| 1. Septuagint, Amos, 9.11 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 128 |
2. Hebrew Bible, Genesis, 49.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 128 | 49.10. "The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be.", |
|
3. Hebrew Bible, 2 Samuel, 7.12-7.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 128| 7.12. "כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃", 7.13. "הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃", 7.14. "אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃", | 7.12. "And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom.", 7.13. "He shall build a house for my name, and I will make firm the throne of his kingdom for ever.", 7.14. "I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:", |
|
4. Septuagint, 1 Maccabees, 2.42, 7.13, 14.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 5 | 2.42. Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law. 7.13. The Hasideans were first among the sons of Israel to seek peace from them, 14.6. He extended the borders of his nation,and gained full control of the country. |
|
5. Philo of Alexandria, That Every Good Person Is Free, 75 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 171 | 75. Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. |
|
6. Tosefta, Parah, 3.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 171| 3.8. "נתנן עד שלא הוצת האור ברובה או משנעשית אפר פסולה. נטל עצם או שחור וקדש בו הרי זה לא עשה כלום אם יש עליו אבק כל שהוא אם מגופה כותשו ומקדש בו וכשר. וחולקין אותו לשלשה חלקים אחד ניתן בחיל ואחד ניתן בהר המשחה ואחד מתחלק לכל המשמרות זה שמתחלק לכל המשמרות היו ישראל מזין הימנו. זה שניתן בהר המשחה היו כהנים מקדשין בו. זה שניתן בחיל היו משמרין שנאמר (במדבר יט) והיתה לעדת בני ישראל למשמרת. ", | |
|
7. New Testament, Acts, 5.34 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 189| 5.34. Ἀναστὰς δέ τις ἐν τῷ συνεδρίῳ Φαρισαῖος ὀνόματι Γαμαλιήλ, νομοδιδάσκαλος τίμιος παντὶ τῷ λαῷ, ἐκέλευσεν ἔξω βραχὺ τοὺς ἀνθρώπους ποιῆσαι, | 5.34. But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to take the apostles out a little while. |
|
8. Mishnah, Yadayim, 4.5-4.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 171, 189| 4.5. "תַּרְגּוּם שֶׁבְּעֶזְרָא וְשֶׁבְּדָנִיֵּאל, מְטַמֵּא אֶת הַיָּדַיִם. תַּרְגּוּם שֶׁכְּתָבוֹ עִבְרִית וְעִבְרִית שֶׁכְּתָבוֹ תַּרְגּוּם, וּכְתָב עִבְרִי, אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. לְעוֹלָם אֵינוֹ מְטַמֵּא, עַד שֶׁיִּכְתְּבֶנּוּ אַשּׁוּרִית, עַל הָעוֹר, וּבִדְיוֹ: \n", 4.6. "אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם: \n", 4.7. "אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם מְטַהֲרִים אֶת הַנִּצּוֹק. אוֹמְרִים הַפְּרוּשִׁים, קוֹבְלִין אָנוּ עֲלֵיכֶם, צְדוֹקִים, שֶׁאַתֶּם מְטַהֲרִים אֶת אַמַּת הַמַּיִם הַבָּאָה מִבֵּית הַקְּבָרוֹת. אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, שׁוֹרִי וַחֲמוֹרִי שֶׁהִזִּיקוּ, חַיָּבִין. וְעַבְדִּי וַאֲמָתִי שֶׁהִזִּיקוּ, פְּטוּרִין. מָה אִם שׁוֹרִי וַחֲמוֹרִי, שֶׁאֵינִי חַיָּב בָּהֶם מִצְוֹת, הֲרֵי אֲנִי חַיָּב בְּנִזְקָן. עַבְדִּי וַאֲמָתִי, שֶׁאֲנִי חַיָּב בָּהֶן מִצְוֹת, אֵינוֹ דִין שֶׁאֱהֵא חַיָּב בְּנִזְקָן. אָמְרוּ לָהֶם, לֹא. אִם אֲמַרְתֶּם בְּשׁוֹרִי וַחֲמוֹרִי, שֶׁאֵין בָּהֶם דַּעַת, תֹּאמְרוּ בְּעַבְדִּי וּבַאֲמָתִי, שֶׁיֵּשׁ בָּהֶם דָּעַת. שֶׁאִם אַקְנִיטֵם, יֵלֵךְ וְיַדְלִיק גְּדִישׁוֹ שֶׁל אַחֵר וֶאֱהֵא חַיָּב לְשַׁלֵּם: \n", 4.8. "אָמַר צְדוֹקִי גְלִילִי, קוֹבֵל אֲנִי עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל עִם משֶׁה בַּגֵּט. אוֹמְרִים פְּרוּשִׁים, קוֹבְלִין אָנוּ עָלֶיךָ, צְדוֹקִי גְלִילִי, שֶׁאַתֶּם כּוֹתְבִים אֶת הַמּוֹשֵׁל עִם הַשֵּׁם בַּדַּף, וְלֹא עוֹד, אֶלָּא שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל מִלְמַעְלָן וְאֶת הַשֵּׁם מִלְּמַטָּן, שֶׁנֶּאֱמַר (שמות ה) וַיֹּאמֶר פַּרְעֹה מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת יִשְׂרָאֵל. וּכְשֶׁלָּקָה מַהוּ אוֹמֵר (שם ט), ה' הַצַּדִּיק: \n", | 4.5. "The Aramaic sections in Ezra and Daniel defile the hands. If an Aramaic section was written in Hebrew, or a Hebrew section was written in Aramaic, or [Hebrew which was written with] Hebrew script, it does not defile the hands. It never defiles the hands until it is written in the Assyrian script, on parchment, and in ink.", 4.6. "The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.", 4.7. "The Sadducees say: we complain against you, Pharisees, that you declare an uninterrupted flow of a liquid to be clean. The Pharisees say: we complain against you, Sadducees, that you declare a stream of water which flows from a burial-ground to be clean? The Sadducees say: we complain against you, Pharisees, that you say, my ox or donkey which has done injury is liable, yet my male or female slave who has done injury is not liable. Now if in the case of my ox or my donkey for which I am not responsible if they do not fulfill religious duties, yet I am responsible for their damages, in the case of my male or female slave for whom I am responsible to see that they fulfill mitzvot, how much more so that I should be responsible for their damages? They said to them: No, if you argue about my ox or my donkey which have no understanding, can you deduce from there anything concerning a male or female slave who do have understanding? So that if I were to anger either of them and they would go and burn another person's stack, should I be liable to make restitution?", 4.8. "A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page [of Torah]? And furthermore that you write the name of the ruler above and the divine name below? As it is said, \"And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?\" (Exodus 5:2) But when he was smitten what did he say? \"The Lord is righteous\" (Exodus 9:27).", |
|
9. Mishnah, Toharot, 4.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 171| 4.12. "סְפֵק הַחֻלִּין, זוֹ טָהֳרַת פְּרִישׁוּת. סְפֵק שְׁרָצִים, כִּשְׁעַת מְצִיאָתָן. סְפֵק נְגָעִים, בַּתְּחִלָּה טָהוֹר, עַד שֶׁלֹּא נִזְקַק לַטֻּמְאָה. מִשֶּׁנִּזְקַק לַטֻּמְאָה, סְפֵקוֹ טָמֵא. סְפֵק נְזִירוּת, מֻתָּר. סְפֵק בְּכוֹרוֹת, אֶחָד בְּכוֹרֵי אָדָם וְאֶחָד בְּכוֹרֵי בְהֵמָה, בֵּין טְמֵאָה בֵּין טְהוֹרָה, שֶׁהַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה: \n", | 4.12. "\"A condition of doubt concerning non-sacred food\"--this refers to the cleanness practiced by Pharisees. \"A condition of doubt concerning a sheretz\" –according [to their condition at] the time they are found. \"A condition of doubt concerning negaim\" it is deemed clean in the beginning before it had been determined to be unclean, but after it had been determined to be unclean, a condition of doubt is deemed unclean. \"A condition of doubt concerning a nazirite vow\" [in such a condition of doubt he] is permitted [all that is forbidden to a nazirite]. \"A condition of doubt concerning first-borns\" whether they are human firstborn or firstborn of cattle, whether the firstborn of an unclean beast or a clean one, for the one who wishes to extract from his fellow bears the burden of proof.", |
|
10. Mishnah, Sukkah, 4.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 189| 4.9. "נִסּוּךְ הַמַּיִם כֵּיצַד. צְלוֹחִית שֶׁל זָהָב מַחֲזֶקֶת שְׁלשֶׁת לֻגִּים הָיָה מְמַלֵּא מִן הַשִּׁלּוֹחַ. הִגִּיעוּ לְשַׁעַר הַמַּיִם, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. עָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ, שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ שָׁם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל סִיד הָיוּ, אֶלָּא שֶׁהָיוּ מֻשְׁחָרִין פְּנֵיהֶם מִפְּנֵי הַיָּיִן. וּמְנֻקָּבִין כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, אֶחָד מְעֻבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבִי שֶׁל מַיִם, מִזְרָחִי שֶׁל יָיִן. עֵרָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם, יָצָא. רַבִּי יְהוּדָה אוֹמֵר, בְּלֹג הָיָה מְנַסֵּךְ כָּל שְׁמֹנָה. וְלַמְנַסֵּךְ אוֹמְרִים לוֹ, הַגְבַּהּ יָדֶךָ, שֶׁפַּעַם אַחַת נִסֵּךְ אֶחָד עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כָל הָעָם בְּאֶתְרוֹגֵיהֶן: \n", | 4.9. "How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs.", |
|
11. Mishnah, Sotah, 3.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 171| 3.4. "אֵינָהּ מַסְפֶּקֶת לִשְׁתּוֹת עַד שֶׁפָּנֶיהָ מוֹרִיקוֹת וְעֵינֶיהָ בּוֹלְטוֹת וְהִיא מִתְמַלֵּאת גִּידִין, וְהֵם אוֹמְרִים הוֹצִיאוּהָ הוֹצִיאוּהָ, שֶׁלֹּא תְטַמֵּא הָעֲזָרָה. אִם יֶשׁ לָהּ זְכוּת, הָיְתָה תוֹלָה לָהּ. יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת, יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים, יֵשׁ זְכוּת תּוֹלָה שָׁלשׁ שָׁנִים. מִכָּאן אוֹמֵר בֶּן עַזַּאי, חַיָּב אָדָם לְלַמֵּד אֶת בִּתּוֹ תוֹרָה, שֶׁאִם תִּשְׁתֶּה, תֵּדַע שֶׁהַזְּכוּת תּוֹלָה לָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַמְלַמֵּד אֶת בִּתּוֹ תוֹרָה, כְּאִלּוּ מְלַמְּדָהּ תִּפְלוּת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, רוֹצָה אִשָּׁה בְקַב וְתִפְלוּת מִתִּשְׁעָה קַבִּין וּפְרִישׁוּת. הוּא הָיָה אוֹמֵר, חָסִיד שׁוֹטֶה, וְרָשָׁע עָרוּם, וְאִשָּׁה פְרוּשָׁה, וּמַכּוֹת פְּרוּשִׁין, הֲרֵי אֵלּוּ מְכַלֵּי עוֹלָם: \n", | 3.4. "She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And [those who see her] exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it [causes the water] to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink [the water of bitterness], she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world.", |
|
12. Mishnah, Niddah, 4.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 171| 4.2. "בְּנוֹת צְדוֹקִין, בִּזְמַן שֶׁנָּהֲגוּ לָלֶכֶת בְּדַרְכֵי אֲבוֹתֵיהֶן, הֲרֵי הֵן כְּכוּתִיּוֹת. פֵּרְשׁוּ לָלֶכֶת בְּדַרְכֵי יִשְׂרָאֵל, הֲרֵי הֵן כְּיִשְׂרְאֵלִית. רַבִּי יוֹסֵי אוֹמֵר, לְעוֹלָם הֵן כְּיִשְׂרָאֵל, עַד שֶׁיִּפְרְשׁוּ לָלֶכֶת בְּדַרְכֵי אֲבוֹתֵיהֶן: \n", | 4.2. "The daughters of the Sadducees, so long as they are accustomed to walking in the paths of their fathers, are to be regarded as Samaritan women. If they left those paths to walk in the paths of Israel, they are to be regarded as Israelite women. Rabbi Yose says: they are always regarded as Israelite women unless they leave the paths of Israel to walk in the paths of their fathers.", |
|
13. Mishnah, Menachot, 10.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 171, 178| 10.3. "כֵּיצַד הָיוּ עוֹשִׂים. שְׁלוּחֵי בֵית דִּין יוֹצְאִים מֵעֶרֶב יוֹם טוֹב, וְעוֹשִׂים אוֹתוֹ כְרִיכוֹת בִּמְחֻבָּר לַקַּרְקַע, כְּדֵי שֶׁיְּהֵא נוֹחַ לִקְצֹר. וְכָל הָעֲיָרוֹת הַסְּמוּכוֹת לְשָׁם, מִתְכַּנְּסוֹת לְשָׁם, כְּדֵי שֶׁיְּהֵא נִקְצָר בְּעֵסֶק גָּדוֹל. כֵּיוָן שֶׁחֲשֵׁכָה, אוֹמֵר לָהֶם, בָּא הַשָּׁמֶשׁ, אוֹמְרִים, הֵן. בָּא הַשָּׁמֶשׁ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. בְּשַׁבָּת אוֹמֵר לָהֶם, שַׁבָּת זוֹ, אוֹמְרִים הֵן. שַׁבָּת זוֹ, אוֹמְרִים הֵן. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. שָׁלשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר, וְהֵם אוֹמְרִים לוֹ הֵן, הֵן, הֵן. וְכָל כָּךְ לָמָּה. מִפְּנֵי הַבַּיְתוֹסִים, שֶׁהָיוּ אוֹמְרִים, אֵין קְצִירַת הָעֹמֶר בְּמוֹצָאֵי יוֹם טוֹב: \n", | 10.3. "How would they do it [reap the omer]?The agents of the court used to go out on the day before the festival and tie the unreaped grain in bunches to make it the easier to reap. All the inhabitants of the towns near by assembled there, so that it might be reaped with a great demonstration. As soon as it became dark he says to them: “Has the sun set?” And they answer, “Yes.” “Has the sun set?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” On the Sabbath he says to them, “On this Sabbath?” And they answer, “Yes.” “On this Sabbath?” And they answer, “Yes.” “Shall I reap?” And they answer, “Reap.” “Shall I reap?” And they answer, “Reap.” He repeated every matter three times, and they answer, “yes, yes, yes.” And why all of this? Because of the Boethusians who held that the reaping of the omer was not to take place at the conclusion of the [first day of the] festival.", |
|
14. Mishnah, Hagigah, 2.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 171, 178| 2.4. "עֲצֶרֶת שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת, בֵּית שַׁמַּאי אוֹמְרִים, יוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וּבֵית הִלֵּל אוֹמְרִים, אֵין יוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וּמוֹדִים שֶׁאִם חָל לִהְיוֹת בְּשַׁבָּת, שֶׁיּוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וְאֵין כֹּהֵן גָּדוֹל מִתְלַבֵּשׁ בְּכֵלָיו, וּמֻתָּרִין בְּהֶסְפֵּד וּבְתַעֲנִית, שֶׁלֹּא לְקַיֵּם דִּבְרֵי הָאוֹמְרִין עֲצֶרֶת אַחַר הַשַּׁבָּת: \n" | 2.4. "Atzeret (Shavuot) which fell on a Friday: Bet Shammai say: the day of the slaughter [of the wholly burnt offerings] is after Shabbat. And Bet Hillel say: the day of the slaughter is not after Shabbat. They agree, however, that if it falls on Shabbat, the day of the slaughter is after Shabbat. The high priest does not [in that case] put on his [special] garments, and mourning and fasting are permitted, in order not to confirm the view of those who say that Atzeret is after Shabbat." |
|
15. Mishnah, Eruvin, 6.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 171| 6.2. "אָמַר רַבָּן גַּמְלִיאֵל, מַעֲשֶׂה בִצְדוֹקִי אֶחָד, שֶׁהָיָה דָר עִמָּנוּ בְּמָבוֹי בִּירוּשָׁלַיִם, וְאָמַר לָנוּ אַבָּא, מַהֲרוּ וְהוֹצִיאוּ אֶת כָּל הַכֵּלִים לַמָּבוֹי, עַד שֶׁלֹּא יוֹצִיא וְיֶאֱסֹר עֲלֵיכֶם. רַבִּי יְהוּדָה אוֹמֵר בְּלָשׁוֹן אַחֵר, מַהֲרוּ וַעֲשׂוּ צָרְכֵיכֶם בַּמָּבוֹי עַד שֶׁלֹּא יוֹצִיא וְיֶאֱסֹר עֲלֵיכֶם: \n", | 6.2. "Rabban Gamaliel said: A Sadducee once lived with us in the same alley in Jerusalem and father told us: “Hurry up and carry out all vessels into the alley before he carries out his and thereby restricts you”. Rabbi Judah said [the instruction was given] in different language: “Hurry up and perform all of your needs in the alley before he carries out his and thereby restricts you”.", |
|
16. Josephus Flavius, Jewish War, 1.319, 2.119 (1st cent. CE - 1st cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 129, 171 | 1.319. But Antigonus perceived what his intentions were beforehand, and excluded him out of the city, and defended himself against him as against an enemy, from the walls; till Macheras was ashamed of what he had done, and retired to Emmaus to Herod; and, as he was in a rage at his disappointment, he slew all the Jews whom he met with, without sparing those that were for Herod, but using them all as if they were for Antigonus. 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. |
|
17. Josephus Flavius, Jewish Antiquities, 13.372-13.374, 14.450, 15.22, 15.31-15.41, 20.247-20.249 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012) 128, 129, 189 | 13.372. 5. As to Alexander, his own people were seditious against him; for at a festival which was then celebrated, when he stood upon the altar, and was going to sacrifice, the nation rose upon him, and pelted him with citrons [which they then had in their hands, because] the law of the Jews required that at the feast of tabernacles every one should have branches of the palm tree and citron tree; which thing we have elsewhere related. They also reviled him, as derived from a captive, and so unworthy of his dignity and of sacrificing. 13.373. At this he was in a rage, and slew of them about six thousand. He also built a partition-wall of wood round the altar and the temple, as far as that partition within which it was only lawful for the priests to enter; and by this means he obstructed the multitude from coming at him. 13.374. He also maintained foreigners of Pisidiae and Cilicia; for as to the Syrians, he was at war with them, and so made no use of them. He also overcame the Arabians, such as the Moabites and Gileadites, and made them bring tribute. Moreover, he demolished Amathus, while Theodorus durst not fight with him; 14.450. So when Antigonus had got possession of the dead bodies, he cut off Joseph’s head, although Pheroras his brother would have redeemed it at the price of fifty talents. After which defeat, the Galileans revolted from their commanders, and took those of Herod’s party, and drowned them in the lake, and a great part of Judea was become seditious; but Macheras fortified the place Gitta [in Samaria]. 15.22. He also did other things, in order to secure his government, which yet occasioned a sedition in his own family; for being cautious how he made any illustrious person the high priest of God, he sent for an obscure priest out of Babylon, whose name was Aelus, and bestowed the high priesthood upon him. 15.31. 7. When Herod had thus excused himself to Antony, he resolved that he would not entirely permit the child or Alexandra to be treated dishonorably; but his wife Mariamne lay vehemently at him to restore the high priesthood to her brother; and he judged it was for his advantage so to do, because if he once had that dignity, he could not go out of the country. So he called his friends together, and told them that Alexandra 15.32. privately conspired against his royal authority, and endeavored, by the means of Cleopatra, so to bring it about, that he might be deprived of the government, and that by Antony’s means this youth might have the management of public affairs in his stead; 15.33. and that this procedure of hers was unjust, since she would at the same time deprive her daughter of the dignity she now had, and would bring disturbances upon the kingdom, for which he had taken a great deal of pains, and had gotten it with extraordinary hazards; 15.34. that yet, while he well remembered her wicked practices, he would not leave off doing what was right himself, but would even now give the youth the high priesthood; and that he formerly set up Aelus, because Aristobulus was then so very young a child. 15.35. Now when he had said this, not at random, but as he thought with the best discretion he had, in order to deceive the women, and those friends whom he had taken to consult withal, Alexandra, out of the great joy she had at this unexpected promise, and out of fear from the suspicions she lay under, fell a weeping; and made the following apology for herself; 15.36. and said, that as to the [high] priesthood, she was very much concerned for the disgrace her son was under, and so did her utmost endeavors to procure it for him; but that as to the kingdom, she had made no attempts, and that if it were offered her [for her son], she would not accept it; and that now she would be satisfied with her son’s dignity, while he himself held the civil government, and she had thereby the security that arose from his peculiar ability in governing to all the remainder of her family; 15.37. that she was now overcome by his benefits, and thankfully accepted of this honor showed by him to her son, and that she would hereafter be entirely obedient. And she desired him to excuse her, if the nobility of her family, and that freedom of acting which she thought that allowed her, had made her act too precipitately and imprudently in this matter. 15.38. So when they had spoken thus to one another, they came to an agreement, and all suspicions, so far as appeared, were vanished away. 15.39. 1. So king Herod immediately took the high priesthood away from Aelus, who, as we said before, was not of this country, but one of those Jews that had been carried captive beyond Euphrates; for there were not a few ten thousands of this people that had been carried captives, and dwelt about Babylonia, 15.40. whence Aelus came. He was one of the stock of the high priests and had been of old a particular friend of Herod; and when he was first made king, he conferred that dignity upon him, and now put him out of it again, in order to quiet the troubles in his family, though what he did was plainly unlawful, for at no other time [of old] was any one that had once been in that dignity deprived of it. 15.41. It was Antiochus Epiphanes who first brake that law, and deprived Jesus, and made his brother Onias high priest in his stead. Aristobulus was the second that did so, and took that dignity from his brother [Hyrcanus]; and this Herod was the third, who took that high office away [from Arianflus], and gave it to this young man, Aristobulus, in his stead. 20.247. Herod was then made king by the Romans, but did no longer appoint high priests out of the family of Asamoneus; but made certain men to be so that were of no eminent families, but barely of those that were priests, excepting that he gave that dignity to Aristobulus; 20.248. for when he had made this Aristobulus, the grandson of that Hyrcanus who was then taken by the Parthians, and had taken his sister Mariarmne to wife, he thereby aimed to win the good-will of the people, who had a kind remembrance of Hyrcanus [his grandfather]. Yet did he afterward, out of his fear lest they should all bend their inclinations to Aristobulus, put him to death, and that by contriving how to have him suffocated as he was swimming at Jericho, as we have already related that matter; 20.249. but after this man he never intrusted the priesthood to the posterity of the sons of Asamoneus. Archelaus also, Herod’s son, did like his father in the appointment of the high priests, as did the Romans also, who took the government over the Jews into their hands afterward. |
|
18. Tosefta, Rosh Hashanah, 1.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 178| 1.15. "אם [אינן] מכירין אותו משלחין עדיו עמו אפילו בשבת מעשה ברבי נהוראי שבא עם העד [בשבת] לאושא והעיד בו. בראשונה היו משיאין משואות בראשי [ההרים] הגבוהים בהר המשחה בסרטבא [ובצרופנה בתבור בחורן בבית דלתיה] רשב\"א אומר אף [בהרי מכמא ותבור] וחברותיה.", | |
|
| 19. Tosefta, Menachot, 13.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 178 |
20. Tosefta, Kippurim, 1.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 171, 178, 189| 1.8. "איזו היא אצבע צרדה זו אצבע גדולה של ימין בפה [ולא] בנבל ולא בכנור מה היו אומרים (תהילים קכ״ז:א׳) שיר המעלות לשלמה אם ה' לא יבנה בית וגו' לא היו ישנים כל הלילה אלא שקורין כנגד כהן גדול [כדי] לעסקו בתורה כך היו נוהגין בגבולין אחר חורבן הבית זכר למקדש אבל חוטאין [היו].", | |
|
| 21. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012) 178 |
22. Justin, Dialogue With Trypho, 80 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 178 | 80. The opinion of Justin with regard to the reign of a thousand years. Several Catholics reject it Trypho: I remarked to you sir, that you are very anxious to be safe in all respects, since you cling to the Scriptures. But tell me, do you really admit that this place, Jerusalem, shall be rebuilt; and do you expect your people to be gathered together, and made joyful with Christ and the patriarchs, and the prophets, both the men of our nation, and other proselytes who joined them before your Christ came? Or have you given way, and admitted this in order to have the appearance of worsting us in the controversies? Justin: I am not so miserable a fellow, Trypho, as to say one thing and think another. I admitted to you formerly, that I and many others are of this opinion, and [believe] that such will take place, as you assuredly are aware; but, on the other hand, I signified to you that many who belong to the pure and pious faith, and are true Christians, think otherwise. Moreover, I pointed out to you that some who are called Christians, but are godless, impious heretics, teach doctrines that are in every way blasphemous, atheistical, and foolish. But that you may know that I do not say this before you alone, I shall draw up a statement, so far as I can, of all the arguments which have passed between us; in which I shall record myself as admitting the very same things which I admit to you. For I choose to follow not men or men's doctrines, but God and the doctrines [delivered] by Him. For if you have fallen in with some who are called Christians, but who do not admit this [truth], and venture to blaspheme the God of Abraham, and the God of Isaac, and the God of Jacob; who say there is no resurrection of the dead, and that their souls, when they die, are taken to heaven; do not imagine that they are Christians, even as one, if he would rightly consider it, would not admit that the Sadducees, or similar sects of Genistæ, Meristæ, Galilæans, Hellenists, Pharisees, Baptists, are Jews (do not hear me impatiently when I tell you what I think), but are [only] called Jews and children of Abraham, worshipping God with the lips, as God Himself declared, but the heart was far from Him. But I and others, who are right-minded Christians on all points, are assured that there will be a resurrection of the dead, and a thousand years in Jerusalem, which will then be built, adorned, and enlarged, [as] the prophets Ezekiel and Isaiah and others declare. |
|
23. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 171 | 65a. b And this is as we learned /b in a mishna ( i Shekalim /i 13b): b Petaḥya /b was responsible b for the nests /b of birds, i.e., the doves or pigeons brought by a i zav /i , a i zava /i , a woman after childbirth, and a leper. These individuals would place the appropriate sum of money into the horn designated for this purpose, and each day Petaḥya oversaw the purchase of birds from that money and their sacrifice in the proper manner. b This /b Sage b is Mordekhai; /b and b why was he called Petaḥya, /b which resembles the word for opening [ i petaḥ /i ]? The reason is b that he would open, /b i.e., elucidate, difficult b topics and interpret them /b to the people, b and /b because b he knew /b all b seventy languages /b known in that region at the time.,The Gemara asks: What was unique about Petaḥya? b All /b of the members of the b Sanhedrin also know /b all b seventy languages. As Rabbi Yoḥa says: /b They b place on the /b Great b Sanhedrin only /b men b of wisdom, and of /b pleasant b appearance, and of /b high b stature, and of /b suitable b age /b so that they will be respected. b And /b they must also be b masters of sorcery, /b i.e., they know the nature of sorcery, so that they can judge sorcerers, b and /b they must b know /b all b seventy languages /b in order b that the Sanhedrin will not /b need to b hear /b testimony b from the mouth of a translator /b in a case where a witness speaks a different language.,The Gemara answers: b Rather, /b Petaḥya was unique b as /b he not only knew all seventy languages, but also had the ability to b combine /b various b languages and interpret /b them. b This is /b the meaning of that b which is written with regard to Mordekhai: “Bilshan” /b (Nehemiah 7:7). Bilshan is interpreted as another name for Mordekhai, as he would combine [ i balil /i ] languages [ i lashon /i ]., strong MISHNA: /strong b How would they perform /b the rite of the harvest of the i omer /i ? b Emissaries of the court /b would b emerge on the eve of the festival /b of Passover b and fashion /b the stalks of barley into b sheaves while /b the stalks were still b attached to the ground, so that it would be convenient to reap /b them. The residents of b all the towns adjacent to /b the site of the harvest b would assemble there, so that it would be harvested with great fanfare. /b , b Once it grew dark, /b the court emissary b says to /b those assembled: b Did the sun set? /b The assembly b says /b in response: b Yes. /b The emissary repeats: b Did the sun set? /b They again b say: Yes. /b The court emissary next says to those assembled: Shall I reap the sheaves with b this sickle? /b The assembly b says /b in response: b Yes. /b The emissary repeats: With b this sickle? /b The assembly b says: Yes. /b The court emissary then says to those assembled: Shall I place the gathered sheaves in b this basket? /b The assembly b says /b in response: b Yes. /b The emissary repeats: In b this basket? /b The assembly b says: Yes. /b ,If the sixteenth of Nisan occurs b on Shabbat, /b the court emissary b says to /b the assembled: Shall I cut the sheaves on b this Shabbat? /b The assembly b says /b in response: b Yes. /b The emissary repeats: On b this Shabbat? /b The assembly b says: Yes. /b The court emissary says to those assembled: b Shall I cut /b the sheaves? b And they say to him /b in response: b Cut. /b The emissary repeats: b Shall I cut /b the sheaves? b And they say /b to him: b Cut. /b ,The emissary asks b three times with regard to each and every matter, and /b the assembly b says to him: Yes, yes, yes. /b The mishna asks: b Why do I /b need those involved to publicize each stage of the rite b to that extent? /b The mishna answers: It is b due to the Boethusians, as they /b deny the validity of the Oral Law and b would say: There is no harvest of the i omer /i at the conclusion of the /b first b Festival /b day of Passover unless it occurs at the conclusion of Shabbat. The publicity was to underscore that the sixteenth of Nisan was the proper time for the i omer /i harvest., strong GEMARA: /strong b The Sages taught /b in a i baraita /i : b These are the days on which fasting is prohibited, and on some of them eulogizing is prohibited /b as well: b From the New Moon of Nisan until the eighth of /b the month, the proper sacrifice of b the daily offering was established, /b and therefore it was decreed b not to eulogize /b on these dates. b And /b furthermore, b from the eighth of /b Nisan b until the end of the festival /b of Passover, the correct date for the b festival of i Shavuot /i was restored, /b and it was similarly decreed b not to eulogize /b during this period.,The Gemara discusses the i baraita /i : b From the New Moon of Nisan until the eighth of /b the month the proper sacrifice of b the daily offering was established, /b and therefore it was decreed b not to eulogize /b on these dates. The Gemara explains b that the Sadducees would say: An individual may donate and bring /b the b daily offering, /b in opposition to the accepted tradition that the daily offering must be brought from communal funds. b What /b verse did the Sadducees b expound? “The one lamb shall you offer [ i ta’aseh /i ] in the morning, and the other lamb shall you offer in the afternoon” /b (Numbers 28:4). Since the verse is in the singular form, the Sadducees maintained that even an individual may donate the daily offering.,The Gemara asks: b What /b did the Sages b reply /b to refute the argument of the Sadducees? They cited the verse: “Command the children of Israel, and say to them: b My food that is presented to Me for offerings made by fire, /b of a pleasing aroma unto Me, b you shall observe [ i tishmeru /i ] /b to offer to Me in its due season” (Numbers 28:2). The term: “You shall observe” is in the plural form, which indicates that b all of the /b daily offerings b should come from collection of the /b Temple treasury b chamber. /b Since during that period, between the New Moon of Nisan and the eighth of Nisan, the Sages overruled the Sadducees, it was established as a period of rejoicing, and it was prohibited to eulogize on those dates.,The Gemara discusses the next period listed in the i baraita /i : b From the eighth of /b Nisan b until the end of the festival /b of Passover, the correct date for the b festival of i Shavuot /i was restored, /b and it was similarly decreed b not to eulogize /b during this period. b As the Boethusians would say /b that the festival of b i Shavuot /i /b always occurs b after Shabbat, /b on a Sunday. Their reasoning was that the verse states, with regard to the i omer /i offering and the festival of i Shavuot /i that follows seven weeks later: “And you shall count for you from the morrow after the day of rest [ i hashabbat /i ], from the day that you brought the sheaf [ i omer /i ] of the waving; seven weeks shall there be complete” (Leviticus 23:15). Disregarding the oral tradition, the Boethusians interpreted the phrase “from the morrow after the day of rest [ i hashabbat /i ]” literally, as referring to Shabbat, not the Festival day.,At the time, b Rabban Yoḥa ben Zakkai joined /b the discussion with the Boethusians b and said to them: Fools! From where /b have b you /b derived this? b And there was no man who answered him, except for one elderly man who was prattling [ i mefatpet /i ] at him, and he said: Moses, our teacher, was a lover of the Jewish people and he knew that i Shavuot /i is /b only b one day. /b Therefore, b he arose and established it after Shabbat, in order that the Jewish people would enjoy themselves for two days. /b Rabban Yoḥa ben Zakkai b recited this verse /b in response b to /b that old man: b “It is eleven days’ journey from Horeb to Kadesh Barnea by the way of Mount Seir” /b (Deuteronomy 1:2). |
|
24. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 189| 33b. או דילמא נוגעת היתה ולא סתרה,אמר רבא לפום חורפא שבשתא נהי נמי דסתרה כמה תסתור תסתור שבעה דיה כבועלה,תסתור יום אחד (ויקרא טו, כח) ואחר תטהר אמר רחמנא אחר אחר לכולן שלא תהא טומאה מפסקת ביניהם,וליטעמיך זב גופיה היכי סתר לטהרתו אמר רחמנא שלא תהא טומאה מפסקת ביניהן,אלא מאי אית לך למימר שלא תהא טומאת זיבה מפסקת ביניהן הכא נמי שלא תהא טומאת זיבה מפסקת ביניהן,ואין חייבין עליהן על ביאת מקדש וכו' רב פפא איקלע לתואך אמר אי איכא צורבא מרבנן הכא איזיל אקבל אפיה אמרה ליה ההיא סבתא איכא הכא צורבא מרבנן ורב שמואל שמיה ותני מתניתא יהא רעוא דתהוי כוותיה,אמר מדקמברכי לי בגוויה ש"מ ירא שמים הוא אזל לגביה רמא ליה תורא רמא ליה מתני' אהדדי תנן אין חייבין עליהן על ביאת מקדש ואין שורפין עליהן את התרומה מפני שטומאתה ספק אלמא מספיקא לא שרפינן תרומה,ורמינהי על ששה ספקות שורפין את התרומה על ספק בגדי עם הארץ,אמר רב פפא יהא רעוא דלתאכיל האי תורא לשלמא הכא במאי עסקינן בכותי חבר,כותי חבר בועל נדה משוית ליה,שבקיה ואתא לקמיה דרב שימי בר אשי אמר ליה מאי טעמא לא משנית ליה בכותי שטבל ועלה ודרס על בגדי חבר ואזלו בגדי חבר ונגעו בתרומה,דאי משום טומאת עם הארץ הא טביל ליה ואי משום בועל נדה ספק בעל בקרוב ספק לא בעל בקרוב,ואם תמצי לומר בעל בקרוב ספק השלימתו ירוק ספק לא השלימתו והוי ספק ספיקא ואספק ספיקא לא שרפינן תרומה,ותיפוק ליה משום בגדי עם הארץ דאמר מר בגדי עם הארץ מדרס לפרושין אמר ליה בכותי ערום, big strongמתני׳ /strong /big בנות צדוקין בזמן שנהגו ללכת בדרכי אבותיהן הרי הן ככותיות פרשו ללכת בדרכי ישראל הרי הן כישראלית רבי יוסי אומר לעולם הן כישראלית עד שיפרשו ללכת בדרכי אבותיהן, big strongגמ׳ /strong /big איבעיא להו סתמא מאי ת"ש בנות צדוקין בזמן שנוהגות ללכת בדרכי אבותיהן הרי הן ככותיות הא סתמא כישראלית אימא סיפא פרשו ללכת בדרכי ישראל הרי הן כישראלית הא סתמא ככותיות אלא מהא ליכא למשמע מיניה,ת"ש דתנן ר' יוסי אומר לעולם הן כישראלית עד שיפרשו ללכת בדרכי אבותיהן מכלל דת"ק סבר סתמא ככותיות ש"מ,תנו רבנן מעשה בצדוקי אחד שספר עם כהן גדול בשוק ונתזה צנורא מפיו ונפלה לכהן גדול על בגדיו והוריקו פניו של כהן גדול וקדם אצל אשתו,אמרה לו אף על פי שנשי צדוקים הן מתיראות מן הפרושים ומראות דם לחכמים,אמר רבי יוסי בקיאין אנו בהן יותר מן הכל והן מראות דם לחכמים חוץ מאשה אחת שהיתה בשכונתינו שלא הראת דם לחכמים ומתה,ותיפוק ליה משום צנורא דעם הארץ אמר אביי בצדוקי חבר אמר רבא צדוקי חבר בועל נדה משוית ליה אלא אמר רבא | 33b. b Or perhaps /b it is because b she was touching /b the semen, b and /b if so b she has not /b thereby b negated /b her count, just as a i zav /i does not negate his count if he touches semen., b Rava says: Commensurate with the sharpness /b of Rami bar Ḥama is the extent of his b error, /b as this is not a dilemma at all, since b even /b if one could suggest b that /b a i zava /i who discharges semen has b indeed negated /b her count, one must ask: b How much should she negate? /b If one suggests b she should negate /b all b seven /b days of her counting, this is untenable, as b it is enough for her /b that she should negate her count b like /b the man who b engages in intercourse with her, /b i.e., like a i zav /i who discharges semen, who negates only one day.,And if one suggests that b she should negate one day /b alone, this too is untenable, as b the Merciful One states: /b “But if she is purified from her i ziva /i then she shall count to herself seven days, b and after that she shall be pure” /b (Leviticus 15:28). The word b “after” /b indicates that she shall be pure only b after all of them, /b i.e., after seven consecutive clean days, such b that there should be no impurity separating between them. /b If so, there cannot be a situation where a i zava /i negates a single day, and consequently it cannot be that a i zava /i who discharges semen negates any part of her count.,The Gemara rejects Rava’s response: b And according to your reasoning, how does a i zav /i himself negate /b only one day from his count due to a seminal emission? After all, b the Merciful One states: /b “And when the i zav /i is purified of his i ziva /i , then he shall count for himself seven days for his purification, and wash his clothes, and bathe his flesh in running water, and he shall be pure” (Leviticus 15:13). The phrase: “Seven days b for his purification,” /b indicates b that there should be no impurity separating between them. /b , b Rather, what have you to say? /b The verse means only b that there should not be an impurity of i ziva /i separating between them. Here too, /b with regard to a i zava /i , the verse means only b that there should not be an impurity of i ziva /i separating between them; /b a discharge of semen is not included in this restriction. It is therefore possible that a discharge of semen from a i zava /i negates only one day from her count. Accordingly, the dilemma raised by Rami bar Ḥama remains in place.,§ The mishna teaches: b But /b one who enters the Temple while wearing b those /b garments upon which a Samaritan had lain b is not liable /b to bring an offering b for entering the Temple, /b nor does one burn i teruma /i that came into contact with those garments, because their impurity is uncertain. In connection to these i halakhot /i , the Gemara relates that b Rav Pappa happened /b to come b to /b the city of b Tavakh. He said: If there is a Torah scholar here I will go and greet him. A certain elderly woman said to him: There is a Torah scholar here and Rav Shmuel is his name, and he teaches i mishnayot /i ; may it be /b God’s b will that you should be like him. /b ,Rav Pappa b said /b to himself: b From /b the fact b that they bless me through /b this Rav Shmuel that I should be like him, I may b conclude from it /b that b he is a God-fearing /b individual. Rav Pappa b went to /b visit b him, /b and Rav Shmuel b raised a bull for him, /b i.e., he slaughtered a bull in honor of Rav Pappa, and he also b raised /b a difficulty between two b i mishnayot /i /b that apparently contradict b one another: We learn /b in the mishna: One who enters the Temple while wearing b those /b garments upon which a Samaritan had lain is b not liable /b to bring an offering b for entering the Temple, nor does one burn i teruma /i /b that came into contact with b those /b garments, b because their impurity is uncertain. Evidently, we do not burn i teruma /i due to uncertain /b impurity., b And /b one can b raise a contradiction /b from another mishna ( i Teharot /i 4:5): b For six /b cases of b uncertain /b impurity b one burns the i teruma /i /b if it came into contact with them, or if a person came into contact with them and subsequently touched the i teruma /i . One of these is b for the uncertain /b case b of the garments of one who is unreliable with regard to ritual impurity [ i am ha’aretz /i ]. /b Such garments impart impurity through contact and through carrying, due to a concern that the wife of the i am ha’aretz /i might have sat on them while she was menstruating. Evidently, one burns i teruma /i due to uncertain impurity., b Rav Pappa /b began his response with a supplication and b said: May it be /b God’s b will that this bull shall be eaten peacefully, /b i.e., that I will provide a satisfactory resolution of this contradiction. Since the bull was slaughtered in my honor, failing to resolve the contradiction might spoil the meal. Rav Pappa continued: b Here we are dealing with a Samaritan /b who is b devoted to the meticulous observance of mitzvot, especially i halakhot /i of ritual purity, i teruma /i , and tithes [ i ḥaver /i ]. /b There is therefore less concern with regard to his ritual purity than that of an i am ha’aretz /i . Consequently, the mishna here states that i teruma /i is not burned on account of him.,Rav Shmuel rejected this response: Since the mishna is referring to men who engage in intercourse with menstruating women, b are you equating a Samaritan i ḥaver /i /b with a man who b engages in intercourse with a menstruating woman? /b ,Rav Pappa b left /b Rav Shmuel in embarrassment b and came before Rav Shimi bar Ashi, /b to whom he related this incident. Rav Shimi bar Ashi b said to him: What is the reason /b that b you did not respond to him /b that the ruling of the mishna is stated b with regard to a Samaritan who immersed /b in a ritual bath b and arose /b from his impure status, b and /b subsequently b trod on the garments of a i ḥaver /i , /b which means they are now considered the bedding of the Samaritan, b and /b then those b garments of /b the b i ḥaver /i went and touched i teruma /i ? /b In such a case one does not burn the i teruma /i ., b As, if /b one would say to burn it b due to the impurity of an i am ha’aretz /i , he /b has b immersed /b in a ritual bath. b And if /b one were to suggest that it should be burned b because /b the Samaritan is one who b engages in intercourse with a menstruating woman, /b this too is an unsatisfactory reason. This is because it is b uncertain /b whether b he recently engaged in intercourse /b with his wife, in which case his immersion does not remove his impurity; and it is b uncertain /b whether b he did not recently engage in intercourse /b with his wife, in which case he is in fact pure., b And /b even b if you say /b that b he recently engaged in intercourse /b with his wife, another uncertainty remains: It is b uncertain /b whether his wife began counting seven days from an emission of green blood and ignored any subsequent emission of red blood and b completed /b her count for the b green /b blood, which would mean that she was in fact a menstruating woman when she engaged in sexual intercourse with her husband; and it is b uncertain /b whether b she did not complete /b a count of seven days from the emission of the green blood, rather from the emission of red blood, in which case she was not a menstruating woman when her husband engaged in intercourse with her. b And /b therefore b this is a compound uncertainty, and /b there is a principle that b one does not burn i teruma /i on /b account of b a compound uncertainty. /b ,Rav Pappa raised an objection to Rav Shimi bar Ashi: b And let /b one b derive /b that the garments of the i ḥaver /i are impure b because /b they came into contact with the b garments of an i am ha’aretz /i . As the Master said: /b The b garments of an i am ha’aretz /i /b are considered impure with the ritual impurity imparted by the b treading /b of a i zav /i , which means they impart impurity to people and to garments, b for individuals who are scrupulous with regard to impurity [ i perushin /i ]. /b Rav Shimi bar Ashi b said to /b Rav Pappa: The mishna is referring b to a naked Samaritan. /b Consequently, none of his garments came into contact with the garments of the i ḥaver /i ., strong MISHNA: /strong With regard to b Sadducee girls, when they were accustomed to follow in the ways of their /b Sadducee b ancestors their /b status b is like /b that of b Samaritan women, /b whose i halakha /i was discussed in the previous mishna. If the Sadducee women b abandoned /b the customs of their ancestors in order b to follow in the ways of the Jewish people /b their status b is like /b that of b a Jewish woman. Rabbi Yosei says: Their /b status b is always like /b that of b a Jewish woman, until they will abandon /b the ways of the Jewish people in order b to follow in the ways of their /b Sadducee b ancestors. /b , strong GEMARA: /strong b A dilemma was raised before /b the Sages: b What /b is the i halakha /i in b an unspecified /b case, i.e., when the custom of a Sadducee woman is unknown? The Gemara suggests: b Come /b and b hear /b evidence from the mishna: With regard to b Sadducee girls, when they are accustomed to follow in the ways of their /b Sadducee b ancestors their /b status b is like /b that of b Samaritan women. /b It can be inferred from the mishna b that /b in b an unspecified /b case their status b is like /b that of b a Jewish woman. /b The Gemara rejects this suggestion: b Say the latter clause: /b If the Sadducee women b abandoned /b the customs of their ancestors in order b to follow in the ways of the Jewish people their /b status b is like /b that of b a Jewish woman. /b One may infer from this b that /b in b an unspecified /b case their status b is like /b that of b Samaritan women. Rather, no /b inference is b to be learned from this /b mishna.,The Gemara suggests: b Come /b and b hear /b the last clause of the mishna, b as we learned /b in the mishna that b Rabbi Yosei says: Their /b status b is always like /b that of b a Jewish woman, until they will abandon /b the ways of the Jewish people in order b to follow in the ways of their /b Sadducee b ancestors. By inference, /b one may conclude b that the first i tanna /i holds /b that in b an unspecified /b case their status b is like /b that of b Samaritan women. /b The Gemara affirms: b Conclude from it /b that this is the case.,§ b The Sages taught: /b There was b an incident involving a certain Sadducee who was conversing with the High Priest in the marketplace, and /b as he was speaking, b saliva [ i tzinora /i ] sprayed from his mouth and fell onto the garments of the High Priest. And the face of the High Priest turned green, /b as he feared that his garments had been rendered ritually impure. b And he rushed to /b the Sadducee’s b wife /b to inquire whether she properly observed the i halakhot /i of menstruation, in which case his garments were not rendered impure by the saliva of her husband, as he is not considered one who engages in intercourse with a menstruating woman., b She said to him: Even though /b women such as myself b are the wives of Sadducees, /b who do not follow in the ways of the i perushim /i , b they are scared of the i perushim /i and they show /b their b blood to the Sages /b when an uncertainty arises. The garments of the High Priest are therefore pure, as the Sadducee wives properly observe the i halakhot /i of menstruation., b Rabbi Yosei says: We are familiar with the /b wives of Sadducees b more so than everyone /b else, as they are our neighbors, b and /b I can testify that b they /b all b show /b their b blood to the Sages, except for a certain woman who was /b living b in our neighborhood who did not show /b her b blood to the Sages, and she died, /b as a punishment for her behavior.,The Gemara objects: b And let /b the High Priest b derive /b that his garments are impure b due to the saliva of an i am ha’aretz /i , /b which imparts impurity. b Abaye said: /b That case involved b a Sadducee i ḥaver /i , /b who was particular with regard to the i halakhot /i of ritual purity. b Rava said: Are you equating a Sadducee i ḥaver /i /b with a man who b engages in intercourse with a menstruating woman? /b After all, the High Priest was initially concerned that the Sadducee might engage in intercourse with his wife while she is still menstruating. b Rather, Rava said: /b |
|
25. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 178| 57a. נימא תלתא תנאי הוו לא תרי תנאי הוו ותנא קמא דר' שמעון היינו ר' יוסי ותנא קמא דר' יוסי היינו ר' שמעון ומאי אף אקמייתא,ת"ר בן בוהיין נתן פיאה לירק ובא אביו ומצאן לעניים שהיו טעונין ירק ועומדין על פתח הגינה אמר להם בני השליכו מעליכם ואני נותן לכם כפליים במעושר לא מפני שעיני צרה אלא מפני שאמרו חכמים אין נותנין פיאה לירק,למה ליה למימרא להו לא מפני שעיני צרה כי היכי דלא לימרו דחויי קא מדחי לן,ת"ר בראשונה היו מניחין עורות קדשים בלשכת בית הפרוה לערב היו מחלקין אותן לאנשי בית אב והיו בעלי זרועות נוטלין אותן בזרוע התקינו שיהיו מחלקין אותן מערב שבת לע"ש דאתיין כולהו משמרות ושקלן בהדדי,ועדיין היו גדולי כהונה נוטלין אותן בזרוע עמדו בעלים והקדישום לשמים,אמרו לא היו ימים מועטים עד שחיפו את ההיכל כולו בטבלאות של זהב שהן אמה על אמה כעובי דינר זהב ולרגל היו מקפלין אותן ומניחין אותן על גב מעלה בהר הבית כדי שיהו עולי רגלים רואין שמלאכתם נאה ואין בה דלם,תנא אבא שאול אומר קורות של שקמה היו ביריחו והיו בעלי זרועות נוטלין אותן בזרוע עמדו בעלים והקדישום לשמים,עליהם ועל כיוצא בהם אמר אבא שאול בן בטנית משום אבא יוסף בן חנין אוי לי מבית בייתוס אוי לי מאלתן אוי לי מבית חנין אוי לי מלחישתן אוי לי מבית קתרוס אוי לי מקולמוסן אוי לי מבית ישמעאל בן פיאכי אוי לי מאגרופן שהם כהנים גדולים ובניהן גיזברין וחתניהם אמרכלין ועבדיהן חובטין את העם במקלות,תנו רבנן ארבע צווחות צוחה עזרה ראשונה צאו מכאן בני עלי שטימאו היכל ה' ועוד צווחה צא מיכן יששכר איש כפר ברקאי שמכבד את עצמו ומחלל קדשי שמים דהוה כריך ידיה בשיראי ועביד עבודה,ועוד צווחה העזרה שאו שערים ראשיכם ויכנס ישמעאל בן פיאכי תלמידו של פנחס וישמש בכהונה גדולה ועוד צווחה העזרה שאו שערים ראשיכם ויכנס יוחנן בן נרבאי תלמידו של פנקאי וימלא כריסו מקדשי שמים,אמרו עליו על יוחנן בן נרבאי שהיה אוכל ג' מאות עגלים ושותה ג' מאות גרבי יין ואוכל ארבעים סאה גוזלות בקינוח סעודה אמרו כל ימיו של יוחנן בן נרבאי לא נמצא נותר במקדש מאי סלקא ביה ביששכר איש כפר ברקאי אמרי מלכא ומלכתא הוו יתבי מלכא אמר גדיא יאי ומלכתא אמרה אימרא יאי אמרו מאן מוכח כהן גדול דקא מסיק קרבנות כל יומא אתא איהו | 57a. b Let us say /b that b there are three i tanna’im /i /b who dispute this point: The two unattributed opinions, each of which is referring to two vegetables, and the opinion common to Rabbi Yosei and Rabbi Shimon that includes all three vegetables. The Gemara rejects this: b No, there are /b only b two i tanna’im /i /b who dispute the point, b and the first i tanna /i /b whose opinion appears before the opinion of b Rabbi Shimon is Rabbi Yosei. And the first i tanna /i /b whose opinion appears before the opinion of b Rabbi Yosei is Rabbi Shimon. And what /b is the meaning of the word b even /b in both their statements? They agree with regard to b the first /b vegetable, turnips; however, they disagree with regard to the second, and replace it with another vegetable.,The Gemara cites an episode from the i Tosefta /i . b The Sages taught: The son /b of a man named b Bohayan designated /b for the poor b the /b produce in the b corner /b in a garden b of vegetables, and his father /b Bohayan b found the poor laden /b with b vegetables and standing at the opening of the garden /b on their way out. b He said to them: My sons, cast /b the vegetables that you have gathered b from upon yourselves and I will give you twice /b the amount in b tithed /b produce, and you will be no worse off. b Not because I begrudge /b you what you have taken. b Rather, it is because the Sages say: One does not designate /b for the poor b the /b produce in the b corner /b in a garden b of vegetables. /b Therefore, the vegetables that you took require tithing.,The Gemara asks: b Why /b was it necessary b for him to say to them: Not because I begrudge /b you what you have taken? It would have been sufficient to offer them tithed produce. The Gemara answers that he said it b so they would not say: He is putting us off, /b taking what we collected now, but later he will not fulfill his commitment.,Apropos the people of Jericho, the Gemara relates that powerful people would steal wood from them. b The Sages taught: Initially, /b the priests b would place the hides /b that were flayed from animals b consecrated /b as offerings of the most sacred order, which were given to the priests, b in the Parva chamber. In the evening, they would distribute them to the members of the family /b of priests serving in the Temple that day. b And the powerful /b priests among them would b take them by force /b before they could be distributed. The Rabbis b decreed that they would distribute them each Shabbat eve, /b because then b all the /b families of both priestly b watches came and took /b their part b together. /b All the families from both the watch that was beginning its service and the one ending its service were together when they divided the hides. The powerful priests were unable to take the hides by force., b Yet still the prominent priests /b by virtue of their lineage b would take them by force. /b Due to their prominence, the members of the rest of the watch dared not challenge them. When they realized that there was no equitable distribution, b the owners /b of the sacrifices ( i Me’iri /i ) b arose and consecrated /b the hides b to Heaven /b so the priests could not take them.,The Sages b said: Not a few days passed before they had plated the entire sanctuary with golden tablets /b with the proceeds from the redemption and sale of the hides. These plates b were one cubit by one cubit and as thick as a golden dinar. And /b when the people assembled b for the /b Festival b pilgrimage they would remove /b the tablets b and place them on a stair of the Temple Mount so that the pilgrims would see that the craftsmanship /b of the tablets b was beautiful and without flaw [ i dalam /i ]. /b Afterward they replaced the tablets in the Sanctuary., b It was /b similarly b taught /b that b Abba Shaul says: There were sycamore tree trunks in Jericho, and powerful people would take them /b from their owners b by force. The owners stood and consecrated /b these trunks b to Heaven. /b It was with regard to these trunks and the branches that grew from them that the residents of Jericho acted against the will of the Sages., b With regard to /b the prominent priests b and those like them, Abba Shaul ben Batnit said in the name of Abba Yosef ben Ḥanin: Woe is me due to /b the High Priests of b the house of Baitos, woe is me due to their clubs. Woe is me due to /b the High Priests of b the house of Ḥanin; woe is me due to their whispers /b and the rumors they spread. b Woe is me due to /b the High Priests of b the house of Katros; woe is me due to their pens /b that they use to write lies. b Woe is me due to /b the servants of the High Priests of b the house of Yishmael ben Piakhi; woe is me due to their fists. /b The power of these households stemmed from the fact b that /b the fathers b were High Priests, and their sons were /b the Temple b treasurers, and their sons-in-law were /b Temple b overseers [ i amarkalin /i ]. And their servants strike the people with clubs, /b and otherwise act inappropriately.,Apropos the critique of several prominent priests, the Gemara relates that b the Sages taught: /b The people in b the /b Temple b courtyard /b all b cried four cries, /b as they were in agreement over various issues ( i Pardes Rimonim /i ). The b first /b cry was: b Leave here, sons of Eli, who defiled God’s Sanctuary /b (see I Samuel 2:22). Subsequently the priesthood was transferred to the house of Zadok. b And an additional cry: Leave here, Yissakhar of Kfar Barkai, who honors himself and desecrates /b the items b consecrated /b to b Heaven. /b Due to his delicate nature and his disrespect for the Temple service, he would b wrap /b his hands b in silk [ i shirai /i ] and perform the service. /b This would invalidate the service because the silk was an interposition between his hands and the Temple vessels. Furthermore, his conduct demeaned the Temple service, as he demonstrated that he was unwilling to dirty his hands for it., b And /b the people in b the /b Temple b courtyard cried additionally: Lift your heads, O gates, and let /b the righteous b Yishmael ben Piakhi, the student of Pinehas /b ben Elazar the priest, b enter and serve as High Priest, /b although the members of this family were violent. b And /b the people in b the /b Temple b courtyard cried additionally: Lift your heads, O gates, and let Yoḥa ben Narbbai, the student of Pinkai, enter and fill his belly with /b meat b of offerings /b consecrated to b Heaven, /b as he is worthy to eat offerings., b They said about Yoḥa ben Narbbai that he /b and his household b would eat three hundred calves, and drink three hundred jugs of wine, and eat forty i se’a /i of doves for dessert. They said: /b Throughout b all the days of Yoḥa ben Narbbai there was no leftover /b sacrificial meat b in the Temple, /b as he would make certain that someone ate it. The Gemara asks: b What /b ultimately b happened to Yissakhar of Kfar Barkai? They said: The king and the queen were sitting /b and talking. b The king said /b that b goat /b meat b is better /b food, b and the queen said lamb /b meat is b better /b food. b They said: Who can prove /b which one of us is correct? b The High Priest /b can, b as he offers sacrifices all day /b and tastes their meat. The High Priest had the right to take a portion from any sacrifice offered in the Temple, and therefore was well acquainted with the tastes of different meat. Yissakhar of Kfar Barkai b came, /b and when they asked him this question, |
|
| 26. Babylonian Talmud, Shevuot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 178 |
27. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 178, 189| 19b. מי איכא מידי דאנן לא מצינן למעבד ושלוחי דידן מצו עבדי הכי קאמרי ליה משביעין אנו עליך על דעתינו ועל דעת בית דין,הוא פורש ובוכה והן פורשין ובוכין וכו' הוא פורש ובוכה שחשדוהו צדוקי והם פורשין ובוכין דא"ר יהושע בן לוי כל החושד בכשרים לוקה בגופו,וכל כך למה שלא יתקן מבחוץ ויכניס כדרך שהצדוקין עושין,ת"ר מעשה בצדוקי אחד שהתקין מבחוץ והכניס ביציאתו היה שמח שמחה גדולה פגע בו אביו אמר לו בני אף על פי שצדוקין אנו מתיראין אנו מן הפרושים אמר לו כל ימי הייתי מצטער על המקרא הזה (ויקרא טז, ב) כי בענן אראה על הכפורת אמרתי מתי יבוא לידי ואקיימנו עכשיו שבא לידי לא אקיימנו,אמרו לא היו ימים מועטין עד שמת והוטל באשפה והיו תולעין יוצאין מחוטמו ויש אומרים ביציאתו ניגף דתני רבי חייא כמין קול נשמע בעזרה שבא מלאך וחבטו על פניו ונכנסו אחיו הכהנים ומצאו ככף רגל עגל בין כתפיו שנאמר (יחזקאל א, ז) ורגליהם רגל ישרה וכף רגליהם ככף רגל עגל,א"ר זכריה בן קבוטל וכו' מתני ליה רב חנן בר רבא לחייא בר רב קמיה דרב א"ר זכריה בן קפוטל ומחוי ליה רב בידיה קבוטל ונימא ליה מימר ק"ש הוה קרי,וכי האי גוונא מי שרי והא"ר יצחק בר שמואל בר מרתא הקורא את שמע לא ירמוז בעיניו ולא יקרוץ בשפתותיו ולא יורה באצבעותיו ותניא רבי אלעזר חסמא אומר הקורא את שמע ומרמז בעיניו ומקרץ בשפתותיו ומראה באצבעו עליו הכתוב אומר (ישעיהו מג, כב) ולא אותי קראת יעקב,לא קשיא הא בפרק ראשון הא בפרק שני,ת"ר (דברים ו, ז) ודברת בם בם ולא בתפלה ודברת בם בם יש לך רשות לדבר ולא בדברים אחרים,רבי אחא אומר ודברת בם עשה אותן קבע ואל תעשם עראי אמר רבא השח שיחת חולין עובר בעשה שנאמר ודברת בם בם ולא בדברים אחרים רב אחא בר יעקב אמר עובר בלאו שנאמר (קהלת א, ח) כל הדברים יגעים לא יוכל איש לדבר, big strongמתני׳ /strong /big בקש להתנמנם פרחי כהונה מכין לפניו באצבע צרדא ואומרים לו אישי כ"ג עמוד והפג אחת על הרצפה ומעסיקין אותו עד שיגיע זמן השחיטה, big strongגמ׳ /strong /big מאי צרדא אמר רב יהודה צרתה דדא מאי היא גודל מחוי רב הונא ואזל קלא בכולי בי רב,ואומרים לו אישי כ"ג הפג אחת על הרצפה וכו' אמר רב יצחק על חדת מאי היא אמרי ליה אחוי קידה,ומעסיקין אותו עד שיגיע זמן שחיטה (וכו') תנא לא היו מעסיקין אותו לא בנבל ולא בכנור אלא בפה ומה היו אומרין (תהלים קכז, א) אם ה' לא יבנה בית שוא עמלו בוניו בו,מיקירי ירושלים לא היו ישנין כל הלילה כדי שישמע כ"ג קול הברה ולא תהא שינה חוטפתו תניא אבא שאול אמר אף בגבולין היו עושין כן זכר למקדש אלא שהיו חוטאין,אמר אביי ואיתימא ר"נ בר יצחק תרגומא נהרדעא דא"ל אליהו לרב יהודה אחוה דרב סלא חסידא אמריתו אמאי לא אתי משיח והא האידנא יומא דכיפורי הוא ואבעול כמה בתולתא בנהרדעא אמר ליה הקב"ה מאי אמר אמר ליה | 19b. b is there any matter that we are unable to perform and our agents are able to perform? /b The role of the agent is to perform a task on behalf of the one who commissioned him. The agent cannot perform a task that the one who commissioned him is unable to perform. Since it is prohibited for Israelites to enter the priests’ courtyard and to perform the sacrificial rites, clearly the priests are not agents representing the Israelites. The language of the mishna in which the court Elders address the High Priest as their agent apparently contradicts that understanding. The Gemara answers: b This is what they say to him: We administer an oath to you according to our understanding and the understanding of the court, /b cautioning him that he cannot rationalize violating the oath by claiming that he took the oath based on his own interpretation. He is bound by the understanding of the court. The mishna does not address the nature of the High Priest’s agency.,§ The mishna continues: After this oath, b he would leave /b them b and cry and they would leave /b him b and cry. /b The Gemara explains: b He turned aside and cried /b due to the indignity b that they suspected him /b of being b a Sadducee; and they turned aside and cried, as Rabbi Yehoshua ben Levi said: One who suspects the innocent /b of indiscretion b is afflicted in his body. /b The High Priest might in fact be beyond reproach and they may have suspected him falsely.,The Gemara asks: b And why /b were the Elders b so /b insistent that the High Priest take an oath? The Gemara explains: So that b he would not prepare /b the incense and light it b outside /b in the Sanctuary, before entering the Holy of Holies, b and bring /b the coal pan with the incense already burning on it b into /b the Holy of Holies b in the manner /b that b the Sadducees did. /b Since the High Priest is alone inside the Sanctuary and there is no way to ascertain whether he is in fact performing the service in the proper manner, the Elders insisted that he take an oath to perform it according to their instructions., b The Sages taught /b in the i Tosefta /i : There was b an incident involving a /b certain b Sadducee /b who was appointed as High Priest, b who prepared the incense outside /b and then b brought /b it into the Holy of Holies. b Upon his emergence he was overjoyed /b that he had succeeded. b The father of /b that Sadducee b met him and said to him: My son, although we are Sadducees /b and you performed the service in accordance with our opinion, b we fear the Pharisees /b and do not actually implement that procedure in practice. The son b said to his /b father: b All my days I have been troubled over this verse: “For I will appear in the cloud above the Ark cover” /b (Leviticus 16:2). The Sadducees interpreted this verse to mean that God will appear above the Ark cover, i.e., will enter the Holy of Holies, only after the incense cloud is already there. b I said: When will /b the opportunity b become available to me, and I will fulfill it /b according to the Sadducee interpretation? b Now that /b the opportunity b has become available to me, /b will b I not fulfill it? /b ,The Sages b said: Not /b even b a few days /b passed b until he died and was laid out in the garbage /b dump, b and worms were coming out of his nose /b in punishment for his actions. b And some say /b that b he was struck /b as soon b as he emerged /b from the Holy of Holies, b as Rabbi Ḥiyya taught: A type of sound was heard in the /b Temple b courtyard, as an angel came and struck him in the face. And his fellow priests came in /b to remove him from there b and they found the likeness of a footprint of a calf between his shoulders. /b That is the mark left by an angel striking, b as it is stated /b with regard to angels: b “And their feet were straight feet, and the sole of their feet was like the sole of a calf’s foot” /b (Ezekiel 1:7).,§ It was taught in the mishna that b Rabbi Zekharya ben Kevutal /b says: Many times I read before the High Priest from the book of Daniel. b Rav Ḥa bar Rava taught this to Ḥiyya bar Rav before Rav /b in the following manner: b Rabbi Zekharya bar Kefutal said, and Rav demonstrated with his hand /b that the name should be pronounced b Kevutal. /b The Gemara asks: Why did Rav demonstrate his point with a gesture? b Let him /b simply b say it. /b The Gemara answers: Rav b was reciting i Shema /i /b at that moment and could not interrupt i Shema /i by speaking.,The Gemara asks: b And is /b interrupting in a manner b of that sort, /b by gesturing, b permitted /b during i Shema /i ? b Didn’t Rabbi Yitzḥak bar Shmuel bar Marta say: One who is reciting i Shema /i should neither make allusions with his eyes, nor open and close /b his mouth b with his lips /b to convey a message, b nor gesture with his fingers? And it was taught /b in a i baraita /i that b Rabbi Elazar Ḥisma says: Concerning one who recites i Shema /i and makes allusions with his eyes, or opens and closes /b his mouth b with his lips, or gestures with his fingers, the verse says: “And you did not call out to Me, O Jacob” /b (Isaiah 43:22). By signaling while reciting i Shema /i he behaves contemptuously toward God, and it is tantamount to not having recited i Shema /i before Him. How, then, could Rav gesture while reading i Shema /i ?,The Gemara answers: This is b not difficult. This /b prohibition to interrupt one’s recitation of i Shema /i with a gesture applies b in /b the course of reciting the b first paragraph /b of i Shema /i , which is more fundamental; b that /b case where Rav gestured was b in /b the course of reciting the b second paragraph /b of i Shema /i , where gesturing to convey a significant message is permitted.,Apropos interruptions in the course of reciting i Shema /i , the Gemara cites a i baraita /i in which b the Sages taught: /b “And these words, which I command you this day, shall be upon your heart; and you shall teach them diligently unto your children, b and you shall talk of them /b when you sit in your house, and when you walk by the way, and when you lie down, and when you arise” (Deuteronomy 6:6–7). This means that in the course b of /b reciting b them, /b the study of Torah and the recitation of i Shema /i , it is permitted to interrupt to state a significant matter, b but not /b in the course b of /b reciting the i Amida /i b prayer, /b which may not be interrupted for any kind of speech. Another interpretation of the verse is: b And you shall talk of them /b is to emphasize that b it is permitted /b to interrupt i Shema /i b to speak these matters /b of Torah, but not to speak b other matters /b that may lead to levity., b Rabbi Aḥa says: Talk of them /b means one must b render them, /b the words of Torah, b a permanent /b fixture, b and not render them a temporary /b exercise. b Rava said: One who engages in idle chatter /b without Torah or any particular purpose b violates /b a b positive /b commandment, b as it is stated: And you shall talk of them; /b talk b of them and not of other matters. Rav Aḥa bar Ya’akov said: /b Furthermore, b one /b even b violates a negative /b commandment, b as it is stated: “All these matters are wearisome; no man can ever state them” /b (Ecclesiastes 1:8). The phrase: No man can ever state them, is understood as a prohibition against engaging in idle chatter., strong MISHNA: /strong If the High Priest b sought to sleep /b at night, b the young priests /b would b snap the middle [ i tzerada /i ] finger /b against the thumb b before him, and they /b would b say to him /b every so often: b My Master, High Priest. Stand /b from your bed b and chill /b yourself b once on the floor /b and overcome your drowsiness. b And they /b would b engage him /b in various ways b until the time would arrive to slaughter the /b daily offering., strong GEMARA: /strong The Gemara asks: b What /b is the b i tzerada /i /b finger mentioned in the mishna? b Rav Yehuda said: It is the rival [ i tzara /i ] of that [ i da /i ] /b one. Which finger b is it? /b i Tzerada /i is the rival of b the thumb; /b it is the middle finger. The middle finger would be strongly positioned against the thumb, and when one separates them, the finger hits the palm, creating a sound. b Rav Huna demonstrated /b the loud noise that could be achieved by snapping with the middle finger, and b the sound traveled throughout Rav’s study hall. /b The sound created was loud enough to keep the High Priest awake.,It was taught in the mishna that b they said to him: My Master, High Priest. /b Stand from your bed and b chill /b yourself b once on the floor /b and overcome your drowsiness. b Rav Yitzḥak said /b that they said to the High Priest: b Introduce something new. /b The Gemara asks: b What is it /b that they asked him to introduce? b They say to him: Demonstrate /b how to perform the ceremonial b bowing /b [ b i kidda /i ]. /b This was a form of bowing that was difficult to perform, in which the High Priest was expert. The thought was that the exercise would keep him awake.,The mishna continues: b And they /b would b engage him /b in different ways b until the time to slaughter the /b daily offering b would arrive. /b It was b taught: They would not occupy him with a harp or a lyre, /b which may not be played on a Festival, b but /b would sing b with /b their b mouths. And what would they say? /b They would say this verse: b “Unless the Lord builds the house, its builders labor in vain on it; /b unless the Lord watches over the city, the watchman keeps vigil in vain” (Psalms 127:1). The message to the High Priest was that his service must be performed for the sake of Heaven for it to be accepted by God; otherwise his efforts would be in vain.,The Gemara relates that b the prominent /b men b of Jerusalem would not sleep the entire night /b but instead engaged in Torah study, b so that /b the b High Priest would hear /b the b sound of noise /b in the city b and sleep would not overcome him /b in the silence of the sleeping city. b It was taught /b in a i baraita /i that b Abba Shaul said: They would do so even in the outlying areas /b and stay awake all night b in acknowledgment of the Temple; however, /b the result was b that they would sin, /b as the men and women would participate in games together to pass the time, leading to transgression., b Abaye said, and some say /b it was b Rav Naḥman bar Yitzḥak /b who said: b Interpret /b that statement as referring to b Neharde’a, as Elijah /b the Prophet b said to Rav Yehuda, brother /b of b Rav Salla Ḥasida: You have said /b and wondered: b Why has the Messiah not come? /b Why is that surprising? b Isn’t today Yom Kippur, and relations were had with several virgins in Neharde’a, /b as the men and women stayed awake all night and that led to promiscuity? Rav Yehuda b said to him: What did the Holy One, Blessed be He, say /b about those sins committed by the Jewish people? b He said: /b This is what God said: |
|
28. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 178| 22a. משמשת וראתה נדה אינה צריכה טבילה אבל בעל קרי גרידא מחייב לא תימא מברך אלא מהרהר,ומי אית ליה לרבי יהודה הרהור והתניא בעל קרי שאין לו מים לטבול קורא קריאת שמע ואינו מברך לא לפניה ולא לאחריה ואוכל פתו ומברך לאחריה ואינו מברך לפניה אבל מהרהר בלבו ואינו מוציא בשפתיו דברי רבי מאיר רבי יהודה אומר בין כך ובין כך מוציא בשפתיו,אמר רב נחמן בר יצחק עשאן ר' יהודה כהלכות דרך ארץ,דתניא (דברים ד, ט) והודעתם לבניך ולבני בניך וכתיב בתריה יום אשר עמדת לפני ה' אלהיך בחורב מה להלן באימה וביראה וברתת ובזיע אף כאן באימה וביראה וברתת ובזיע,מכאן אמרו הזבים והמצורעים ובאין על נדות מותרים לקרות בתורה ובנביאים ובכתובים לשנות במשנה וגמרא ובהלכות ובאגדות אבל בעלי קריין אסורים,רבי יוסי אומר שונה הוא ברגיליות ובלבד שלא יציע את המשנה רבי יונתן בן יוסף אומר מציע הוא את המשנה ואינו מציע את הגמרא רבי נתן בן אבישלום אומר אף מציע את הגמרא ובלבד שלא יאמר אזכרות שבו רבי יוחנן הסנדלר תלמידו של רבי עקיבא משום ר"ע אומר לא יכנס למדרש כל עיקר ואמרי לה לא יכנס לבית המדרש כל עיקר ר' יהודה אומר שונה הוא בהלכות דרך ארץ,מעשה ברבי יהודה שראה קרי והיה מהלך על גב הנהר אמרו לו תלמידיו רבינו שנה לנו פרק אחד בהלכות דרך ארץ ירד וטבל ושנה להם אמרו לו לא כך למדתנו רבינו שונה הוא בהלכות דרך ארץ אמר להם אע"פ שמיקל אני על אחרים מחמיר אני על עצמי:,תניא ר' יהודה בן בתירא היה אומר אין דברי תורה מקבלין טומאה מעשה בתלמיד אחד שהיה מגמגם למעלה מרבי יהודה בן בתירא אמר ליה בני פתח פיך ויאירו דבריך שאין דברי תורה מקבלין טומאה שנאמר (ירמיהו כג, כט) הלא כה דברי כאש נאם ה' מה אש אינו מקבל טומאה אף דברי תורה אינן מקבלין טומאה,אמר מר מציע את המשנה ואינו מציע את הגמרא מסייע ליה לרבי אלעאי דאמר רבי אלעאי אמר ר' אחא בר יעקב משום רבינו הלכה מציע את המשנה ואינו מציע את הגמרא כתנאי מציע את המשנה ואינו מציע את הגמרא דברי רבי מאיר רבי יהודה בן גמליאל אומר משום רבי חנינא בן גמליאל זה וזה אסור ואמרי לה זה וזה מותר,מ"ד זה וזה אסור כרבי יוחנן הסנדלר מ"ד זה וזה מותר כרבי יהודה בן בתירא,אמר רב נחמן בר יצחק נהוג עלמא כהני תלת סבי כרבי אלעאי בראשית הגז כרבי יאשיה בכלאים כרבי יהודה בן בתירא בד"ת,כרבי אלעאי בראשית הגז דתניא רבי אלעאי אומר ראשית הגז אינו נוהג אלא בארץ,כרבי יאשיה בכלאים כדכתיב (דברים כב, ט) (כרמך) לא תזרע [כרמך] כלאים רבי יאשיה אומר לעולם אינו חייב עד שיזרע חטה ושעורה וחרצן במפולת יד,כרבי יהודה בן בתירא בדברי תורה דתניא רבי יהודה בן בתירא אומר אין דברי תורה מקבלין טומאה,כי אתא זעירי אמר בטלוה לטבילותא ואמרי לה בטלוה לנטילותא מאן דאמר בטלוה לטבילותא כרבי יהודה בן בתירא מאן דאמר בטלוה לנטילותא כי הא דרב חסדא לייט אמאן דמהדר אמיא בעידן צלותא:,תנו רבנן בעל קרי שנתנו עליו תשעה קבין מים טהור נחום איש גם זו לחשה לרבי עקיבא ורבי עקיבא לחשה לבן עזאי ובן עזאי יצא ושנאה לתלמידיו בשוק פליגי בה תרי אמוראי במערבא רבי יוסי בר אבין ורבי יוסי בר זבידא חד תני שנאה וחד תני לחשה,מאן דתני שנאה משום בטול תורה ומשום בטול פריה ורביה ומאן דתני לחשה שלא יהו תלמידי חכמים מצויים אצל נשותיהם כתרנגולים,אמר רבי ינאי שמעתי שמקילין בה ושמעתי שמחמירין בה וכל המחמיר בה על עצמו מאריכין לו ימיו ושנותיו,אמר ריב"ל מה טיבן של טובלי שחרין מה טיבן הא איהו דאמר בעל קרי אסור בדברי תורה הכי קאמר מה טיבן בארבעים סאה אפשר בתשעה קבין מה טיבן בטבילה אפשר בנתינה,אמר רבי חנינא גדר גדול גדרו בה דתניא מעשה באחד שתבע אשה לדבר עבירה אמרה לו ריקא יש לך ארבעים סאה שאתה טובל בהן מיד פירש,אמר להו רב הונא לרבנן רבותי מפני מה אתם מזלזלין בטבילה זו אי משום צינה אפשר במרחצאות,אמר ליה רב חסדא וכי יש טבילה בחמין אמר ליה רב אדא בר אהבה קאי כוותך,רבי זירא הוה יתיב באגנא דמיא בי מסותא אמר ליה לשמעיה זיל ואייתי לי תשעה קבין ושדי עלואי אמר ליה רבי חייא בר אבא למה ליה למר כולי האי והא יתיב בגווייהו אמר ליה כארבעים סאה מה ארבעים סאה בטבילה ולא בנתינה אף תשעה קבין בנתינה ולא בטבילה,רב נחמן תקן חצבא בת תשעה קבין כי אתא רב דימי אמר רבי עקיבא ורבי יהודה גלוסטרא אמרו לא שנו אלא לחולה לאונסו אבל לחולה המרגיל ארבעים סאה,אמר רב יוסף אתבר חצביה דרב נחמן כי אתא רבין אמר באושא הוה עובדא | 22a. that b a woman who engaged in intercourse and saw menstrual /b blood b is not required to immerse herself, but one who experienced a seminal emission alone, /b with no concurrent impurity, b is required to do so? /b If so, we must interpret Rabbi Yehuda’s statement in the mishna that one recites a blessing both beforehand and thereafter as follows: b Do not say /b that one b recites a blessing /b orally, but rather he means that b one contemplates /b those blessings in his heart.,The Gemara challenges this explanation: b And does Rabbi Yehuda maintain that /b there is validity to b contemplating /b in his heart? b Wasn’t it taught /b in a i baraita /i : b One who experienced a seminal emission and who has no water to immerse /b and purify himself b recites i Shema /i and neither recites the blessings /b of i Shema /i b beforehand nor thereafter? And /b when b he eats his bread, he recites the blessing thereafter, /b Grace after Meals, b but does not recite the blessing: /b Who brings forth bread from the earth, b beforehand. However, /b in the instances where he may not recite the blessing, b he contemplates /b it b in his heart rather than utter /b it b with his lips, /b this is b the statement of Rabbi Meir. /b However b Rabbi Yehuda says: In either case, he utters /b all of the blessings b with his lips. /b Rabbi Yehuda does not consider contemplating the blessings in his heart a solution and permits them to be recited., b Rav Naḥman bar Yitzḥak said: /b Rabbi Yehuda’s statement in the mishna should be interpreted in another way. b Rabbi Yehuda rendered /b the blessings b like i Hilkhot Derekh Eretz /i , /b which according to some Sages were not considered to be in the same category as all other matters of Torah and therefore, one is permitted to engage in their study even after having experienced a seminal emission., b As it was taught /b in a i baraita /i : It is written: b “And you shall impart them to your children and your children’s children” /b (Deuteronomy 4:9), b and it is written thereafter: “The day that you stood before the Lord your God at Horeb” /b (Deuteronomy 4:10). b Just as below, /b the Revelation at Sinai was b in reverence, fear, quaking, and trembling, so too here, /b in every generation, Torah must be studied with a sense of b reverence, fear, quaking, and trembling. /b , b From here /b the Sages b stated: i Zavim /i , lepers, and those who engaged in intercourse with menstruating women, /b despite their severe impurity, b are permitted to read the Torah, Prophets, and Writings, and to study Mishna and Gemara and i halakhot /i and i aggada /i . However, those who experienced a seminal emission are prohibited /b from doing so. The reason for this distinction is that the cases of severe impurity are caused by ailment or other circumstances beyond his control and, as a result, they do not necessarily preclude a sense of reverence and awe as he studies Torah. This, however, is not the case with regard to impurity resulting from a seminal emission, which usually comes about due to frivolity and a lack of reverence and awe. Therefore, it is inappropriate for one who experiences a seminal emission to engage in matters of in Torah.,However, there are many opinions concerning the precise parameters of the Torah matters prohibited by this decree. b Rabbi Yosei says: /b One who experiences a seminal emission b studies /b i mishnayot /i that he is b accustomed /b to study, b as long as he does not expound upon a /b new b mishna /b to study it in depth. b Rabbi Yonatan ben Yosef says: He expounds upon the mishna but he does not expound upon the Gemara, /b which is the in-depth analysis of the Torah. b Rabbi Natan ben Avishalom says: He may even expound upon the Gemara, as long as he does not utter /b the b mentions /b of God’s name b therein. Rabbi Yoḥa the Cobbler, Rabbi Akiva’s student, says in the name of Rabbi Akiva: /b One who experiences a seminal emission b may not enter into homiletic interpretation [ i midrash /i ] /b of verses b at all. Some say /b that he says: b He may not enter the study hall [ i beit hamidrash /i ] at all. Rabbi Yehuda says: He may study /b only b i Hilkhot Derekh Eretz /i . /b In terms of the problem raised above, apparently Rabbi Yehuda considers the legal status of the blessings to be parallel to the legal status of i Hilkhot Derekh Eretz /i , and therefore one may utter them orally.,The Gemara relates b an incident involving Rabbi Yehuda /b himself, who b experienced a seminal emission and was walking along the riverbank /b with his disciples. b His disciples said to him: Rabbi, teach us a chapter from i Hilkhot Derekh Eretz /i , /b as he maintained that even in a state of impurity, it is permitted. b He descended and immersed himself /b in the river b and taught them /b i Hilkhot Derekh Eretz /i . b They said to him: Did you not teach us, our teacher, that he may study i Hilkhot Derekh Eretz /i ? He said to them: Although I am lenient with others, /b and allow them to study it without immersion, b I am stringent with myself. /b ,Further elaborating on the issue of Torah study while in a state of impurity, b it was taught /b in a i baraita /i that b Rabbi Yehuda ben Beteira would say: Matters of Torah do not become ritually impure /b and therefore one who is impure is permitted to engage in Torah study. He implemented this i halakha /i in practice. The Gemara relates b an incident involving a student who was /b reciting i mishnayot /i and i baraitot /i b hesitantly before /b the study hall of b Rabbi Yehuda ben Beteira. /b The student experienced a seminal emission, and when he was asked to recite he did so in a rushed, uneven manner, as he did not want to utter the words of Torah explicitly. Rabbi Yehuda b said to him: My son, open your mouth and let your words illuminate, as matters of Torah do not become ritually impure, as it is stated: “Is not my word like fire, says the Lord” /b (Jeremiah 23:29). b Just as fire does not become ritually impure, so too matters of Torah do not become ritually impure. /b ,In this i baraita /i b the Master said /b that one who is impure because of a seminal emission b expounds upon the mishna but does not expound upon the Gemara. /b The Gemara notes: This statement b supports /b the opinion of b Rabbi El’ai, /b as b Rabbi El’ai said /b that b Rabbi Aḥa bar Ya’akov said in the name of Rabbeinu, /b Rav b : The /b i halakha /i is that one who experienced a seminal emission b may expound upon the mishna but may not expound upon the Gemara. /b This dispute b is parallel a tannaitic /b dispute, as it was taught: One who experienced a seminal emission b expounds upon the mishna but does not expound upon the Gemara; /b that is b the statement of Rabbi Meir. Rabbi Yehuda ben Gamliel says in the name of Rabbi Ḥanina ben Gamliel: /b Both b this and that are prohibited. And some say /b that he said: Both b this and that are permitted. /b ,Comparing these opinions: b The one who said /b that both b this and that are prohibited /b holds b in accordance with /b the opinion of b Rabbi Yoḥa the Cobbler; the one who said /b that both b this and that are permitted /b holds b in accordance with /b the opinion of b Rabbi Yehuda ben Beteira. /b ,Summarizing the i halakha /i , b Rav Naḥman bar Yitzḥak said: The universally /b accepted b practice is in accordance with /b the opinions of b these three elders: In accordance with /b the opinion of b Rabbi El’ai with regard to /b the i halakhot /i of b the first shearing, in accordance with /b the opinion of b Rabbi Yoshiya with regard to /b the laws of prohibited b diverse kinds, /b and b in accordance with /b the opinion of b Rabbi Yehuda ben Beteira with regard to matters of Torah. /b ,The Gemara elaborates: b In accordance with /b the opinion of b Rabbi El’ai with regard to the first shearing, as it was taught /b in a i baraita /i that b Rabbi El’ai says: /b The obligation to set aside b the first shearing /b from the sheep for the priest b is only practiced in Eretz /b Yisrael and not in the Diaspora, and that is the accepted practice., b In accordance with /b the opinion of b Rabbi Yoshiya with regard to diverse kinds, as it is written: “You shall not sow your vineyard with diverse kinds” /b (Deuteronomy 22:9). b Rabbi Yoshiya says: /b This means that b one /b who sows diverse kinds b is not liable /b by Torah law b until he sows wheat and barley and a /b grape b pit with a single hand motion, /b meaning that while sowing in the vineyard he violates the prohibition of diverse kinds that applies to seeds and to the vineyard simultaneously., b In accordance with Rabbi Yehuda ben Beteira with regard to /b one who experiences a seminal emission is permitted to engage in b matters of Torah, as it was taught /b in a i baraita /i that b Rabbi Yehuda ben Beteira says: Matters of Torah do not become ritually impure. /b ,And the Gemara relates: b When Ze’iri came /b from Eretz Yisrael to Babylonia, b he /b succinctly capsulated this i halakha /i and b said: They abolished ritual immersion, and some say that /b he said: b They abolished ritual washing of the hands. /b The Gemara explains: b The one who says /b that b they abolished immersion /b holds in accordance with the opinion of b Rabbi Yehuda ben Beteira /b that one who experienced a seminal emission is not required to immerse. b And the one who says /b that b they abolished washing of the hands /b holds b in accordance with that which Rav Ḥisda cursed one who /b goes out of his way b to seek water at the time of prayer. /b , b The Sages taught /b in a i baraita /i : b One who experienced a seminal emission who had nine i kav /i of /b drawn b water poured over him, /b that is sufficient to render him b ritually pure /b and he need not immerse himself in a ritual bath. The Gemara relates: b Naḥum of Gam Zo whispered /b this i halakha /i to b Rabbi Akiva, and Rabbi Akiva whispered it to /b his student b ben Azzai, and ben Azzai went out and taught it to his students /b publicly b in the marketplace. Two i amora’im /i in Eretz Yisrael, Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida, disagreed /b as to the correct version of the conclusion of the incident. b One taught: /b Ben Azzai b taught it /b to his students in the market. b And the other taught: Ben Azzai /b also b whispered it /b to his students.,The Gemara explains the rationale behind the two versions of this incident. b The /b Sage b who taught /b that ben Azzai b taught /b the law openly in the market held that the leniency was b due to /b concern that the i halakhot /i requiring ritual immersion would promote b dereliction /b in the study b of Torah. /b The ruling of Rabbi Yehuda ben Beteira eases the way for an individual who experienced a seminal emission to study Torah. This was b also due to /b concern that the i halakhot /i requiring ritual immersion would promote b the suspension of procreation, /b as one might abstain from marital relations to avoid the immersion required thereafter. b And the /b Sage, b who taught /b that ben Azzai only b whispered /b this i halakha /i to his students, held that he did so b in order that Torah scholars would not be with their wives like roosters. /b If the purification process was that simple, Torah scholars would engage in sexual activity constantly, which would distract them from their studies.,With regard to this ritual immersion, b Rabbi Yannai said: I heard that there are those who are lenient with regard to it and I have heard that there are those who are stringent with regard to it. /b The i halakha /i in this matter was never conclusively established b and anyone who /b accepts b upon himself to be stringent with regard to it, they prolong for him his days and years. /b ,The Gemara relates that b Rabbi Yehoshua ben Levi said: What is the essence of those who immerse themselves in the morning? /b The Gemara retorts: How can one ask b what is their essence? Isn’t he /b the one b who said /b that b one who experiences a seminal emission is prohibited from /b engaging in b matters of Torah /b and is required to immerse himself in the morning? Rather, b this is /b what b he /b meant to b say: What is the essence of /b immersion in a ritual bath of b forty i se’a /i /b of water when b it is possible /b to purify oneself b with nine i kav /i ? /b Furthermore, b what is the essence of immersion /b when b it is /b also b possible /b to purify oneself by b pouring /b water?,Regarding this, b Rabbi Ḥanina said: They established a massive fence /b protecting one from sinning with their decree that one must immerse himself in forty i se’a /i of water. b As it was taught /b in a i baraita /i : There was b an incident involving one who solicited a woman to /b commit b a sinful act. She said to him: Good-for-nothing. Do you have forty i se’a /i in which to immerse /b and purify b yourself /b afterwards? He b immediately desisted. /b The obligation to immerse oneself caused individuals to refrain from transgression., b Rav Huna said to the Sages: Gentlemen, why do you disdain this immersion? If it is because /b it is difficult for you to immerse in the b cold /b waters of the ritual bath, b it is possible /b to purify oneself by immersing oneself in the heated b bathhouses, /b which are unfit for immersion for other forms of ritual impurity but are fit for immersion in this case., b Rabbi Ḥisda said to him: Is there ritual immersion in hot water? /b Rav Huna b said to him: /b Indeed, doubts with regard to the fitness of baths have been raised, and b Rav Adda bar Ahava holds in accordance with your /b opinion. Nevertheless, I remain convinced that it is permitted.,The Gemara relates: b Rabbi Zeira was sitting in a tub of water in the bathhouse. He said to his attendant: Go and get nine i kav /i /b of water b and pour /b it b over me /b so that I may purify myself from the impurity caused by a seminal emission. b Rabbi Ḥiyya bar Abba said to him: Why does my master /b require b all of this? Aren’t you seated in /b at least nine i kav /i of water in the tub. b He said to him: /b The law of nine i kav /i b parallels /b the law of b forty i se’a /i , /b in that their i halakhot /i are exclusive. b Just as forty i se’a /i /b can only purify an individual through b immersion and not through pouring, so too nine i kav /i /b can only purify one who experienced a seminal emission b through pouring and not through immersion. /b ,The Gemara relates that b Rav Naḥman prepared a jug /b with a capacity b of nine i kav /i /b so that his students could pour water over themselves and become pure. b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said: Rabbi Akiva and Rabbi Yehuda Gelostera said: /b The i halakha /i that one who experienced a seminal emission can be purified by pouring nine i kav /i b was only taught for a sick person /b who experienced the emission b involuntarily. However, a sick person /b who experienced a b normal /b seminal emission in the course of marital relations, is required to immerse himself in b forty i se’a /i . /b , b Rav Yosef said: /b In that case, b Rav Naḥman’s jug is broken, /b meaning it is no longer of any use, as few people fall into the category of sick people who experienced seminal emissions. Nevertheless, b when Ravin came /b from Eretz Yisrael to Babylonia b he said: In Usha there was an incident /b |
|
29. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 171| 115b. הא כיצד נחלה ממשמשת והולכת עד ראובן ולימא עד יעקב אמר אביי גמירי דלא כלה שבטא,אמר רב הונא אמר רב כל האומר תירש בת עם בת הבן אפילו נשיא שבישראל אין שומעין לו שאינן אלא מעשה צדוקין דתניא בארבעה ועשרים בטבת תבנא לדיננא שהיו צדוקין אומרין תירש הבת עם בת הבן,נטפל להן רבן יוחנן בן זכאי אמר להם שוטים מנין זה לכם ולא היה אדם שהחזירו דבר חוץ מזקן אחד שהיה מפטפט כנגדו ואומר ומה בת בנו הבאה מכח בנו תירשנו בתו הבאה מכחו לא כל שכן,קרא עליו את המקרא הזה (בראשית לו, כ) אלה בני שעיר החורי יושבי הארץ לוטן ושובל וצבעון וענה וכתיב (בראשית לו, כד) אלה בני צבעון ואיה וענה אלא מלמד שבא צבעון על אמו והוליד ענה,ודלמא תרי ענה הוו אמר רבה אמינא מלתא דלא אמרה שבור מלכא ומנו שמואל איכא דאמרי אמר רב פפא אמינא מלתא דלא אמרה שבור מלכא ומנו רבה אמר קרא (בראשית לו, כד) הוא ענה הוא ענה דמעיקרא,אמר ליה רבי בכך אתה פוטרני אמר לו שוטה | 115b. The Gemara asks: b How so, /b i.e., how is the investigation performed when he has no offspring at all? The Gemara answers: The family lineage that determines the b inheritance is successively examined up to Reuben, /b son of Jacob, i.e., the heirs are determined by investigating the family genealogy, and that investigation can extend all the way to Reuben, son of our forefather Jacob. The Gemara asks: b And let /b it b say: Until Jacob /b himself, rather than until Reuben, since if none of Reuven’s descendants survive, one would have to examine Jacob’s descendants. b Abaye said /b in reply: It b is learned /b as a tradition b that a tribe will not be eliminated /b entirely, and some descendants will always remain.,§ b Rav Huna says /b that b Rav says: /b With regard to b anyone who says /b that b a daughter /b of the deceased b should inherit /b the estate of her father along b with the daughter of the son /b of the deceased, b even /b if he is b a prince of the Jewish people, /b one b should not listen to him, as this is nothing other than an act of the Sadducees, /b and runs counter to the ruling of the mishna that the descendants of a son inherit before a daughter. b As it is taught /b in a i baraita /i in i Megillat Ta’anit /i , which describes various minor holidays on which it is forbidden to fast or eulogize: b On the twenty-fourth of Tevet, we returned to our law, /b i.e., the i halakha /i was reestablished in accordance with the opinion of the Sages after having been dictated by the Sadducees. b As the Sadducees would say: A daughter should inherit /b the estate of her father along b with the daughter of the son /b of the deceased.,The i baraita /i continues: b Rabban Yoḥa ben Zakkai joined them /b to discuss their ruling, and b said to them: Imbeciles, from where /b do b you /b derive b this /b ruling? b And there was no person that answered him anything, except for one old /b man b who was chattering at him and saying /b that it is an i a fortiori /i inference: b And just as a daughter of /b the deceased’s b son, who comes /b to claim her inheritance from her grandfather b by virtue of his son, inherits /b her grandfather’s property, so too, with regard to the deceased’s own b daughter, who comes /b to inherit b by virtue of /b the deceased, b all the more so /b is it b not /b clear that she should inherit his property?,Rabban Yoḥa ben Zakkai b recited this verse about him: “These are the sons of Seir the Horite, the inhabitants of the land: Lotan and Shobal and Zibeon and Anah” /b (Genesis 36:20), b and it is written: “And these are the children of Zibeon: Aiah and Anah” /b (Genesis 36:24). The first verse portrays Zibeon and Anah as brothers, while the second states that they are father and son. b Rather, /b this b teaches that Zibeon engaged in sexual intercourse with his mother and begot Anah, /b so that he was both Anah’s father and his brother. From the fact that the first verse equates Zibeon and Anah by referring to both of them as Seir’s sons despite Anah being a grandson of Seir, it is clear that grandchildren are equal to children, contrary to the Sadducees’ assertion.,The Gemara interrupts the recounting of the i baraita /i and questions Rabban Yoḥa ben Zakkai’s inference: b But perhaps there were two /b people named b Anah, /b so that one Anah was Zibeon’s son, and the other his brother? b Rabba said: I will state a matter /b that even b King Shapur did not state. And who is /b this King Shapur? This cannot be a reference to Shapur, king of Persia; rather, it must be a moniker for someone else. He is b Shmuel, /b whose legal rulings were accepted by the public like the edicts of a king by his subjects. b Some state /b a different version, that it was b Rav Pappa /b who b said: I will state a matter /b that even b King Shapur did not state. And who is /b this King Shapur? He is b Rabba. The verse /b goes on to b state: “This is Anah” /b (Genesis 36:24), indicating that b he is /b the same b Anah /b mentioned b initially, /b earlier in the verse. Accordingly, there was only one Anah, who was both Zibeon’s brother and Zibeon’s son.,The i baraita /i continues: The Sadducee b said to /b Rabban Yoḥa ben Zakkai: b My teacher, you dismiss me with this /b retort? I agree that the son of a son precedes a daughter, as the verse you quoted suggests; I am asserting that a daughter inherits together with the daughter of a son, and the verse you quoted has no bearing on that claim. Rabban Yoḥa ben Zakkai b said to him: Imbecile, /b |
|
30. Eusebius of Caesarea, Ecclesiastical History, 3.39.15, 4.22 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 129, 178 | 3.39.15. This also the presbyter said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely. These things are related by Papias concerning Mark. |
|
| 31. Anon., Apostolic Constitutions, 6.5-6.6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 178 |
| 32. Epiphanius, Panarion, 1.11.1.1-11.2.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 178 |
| 33. Anon., Avot Derabbi Nathan A, 5 (6th cent. CE - 8th cent. CE) Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 178 |
| 34. Dead Sea Scrolls, '4Q252=4Qcommgena, None Tagged with subjects: •nan Found in books: Taylor (2012) 128 |
| 35. Dead Sea Scrolls, '4Q174=4Qlorilegium, 0 Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 128 |
| 36. Dead Sea Scrolls, '4Qmmt, 0 Tagged with subjects: •boethusians (baytosim) Found in books: Taylor (2012) 189 |
