and do not do even a little? We derive it b from Ephron. Initially, it is written /b that Ephron said to Abraham: b “A piece of land worth four hundred shekels of silver, /b what is that between me and you?” (Genesis 23:15). And b ultimately it is written: “And Abraham listened to Ephron; and Abraham weighed to Ephron the silver, which he had named in the hearing of the children of Heth, four hundred shekels of silver, current money with the merchant” /b (Genesis 23:16), i.e., shekels that could be used in any location. This teaches b that /b not only did Ephron take shekels from Abraham, b he took from him only centenaria [ i kantarei /i ], /b i.e., superior coins, b as there is a place where they call a shekel a centenarius. /b ,The verse states: “Make ready quickly three measures of flour, fine flour” (Genesis 18:6). The Gemara questions the apparent redundancy. b It is written: “Flour,” and it is /b also b written: “Fine flour.” Rabbi Yitzḥak says: From here /b we learn b that a woman is more stingy with guests than a man. /b Sarah wanted to use merely flour, and Abraham persuaded her to use fine flour.,The Gemara continues its analysis of the verses. b It is written: “Knead it, and make cakes” /b (Genesis 18:6), and two verses later b it is written: “And he took curd, and milk, and the calf /b which he prepared” (Genesis 18:8). Abraham served these items to the guests, b and yet he did not bring bread before them /b despite having instructed Sarah to prepare baked goods., b Efrayim Miksha’a, disciple of Rabbi Meir, says in the name of Rabbi Meir: Abraham, our forefather, would eat non-sacred food /b only when he was b in /b a state of b ritual purity, /b i.e., he treated his food as though it were consecrated to God. b And Sarah, our foremother, menstruated that day, /b which rendered the baked goods ritually impure, preventing Abraham from handling them. Therefore, they could not serve bread to their guests.,The next verse states: b “And they said to him: Where is Sarah your wife? And he said: Behold, in the tent” /b (Genesis 18:9). The Gemara explains that this verse serves b to inform /b us b that Sarah, our foremother, was a modest woman, /b as she remained inside while the guests were present. b Rav Yehuda says /b that b Rav says, and some say /b it is b Rabbi Yitzḥak /b who says: b The ministering angels, /b who visited Abraham in the guise of travelers, b knew that Sarah, our foremother, was inside the tent. Rather, what /b was the purpose of their eliciting Abraham’s response: b In the tent? /b It was b in order to endear her to her husband, /b by accentuating Sarah’s modesty., b Rabbi Yosei, son of Rabbi Ḥanina, says: /b They inquired about her b in order to send her /b the b cup of blessing. /b It is customary to recite Grace after Meals over a cup of wine, which is then distributed to those present. b It is taught in the name of Rabbi Yosei: Why are there dots /b in the Torah scroll b upon the letters i alef /i , i yod /i , /b and b i vav /i in /b the word b “to him [ i eilav /i ]”? /b These letters spell i ayo /i , which means: Where is he? b The Torah is teaching the proper etiquette, /b which is b that a person should inquire of his hostess /b about his host, just as he should inquire about the welfare of his hostess from the host. The Gemara asks: b But doesn’t Shmuel say: One may not inquire about the welfare of a woman at all, /b as this is immodest? The Gemara answers: A greeting b by means of her husband is different. /b Asking a husband about his wife is not considered immodest.,The Gemara analyzes the verses that describe Sarah at the time: “And Sarah laughed within herself, saying: b After I am waxed old [ i veloti /i ] shall I have pleasure [ i edna /i ]” /b (Genesis 18:12). b Rav Ḥisda says: After the skin had worn out [ i nitballa /i ] and become full of wrinkles, the skin once again became soft [ i nitadden /i ] and her wrinkles smoothed out, and /b Sarah’s b beauty returned to its place. /b , b It is written /b that Sarah said: b “And my lord is old” /b (Genesis 18:12), b and it is written: /b “And the Lord said to Abraham: Why did Sarah laugh, saying: Shall I certainly bear a child, b and I am old?” /b (Genesis 18:13). This verse indicates that b the Holy One, Blessed be He, did not repeat /b to Abraham b that /b which Sarah actually b said, /b that her husband is old. Why did God change the wording of her statement so that she was referring to herself?, b The school of Rabbi Yishmael taught: Peace is /b of such b great /b importance b that even the Holy One, Blessed be He, altered /b the truth for the sake of preserving peace, b as it is stated: “And Sarah laughed within herself, /b saying: After I am waxed old shall I have pleasure, b and my lord is old,” and it is written: “And the Lord said to Abraham: /b Why did Sarah laugh, saying: Shall I certainly bear a child, b and I am old?” /b ,In reference to Sarah having given birth to Isaac, the verse states: b “And she said: Who would have said to Abraham that Sarah should nurse children?” /b (Genesis 21:7). The Gemara asks: b How many children did Sarah nurse? /b Why does the verse use the plural form when she had only one child? b Rabbi Levi says: That day when Abraham weaned his son Isaac, he prepared a great /b celebratory b feast. All of the nations of the world were gossiping and saying /b to each other: b See /b this b old man and old woman who brought a foundling from the market and are saying: He is our son, and moreover they are making a great feast to bolster their claim. /b , b What did Abraham, our forefather, do? He went and invited all of the great /b men b of /b that b generation, and Sarah, our foremother, invited their wives. Each and every one /b of the wives b brought her child with her but did not bring her wet nurse. And a miracle occurred to Sarah, our foremother, and her breasts were opened like two springs, and she nursed all /b of these children. b And still /b those people b were gossiping and saying /b to each other: Even b if Sarah, /b at b ninety years of age, can give birth, can Abraham, /b at b one hundred years of age, father /b a child? b Immediately, the countece of Isaac’s face transformed and appeared /b exactly like that b of Abraham. Everyone exclaimed and said: “Abraham fathered Isaac” /b (Genesis 25:19).,§ The Gemara continues discussing Abraham: b Until Abraham, there was no aging, /b i.e., old age was not physically recognizable. Consequently, b one who wanted to speak to Abraham /b would mistakenly b speak to Isaac, /b and vice versa: An individual who wanted to speak b to Isaac /b would b speak to Abraham, /b as they were indistinguishable. b Abraham came and prayed for mercy, and aging was /b at last noticeable, b as it is stated: “And Abraham was old, well stricken in age” /b (Genesis 24:1), which is the first time that aging is mentioned in the Bible., b Until Jacob, there was no illness /b leading up to death; rather, one would die suddenly. b Jacob came and prayed for mercy, and illness was /b brought to the world, allowing one to prepare for his death, b as it is stated: “And one said to Joseph: Behold, your father is sick” /b (Genesis 48:1), which is the first time that sickness preceding death is mentioned in the Bible. b Until Elisha, one did not fall ill and /b then b heal, /b as everyone who fell ill would die. b Elisha came and prayed for mercy and he was healed, as it is written: “Now Elisha fell ill with his illness from which he was to die” /b (II Kings 13:14). b By inference, /b one can derive that b he /b had previously b fallen ill /b with b other illnesses /b from which he did not die., b The Sages taught: Elisha fell ill with three illnesses: One /b was due to the fact b that he pushed Gehazi away with both hands, /b i.e., he banished Gehazi without granting him a chance to repent (see II Kings, chapter 5). b One /b was due to the fact b that he incited bears against young children /b (see II Kings 2:23–25). b And one /b was the illness b from which he died, as it is stated: “Now Elisha fell ill of his illness from which he was to die” /b (II Kings 13:14).,§ The mishna (83a) teaches that Rabbi Yoḥa ben Matya said to his son: b Rather, before they begin /b engaging b in /b their b labor, go out and say to them: /b The stipulation that food will be provided is b on the condition that you have /b the right to claim b from me only /b a meal of b bread and legumes, /b which is the typical meal given to laborers. b Rav Aḥa, son of Rav Yosef, said to Rav Ḥisda: /b Did b we learn: Bread of legumes [ i pat kitnit /i ], /b i.e., inferior-quality bread made of legumes, b or /b did b we learn: Bread and legumes [ i pat vekitnit /i ]? /b Rav Ḥisda b said to him: By God! /b That word i vekitnit /i b requires /b at its beginning the letter b i vav /i /b as large b as an oar [ i mordeya /i ] /b made b of cypress /b wood [ i deliberot /i ], i.e., i pat vekitnit /i is undoubtedly the correct version.,§ The mishna teaches that b Rabban Shimon ben Gamliel says: /b The son of Rabbi Yoḥa ben Matya b did not need to state /b this, as the principle is: b Everything is in accordance with the regional custom. /b The Gemara asks: This term: b Everything, /b serves b to add what? /b What is the i tanna /i including by this term? The Gemara answers: It serves b to add that which we learned /b in a i baraita /i : With regard to b one who hires a laborer and said to him: /b I will pay you b as one or two of the residents of the city /b are paid, b he gives him /b wages in accordance b with the lowest wage /b paid in that region. This is b the statement of Rabbi Yehoshua. The Rabbis say: One divides /b the difference b between /b the highest and lowest paid wages, thereby giving the wages to this laborer according to the average of the regional custom. This i halakha /i is alluded to in the statement of Rabban Shimon ben Gamliel., strong MISHNA: /strong This mishna details the i halakha /i that a laborer is permitted to eat from the produce with which he is working. b And these /b laborers b may eat by Torah law: /b A laborer b who works with /b produce b attached to the ground at the time of the completion of /b its b work, /b e.g., harvesting produce; b and /b a laborer who works b with /b produce b detached from the ground before the completion of its work, /b i.e., before it is sufficiently processed and thereby subject to tithes. b And /b this is the i halakha /i provided that they are working b with an item whose growth is from the land. And these /b are laborers who b may not eat: /b A laborer who b works with /b produce b attached to the ground /b |
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32. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •birth and renewal, of amalek Found in books: Lavee (2017) 115| 99b. זמר בכל יום זמר בכל יום אמר רב יצחק בר אבודימי מאי קרא שנאמר (משלי טז, כו) נפש עמל עמלה לו כי אכף עליו פיהו הוא עמל במקום זה ותורתו עומלת לו במקום אחר,אמר רבי אלעזר כל אדם לעמל נברא שנאמר (איוב ה, ז) כי אדם לעמל יולד איני יודע אם לעמל פה נברא אם לעמל מלאכה נברא כשהוא אומר כי אכף עליו פיהו הוי אומר לעמל פה נברא ועדיין איני יודע אם לעמל תורה אם לעמל שיחה כשהוא אומר (יהושע א, ח) לא ימוש ספר התורה הזה מפיך הוי אומר לעמל תורה נברא והיינו דאמר רבא כולהו גופי דרופתקי נינהו טובי לדזכי דהוי דרופתקי דאורייתא,(משלי ו, לב) ונואף אשה חסר לב אמר ריש לקיש זה הלומד תורה לפרקים שנאמר (משלי כב, יח) כי נעים כי תשמרם בבטנך יכונו יחדיו על שפתיך,ת"ר (במדבר טו, ל) והנפש אשר תעשה ביד רמה זה מנשה בן חזקיה שהיה יושב ודורש בהגדות של דופי,אמר וכי לא היה לו למשה לכתוב אלא (בראשית לו, כב) ואחות לוטן תמנע ותמנע היתה פלגש לאליפז (בראשית ל, יד) וילך ראובן בימי קציר חטים וימצא דודאים בשדה יצאה ב"ק ואמרה לו (תהלים נ, כ-כא) תשב באחיך תדבר בבן אמך תתן דופי אלה עשית והחרשתי דמית היות אהיה כמוך אוכיחך ואערכה לעיניך,ועליו מפורש בקבלה (ישעיהו ה, יח) הוי מושכי העון בחבלי השוא וכעבות העגלה חטאה מאי כעבות העגלה א"ר אסי יצר הרע בתחלה דומה לחוט של כוביא ולבסוף דומה לעבות העגלה,דאתן עלה מיהת אחות לוטן תמנע מאי היא תמנע בת מלכים הואי דכתיב (בראשית לו, כט) אלוף לוטן אלוף תמנע וכל אלוף מלכותא בלא תאגא היא,בעיא לאיגיורי באתה אצל אברהם יצחק ויעקב ולא קבלוה הלכה והיתה פילגש לאליפז בן עשו אמרה מוטב תהא שפחה לאומה זו ולא תהא גבירה לאומה אחרת נפק מינה עמלק דצערינהו לישראל מאי טעמא דלא איבעי להו לרחקה,וילך ראובן בימי קציר חטים אמר רבא בר' יצחק אמר רב מכאן לצדיקים שאין פושטין ידיהן בגזל וימצא דודאים בשדה מאי דודאים אמר רב יברוחי לוי אמר סיגלי ר' יונתן אמר (סיבסוך) [סביסקי]:,א"ר אלכסנדרי כל העוסק בתורה לשמה משים שלום בפמליא של מעלה ובפמליא של מטה שנאמר (ישעיהו כז, ה) או יחזק במעוזי יעשה שלום לי שלום יעשה לי:,רב אמר כאילו בנה פלטרין של מעלה ושל מטה שנאמר (ישעיהו נא, טז) ואשים דברי בפיך ובצל ידי כסיתיך לנטוע שמים וליסד ארץ (אמר ריש לקיש) [רבי יוחנן אמר] אף מגין על כל העולם כולו שנאמר ובצל ידי כסיתיך ולוי אמר אף מקרב את הגאולה שנאמר (ישעיהו נא, טז) ולאמר לציון עמי אתה,אמר ריש לקיש כל המלמד את בן חבירו תורה מעלה עליו הכתוב כאילו עשאו שנאמר (בראשית יב, ה) ואת הנפש אשר עשו בחרן ר' (אליעזר) אומר כאילו עשאן לדברי תורה שנאמר (דברים כט, ח) ושמרתם את דברי הברית הזאת ועשיתם אותם רבא אמר כאילו עשאו לעצמו שנאמר ועשיתם אותם אל תקרי אותם אלא אתם,אמר רבי אבהו כל המעשה את חבירו לדבר מצוה מעלה עליו הכתוב כאילו עשאה שנאמר (שמות יז, ה) ומטך אשר הכית בו את היאר וכי משה הכהו והלא אהרן הכהו אלא לומר לך כל המעשה את חבירו לדבר מצוה מעלה עליו הכתוב כאילו עשאה:,אפיקורוס: רב ור' חנינא אמרי תרוייהו זה המבזה ת"ח רבי יוחנן ור' יהושע בן לוי אמרי זה המבזה חבירו בפני ת"ח,בשלמא למ"ד המבזה חבירו בפני ת"ח אפיקורוס הוי מבזה תלמיד חכם עצמו מגלה פנים בתורה שלא כהלכה הוי אלא למ"ד מבזה תלמיד חכם עצמו אפיקורוס הוי מגלה פנים בתורה כגון מאי כגון מנשה בן חזקיה,ואיכא דמתני לה אסיפא מגלה פנים בתורה רב ור' חנינא אמרי זה המבזה ת"ח רבי יוחנן וריב"ל אמרי זה המבזה את חבירו בפני תלמיד חכם,בשלמא למ"ד המבזה תלמיד חכם עצמו מגלה פנים בתורה הוי מבזה חבירו בפני ת"ח אפיקורוס הוי אלא למ"ד מבזה חבירו בפני תלמיד חכם מגלה פנים בתורה הוי אפיקורוס כגון מאן אמר רב יוסף כגון הני דאמרי מאי אהנו לן רבנן לדידהו קרו לדידהו תנו,אמר ליה אביי האי מגלה פנים בתורה נמי הוא דכתיב (ירמיהו לג, כה) אם לא בריתי יומם ולילה חקות שמים וארץ לא שמתי אמר רב נחמן בר יצחק מהכא נמי שמע מינה שנאמר (בראשית יח, כו) ונשאתי לכל המקום בעבורם,אלא כגון דיתיב קמיה רביה ונפלה ליה שמעתא בדוכתא אחריתי ואמר הכי אמרינן התם ולא אמר הכי אמר מר רבא אמר כגון הני דבי בנימין אסיא דאמרי מאי אהני לן רבנן מעולם | 99b. b Sing every day, sing every day, /b i.e., review your studies like a song that one sings over and over. b Rav Yitzḥak bar Avudimi says: /b From b what verse /b is this derived? It is b as it is stated: “The hunger of the laborer labors for him; for his mouth presses upon him” /b (Proverbs 16:26), i.e., he exhausts his mouth through constant review and study. b He labors /b in Torah b in this place, /b this world, b and his Torah labors for him in another place, /b the World-to-Come., b Rabbi Elazar says: Every man was created for labor, as it is stated: “Man is born for toil” /b (Job 5:7). Based on this verse, b I do not know whether he was created for toil of the mouth, /b speech, or b whether he was created for the toil of labor. When /b the verse b states: “For his mouth presses upon him” /b (Proverbs 16:26), b you must say /b that b he was created for toil of the mouth. And still I do not know /b with regard to the toil of the mouth b whether it is for the toil of Torah or for the toil of conversation. When /b the verse b states: “This Torah scroll shall not depart from your mouth” /b (Joshua 1:8), b you must say /b that b he was created for the toil of Torah. And that is /b the meaning of b what Rava said: All bodies are like receptacles /b to store items until use. b Happy is one who is privileged, who is a receptacle for Torah. /b ,The verse states: b “He who commits adultery with a woman lacks understanding” /b (Proverbs 6:32). b Reish Lakish says: This is /b a reference to b one who studies Torah intermittently, /b who is like an adulterer, who sins with the other woman intermittently, b as it is stated /b about words of Torah: b “For it is a pleasant thing if you keep them within your belly; let them be established on your lips” /b (Proverbs 22:18) and keep the Torah always available.,§ b The Sages taught /b in a i baraita /i that with regard to the verse: b “But the person who acts high-handedly, /b whether he is born in the land, or a stranger, that person blasphemes the Lord” (Numbers 15:30), b this /b is a reference to b Manasseh ben Hezekiah, /b king of Israel, b who would sit and teach flawed /b interpretations of Torah b narratives. /b ,Manasseh b said: But did Moses need to write only /b insignificant matters that teach nothing, for example: b “And Lotan’s sister was Timna” /b (Genesis 36:22), or: b “And Timna was concubine to Eliphaz, /b son of Esau” (Genesis 36:12), or: b “And Reuben went in the days of the wheat harvest and found i duda’im /i in the field” /b (Genesis 30:14)? b A Divine Voice emerged and said to him: “You sit and speak against your brother; you slander your own mother’s son. These things you have done, and should I have kept silence, you would imagine that I was like you, but I will reprove you, and set the matter before your eyes” /b (Psalms 50:20–21). The verses in the Torah are not empty matters, with regard to which you can decide their import., b And about /b Manasseh ben Hezekiah b it is stated explicitly in the /b texts of b tradition, /b the Prophets: b “Woe unto them who draw iniquity with cords of vanity, and sin as with a cart rope” /b (Isaiah 5:18). b What /b is the meaning of the phrase b “as with a cart rope”? Rabbi Asi says: /b This is a reference to b the evil inclination. Initially, it seems like /b a flimsy b spinning [ i kuveya /i ] thread and ultimately it seems like /b a sturdy b cart rope. /b ,Manasseh began by mocking a few verses and ultimately violated the entire Torah. The Gemara asks: With regard to that verse b that we came to /b discuss, b in any event, what is /b the significance of the phrase in the verse b “And Lotan’s sister was Timna”? /b The Gemara explains: b Timna was the daughter of kings, as it is written: “The chief of Lotan” /b (Genesis 36:29), and: b “The chief of Timna” /b (Genesis 36:40), b and each chief is /b a member of b a monarchy, /b albeit b without a crown. /b That is why they are called chief and not king.,Timna b sought to convert. She came before Abraham, Isaac, and Jacob, and they did not accept her. She went and became a concubine of Eliphaz, son of Esau, and said, /b referring to herself: b It is preferable that she will be a maidservant for this nation, and she will not be a noblewoman for another nation. /b Ultimately, b Amalek, /b son of Eliphaz, b emerged from her, /b and that tribe b afflicted the Jewish people. What is the reason /b that the Jewish people were punished by suffering at the hand of Amalek? It is due to the fact b that they should not have rejected her /b when she sought to convert. Therefore, the verse is significant., b “And Reuben went in the days of the wheat harvest” /b (Genesis 30:14). b Rava, son of Rabbi Yitzḥak, says /b that b Rav says: From here /b it can be seen b that the righteous do not extend their hands /b to engage b in robbery /b even of small items, as rather than taking wheat, Reuben took only the ownerless i duda’im /i . The verse continues: b “And he found i duda’im /i in the field.” /b The Gemara asks: b What are i duda’im /i ? Rav says: /b They are a plant called b i yavruḥei /i . Levi says: /b They are b violets. Rabbi Yonatan says: /b They are b i seviskei /i . /b ,§ Apropos the significance of Torah study, b Rabbi Alexandri says: Anyone who engages in /b the study of b Torah for its own sake introduces peace into the /b heavenly b entourage above and into the /b earthly b entourage below, as it is stated: “Or let him take hold of My stronghold [ i ma’uzi /i ], that he may make peace with Me; and he shall make peace with Me” /b (Isaiah 27:5). One who observes the Torah, which is called i oz /i , introduces peace, even before the presence of God, as it were., b Rav says: /b It is b as though he built a palace of /b heaven b above and of /b earth b below, as it is stated: “And I have placed My words in your mouth, and I have covered you in the shadow of My hand, to plant the heavens and lay the foundations of the earth, /b and say to Zion, you are My people” (Isaiah 51:16). One who has the word of God placed in his mouth through Torah study has established heaven and earth. b Rabbi Yoḥa says: /b One who engages in Torah study b also protects the entire world, as it is stated: “And I have covered you in the shadow of My hand.” And Levi says: He also advances /b the coming of b the redemption, as it is stated: “And say to Zion, you are My people.” /b , b Reish Lakish said: /b With regard to b anyone who teaches Torah to the son of another, the verse ascribes him /b credit b as though he formed /b that student, b as it is stated: /b “And Abram took Sarai his wife… b and the souls that they formed in Haran” /b (Genesis 12:5). They are given credit for forming the students to whom they taught Torah. b Rabbi Elazar says: /b It is b as though he fashioned [ i asa’an /i ] the words of Torah /b themselves, b as it is stated: “Observe the words of this covet, i va’asitem otam /i ” /b (Deuteronomy 29:8), indicating that studying the Torah is like fashioning it. b Rava says: /b It is b as though he fashioned himself, as it is stated: “ i Va’asitem otam /i .” Do not read /b “ i va’asitem b otam /b /i b ” /b as: And you shall fashion them; b rather, /b read it as i va’asitem b atem /b /i b , /b meaning: You shall fashion yourself., b Rabbi Abbahu says: /b With regard to b anyone who causes another to /b engage in b a matter of a mitzva, the verse ascribes him /b credit b as though he performed it /b himself, b as it is stated: /b “And the Lord said to Moses… b and your rod, with which you struck the river, /b take in your hand and go” (Exodus 17:5). b And /b was it b Moses /b who b struck /b the river? b But isn’t /b it written explicitly (see Exodus 7:19–20) that b Aaron struck /b the river? b Rather, /b that verse serves b to say to you: Anyone who causes another to /b engage in b a matter of a mitzva, the verse ascribes him /b credit b as though he performed it /b himself.,§ The mishna teaches that those who have no share in the World-to-Come include b an i epikoros /i . Rav and Rabbi Ḥanina both say: This /b is b one who treats a Torah scholar with contempt. Rabbi Yoḥa and Rabbi Yehoshua ben Levi say: This /b is b one who treats another with contempt before a Torah scholar. /b ,The Gemara asks: b Granted, according to the one who says /b that b one who treats another with contempt before a Torah scholar is /b the b i epikoros /i /b mentioned in the mishna, b one who treats a Torah scholar with contempt is /b characterized as one b who interprets the Torah inappropriately, /b due to his lowering of the status of a Torah scholar. b But according to the one who says /b that b one who treats a Torah scholar himself with contempt is /b the b i epikoros /i /b mentioned in the mishna, how would he characterize one b who interprets the Torah inappropriately? Like what /b individual does such a person conduct himself? He is b like Manasseh, son of Hezekiah, /b who would teach flawed interpretations of Torah narratives., b And there are those who teach /b this dispute b with regard to the latter clause /b of the i baraita /i : From here Rabbi Elazar HaModa’i said: b One who interprets the Torah /b inappropriately has no share in the World-to-Come. b Rav and Rabbi Ḥanina say: This /b is b one who treats a Torah scholar with contempt. Rabbi Yoḥa and Rabbi Yehoshua ben Levi say: This /b is b one who treats another with contempt before a Torah scholar. /b ,The Gemara asks: b Granted, according to the one who says /b that b one who treats a Torah scholar himself with contempt is /b the one mentioned in the i baraita /i who b interprets the Torah /b inappropriately, b one who treats another with contempt before a Torah scholar is /b characterized as the b i epikoros /i /b mentioned in the mishna. b But according to the one who says /b that b one who treats another with contempt before a Torah scholar is /b the one mentioned in the i baraita /i who b interprets the Torah /b inappropriately, how would he characterize the b i epikoros /i /b mentioned in the mishna? b Like whom /b does he conduct himself? b Rav Yosef says: /b It is referring to one who conducts himself b like those who say: /b In b what /b manner b have the Sages benefited us /b with all their Torah study? b They read /b the Bible b for their /b own benefit and b they study /b the Mishna b for their /b own benefit., b Abaye said to him: That /b person who questions the benefit provided by Sages is b also /b in the category of one b who interprets the Torah /b inappropriately, since with that statement he repudiates the Torah itself, b as it is written: “If not for My covet, I would not have appointed day and night, the laws of heaven and earth” /b (Jeremiah 33:25). The eternal covet of the Torah is responsible for maintaining the existence of the entire world. b Rav Naḥman bar Yitzḥak says: From here too conclude /b the same concept b from it, as it is stated: /b “If I find in Sodom fifty just men within the city, b then I will spare the entire place for their sakes” /b (Genesis 18:26). The righteous protect the place where they reside., b Rather, /b the i epikoros /i mentioned in the mishna is referring to one who conducts himself b like one who sits before his teacher and a i halakha /i /b that he learned b from another place happens to fall /b into his consciousness b and /b the student b says: This is what we say there, and he does not say /b deferentially: b This is what the Master said, /b even if he did not learn that matter from his teacher. b Rava said: /b The term i epikoros /i is referring to one who conducts himself b like those from the house of Binyamin the doctor, who say: /b In b what /b manner b have the Sages benefited us /b with all their Torah study? b Never /b |
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33. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 223| 13b. ושימש תלמידי חכמים הרבה מפני מה מת בחצי ימיו ולא היה אדם מחזירה דבר פעם אחת נתארחתי אצלה והיתה מסיחה כל אותו מאורע ואמרתי לה בתי בימי נדותך מה הוא אצלך אמרה לי חס ושלום אפי' באצבע קטנה לא נגע [בי] בימי לבוניך מהו אצלך אכל עמי ושתה עמי וישן עמי בקירוב בשר ולא עלתה דעתו על דבר אחר ואמרתי לה ברוך המקום שהרגו שלא נשא פנים לתורה שהרי אמרה תורה (ויקרא יח, יט) ואל אשה בנדת טומאתה לא תקרב כי אתא רב דימי אמר מטה חדא הואי במערבא אמרי אמר רב יצחק בר יוסף סינר מפסיק בינו לבינה:, big strongמתני׳ /strong /big ואלו מן ההלכות שאמרו בעליית חנניה בן חזקיה בן גרון שעלו לבקרו נמנו ורבו ב"ש על ב"ה וי"ח דברים גזרו בו ביום:, big strongגמ׳ /strong /big א"ל אביי לרב יוסף אלו תנן או ואלו תנן ואלו תנן הני דאמרן או אלו תנן דבעינן למימר קמן תא שמע אין פולין לאור הנר ואין קורין לאור הנר ואלו מן ההלכות שאמרו בעליית חנניה בן חזקיה בן גרון ש"מ ואלו תנן ש"מ:,ת"ר מי כתב מגילת תענית אמרו חנניה בן חזקיה וסיעתו שהיו מחבבין את הצרות,אמר רשב"ג אף אנו מחבבין את הצרות אבל מה נעשה שאם באנו לכתוב אין אנו מספיקין,ד"א אין שוטה נפגע,ד"א אין בשר המת מרגיש באיזמל איני והאמר רב יצחק קשה רימה למת כמחט בבשר החי שנא' (איוב יד, כב) אך בשרו עליו יכאב ונפשו עליו תאבל אימא אין בשר המת שבחי מרגיש באיזמל,אמר רב יהודה אמר רב ברם זכור אותו האיש לטוב וחנניה בן חזקיה שמו שאלמלא הוא נגנז ספר יחזקאל שהיו דבריו סותרין דברי תורה מה עשה העלו לו ג' מאות גרבי שמן וישב בעלייה ודרשן:,ושמנה עשר דבר גזרו: מאי נינהו שמנה עשר דבר דתנן אלו פוסלין את התרומה האוכל אוכל ראשון והאוכל אוכל שני והשותה משקין טמאין והבא ראשו ורובו במים שאובין וטהור שנפלו על ראשו ורובו שלשה לוגין מים שאובין והספר והידים והטבול יום והאוכלים והכלים שנטמאו במשקין,מאן תנא האוכל אוכל ראשון והאוכל אוכל שני מפסל פסלי טמויי | 13b. b and served Torah scholars extensively, why did he die at half his days? /b Where is the length of days promised him in the verse? b No one would respond to her /b astonishment b at all. /b Eliyahu said: b One time I was a guest in her /b house, b and she was relating that entire event /b with regard to the death of her husband. b And I said to her: My daughter, during the period of your menstruation, how /b did b he /b act b toward you? She said to me: Heaven forbid, he did not touch me even with /b his b little finger. /b And I asked her: b In the days of your white /b garments, after the menstrual flow ended, and you were just counting clean days, b how did he act toward you /b then? She said to me: b He ate with me, and drank with me, and slept with me with bodily contact and, /b however, b it did not enter his mind about something else, /b i.e., conjugal relations. b And I said to her: Blessed is the Omnipresent who killed him /b for this sin, b as /b your husband b did not show respect to the Torah. The Torah said: “And to a woman in the separation of her impurity you should not approach” /b (Leviticus 18:19), even mere affectionate contact is prohibited. The Gemara relates that b when Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said: /b That student did not actually sleep with her with bodily contact; rather, b it was /b in b one bed /b that they slept without contact. b In the West, /b in Eretz Yisrael, b they say /b that b Rav Yitzḥak bar Yosef said: /b When they would sleep together in one bed, she wore b a belt [ i sinar /i ] /b from the waist down that b would separate between him and her. /b Nevertheless, since the matter is prohibited, that student was punished., strong MISHNA: /strong b And these are among the i halakhot /i that /b the Sages, b who went up to visit him, said in the upper story of Ḥaya ben Ḥizkiya ben Garon. /b The precise nature of these i halakhot /i will be explained in the Gemara. These i halakhot /i are considered one unit because they share a distinctive element. Since many Sages were there, among them most of the generation’s Torah scholars in Eretz Yisrael, they engaged in discussion of various i halakhot /i of the Torah. It turned out that when the people expressing opinions b were counted, /b the students of b Beit Shammai outnumbered /b the students of b Beit Hillel, and they issued decrees /b with regard to b eighteen matters on that day /b in accordance with the opinion of Beit Shammai., strong GEMARA: /strong With regard to the language that introduces our mishna, b Abaye said to Rav Yosef: Did we learn /b in our mishna: b These are /b among the i halakhot /i , b or did we learn /b in our mishna: b And these are /b among the i halakhot /i ? The difference is significant. b Did we learn: And these, /b and if so, the reference would be to b those that we said /b earlier, i.e., that those i halakhot /i are included in the decrees? b Or did we learn: These, /b and if so the reference would be to b those that we seek to mention below? Come /b and b hear /b a solution to this dilemma from the fact that these matters were taught together in a i baraita /i : b One may not shake /b garments to rid them of lice b by the light of the lamp and one may not read by the light of the lamp; and these are among the i halakhot /i that /b the Sages b said in the attic of Ḥaya ben Ḥizkiya ben Garon. Conclude from this /b that b we learned: And these /b in the mishna, and the reference is to the decrees mentioned earlier., b The Sages taught /b in a i baraita /i with regard to i Megillat Ta’anit /i , which is a list of days of redemption that were established as celebrations for generations: b Who wrote i Megillat Ta’anit /i ? /b This scroll was written by b Ḥaya ben Ḥizkiya /b ben Garon b and his faction, who held dear /b the memory of b the troubles /b that befell Israel and their salvation from them., b Rabban Shimon ben Gamliel said: We also hold dear /b the memory of b the troubles /b from which Israel was saved, b but what can we do? If we came to write /b all the days of that kind, b we would not manage to /b do so, as the troubles that Israel experienced in every generation and era are numerous, and on each day there is an event worthy of commemoration., b Alternatively: /b Why do we not record the days of salvation from troubles? Just as b a crazy person is not hurt, /b as he is not aware of the troubles that befall him, so too, we cannot appreciate the magnitude of the calamities that befall us., b Alternatively: The flesh of a dead person does not feel the scalpel /b [ b i izemel /i /b ] cutting into him, and we, too, are in such a difficult situation that we no longer feel the pains and troubles. With regard to the last analogy, the Gemara asks: b Is that so? Didn’t Rav Yitzḥak say: The /b gnawing of b maggots is as excruciating to the dead as /b the stab of b a needle is to the flesh of the living, /b as b it is stated /b with regard to the dead: b “But his flesh shall hurt him, and his soul mourns over him” /b (Job 14:22)? Rather, b say /b and explain the matter: b The dead flesh /b in parts of the body b of the living person /b that are insensitive to pain b does not feel the scalpel /b that cuts him., b Rav Yehuda said /b that b Rav said: Truly, that man is remembered for the good, and his name is Ḥaya ben Ḥizkiya, as if not for him, the book of Ezekiel would have been suppressed because its contents, /b in many details, b contradict matters of Torah. /b The Sages sought to suppress the book and exclude it from the canon. b What did he, /b Ḥaya ben Ḥizkiya, b do? They brought him three hundred jugs of oil, /b for light and food, b up /b to his upper story, b and he sat /b isolated b in the upper story /b and did not move from there until b he homiletically interpreted /b all of those verses in the book of Ezekiel that seemed contradictory, and resolved the contradictions.,We learned in the mishna that when the Sages went up to the upper story of the house of Ḥaya ben Ḥizkiya ben Garon, they were counted b and issued eighteen decrees /b in accordance with the opinion of Beit Shammai. The Gemara asks: b What are those eighteen matters? /b The Gemara answers: b As we learned /b in a mishna, a list of the decrees that the Sages issued with regard to items whose level of impurity is such that if they come into contact with i teruma /i they disqualify it. By means of that contact, the i teruma /i itself becomes impure, but it does not transmit impurity to other items. b These disqualify i teruma /i : One who eats food /b with b first /b degree ritual impurity status acquired as a result of contact with a primary source of ritual impurity, e.g., a creeping animal; b and one who eats food /b with b second /b degree ritual impurity status acquired as a result of contact with an item with first degree ritual impurity status; b and one who drinks impure liquids /b of any degree of impurity; b and one whose head and most of his /b body b come into drawn water /b after he immersed himself in a ritual bath to purify himself; b and a ritually pure person that three i log /i /b of b drawn water fell on his head and most of his /b body; b and a Torah scroll; and the hands /b of any person who did not purify himself for the purpose of handling i teruma /i ; b and /b one b who immersed himself during the day, /b i.e., one who was impure and immersed himself, and until evening he is not considered completely pure; b and foods and vessels that became impure by /b coming into contact with impure b liquids. /b Contact with any of these disqualifies the i teruma /i . The Gemara seeks to clarify these matters.,The Gemara asks first: b Who is the i tanna /i /b who holds that b one who eats food /b with b first /b degree ritual impurity status, b and one who eats food /b with b second /b degree ritual impurity status, b disqualify /b the i teruma, /i but |
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34. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 111| 12b. אגם כדכתיב (ישעיהו יט, ו) קנה וסוף קמלו,ותרד בת פרעה לרחוץ על היאור א"ר יוחנן משום ר' שמעון בן יוחי מלמד שירדה לרחוץ מגלולי אביה וכן הוא אומר (ישעיהו ד, ד) אם רחץ ה' את צואת בנות ציון וגו',ונערותיה הולכות וגו' א"ר יוחנן אין הליכה זו אלא לשון מיתה וכן הוא אומר (בראשית כה, לב) הנה אנכי הולך למות,(שמות ב, ה) ותרא את התיבה בתוך הסוף כיון דחזו דקא בעו לאצולי למשה אמרו לה גבירתנו מנהגו של עולם מלך בשר ודם גוזר גזירה אם כל העולם כולו אין מקיימין אותה בניו ובני ביתו מקיימין אותה ואת עוברת על גזירת אביך בא גבריאל וחבטן בקרקע,ותשלח את אמתה ותקחה ר' יהודה ור' נחמיה חד אמר ידה וחד אמר שפחתה מ"ד ידה דכתיב אמתה ומ"ד שפחתה מדלא כתיב ידה,ולמ"ד שפחתה הא אמרת בא גבריאל וחבטן בקרקע דשייר לה חדא דלאו אורחא דבת מלכא למיקם לחודה,ולמאן דאמר ידה ליכתוב ידה הא קמ"ל דאישתרבב אישתרבובי דאמר מר וכן אתה מוצא באמתה של בת פרעה וכן אתה מוצא בשיני רשעים דכתיב (תהלים ג, ח) שני רשעים שברת ואמר ריש לקיש אל תיקרי שברת אלא שריבבתה,ותפתח ותראהו את הילד ותרא מיבעי ליה א"ר יוסי ברבי חנינא שראתה שכינה עמו,והנה נער בכה קרי ליה ילד וקרי ליה נער תנא הוא ילד וקולו כנער דברי רבי יהודה אמר לו רבי נחמיה א"כ עשיתו למשה רבינו בעל מום אלא מלמד שעשתה לו אמו חופת נעורים בתיבה אמרה שמא לא אזכה לחופתו,ותחמול עליו ותאמר מילדי העברים זה מנא ידעה א"ר יוסי ברבי חנינא שראתה אותו מהול,זה א"ר יוחנן מלמד שנתנבאה שלא מדעתה זה נופל ואין אחר נופל,והיינו דאמר רבי אלעזר מאי דכתיב (ישעיהו ח, יט) וכי יאמרו אליכם דרשו אל האובות ואל הידעונים המצפצפים והמהגים צופין ואינם יודעין מה צופין מהגים ואינן יודעים מה מהגים,ראו שמושיען של ישראל במים הוא לוקה עמדו וגזרו כל הבן הילוד היאורה תשליכוהו כיון דשדיוה למשה אמרו תו לא חזינן כי ההוא סימנא בטלו לגזירתייהו והם אינן יודעין שעל מי מריבה הוא לוקה,והיינו דאמר רבי חמא ברבי חנינא מאי דכתיב (במדבר כ, יג) המה מי מריבה אשר רבו המה שראו איצטגניני פרעה וטעו והיינו דקאמר משה (במדבר יא, כא) שש מאות אלף רגלי וגו' אמר להן משה לישראל בשבילי נצלתם כולכם,ר' חנינא בר פפא אמר אותו היום עשרים ואחד בניסן היה אמרו מלאכי השרת לפני הקב"ה רבונו של עולם מי שעתיד לומר שירה על הים ביום זה ילקה ביום זה,רבי אחא בר חנינא אמר אותו היום ששה בסיון היה אמרו מלאכי השרת לפני הקב"ה רבש"ע מי שעתיד לקבל תורה מהר סיני ביום זה ילקה ביום זה,בשלמא למ"ד בששה בסיון משכחת לה ג' ירחי דאמר מר בשבעה באדר מת ובשבעה באדר נולד משה ומשבעה באדר ועד ששה בסיון תלתא ירחי אלא למ"ד בעשרים ואחד בניסן היכי משכחת לה,אותה שנה מעוברת היתה רובו של ראשון ורובו של אחרון ואמצעי שלם,ותאמר אחותו אל בת פרעה האלך וקראתי לך אשה מינקת מן העבריות ומאי שנא מעבריות,מלמד שהחזירוהו למשה על כל המצריות כולן ולא ינק אמר פה שעתיד לדבר עם השכינה יינק דבר טמא והיינו דכתיב (ישעיהו כח, ט) את מי יורה דעה וגו' למי יורה דעה ולמי יבין שמועה לגמולי מחלב ולעתיקי משדים,ותאמר לה בת פרעה לכי וגו' א"ר אלעזר מלמד שהלכה בזריזות כעלמה ר' שמואל בר נחמני אמר העלמה שהעלימה את דבריה,ותאמר לה בת פרעה היליכי את הילד הזה אמר רבי חמא בר' חנינא מתנבאה ואינה יודעת מה מתנבאה היליכי הא שליכי ואני אתן את שכרך א"ר חמא בר' חנינא לא דיין לצדיקים שמחזירין להן אבידתן אלא שנותנין להן שכרן,(שמות טו, כ) ותקח מרים הנביאה אחות אהרן וגו' אחות אהרן ולא אחות משה אמר רב עמרם אמר רב ואמרי לה אמר רב נחמן אמר רב מלמד שהיתה מתנבאה כשהיא אחות אהרן | 12b. She placed him in b a marsh, as it is written: “The reeds and willows [ i suf /i ] shall wither” /b (Isaiah 19:6).,The verse states: b “And the daughter of Pharaoh came down to bathe [ i lirḥotz /i ] in the river” /b (Exodus 2:5). b Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: /b This b teaches that she came down /b to the river b to cleanse /b herself b from /b the impurity of b her father’s idols, /b as she was immersing herself as part of the conversion process. b And similarly it states: “When the Lord shall have washed [ i raḥatz /i ] away the filth of the daughters of Zion, /b and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of destruction” (Isaiah 4:4). This washing clearly refers to the purging of spiritual sins, rather than bathing for the sake of cleanliness.,The verse continues: b “And her maidens walked /b along b [ i holekhot /i ] /b by the riverside” (Exodus 2:5). b Rabbi Yoḥa says: This walking /b is b nothing other /b than the b terminology of /b going toward b death, and similarly it states: “Behold, I am going [ i holekh /i ] to die” /b (Genesis 25:32).,The verse continues: b “And she saw the ark among the willows” /b (Exodus 2:5). b Once /b her maidens b saw that /b the daughter of Pharaoh b was intending to save Moses, they said to her: Our mistress, the custom of the world /b is that when b a king of flesh and blood decrees a decree, /b even b if all the world does not fulfill it, /b at least b his children and members of his household fulfill it, and /b yet b you are violating the decree of your father. /b After the maidens tried to convince her not to save Moses, the angel b Gabriel came and beat them to the ground /b and they died.,The verse concludes: b “And she sent i amatah /i to take it” /b (Exodus 2:5). b Rabbi Yehuda and Rabbi Neḥemya /b disagree as to the definition of the word “ i amatah /i .” b One says /b that it means b her arm, and one says /b that it means b her maidservant. /b The Gemara explains: b The one who says /b that it means b her arm /b explained it in this manner, b as it is written “ i amatah /i ,” /b which denotes her forearm. b And the one who says /b that it means b her maidservant /b explained it in this manner b because it does not /b explicitly b write /b the more common term: b Her hand [ i yadah /i ]. /b Therefore, he understands that this is the alternative term for a maidservant, i ama /i .,The Gemara asks: b And according to the one who says /b that it means b her maidservant, didn’t you say /b earlier: b Gabriel came and beat them to the ground /b and the maidservants died, so how could Pharaoh’s daughter send her? The Gemara answers: It must be b that /b Gabriel b left her one /b maidservant, b as it is not proper that a princess should stand alone. /b ,The Gemara asks: b And according to the one who says /b that it means b her hand, let /b the Torah b write /b explicitly: b Her hand [ i yadah /i ]. /b Why use the more unusual term i amatah /i ? The Gemara answers: b This /b verse b teaches us that her arm extended [ i ishtarbav /i ] /b many cubits. b As the Master said /b in another context: b And similarly you find with regard to the hand of Pharaoh’s daughter /b that it extended, b and similarly you find with regard to the teeth of evildoers, as it is written: “You have broken [ i shibbarta /i ] the teeth of the wicked” /b (Psalms 3:8), b and Reish Lakish said: Do not read /b the word as b i shibbarta /i , rather /b read it as b i sheribbavta /i , /b you have extended.,The next verse states: b “And she opened it and saw it [ i vatirehu /i ], even the child” /b (Exodus 2:6). The Gemara comments: The verse states: “And she saw it”; b it should have /b stated: b And she saw. Rabbi Yosei, son of Rabbi Ḥanina, says: /b In addition to Moses, b she saw the Divine Presence with him. /b This is indicated by the usage of “saw it.”,The verse states: “And saw it, even the child [ i yeled /i ]; b and behold a lad [ i na’ar /i ] that wept” /b (Exodus 2:6). The verse b calls him “a child [ i yeled /i ],” and /b the same verse b calls him “a lad [ i na’ar /i ].” /b A Sage b teaches: He is /b the age of b a child but his voice /b is as loud and deep b as a lad; /b this is b the statement of Rabbi Yehuda. Rabbi Neḥemya said to him: If /b that is b so, you made Moses our teacher blemished, /b since his voice was unusually deep. b Rather, /b this b teaches that his mother made a canopy of youth, /b i.e., a small canopy, b for him in the ark, /b as b she said: Perhaps I will not merit to /b see b his /b wedding b canopy. /b ,The verse concludes: b “And she had compassion on him, and said: This [ i zeh /i ] is one of the Hebrews’ children” /b (Exodus 2:6). The Gemara asks: b From where did she know /b that he was a Hebrew child? b Rabbi Yosei, son of Rabbi Ḥanina, says: As she saw /b that b he was circumcised. /b ,The Gemara comments: The Pharaoh’s daughter said: b “This [ i zeh /i ] /b is one of the Hebrews’ children” (Exodus 2:6). b Rabbi Yoḥa says: /b This b teaches that she prophesied unknowingly, /b as the intention of the word “ i zeh /i ” was: b This /b one b falls, /b i.e., is cast, into the water, b but no other /b will b fall /b by means of water, for on that day Pharaoh’s decree was canceled.,The Gemara explains: b And this is what Rabbi Elazar said: What is /b the meaning of that b which is written: “And when they shall say to you: Seek unto the necromancers and the diviners, that chirp [ i metzaftzefim /i ] and that mutter [ i mahggim /i ]” /b (Isaiah 8:19)? The explanation of their chirping and muttering is: b They see [ i tzofin /i ], but they do not know what they are seeing; they enunciate [ i mahggim /i ], but they do not know what they are enunciating. /b Although necromancers and diviners do have some insight into the future, they do not see clearly enough to understand what they are actually seeing.,The Gemara applies this to Pharaoh: Pharaoh’s astrologers b saw that the savior of the Jewish people would be stricken by water. /b Therefore, b they arose and decreed: “Every son that is born you shall cast into the river” /b (Exodus 1:22); they thought that their vision indicated that Moses would be killed in the water. b Once /b Jochebed b cast Moses /b into the water, although he was protected in an ark, the astrologers b said: We no longer see /b in the stars anything b like that sign /b we saw as to the downfall of the leader of the Jews by water, and therefore at that moment b they canceled their decree. But they did not know that /b what they saw foretold that Moses b would be stricken on account of the waters of Meribah. /b They envisioned a downfall for Moses by water but didn’t fully comprehend their vision., b And this is what Rabbi Ḥama, son of Rabbi Ḥanina, says: What is /b the meaning of that b which is written: “These [ i hemma /i ] are the waters of Meribah, where /b the children of Israel b strove /b with the Lord, and He was sanctified in them” (Numbers 20:13)? The verse indicates that b these are /b the waters b that the astrologers of Pharaoh saw and /b on account of which they b erred. And this is what Moses said: /b “The people, among whom I am, b are six hundred thousand men on foot [ i ragli /i ]; /b and yet You have said: I will give them flesh, that they may eat a whole month” (Numbers 11:21). b Moses said to the Jewish people: On account of me, /b which is an alternative meaning of the word ragli, b all of you were saved, /b as the decree to throw all males into the river was canceled on my account., b Rabbi Ḥanina bar Pappa says: That day /b that Moses was placed in the river b was the twenty-first /b day of the month b of Nisan. The ministering angels said before the Holy One, Blessed be He: Master of the Universe, /b should the b one who in the future will say /b the b Song at the /b Red b Sea on this day be stricken on this day? /b As this was also the date on which the Red Sea would be parted during the salvation of the Exodus., b Rabbi Aḥa bar Ḥanina says: That day was /b actually b the sixth /b day of the month b of Sivan. The ministering angels said before the Holy One, Blessed be He: Master of the Universe, /b should the b one who in the future will receive /b the b Torah on Mount Sinai on this day be stricken on this day? /b As this was also the date on which the Torah was received.,The Gemara asks: b Granted, according to the one who says /b that Moses was placed in the water b on the sixth of Sivan, you find /b that there can be b three months /b during which Moses was hidden after his birth; b as the Master said /b ( i Tosefta /i 11:7): Moses b died on the seventh of Adar, and Moses was born on the seventh of Adar. And /b based on this, b from the seventh of Adar until the sixth of Sivan /b there are b three months, /b which correspond to the three months Moses was hidden before being placed in the water. b But according to the one who says /b that it was b on the twenty-first of Nisan, how can you find /b that he was hidden for three months?,The Gemara answers: b That year was a leap year /b in which there were two months of Adar. Moses was hidden b most of the first /b month of the three, from the seventh day of the first Adar when he was born, b and most of the last /b month of the three, i.e., all of Nisan until the twenty-first, b and the entire middle one. /b All of this together is considered as three months.,The Gemara now discusses the next verse in Exodus: b “Then said his sister to Pharaoh’s daughter: Shall I go and call you a nurse of the Hebrew women, /b that she may nurse the child for you?” (Exodus 2:7). The Gemara asks: b And what is different /b that Pharaoh’s daughter would specifically want a nurse b of the Hebrew women? /b ,The Gemara answers: This b teaches that /b prior to this, b they took Moses around to all the Egyptian /b wet nurses b and he did not /b agree to b nurse /b from any of them, as b he said: /b Shall b a mouth that in the future /b will b speak with the Divine Presence /b actually b nurse something impure? And this is as it is written: “Whom shall one teach knowledge? /b And whom shall one make understand the message?” (Isaiah 28:9). The prophet is asking: b To whom shall /b God b teach /b the b knowledge /b of the Torah, b and to whom shall /b God b make to understand the message /b of the Torah? The answer is as the verse continues: b “Them that are weaned from the milk, them that are drawn from the breasts” /b (Isaiah 28:9). The conclusion of the verse indicates that the Torah should be taught to the one who did not want to nurse from the milk of a gentile woman, i.e., Moses.,The next verse states: b “And Pharaoh’s daughter said to her: Go. /b And the maiden [ i ha’alma /i ] went and called the child’s mother” (Exodus 2:8). b Rabbi Elazar says: /b This b teaches that she went quickly like a maiden, /b i.e., with the strength of one of marriageable age, and not as the young child that she was. b Rabbi Shmuel bar Naḥmani says: /b The word b i ha’alma /i /b is related to the word meaning to hide [ i le’alem /i ], b for she hid her words /b and didn’t tell Pharaoh’s daughter that she was bringing the baby’s mother.,The next verse states what Pharaoh’s daughter said to Jochebed: b “And Pharaoh’s daughter said to her: Take this [ i heilikhi /i ] child away, /b and nurse it for me, and I will give you your wages. And the woman took the child, and nursed it” (Exodus 2:9). b Rabbi Ḥama, son of Rabbi Ḥanina, says: /b Pharaoh’s daughter b is prophesying and she does not know what she is prophesying, /b as the word b i heilikhi /i /b means: b This is yours [ i ha shellikhi /i ], /b i.e., this is your child. The next part of the verse states: b “And I will give you your wages.” Rabbi Ḥama, son of Rabbi Ḥanina, says: /b This teaches that b with regard to righteous people, not only /b is it so b that /b God arranges b that their lost items are returned to them, but /b He b also /b arranges b that they get their wages, /b as the son of Jochebed was returned to her and she also received payment for nursing him.,Elsewhere, the verse states with regard to Miriam: b “And Miriam the prophetess, the sister of Aaron, took /b a timbrel in her hand; and all the women went out after her with timbrels and with dances” (Exodus 15:20). The Gemara asks: Why is Miriam referred to as b “the sister of Aaron,” and not the sister of Moses? Rav Amram says /b that b Rav says, and some say /b that b Rav Naḥman says /b that b Rav says: /b This b teaches that /b Miriam already b prophesied when she was /b still b the sister of /b only b Aaron, /b i.e., before Moses was born. |
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| 35. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 151 |
36. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 223| 70b. אין שואלין בשלום אשה על ידי בעלה אמר ליה הכי אמר שמואל אין שואלין בשלום אשה כלל שלחה ליה דביתהו שרי ליה תגריה דלא נישוויך כשאר עם הארץ,א"ל מאי שיאטיה דמר הכא אמר ליה טסקא דהזמנותא שדר מר אבתראי אמר ליה השתא שותא דמר לא גמירנא טסקא דהזמנותא משדרנא למר אפיק דיסקא דהזמנותא מבי חדיה ואחזי ליה אמר ליה הא גברא והא דסקא אמר ליה הואיל ואתא מר להכא לישתעי מיליה כי היכי דלא לימרו מחנפי רבנן אהדדי,אמר ליה מאי טעמא שמתיה מר לההוא גברא ציער שליחא דרבנן ונגדיה מר דרב מנגיד על מאן דמצער שלוחא דרבנן דעדיף מיניה עבדי ליה,מאי טעמא אכריז מר עליה דעבדא הוא אמר ליה דרגיל דקרי אינשי עבדי ותני כל הפוסל פסול ואינו מדבר בשבחא לעולם ואמר שמואל במומו פוסל אימר דאמר שמואל למיחש ליה לאכרוזי עליה מי אמר,אדהכי והכי (אתא ההוא בר דיניה מנהרדעי) א"ל ההוא בר דיניה לרב יהודה לדידי קרית לי עבדא דאתינא מבית חשמונאי מלכא אמר ליה הכי אמר שמואל כל דאמר מדבית חשמונאי קאתינא עבדא הוא,א"ל לא סבר לה מר להא דא"ר אבא אמר רב הונא אמר רב כל ת"ח שמורה הלכה ובא אם קודם מעשה אמרה שומעין לו ואם לאו אין שומעין לו אמר ליה הא איכא רב מתנה דקאי כוותי,רב מתנה לא חזייה לנהרדעא תליסר שני ההוא יומא אתא אמר ליה דכיר מר מאי אמר שמואל כי קאי חדא כרעא אגודא וחדא כרעא במברא א"ל הכי אמר שמואל כל דאמר מדבית חשמונאי מלכא קאתינא עבדא הוא דלא אישתיור מינייהו אלא ההיא רביתא דסלקא לאיגרא ורמיא קלא ואמרה כל דאמר מבית חשמונאי אנא עבדא הוא,נפלה מאיגרא ומיתה אכרוז עליה דעבדא הוא,ההוא יומא אקרען כמה כתובתא בנהרדעא כי קא נפיק נפקי אבתריה למירגמיה אמר להו אי שתיקו שתיקו ואי לא מגלינא עלייכו הא דאמר שמואל תרתי זרעייתא איכא בנהרדעא חדא מיקריא דבי יונה וחדא מיקריא דבי עורבתי וסימניך טמא טמא טהור טהור שדיוה לההוא ריגמא מידייהו וקם אטמא בנהר מלכא,מכריז רב יהודה בפומבדיתא אדא ויונתן עבדי יהודה בר פפא ממזירא בטי בר טוביה ברמות רוחא לא שקיל גיטא דחירותא מכריז רבא במחוזא בלאי דנאי טלאי מלאי זגאי כולם לפסול אמר רב יהודה גובאי גבעונאי דורנוניתא דראי נתינאי אמר רב יוסף האי בי כובי דפומבדיתא כולם דעבדי,אמר רב יהודה אמר שמואל ארבע מאות עבדים ואמרי לה ארבעת אלפים עבדים היו לו לפשחור בן אימר וכולם נטמעו בכהונה וכל כהן שיש בו עזות פנים אינו אלא מהם אמר אביי כולהו יתבן בשורא דבנהרדעא ופליגא דרבי אלעזר דאמר ר' אלעזר אם ראית כהן בעזות מצח אל תהרהר אחריו שנא' (הושע ד, ד) ועמך כמריבי כהן,אמר רבי אבין בר רב אדא אמר רב כל הנושא אשה שאינה הוגנת לו כשהקב"ה משרה שכינתו מעיד על כל השבטים ואין מעיד עליו שנאמר (תהלים קכב, ד) שבטי יה עדות לישראל אימתי הוי עדות לישראל בזמן שהשבטים שבטי יה,אמר ר' חמא ברבי חנינא כשהקב"ה משרה שכינתו אין משרה אלא על משפחות מיוחסות שבישראל שנא' (ירמיהו לא, א) בעת ההיא נאם ה' אהיה לאלהים לכל משפחות ישראל לכל ישראל לא נאמר אלא לכל משפחות,[והמה] יהיו לי לעם אמר רבה בר רב הונא זו מעלה יתירה יש בין ישראל לגרים דאילו בישראל כתיב בהו (יחזקאל לז, כז) והייתי להם לאלהים [והמה] יהיו לי לעם ואילו בגרים כתיב (ירמיהו ל, כא) מי הוא זה ערב את לבו לגשת אלי נאם ה' והייתם לי לעם ואנכי אהיה לכם לאלהים,אמר רבי חלבו קשים גרים לישראל כספחת שנאמר (ישעיהו יד, א) ונלוה הגר עליהם ונספחו על בית יעקב כתיב הכא ונספחו וכתיב התם (ויקרא יד, נו) לשאת ולספחת,אמר רבי חמא בר חנינא כשהקדוש ברוך הוא | 70b. b One may not send greetings to a woman /b even with a messenger, as this may cause the messenger and the woman to relate to each other inappropriately. Rav Naḥman countered by suggesting that he send his greetings b with her husband, /b which would remove all concerns. Rav Yehuda b said to him: This is what Shmuel says: One may not send greetings to a woman at all. /b Yalta, b his wife, /b who overheard that Rav Yehuda was getting the better of the exchange, b sent /b a message b to him: Release him /b and conclude your business with him, b so that he not equate you with another ignoramus. /b ,Desiring to release Rav Yehuda, Rav Naḥman b said to him: What is the reason /b that b the Master is here? /b Rav Yehuda b said to him: The Master sent me a summons. /b Rav Naḥman b said to him: Now /b that b I have not /b even b learned the Master’s /b form of b speech, /b as you have demonstrated your superiority to me by reproving me even over such matters, b could I /b have b sent a summons to the Master? /b Rav Yehuda b removed the summons from his bosom and showed it to him. /b While doing so, Rav Yehuda b said to him: Here is the man and here is the document. /b Rav Naḥman b said to him: Since the Master has come here, let him present his statement, in order that /b people b should not say: The Sages flatter one another /b and do not judge each other according to the letter of the law.,Rav Naḥman commenced the deliberation, and b said to him: What is the reason /b that b the Master excommunicated that man? /b Rav Yehuda replied: b He caused discomfort to an agent /b of one b of the Sages, /b and therefore he deserved the punishment of one who causes discomfort to a Torah scholar. Rav Naḥman challenged this answer: If so, b let the Master flog him, as Rav would flog one who causes discomfort to an agent of the Sages. /b Rav Yehuda responded: b I /b punished b him more severely than that. /b Rabbi Yehuda held that excommunication is a more severe punishment than flogging.,Rav Naḥman further inquired: b What is the reason /b that b the Master proclaimed about him that he is a slave? /b Rav Yehuda b said to him: /b Because he b is in the habit of calling people slaves, and /b it b is taught: Anyone who disqualifies /b others by stating that their lineage is flawed, that is a sign that he himself b is /b of b flawed /b lineage. Another indication of his lineage being flawed is that b he never speaks in praise /b of others. b And Shmuel said: He disqualifies with his /b own b flaw. /b Rav Naḥman retorted: You can b say that Shmuel said /b this i halakha /i only b to /b the degree that one should b suspect him /b of being of flawed lineage. But b did he /b actually b say /b this b to /b the extent that one could b proclaim about him /b that he is of flawed lineage?,The Gemara continues the story: b Meanwhile, that litigant arrived from Neharde’a. That litigant said to Rav Yehuda: You call me a slave? I, who come from the house of the Hasmonean kings? /b Rav Yehuda b said to him: This is what Shmuel says: Anyone who says: I come from the house of the Hasmonean /b kings, b is a slave. /b As will be explained, only slaves remained of their descendants.,Rav Naḥman, who heard this exchange, b said to /b Rav Yehuda: b Does the Master not hold in accordance with this /b i halakha /i b that Rabbi Abba says /b that b Rav Huna says /b that b Rav says: /b With regard to b any Torah scholar who proceeds to teach /b a ruling of b i halakha /i /b with regard to a particular issue, b if he said it before an action /b that concerns himself occurred, b they /b should b listen to him, /b and his ruling is accepted. b But if not, /b if he quoted the i halakha /i only after he was involved in an incident related to the i halakha /i he is quoting, b they do not listen to him, /b due to his personal involvement? Your testimony with regard to what Shmuel ruled should be ignored, as you stated it only after the incident. Rav Yehuda b said to /b Rav Naḥman: b There is Rav Mattana, who stands by my /b report, since he has also heard this ruling of Shmuel.,The Gemara continues: b Rav Mattana had not seen /b the city of b Neharde’a /b for b thirteen years. That /b very b day he arrived. /b Rav Yehuda b said to him: /b Does b the Master remember what Shmuel said when he was standing /b with b one foot on the bank and one foot on the ferry? /b Rav Mattana b said to him: This is what Shmuel said /b at that time: b Anyone who says: I come from the house of the Hasmonean /b kings, b is a slave, as none remained of them except for that young girl who ascended to the roof and raised her voice and said: /b From now on, b anyone who says: I come from the house of the Hasmonean /b kings, b is a slave. /b Other than this girl, the only members of the family who remained were descendants of Herod, and he was an Edomite slave.,The girl then b fell from the roof and died, /b leaving only slaves from the Hasmoneans. With the confirmation of the report of the statement of Shmuel, b they /b also b publicized /b in Neharde’a b about him, /b i.e., that man who claimed to come from the Hasmonean kings, b that he was a slave. /b ,The Gemara relates: On b that day, several marriage contracts were torn up in Neharde’a, /b as many had their marriages annulled after having discovered that they had married slaves. b When /b Rav Yehuda b was leaving /b Neharde’a, b they pursued him, /b seeking b to stone him, /b as because of him it was publicized that their lineage was flawed. Rav Yehuda b said to them: If you are silent, /b remain b silent. And if /b you will b not /b remain silent, b I will reveal about you this /b statement b that Shmuel said: There are two /b lines of b offspring in Neharde’a. One is called the dove’s house, and one is called the raven’s house. And your mnemonic /b with regard to lineage is: The b impure /b bird, the raven, is b impure, /b meaning flawed, and the b pure /b one, the dove, is b pure, /b meaning unflawed. Upon hearing this, b they threw /b all b those /b stones that they were intending b to stone him /b with b from their hands, /b as they did not want him to reveal who had a flawed lineage. b And /b as a result of all of the stones thrown into the river, b a dam arose in the Malka River. /b ,§ The Gemara continues the discussion of those with a flawed lineage: b Rav Yehuda proclaimed in Pumbedita: Adda and Yonatan, /b known residents of that town, are b slaves; Yehuda bar Pappa /b is a b i mamzer /i ; Bati bar Tuviyya, in his arrogance, did not accept a bill of manumission /b and is still a slave. b Rava proclaimed in /b his city of b Meḥoza: Balla’ai, Danna’ai, Talla’ai, Malla’ai, Zagga’ai: All /b these families b are /b of b flawed /b lineage. b Rav Yehuda /b likewise b says: Gova’ai, /b the inhabitants of a place called Gova, are in fact b Gibeonites, /b and their name has been corrupted. Similarly, those people known as b Dorenunita /b are from b the village of Gibeonites, /b and they may not marry Jews with unflawed lineage. b Rav Yosef says: /b With regard to b this /b place called b Bei Kuvei of Pumbedita, /b its residents b are all /b descendants b of slaves. /b , b Rav Yehuda says /b that b Shmuel says: Four hundred slaves, and some say four thousand slaves, were owned by Pashḥur ben Immer, /b a priest in the time of Jeremiah, b and /b due to their greatness b they were assimilated into the priesthood /b and became known as priests. b And any priest who has /b the trait of b insolence is only from them. Abaye said: They all sit in the rows /b of honor b that are in /b the city of b Neharde’a. /b The Gemara comments: And this statement b disagrees with /b the statement b of Rabbi Elazar, as Rabbi Elazar says: If you see an insolent priest, do not speculate about him /b that he may be of flawed lineage, b since it is stated: “For your people are as those who strive with a priest” /b (Hosea 4:4), which indicates that priests had a reputation for being cantankerous.,§ The Gemara discusses an idea raised earlier. b Rabbi Avin bar Rav Adda says /b that b Rav says: /b Concerning b anyone who marries a woman who is not suited for him /b to marry, b when the Holy One, Blessed be He, rests His Divine Presence /b upon the Jewish people, b He testifies with regard to all the tribes /b that they are His people, b but He does not testify with regard to he /b who married improperly, b as it is stated: “The tribes of the Lord, as a testimony to Israel” /b (Psalms 122:4). b When is it a testimony to Israel? When the tribes are the tribes of the Lord, /b but not when their lineage is flawed., b Rabbi Ḥama, son of Rabbi Ḥanina, says: When the Holy One, Blessed be He, rests His Divine Presence, He rests it only upon families of /b unflawed lineage b among Israel, as it is stated: “At that time, says the Lord, will I be the God of all the families of Israel” /b (Jeremiah 30:25). b of all Israel, is not stated, but “of all the families,” /b which includes only those of unflawed lineage, the renowned families of Israel.,The verse from Jeremiah ends with the words b “And they shall be my people.” Rabba bar Rav Huna says: This is a higher standard /b that differentiates b between /b those born as b Jews and converts, as with regard to /b those born as b Jews it is written about them: “And I will be their God, and they shall be My people” /b (Ezekiel 37:27), b whereas with regard to converts it is written: “For who is he that has pledged his heart to approach unto Me? says the Lord. And you shall be My people, and I will be your God” /b (Jeremiah 30:21–22). This teaches that converts are not drawn close to God, as indicated by the words “And I will be your God,” until they first draw themselves near to God, as indicated by the subsequent phrase “And you shall be my people.”, b Rabbi Ḥelbo says: Converts are /b as b difficult for the Jewish people as a scab. /b The proof is b that it is stated: “And the convert shall join himself with them, and they shall cleave [ i venispeḥu /i ] to the house of Jacob” /b (Isaiah 14:1). b It is written here “ i venispeḥu /i ,” and it is written there, /b among the types of leprosy: b “And for a sore and for a scab [ i sappaḥat /i ]” /b (Leviticus 14:56). The use of a term with a similar root indicates that converts are like a scab for the Jewish people., b Rabbi Ḥama bar Ḥanina says: When the Holy One, Blessed be He, /b |
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37. Anon., Exodus Rabbah, 1.25, 19.4 (4th cent. CE - 9th cent. CE) Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 92, 111| 1.25. וַתֹּאמֶר אֲחֹתוֹ אֶל בַּת פַּרְעֹה וגו', לָמָּה אָמְרָה מִרְיָם מִן הָעִבְרִיּוֹת, וְכִי אָסוּר לוֹ לְמשֶׁה לִינֹק מֵחָלָב הַנָּכְרִית, לֹא. כֵן תְּנִינַן (גמרא עבודה זרה כו, ב): בַּת יִשְׂרָאֵל לֹא תָנִיק בְּנָהּ שֶׁל כּוּתִית, אֲבָל כּוּתִית תָּנִיק בֶּן יִשְׂרָאֵל בִּרְשׁוּתָהּ. אֶלָּא לָמָּה אָמְרָה כֵּן, לְפִי שֶׁהֶחֱזִירַתּוּ לְמשֶׁה עַל כָּל הַמִּצְרִיּוֹת לְהָנִיק אוֹתוֹ וּפָסַל אֶת כֻּלָּן, וְלָמָּה פְסָלָן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הַפֶּה שֶׁעָתִיד לְדַבֵּר עִמִּי יִינַק דָּבָר טָמֵא, וְהַיְנוּ דִּכְתִיב (ישעיה כח, ט): אֶת מִי יוֹרֶה דֵעָה וגו' לְמִי יוֹרֶה דֵעָה לִגְמוּלֵי מֵחָלָב וגו'. דָּבָר אַחֵר, לָמָּה פָּסַל דַּדֵיהֶן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא זֶה עָתִיד לְדַבֵּר עִמִּי, לְמָחָר יִהְיוּ הַמִּצְרִיּוֹת אוֹמְרוֹת, זֶה שֶׁמְדַבֵּר עִם הַשְּׁכִינָה אֲנִי הֲנִיקִיתִיהוּ. וַתֵּלֶךְ הָעַלְמָה, לָמָּה קְרָאָהּ הַכָּתוּב עַלְמָה, שֶׁהָלְכָה בִּזְרִיזוּת. רַבִּי שְׁמוּאֵל אָמַר שֶׁהֶעֱלִימָה אֶת דְּבָרֶיהָ. וַתֹּאמֶר לָהּ בַּת פַּרְעֹה הֵילִיכִי, אָמַר רַבִּי חָמָא בֶּן רַבִּי חֲנִינָא נִתְנַבֵּאת וְלֹא יָדְעָה מַה נִּתְנַבֵּאת, הֵילִיכִי שֶׁלִּיכִי הוּא. וַאֲנִי אֶתֵּן אֶת שְׂכָרֵךְ, אָמַר רַבִּי חָמָא בַּר חֲנִינָא, לֹא דַּיָּן לַצַּדִּיקִים שֶׁמַּחֲזִירִין לָהֶן אֲבֵדָתָן אֶלָּא שֶׁנּוֹטְלִים שָׂכָר. וַתִּקַּח הָאִשָּׁה אֶת הַיֶּלֶד וַתְּנִיקֵהוּ, בְּאוֹתָהּ שָׁעָה נָתַן לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא מִקְצַת שְׂכָרָהּ, שֶׁהִיא הָיְתָה מְחַיָּה אֶת הַיְּלָדִים, וְכֵן הַקָּדוֹשׁ בָּרוּךְ הוּא הֶחֱזִיר לָהּ אֶת בְּנָהּ וְנָתַן לָהּ שְׂכָרָהּ. 19.4. דָּבָר אַחֵר, זֹאת חֻקַּת הַפָּסַח, הֲדָא הוּא דִכְתִיב (ישעיה נו, ג): וְאַל יֹאמַר בֶּן הַנֵּכָר הַנִּלְוָה אֶל ה' לֵאמֹר הַבְדֵּל יַבְדִילַנִי ה' מֵעַל עַמּוֹ, אָמַר אִיּוֹב (איוב לא, לב): בַּחוּץ לֹא יָלִין גֵּר, שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹסֵל לִבְרִיָּה אֶלָּא לַכֹּל הוּא מְקַבֵּל, הַשְּׁעָרִים נִפְתָּחִים בְּכָל שָׁעָה וְכָל מִי שֶׁהוּא מְבַקֵּשׁ לִכָּנֵס יִכָּנֵס, לְכָךְ הוּא אוֹמֵר: בַּחוּץ לֹא יָלִין גֵּר, כְּנֶגֶד (דברים לא, יב): וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ. (איוב לא, לב): דְּלָתַי לָאֹרַח אֶפְתָּח, כְּנֶגֶד הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא סוֹבֵל בְּרִיּוֹתָיו. אָמַר רַבִּי בֶּרֶכְיָה כְּנֶגֶד מִי אָמַר: בַּחוּץ לֹא יָלִין גֵּר, אֶלָּא עֲתִידִים גֵּרִים לִהְיוֹת כֹּהֲנִים מְשָׁרְתִים בְּבֵית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (ישעיה יד, א): וְנִלְוָה הַגֵּר עֲלֵיהֶם וְנִסְפְּחוּ עַל בֵּית יַעֲקֹב, וְאֵין וְנִסְפְּחוּ אֶלָּא כְּהֻנָּה, שֶׁנֶּאֱמַר (שמואל א ב, לו): סְפָחֵנִי נָא אֶל אַחַת הַכְּהֻנּוֹת, שֶׁעֲתִידִין לִהְיוֹת אוֹכְלִין מִלֶּחֶם הַפָּנִים, לְפִי שֶׁבְּנוֹתֵיהֶן נִשָֹּׂאוֹת לַכְּהֻנָּה. וְכֵן שָׁאַל עֲקִילָס הַגֵּר אֶת רַבּוֹתֵינוּ, אָמַר לָהֶם מַה שֶּׁכָּתוּב (דברים י, יח): וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה, הֲרֵי כָּל הַבְטָחוֹת שֶׁהִבְטִיחַ אֶת הַגֵּר שֶׁהוּא נוֹתֵן לוֹ לֶחֶם וְשִׂמְלָה, אָמַר לוֹ יַעֲקֹב שֶׁשְּׁמוֹ יִשְׂרָאֵל כָּךְ שָׁאַל מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית כח, כ): וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבּשׁ, וְאַתָּה שֶׁבָּאתָ אֶצְלֵנוּ לֹא דַּיָּךְ שֶׁאַתָּה כְּמוֹתֵנוּ אֶלָּא דַּיָּךְ שֶׁתְּהֵא כְּיַעֲקֹב בְּכוֹרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְסוֹף דָּבָר לֹא תַעֲלֶה עַל דַּעְתְּךָ שֶׁיַּעֲקֹב לֶחֶם וְשִׂמְלָה שָׁאַל, אֶלָּא אָמַר יַעֲקֹב הִבְטִיחַנִי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא עִמָּדִי וְיַעֲמִיד מִמֶנִּי אֶת הָעוֹלָם, אֵימָתַי יוֹדֵעַ אֲנִי שֶׁהוּא עִמָּדִי וּשְׁמָרַנִי, כְּשֶׁיַּעֲמִיד מִמֶּנִּי בָּנִים כֹּהֲנִים אוֹכְלִים מִלֶּחֶם הַפָּנִים וְלוֹבְשִׁים בִּגְדֵי כְּהֻנָּה, שֶׁנֶּאֱמַר: וְנָתַן לִי לֶחֶם לֶאֱכֹל, זֶה לֶחֶם הַפָּנִים. וּבֶגֶד לִלְבּשׁ, אֵלּוּ בִּגְדֵי כְּהֻנָּה, שֶׁנֶּאֱמַר (שמות מ, יג): וְהִלְבַּשְׁתָּ אֶת אַהֲרֹן אֵת בִּגְדֵי הַקֹּדֶשׁ. וְכֵן כָּאן וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה, כְּלוֹמַר שֶׁמַּעֲמִיד בָּנִים מִן הַגֵּר, שֶׁאוֹכְלִים לֶחֶם הַפָּנִים וְלוֹבְשִׁים בִּגְדֵי כְּהֻנָּה, הֱוֵי: בַּחוּץ לֹא יָלִין גֵּר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַחַר כָּל הַכָּבוֹד הַזֶּה שֶׁאֲנִי עָתִיד לַעֲשׂוֹת לְבַעֲלֵי תְּשׁוּבָה אַתֶּם קוֹרִים תִּגָּר, הֱוֵי: וְאַל יֹאמַר בֶּן הַנֵּכָר הַנִּלְוָה אֶל ה' וגו'. דָּבָר אַחֵר, וְאַל יֹאמַר בֶּן הַנֵּכָר, הֲדָא הוּא דִכְתִיב (זכריה ב, יד): רָנִי וְשִׂמְחִי בַּת צִיּוֹן, וּכְתִיב (זכריה ב, טו): וְנִלְווּ גּוֹיִם רַבִּים אֶל ה', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא וּמַה לַגֵּרִים אֲנִי אוֹמֵר כֵּן עַל אַחַת כַּמָּה וְכַמָּה לְצִיּוֹן וּלְיִשְׂרָאֵל. וְאַל יֹאמַר בֶּן הַנֵּכָר, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לַגֵּרִים, אַתֶּם מִתְיָרְאִים לְפִי שֶׁפָּסַלְתִּי אֶתְכֶם וְאָמַרְתִּי בַּפֶּסַח: כָּל בֶּן נֵכָר לֹא יֹאכַל בּוֹ, לָמָּה לֹא תִשְׁאֲלוּ לַגִּבְעוֹנִים מַה טּוֹבָה עָשִׂיתִי לָהֶם, בְּנֵי אָדָם שֶׁעָשׂוּ בְּעָרְמָה וְעָשׂוּ מִיִּרְאָה וּבָאוּ לָהֶן אֵצֶל בָּנַי וְנִשְׁבְּעוּ לָהֶן, מֶה עָשִׂיתִי לְשָׁאוּל וּלְבֵיתוֹ עַל שֶׁבִּקֵּשׁ לְהָרְגָם, שֶׁהָרְגוּ הֵם שִׁבְעָה מִבָּנָיו, שֶׁנֶּאֱמַר (שמואל ב כא, ח): וַיִּקַּח הַמֶּלֶךְ אֶת שְׁנֵי בְּנֵי רִצְפָּה וְאֶת חֲמֵשֶׁת בְּנֵי מִיכַל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מָה אִם לַגִּבְעוֹנִים שֶׁהָיוּ אֱמֹרִיִּים וּבָאוּ מִיִּרְאָה וְעָשׂוּ מִרְמָה עִם יִשְׂרָאֵל, קִבַּלְתִּי אוֹתָם וְעָשִׂיתִי לָהֶם טוֹבָה, וְעָשִׂיתִי דִּיקִי שֶׁלָּהֶם בְּבָנַי, הַגֵּרִים שֶׁהֵם בָּאִים מֵאַהֲבָה וּמְשָׁרְתִים לִשְׁמִי, אֵינִי מְקַבְּלָן וּמְגַדְּלָן, לְפִיכָךְ (ישעיה נו, ג): וְאַל יֹאמַר בֶּן הַנֵּכָר הַנִּלְוָה אֶל ה' לְשָׁרְתוֹ, אֵלּוּ הַגֵּרִים שֶׁמְהוּלִים הֵם, אֲבָל הָעוֹבְדֵי כּוֹכָבִים עַרְלֵי לֵב הֵם, שֶׁכָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹסֵל אֶת עַרְלֵי לֵב וּמוֹרִידָם לַגֵּיהִנֹּם, שֶׁנֶּאֱמַר (יחזקאל לב, יח): בֶּן אָדָם נְהֵה עַל הֲמוֹן מִצְרַיִם וְהוֹרִדֵהוּ, וְכֵן יְשַׁעְיָה אוֹמֵר (ישעיה ה, יד): לָכֵן הִרְחִיבָה שְׁאוֹל נַפְשָׁהּ וּפָעֲרָה פִיהָ לִבְלִי חֹק, לְעוֹבֵד כּוֹכָבִים שֶׁמְבַזֶּה חָק מִילָה, שֶׁנֶּאֱמַר (תהלים קה, י): וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָם, שֶׁאֵין יִשְׂרָאֵל הַמְהוּלִים יוֹרְדִין לַגֵּיהִנֹּם. אָמַר רַבִּי בֶּרֶכְיָה כְּדֵי שֶׁלֹא יִהְיוּ הַמִּינִים וְרִשְׁעֵי יִשְׂרָאֵל אוֹמְרִים הוֹאִיל וְאָנוּ מְהוּלִין אֵין אָנוּ יוֹרְדִין לַגֵּיהִנֹּם, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה מְשַׁלֵּחַ מַלְאָךְ וּמוֹשֵׁךְ עָרְלָתָן וְהֵם יוֹרְדִין לַגֵיהִנֹּם, שֶׁנֶּאֱמַר (תהלים נה, כא): שָׁלַח יָדָיו בִּשְׁלֹמָיו חִלֵּל בְּרִיתוֹ, וְכֵיוָן שֶׁגֵּיהִנֹּם רוֹאָה לָעָרְלָה תְּלוּיָה בָהֶם, פּוֹתַחַת פִּיהָ וְלוֹחֶכֶת אוֹתָם, הֱוֵי: וּפָעֲרָה פִיהָ לִבְלִי חֹק. | |
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38. Anon., Numbers Rabba, 8.9 (4th cent. CE - 9th cent. CE) Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 92| 8.9. דָּבָר אַחֵר, וְאִישׁ אֶת קֳדָשָׁיו לוֹ יִהְיוּ, הֲדָא הוּא דִּכְתִיב (תהלים קכח, א): אַשְׁרֵי כָּל יְרֵא ה' הַהֹלֵךְ בִּדְרָכָיו, אֵינוֹ אוֹמֵר אַשְׁרֵי יִשְׂרָאֵל, אַשְׁרֵי כֹּהֲנִים, אַשְׁרֵי לְוִיִּם, אֶלָּא אַשְׁרֵי כָּל יְרֵא ה', אֵלּוּ הַגֵּרִים שֶׁהֵם יִרְאֵי ה', שֶׁהֵם בְּאַשְׁרֵי, כְּשֵׁם שֶׁנֶּאֱמַר בְּיִשְׂרָאֵל (דברים לג, כט): אַשְׁרֶיךָ יִשְׂרָאֵל, לְכָךְ נֶאֱמַר בָּהֶם: אַשְׁרֵי כָּל יְרֵא ה', וּבְאֵיזֶה גֵר אָמוּר אַשְׁרֵי, בְּגֵר שֶׁהוּא גֵּר צֶדֶק לֹא בַּכּוּתִיִּים הַלָּלוּ שֶׁכָּתוּב בָּהֶם (מלכים ב יז, לג): אֶת ה' הָיוּ יְרֵאִים וְאֶת אֱלֹהֵיהֶם הָיוּ עֹבְדִים, אֶלָּא בְּגֵר שֶׁהוּא יָרֵא מִן הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוֹלֵךְ בִּדְרָכָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב: הַהֹלֵךְ בִּדְרָכָיו. (תהלים קכח, ב): יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל, זֶה הַגֵּר, שֶׁאֵין לוֹ זְכוּת אָבוֹת, וּכְדֵי שֶׁלֹא יֹאמַר אוֹי לִי שֶׁאֵין לִי זְכוּת אָבוֹת, כָּל מַעֲשִׂים טוֹבִים שֶׁאֲסַגֵּל אֵין לִי שָׂכָר אֶלָּא בָּעוֹלָם הַזֶּה, לְכָךְ הַכָּתוּב מְבַשֵֹּׂר לַגֵּרִים שֶׁבִּזְכוּת עַצְמוֹ יֹאכַל בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, הֲדָא הוּא דִכְתִיב: יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל, אֵלּוּ מַעֲשִׂים טוֹבִים שֶׁיָּגַע בָּעוֹלָם הַזֶּה, כְּמָה דְתֵימָא (איוב ג, יז): וְשָׁם יָנוּחוּ יְגִיעֵי כֹחַ, וְאוֹמֵר (קהלת ט, י): כֹּל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ עֲשֵׂה וגו', וּמַה שְֹּׂכָרוֹ (תהלים קכח, ב): אַשְׁרֶיךָ וְטוֹב לָךְ, אַשְׁרֶיךָ בָּעוֹלָם הַזֶּה, וְטוֹב לָךְ, לָעוֹלָם הַבָּא, (תהלים קכח, ג): אֶשְׁתְּךָ כְּגֶפֶן פֹּרִיָה, אַף עַל פִּי שֶׁאִשְׁתּוֹ נִתְגַּיְּרָה עִמּוֹ וְאֵינָהּ מִבְּנוֹת יִשְׂרָאֵל, הֲרֵי הִיא כִּבְנוֹת יִשְׂרָאֵל, הֲדָא הוּא דִּכְתִיב: כְּגֶפֶן פֹּרִיָּה, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (תהלים פ, ט): גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ. פֹּרִיָּה, שֶׁהִיא טוֹעֶנֶת פֵּרוֹת וְלֹא כְּגֶפֶן בּוֹקֵק, שֶׁהִיא זוֹכָה לְבָנִים. (תהלים קכח, ג): בְּיַרְכְּתֵי בֵיתֶךָ, בִּזְּמַן שֶׁהִיא נוֹהֶגֶת בְּעַצְמָהּ דַּת יְהוּדִית, שֶׁהִיא צְנוּעָה, זוֹכָה שֶׁיּוֹצְאִין מִמֶּנָּה בָּנִים בַּעֲלֵי מִקְרָא בַּעֲלֵי מִשְׁנָה בַּעֲלֵי מַעֲשִׂים טוֹבִים, הֲדָא הוּא דִּכְתִיב (תהלים קכח, ג): בָּנֶיךָ כִּשְׁתִלֵי זֵיתִים, מָה הַזַּיִת הַזֶּה זֵיתִים לַאֲכִילָה, זֵיתִים לְיַבֵּשׁ, וְזֵיתִים לְשֶׁמֶן, וְשַׁמְּנוֹ דוֹלֵק יָפֶה מִכָּל הַשְּׁמָנִים, וְאֵין עָלָיו נוֹשְׁרִין לֹא בִּימוֹת הַחַמָּה וְלֹא בִּימוֹת הַגְּשָׁמִים, כָּךְ בָּאִים בְּנֵי הַגֵּרִים, מֵהֶם בַּעֲלֵי מִקְרָא, מֵהֶם בַּעֲלֵי מִשְׁנָה, מֵהֶם בַּעֲלֵי מַשָֹּׂא וּמַתָּן, מֵהֶן חֲכָמִים, מֵהֶם נְבוֹנִים וּמֵהֶם יוֹדְעֵי דָּבָר בְּעִתּוֹ, וְיֵשׁ לָהֶם זֶרַע קַיָּם לְעוֹלָם. (תהלים קכח, ג): סָבִיב לְשֻׁלְחָנֶךָ, שֶׁלְּבָנֶיךָ יַעֲמֹד זְכוּתְךָ, שֶׁמִּשֻׁלְחָנְךָ יִזְכּוּ בָנֶיךָ לְמַעֲלוֹת גְּדוֹלוֹת, (תהלים קכח, ד): הִנֵּה כִּי כֵן יְבֹרַךְ גָּבֶר יְרֵא ה', שֶׁכֵּן מָצִינוּ בְּאַבְרָהָם וְשָׂרָה שֶׁהָיוּ גֵּרִים, וְהָיָה אַבְרָהָם יָרֵא ה' הוּא נִתְבָּרֵךְ בָּעִנְיָן הַזֶּה, וְכֵן יִתְבָּרְכוּ כָּל הַגֵּרִים שֶׁיִּנְהֲגוּ כְּמִנְהָגָם. (תהלים קכח, ה): יְבָרֶכְךָ ה' מִצִּיּוֹן, מְלַמֵּד שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְבָרְכָם מִמָּקוֹם שֶׁהוּא מְבָרֵךְ אֶת יִשְׂרָאֵל. וּמִנַּיִן שֶׁהַבְּרָכוֹת יוֹצְאוֹת מִצִּיּוֹן, שֶׁנֶּאֱמַר (תהלים קלג, ג): כְּטַל חֶרְמוֹן שֶׁיֹּרֵד עַל הַרְרֵי צִיּוֹן וגו', וְאוֹמֵר (תהלים קכח, ה): יְבָרֶכְךָ ה' מִצִּיּוֹן וגו' וּרְאֵה בְּטוּב יְרוּשָׁלָיִם כֹּל יְמֵי חַיֶּיךָ, שֶׁיִּזְכּוּ לִרְאוֹת בְּטוּב יְרוּשָׁלַיִם לֶעָתִיד לָבוֹא. (תהלים קכח, ו): וּרְאֵה בָנִים לְבָנֶיךָ שָׁלוֹם עַל יִשְׂרָאֵל, וְכִי בִּשְׁבִיל שֶׁיִּרְאֶה הַגֵּר בָּנִים לְבָנָיו יָבוֹא שָׁלוֹם עַל יִשְׂרָאֵל, אֶלָּא בְּגֵר צֶדֶק הַכָּתוּב מְדַבֵּר, שֶׁזּוֹכֶה שֶׁמַּשִֹּׂיא בִּתּוֹ לְכֹהֵן וְזוֹכֶה וְעוֹמְדִים מִבָּנֶיהָ, שֶׁהֵם בְּנֵי בָנָיו, כֹּהֲנִים שֶׁמְבָרְכִין אֶת יִשְׂרָאֵל וְאוֹמְרִים (במדבר ו, כד כו): יְבָרֶכְךָ וגו', יָאֵר ה' וגו', יִשָֹּׂא ה' וגו', לְכָךְ נֶאֱמַר: שָׁלוֹם עַל יִשְׂרָאֵל. כְּשֵׁם שֶׁמָּצִינוּ בְּרָחָב הַזּוֹנָה עַל שֶׁהִכְנִיסָה אֶת הַמְרַגְּלִים לְבֵיתָהּ וּמִלְּטָה אוֹתָם הֶעֱלָה עָלֶיהָ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּאִלּוּ עִמּוֹ עָשְׂתָה וְנָתַן לָהּ שְׂכָרָהּ, וְכֵן הוּא אוֹמֵר (יהושע ב, ד): וַתִּקַּח הָאִשָּׁה אֶת שְׁנֵי הָאֲנָשִׁים, וַתִּצְפְּנֵם אֵין כְּתִיב כָּאן, אֶלָּא (יהושע ב, ד): וַתִּצְפְּנוֹ. וּמַה שָֹּׂכָר נָטְלָה, שֶׁנִּשְׂאוּ מִבְּנוֹתֶיהָ לַכְּהֻנָּה וְיָלְדוּ בָנִים שֶׁהָיוּ עוֹמְדִים וּמְשַׁמְּשִׁים עַל גַּבֵּי הַמִּזְבֵּחַ, וְהָיוּ נִכְנָסִין לַמִּקְדָּשׁ וּמְבָרְכִין אֶת יִשְׂרָאֵל בַּשֵּׁם הַמְּפֹרָשׁ, וְאֵלּוּ הֵן: בָּרוּךְ בֵּן נֵרִיָה וּשְׂרָיָה בֶּן מַחְסֵיָה, וְיִרְמְיָה בֶּן חִלְקִיָּה, וַחֲנַמְאֵל בֶּן שַׁלֻּם. הֲרֵי לָמַדְנוּ שֶׁאֵין הַכָּתוּב מְדַבֵּר אֶלָּא בְּגֵרֵי הַצֶּדֶק, לְכָךְ נֶאֱמַר: וּרְאֵה בָנִים לְבָנֶיךָ שָׁלוֹם עַל יִשְׂרָאֵל. וְכֵן רָמַז משֶׁה בַּתּוֹרָה כֵּן, שֶׁאַחַר פָּרָשַׁת גֶּזֶל הַגֵּר, כְּתִיב: וְאִישׁ אֶת קֳדָשָׁיו לוֹ יִהְיוּ, לוֹמַר שֶׁגֵּר שֶׁמִּתְגַּיֵּר לְשֵׁם שָׁמַיִם זוֹכֶה שֶׁיּוֹצְאִים מִבָּנָיו בָּנִים שֶׁיִּהְיוּ הַקֳּדָשִׁים שֶׁלָּהֶם, וְכֵן הוּא אוֹמֵר (דברים י, יח): וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה. עֲקִילַס הַגֵּר נִכְנַס אֵצֶל רַבִּי אֱלִיעֶזֶר אָמַר לוֹ הֲרֵי כָּל שִׁבְחוֹ שֶׁל גֵּר וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה, אָמַר לוֹ וְכִי קַלָּה הִיא בְּעֵינֶיךָ דָּבָר שֶׁנִּתְחַבֵּט עָלָיו אוֹתוֹ זָקֵן (בראשית כח, כ): וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבּוֹשׁ, וּבָא זֶה וְהוֹשִׁיטָהּ לוֹ בְּקָנֶה, נִכְנַס אֵצֶל רַבִּי יְהוֹשֻׁעַ הִתְחִיל מְנַחֲמוֹ בִּדְבָרִים, לֶחֶם זוֹ תּוֹרָה, שֶׁנֶּאֱמַר (משלי ט, ה): לְכוּ לַחְמוּ בְלַחְמִי. שִׂמְלָה זוֹ טַלִּית, זָכָה אָדָם לְתוֹרָה זָכָה לְמִצְווֹת, וְלֹא עוֹד אֶלָּא שֶׁמַּשִֹּׂיאִין בְּנוֹתֵיהֶם לַכְּהֻנָּה וְיִהְיוּ בְּנֵי בְנֵיהֶם מַקְרִיבִים עוֹלוֹת עַל גַּבֵּי הַמִּזְבֵּחַ. לֶחֶם זֶה לֶחֶם הַפָּנִים, וְשִׂמְלָה אֵלּוּ בִּגְדֵי כְּהֻנָּה גְדוֹלָה. הֲרֵי בַּמִּקְדָּשׁ, בַּגְּבוּלִים מִנַּיִן, לֶחֶם זוֹ חַלָּה, וְשִׂמְלָה זוֹ רֵאשִׁית הַגֵּז, לְכָךְ נֶאֱמַר: וְאִישׁ אֶת קֳדָשָׁיו לוֹ יִהְיוּ בְּפָרָשַׁת הַגֵּר. | 8.9. "... “May the Lord bless you from Zion…” (Psalms 128:5) This comes to teach that the Holy One blesses them from the place that He blesses Israel. And from where do we learn that the blessings come out from Zion? As it says “As the dew of Hermon which runs down on the mountains of Zion…” (Psalms 133:3) and it says “May the Lord bless you from Zion, and see the good of Jerusalem all the days of your life.” (Psalms 128:5) May you merit to see the good of Jerusalem in the time to come, “And may you see children to your children, peace upon Israel.” (Psalms 128:6)", |
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| 39. Anon., Avot Derabbi Nathan A, 12 (6th cent. CE - 8th cent. CE) Tagged with subjects: •birth and renewal •birth and renewal, imagery of •imagery, birth and renewal Found in books: Lavee (2017) 176 |
| 40. Anon., Pesikta Rabbati, None Tagged with subjects: •nan Found in books: Lavee (2017) 176 |
| 41. Septuagint, 1Qs, 58 Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 92 |
42. Anon., Midrash On Song of Songs, 8.2.1 Tagged with subjects: •imagery, birth and renewal Found in books: Lavee (2017) 175| 8.2.1. אֶנְהָגְךָ אֲבִיאֲךָ, אֶנְהָגְךָ מֵהָעֶלְיוֹנִים לַתַּחְתּוֹנִים. אֲבִיאֲךָ אֶל בֵּית אִמִּי, זֶה סִינַי. אָמַר רַבִּי בֶּרֶכְיָה, לָמָּה קוֹרְאִין לְסִינַי בֵּית אִמִּי, שֶׁמִּשָּׁם נַעֲשׂוּ יִשְׂרָאֵל כְּתִינוֹק בֶּן יוֹמוֹ. תְּלַמְּדֵנִי, מִצְווֹת וּמַעֲשִׂים טוֹבִים. אַשְׁקְךָ מִיַּיִן הָרֶקַח, אֵלּוּ מִשְׁנָיוֹת גְּדוֹלוֹת, כְּגוֹן מִשְׁנָתוֹ שֶׁל רַבִּי חִיָּא רַבָּה, וּמִשְׁנָתוֹ שֶׁל רַבִּי הוֹשַׁעְיָא וְשֶׁל בַּר קַפָּרָא וּמִשְׁנַת רַבִּי עֲקִיבָא. מֵעֲסִיס רִמֹּנִי, אֵלּוּ הַהַגָּדוֹת שֶׁטַּעֲמָן כְּרִמּוֹן. דָּבָר אַחֵר, אַשְׁקְךָ מִיַּיִן הָרֶקַח, זֶה הַתַּלְמוּד שֶׁמְפֻטָּם בְּמִשְׁנָיוֹת כְּרֶקַח. מֵעֲסִיס רִמֹּנִי, אֵלּוּ בִּגְדֵי כְּהֻנָּה גְדוֹלָה, הֵיאַךְ מָה דְאַתְּ אָמַר (שמות כח, לד): פַּעֲמֹן זָהָב וְרִמּוֹן. | |
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| 43. Mishnah, Malachi, 8 Tagged with subjects: •birth and renewal •birth and renewal, imagery of •imagery, birth and renewal Found in books: Lavee (2017) 198 |
| 44. Anon., Qedoshim, None Tagged with subjects: •nan Found in books: Lavee (2017) 153 |
| 45. Tacitus, Esther, 203 Tagged with subjects: •birth and renewal •birth and renewal, imagery of •imagery, birth and renewal Found in books: Lavee (2017) 209 |
| 47. Anon., Gerim, 1.1, 3.5 Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 109, 153 |
| 48. Anon., Lech Lechah, None Tagged with subjects: •birth and renewal Found in books: Lavee (2017) 92 |
49. Babylonian Talmud, Zevahim, None Tagged with subjects: •imagery, birth and renewal Found in books: Lavee (2017) 175| 116b. דאפילו אקשויי נמי לא אקשו ומנא ידעה דאמר מר אין לך כל שר ונגיד שלא בא על רחב הזונה,אמרו בת י' שנים היתה כשיצאו ישראל ממצרים וזנתה [כל] מ' שנה שהיו ישראל במדבר אחר נ' שנה נתגיירה אמרה יהא מחול לי בשכר חבל חלון ופשתים:,אמר מר ועובדי כוכבים בזמן הזה רשאין לעשות כן מנא ה"מ דת"ר (ויקרא יז, א) דבר אל בני ישראל בני ישראל מצווין על שחוטי חוץ ואין העובדי כוכבים מצווין על שחוטי חוץ,לפיכך כל אחד ואחד בונה לו במה לעצמו ומקריב עליה כל מה שירצה א"ר יעקב בר אחא אמר רב אסי אסור לסייען ולעשות שליחותן אמר רבה ולאורינהו [להו] שרי,כי הא דאיפרא הורמיז אימיה דשבור מלכא שדרה קורבנא לרבא שלחה ליה אסקוה ניהליה לשם שמים אמר להו לרב ספרא ולרב אחא בר הונא זילו ודברו תרי עולמי גולאי וחזו היכא דמסקא ימא שירטון ושקלו ציבי חדתי ואפיקו נורא ממרא חדתא ואסקוה ניהליה לשם שמים,א"ל אביי כמאן כר"א בן שמוע דתניא ר' אלעזר בן שמוע אומר מה מזבח שלא ישתמש בו הדיוט אף עצים שלא ישתמש בהן הדיוט והא מודה ר"א בן שמוע בבמה,דתניא כתוב אחד אומר (דברי הימים א כא, כה) ויתן דוד לארנן במקום שקלי זהב משקל שש מאות וגו' וכתיב (שמואל ב כד, כד) ויקן דוד את הגרן ואת הבקר בכסף שקלים חמשים הא כיצד,גובה מכל שבט ושבט חמשים שהן שש מאות רבי אומר משום אבא יוסי בן דוסתאי בקר [ועצים] ומקום מזבח בנ' וכל הבית כולו בשש מאות,ר"א בן שמוע אומר בקר ועצים ומקום מזבח בנ' וכל הבית כולו בשש מאות דכתיב (שמואל ב כד, כב) ויאמר ארונה אל דוד יקח ויעל אדוני המלך [הטוב בעיניו] ראה הבקר לעולה והמוריגים [וכלי הבקר] לעצים ורבא אמר לך התם נמי בחדתי,מאי מוריגים אמר עולא מטה של טורבל מאי מטה של טורבל אמר אביי עיזא דקרקסא דדיישן דישאי אמר אביי מאי קרא (ישעיהו מא, טו) הנה שמתיך למורג חרוץ חדש בעל פיפיות,מקרי ליה רבא לבריה ורמי ליה קראי אהדדי כתיב ויתן דוד לארנן וגו' וכתיב ויקן דוד וגו' הא כיצד גובה מכל שבט ושבט חמשים שהן שש מאות,ואכתי קשיין אהדדי התם כסף הכא זהב אלא ה"ק גובה כסף במשקל שש מאות זהב:,קדשים קלים נאכלים [בכל מחנה ישראל]: אמר רב הונא בכל מקומות ישראל אבל מחנה לא הוי,איתיביה ר"נ לרב הונא ומחנות במדבר לא הואי והא תניא כשם שמחנה במדבר כך מחנה בירושלים מירושלים להר הבית מחנה ישראל מהר הבית לשער נקנור מחנה לויה,מכאן ואילך מחנה שכינה והן הן קלעים שבמדבר,אלא אימא בכל מקום מחנה ישראל פשיטא מהו דתימא איפסלו ביוצא קמ"ל,ואימא ה"נ אמר קרא (במדבר ב, יז) ונסע אהל מועד אע"פ שנסע אהל מועד הוא,תניא רשב"י אומר עוד אחרת היתה וחיל עזרת נשים היא ולא היו עונשין עליה ובשילה לא היו אלא שני מחנות בלבד,הי מינייהו לא הוה אמר רבה מסתברא דמחנה לויה הואי דאי סלקא דעתך מחנה לויה לא הואי | 116b. The Gemara replies that Rahab used this phrase euphemistically, to say that their fear was so great b that /b their male organs b were not even /b able to b become erect, /b as “ i kama /i ” also means rise. The Gemara asks: b And how did /b Rahab b know /b this? The Gemara replies: b As the Master said: You do not have any prince or ruler /b at that time b who did not engage in intercourse with Rahab the prostitute. /b ,The Gemara adds that the Sages b said /b with regard to Rahab: b She was ten years old when the Jewish people left Egypt, and she engaged in prostitution all forty years that the Jewish people were in the wilderness. After /b that, when she was b fifty years /b old, she b converted /b when the two spies visited her. b She said: May /b all of my sins of prostitution b be forgiven me as a reward /b for having endangered myself with the b rope, window, and flax, /b by means of which I saved Joshua’s two spies. Rahab first concealed the spies in stalks of flax, and later assisted them in exiting her home by lowering them from the window with a rope (see Joshua 2:6 and 2:15).,§ b The Master said /b in the i baraita /i that discussed the sacrifice of offerings before the construction of the Tabernacle: b And today gentiles are permitted to do so, /b i.e., to sacrifice offerings outside the Temple courtyard, despite the fact that this is forbidden for the Jews. The Gemara asks: b From where are these matters /b derived? b As the Sages taught /b with regard to the verses that prohibit the slaughter of offerings outside the Temple: b “Speak /b to Aaron, and to his sons, and b to /b all b the children of Israel” /b (Leviticus 17:2). This indicates that only b Jews are commanded with regard to /b offerings b slaughtered outside /b the Temple, b but gentiles are not commanded with regard to /b offerings b slaughtered outside /b the Temple., b Therefore, each and every /b gentile may, if he desires, b construct /b a private b altar for himself, and sacrifice upon it whatever he desires. Rabbi Ya’akov bar Aḥa says /b that b Rav Asi says: /b Although it is permitted for gentiles to sacrifice offerings outside the Temple courtyard, it is b prohibited /b for a Jew b to assist them or to fulfill their agency /b in this matter, as sacrificing in this manner is forbidden for a Jew. b Rabba said: But to instruct them /b how to sacrifice outside the Temple is b permitted. /b ,This is b similar to that /b incident in b which Ifera Hurmiz, the mother of King Shapur /b of Persia, b sent an offering to Rava, /b with which b she sent /b this message b to him: Sacrifice this for me, for the sake of Heaven. /b Rava b said to Rav Safra and to Rav Aḥa bar Huna: Go, take two /b gentile b youths of the same age, /b i.e., similar to one another, so that the sacrifice will be performed with maximal beauty, b and see where the sea /b currently b raises silt [ i sirton /i ], /b which is a place that no one has used before. b And take new wood and bring out fire from new vessels, and /b the two youths will b sacrifice /b the offering b for her, for the sake of Heaven. /b , b Abaye said to /b Rava: b In accordance with whose /b opinion was the instruction to sacrifice exclusively with new wood? Was it b in accordance with /b the opinion of b Rabbi Elazar ben Shammua? As it is taught /b in a i baraita /i that b Rabbi Elazar ben Shammua says: Just as /b the b altar /b is a place b that is not used by an ordinary /b person, b so too, /b the b wood /b that will be used b must not be used by an ordinary /b person. The Gemara asks: b But doesn’t Rabbi Elazar ben Shammua concede /b that b in /b the case of a private b altar /b the wood need not be new?, b As it is taught /b in a i baraita /i : With regard to David’s purchase of the site of the Temple, when he wished to build an altar there at God’s instruction, b one verse states: “So David gave to Or for the place six hundred shekels of gold by weight. /b And David built there an altar to the Lord, and offered burnt offerings and peace offerings” (I Chronicles 21:25–26). b And it is written /b elsewhere: b “So David bought the threshing floor and the oxen for fifty shekels of silver. /b And David built there an altar to the Lord, and offered burnt offerings and peace offerings” (II Samuel 24:24–25). b How /b can b these /b texts be reconciled?,David would b collect from each tribe /b of the twelve tribes b fifty /b shekels, b which are /b a sum of b six hundred /b shekels. b Rabbi /b Yehuda HaNasi b says in the name of Abba Yosei ben Dostai /b that there is another explanation: David purchased the b cattle and /b the b wood and the site of /b the b altar for fifty /b shekels, b and /b he purchased the site of b the entire Temple for six hundred /b shekels., b Rabbi Elazar ben Shammua says /b likewise: David purchased the b cattle and /b the b wood and the site of /b the b altar for fifty /b shekels, b and /b the site of b the entire Temple for six hundred /b shekels, b as it is written: “And Araunah said to David: Let my lord the king take and offer that which is good in his eyes; see the cattle for the burnt offering, and the threshing tools, and the implements of the cattle for the wood” /b (II Samuel 24:22), to which David replied: “No, but I will buy it from you at a price” (II Samuel 24:24). Consequently, according to the opinion of Rabbi Elazar ben Shammua, David purchased the threshing instruments and the furniture of the oxen for use as wood. b And Rava /b could have b said to you /b in response: b There too, /b in the case of David, the verse is dealing b with new /b vessels that had not yet been used.,The Gemara asks: b What /b are b “the threshing instruments [ i morigim /i ]” /b mentioned in the verse? b Ulla said: /b It is b a i turbal /i bed. /b The Gemara asks: b What /b is b a i turbal /i bed? Abaye said: /b It is b a heavy, serrated board [ i dekurkesa /i ], /b used b for threshing. Abaye said: What is the verse /b from which the meaning of i morigim /i is derived? b “Behold, I have made you a new threshing board [ i morag /i ] having sharp teeth; you shall thresh the mountains, and beat them small, and shall make the hills as chaff” /b (Isaiah 41:15). This verse indicates that a i morag /i has grooves and teeth, and is used for threshing.,With regard to the contradiction between the verses that relate the sum of shekels paid by David, the Gemara says that b Rava /b was b teaching /b these verses b to his son, and raised a contradiction between verses: It is written: “So David gave to Or… /b six hundred shekels of gold by weight” (I Chronicles 21:25), b and it is written: “So David bought… /b fifty shekels of silver” (II Samuel 24:24). b How /b can b these /b texts be reconciled? David would b collect from each tribe /b of the twelve tribes b fifty /b shekels, b which are /b a sum of b six hundred /b shekels.,The Gemara asks: b But /b these verses b are still difficult, /b as they contradict b one another, /b since b there /b in the book of Samuel it is stated that David paid b silver /b shekels, while b here /b in Chronicles it is stated that he paid b gold /b shekels. The Gemara replies: b Rather, this /b is what the verses are b saying: /b David would b collect /b from each tribe b silver /b shekels that had the value of fifty gold shekels in weight, so that the value of the final sum was equal to b six hundred gold /b shekels.,§ The mishna teaches that once the Tabernacle was established in the wilderness, b offerings of lesser sanctity /b were b eaten throughout the camp of Israel. Rav Huna says: /b This means that offerings of lesser sanctity were eaten b in any /b of the b places /b that b an Israelite /b would be found. b But there was no /b actual b camp, /b outside of which it was prohibited to eat the offerings., b Rav Naḥman raised an objection to Rav Huna: And were there not camps /b when the Jews were b in the wilderness? But isn’t it taught /b in a i baraita /i (see i Tosefta /i , i Kelim Bava Kamma /i 1:12): b Just as /b there was b a camp in the wilderness /b that was divided into different sections, with each section having particular i halakhot /i pertaining to the consumption of offerings and to the ritually impure individuals who were prohibited from entering there, b so too, /b there is a corresponding b camp in Jerusalem: /b The area b from /b the walls of b Jerusalem to the Temple Mount /b has the status of b the Israelite camp. /b The area b from the Temple Mount to Nicanor’s Gate /b at the entrance to the Temple courtyard has the status of b the Levite camp. /b , b From that /b point b onward, /b i.e., from the entrance to the Temple courtyard, the area has the status of b the camp of the Divine Presence; and /b the Temple courtyard has the same status as the area within b the curtains /b surrounding the courtyard of the Tabernacle b in the wilderness. /b ,The Gemara replies: b Rather, say /b that Rav Huna meant that when the Tabernacle was in the wilderness, offerings of lesser sanctity could be consumed b wherever the Israelite camp /b was located. The Gemara asks: Isn’t that b obvious? /b Wherever the Jews were located in the wilderness was where the Israelite camp was. The Gemara responds: b Lest you say /b that during the periods of travel between encampments the offerings were taken outside the Israelite camp, and b were /b thereby b disqualified due to /b the meat’s b leaving /b the area within the partitions, Rav Huna b teaches us /b that the meat is not disqualified.,The Gemara asks: b But /b why not b say /b that this is b indeed so, /b i.e., that the meat is disqualified because it left the camp? The Gemara answers that b the verse states: “Then the Tent of Meeting, /b with the camp of the Levites, b shall travel /b in the midst of the camps; as they encamp, so shall they travel” (Numbers 2:17), which indicates that b although it traveled /b from its place b it is /b still b the Tent of Meeting. /b Similarly, the Israelite camp retains its status even while traveling.,§ With regard to the division of Jerusalem into three camps, b it is taught /b in a i baraita /i that b Rabbi Shimon ben Yoḥai says: There was an additional /b camp in Jerusalem, within the area of the Temple Mount, b and it /b was b the rampart of the women’s courtyard. /b The Sages rendered it prohibited for certain ritually impure individuals to enter that area, b but they would not punish /b them b for /b entering b it, /b as by Torah law it does not constitute a distinct section of the Temple Mount but has the status of the Levite camp. The i baraita /i adds: b And /b when the Tabernacle was b in Shiloh there were only two camps. /b ,The Gemara asks: b Which of /b the three camps that were present in the wilderness b was not /b present in Shiloh? b Rabba said: It stands to reason that the Levite camp was /b present, but the Israelite camp was not. b As, if it enters your mind to say /b that b the Levite camp was not /b present in Shiloh, |
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