| 1. Hebrew Bible, Song of Songs, 2.14, 2.14-4.9, 3.10-4.8, 4.5, 4.11, 4.12, 6.10-8.4, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 8.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lieber (2014) 188 |
2. Hebrew Bible, Esther, 1.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •breasts, as figure of moses and aaron Found in books: Lieber (2014) 135| 1.8. "וְהַשְּׁתִיָּה כַדָּת אֵין אֹנֵס כִּי־כֵן יִסַּד הַמֶּלֶךְ עַל כָּל־רַב בֵּיתוֹ לַעֲשׂוֹת כִּרְצוֹן אִישׁ־וָאִישׁ׃", | 1.8. "And the drinking was according to the law; none did compel; for so the king had appointed to all the officers of his house, that they should do according to every man’s pleasure.", |
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3. Hebrew Bible, Leviticus, 2.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •breasts, as figure of sanhedrin Found in books: Lieber (2014) 150| 2.14. "וְאִם־תַּקְרִיב מִנְחַת בִּכּוּרִים לַיהוָה אָבִיב קָלוּי בָּאֵשׁ גֶּרֶשׂ כַּרְמֶל תַּקְרִיב אֵת מִנְחַת בִּכּוּרֶיךָ׃", | 2.14. "And if thou bring a meal-offering of first-fruits unto the LORD, thou shalt bring for the meal-offering of thy first-fruits corn in the ear parched with fire, even groats of the fresh ear.", |
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4. Hebrew Bible, Psalms, 5.2, 39.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •breasts, as figure of moses and aaron Found in books: Lieber (2014) 188| 5.2. "אֲמָרַי הַאֲזִינָה יְהוָה בִּינָה הֲגִיגִי׃", 39.4. "חַם־לִבִּי בְּקִרְבִּי בַּהֲגִיגִי תִבְעַר־אֵשׁ דִּבַּרְתִּי בִּלְשׁוֹנִי׃", | 5.2. "Give ear to my words, O LORD, consider my meditation.", 39.4. "My heart waxed hot within me; while I was musing, the fire kindled; Then spoke I with my tongue:", |
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5. Hebrew Bible, Amos, 1.2 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •breasts, as figure of sanhedrin Found in books: Lieber (2014) 150| 1.2. "וַיֹּאמַר יְהוָה מִצִיּוֹן יִשְׁאָג וּמִירוּשָׁלִַם יִתֵּן קוֹלוֹ וְאָבְלוּ נְאוֹת הָרֹעִים וְיָבֵשׁ רֹאשׁ הַכַּרְמֶל׃", | 1.2. "And he said: The LORD roareth from Zion, And uttereth His voice from Jerusalem; and the pastures of the shepherds shall mourn, and the top of Carmel shall wither.", |
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6. Hebrew Bible, Isaiah, 19.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •breasts, as figure of moses and aaron Found in books: Lieber (2014) 188| 19.17. "וְהָיְתָה אַדְמַת יְהוּדָה לְמִצְרַיִם לְחָגָּא כֹּל אֲשֶׁר יַזְכִּיר אֹתָהּ אֵלָיו יִפְחָד מִפְּנֵי עֲצַת יְהוָה צְבָאוֹת אֲשֶׁר־הוּא יוֹעֵץ עָלָיו׃", | 19.17. "And the land of Judah shall become a terror unto Egypt, whensoever one maketh mention thereof to it; it shall be afraid, because of the purpose of the LORD of hosts, which He purposeth against it.", |
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7. Hebrew Bible, 1 Chronicles, 18.17 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •breasts, as figure of sanhedrin Found in books: Lieber (2014) 150| 18.17. "וּבְנָיָהוּ בֶּן־יְהוֹיָדָע עַל־הַכְּרֵתִי וְהַפְּלֵתִי וּבְנֵי־דָוִיד הָרִאשֹׁנִים לְיַד הַמֶּלֶךְ׃", | 18.17. "and Beniah the son of Jehoiada was over the Cherethites and the Pelethites; and the sons of David were chief about the king.", |
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8. Anon., Lamentations Rabbah, 2.6 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •breasts, as figure of moses and aaron Found in books: Lieber (2014) 226| 2.6. גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל. עֶשֶׂר קְרָנוֹת הֵן, קַרְנוֹ שֶׁל אַבְרָהָם, קַרְנוֹ שֶׁל יִצְחָק, קַרְנוֹ שֶׁל יוֹסֵף, קַרְנוֹ שֶׁל משֶׁה, קַרְנָהּ שֶׁל תּוֹרָה, קַרְנָהּ שֶׁל כְּהֻנָּה, קַרְנָהּ שֶׁל לְוִיָה, קַרְנָהּ שֶׁל נְבוּאָה, קַרְנוֹ שֶׁל בֵּית הַמִּקְדָּשׁ, קַרְנוֹ שֶׁל יִשְׂרָאֵל. וְיֵשׁ אוֹמְרִים קַרְנוֹ שֶׁל מָשִׁיחַ. קַרְנוֹ שֶׁל אַבְרָהָם, שֶׁנֶּאֱמַר (ישעיה ה, א): כֶּרֶם הָיָה לִידִידִי בְּקֶרֶן בֶּן שָׁמֶן. קַרְנוֹ שֶׁל יִצְחָק, שֶׁנֶּאֱמַר (בראשית כב, יג): נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו, קַרְנוֹ שֶׁל יוֹסֵף, שֶׁנֶּאֱמַר (דברים לג, יז): וְקַרְנֵי רְאֵם קַרְנָיו. קַרְנוֹ שֶׁל משֶׁה, דִּכְתִיב (שמות לד, כט): כִּי קָרַן עוֹר פָּנָיו. קַרְנָהּ שֶׁל תּוֹרָה, דִּכְתִיב (חבקוק ג, ד): קַרְנַיִם מִיָּדוֹ לוֹ. קַרְנָהּ שֶׁל כְּהֻנָּה, דִּכְתִיב (תהלים קיב, ט): קַרְנוֹ תָּרוּם בְּכָבוֹד. קַרְנָהּ שֶׁל לְוִיָּה, שֶׁנֶּאֱמַר (דברי הימים א כה, ה): כָּל אֵלֶּה בָנִים לְהֵימָן חֹזֶה הַמֶּלֶךְ בְּדִבְרֵי הָאֱלֹהִים לְהָרִים קָרֶן. קַרְנָהּ שֶׁל נְבוּאָה, דִּכְתִיב (שמואל א ב, א): רָמָּה קַרְנִי בַּה'. קַרְנוֹ שֶׁל בֵּית הַמִּקְדָּשׁ, דִּכְתִיב (תהלים כב, כב): וּמִקַּרְנֵי רֵמִים עֲנִיתָנִי, קַרְנוֹ שֶׁל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (תהלים קמח, יד): וְיָרֶם קֶרֶן לְעַמּוֹ. וְיֵשׁ אוֹמְרִים קַרְנוֹ שֶׁל מָשִׁיחַ, שֶׁנֶּאֱמַר (שמואל א ב, י): וְיִתֶּן עֹז לְמַלְכּוֹ וְיָרֶם קֶרֶן מְשִׁיחוֹ. וְכֻלָּן הָיוּ נְתוּנוֹת בְּרֹאשָׁן שֶׁל יִשְׂרָאֵל, וְכֵיוָן שֶׁחָטְאוּ נִטְּלוּ מֵהֶן, הֲדָא הוּא דִכְתִיב: גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל, וְנִתְּנוּ לְאֻמּוֹת הָעוֹלָם, הֲדָא הוּא דִכְתִיב (דניאל ז, כ): וְעַל קַרְנַיָּא עֲשַׂר דִי בְרֵאשַׁהּ וְאָחֳרִי דִי סִלְקַת וּנְפַלָה מִן קֳדָמַהּ תְּלָת, וּכְתִיב בַּתְרֵיהּ וְקַרְנַיָּא עֲשַׂר מִנַּהּ מַלְכוּתָא עַשְׂרָה מַלְכִין יְקֻמוּן וְאָחֳרָן יְקוּם אַחֲרֵיהֹן וְהוּא יִשְׁנֵא מִן קַדְמָיֵא וּתְלָתָה מַלְכִין יְהַשְׁפִּל. וּכְשֶׁיִּשְׂרָאֵל עוֹשִׂין תְּשׁוּבָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַחֲזִירָן לִמְקוֹמָם, הֲדָא הוּא דִכְתִיב (תהלים עה, יא): וְכָל קַרְנֵי רְשָׁעִים אֲגַדֵּעַ תְּרוֹמַמְנָה קַרְנוֹת צַדִּיק, הַקְּרָנוֹת שֶׁגִּדַּע צַדִּיקוֹ שֶׁל עוֹלָם, אֵימָתַי הוּא מַחְזִירָן לִמְקוֹמָם, לִכְשֶׁיְּרוֹמֵם הַקָּדוֹשׁ בָּרוּךְ הוּא קֶרֶן מְשִׁיחוֹ, דִּכְתִיב (שמואל א ב, י): וְיִתֵּן עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ. הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר כֵּיוָן שֶׁגָּרְמוּ עֲוֹנוֹת וְנִכְנְסוּ שׂוֹנְאִים בִּירוּשָׁלַיִם, נָטְלוּ גִּבּוֹרֵיהֶם שֶׁל יִשְׂרָאֵל וְכָפְתוּ יְדֵיהוֹן לַאֲחוֹרֵיהוֹן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (תהלים צא, טו): עִמּוֹ אָנֹכִי בְצָרָה, כָּתַבְתִּי בַּתּוֹרָה, וְעַכְשָׁיו בָּנַי שְׁרוּיִין בְּצַעַר וַאֲנִי בְּרֶוַח, כִּבְיָכוֹל הֵשִׁיב אָחוֹר יְמִינוֹ, וּלְבַסּוֹף גִּלָּה אוֹתָהּ לְדָנִיּאֵל, הֲדָא הוּא דִכְתִיב (דניאל יב, יג): וְאַתָּה לֵךְ לַקֵּץ, אָמַר לוֹ לִתֵּן דִּין וְחֶשְׁבּוֹן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְתָנוּחַ. אָמַר לוֹ וַהֲנָחָה לְעוֹלָם, אָמַר לוֹ וְתַעֲמֹד, אָמַר לוֹ עִם מִי, עִם הַצַּדִּיקִים אוֹ עִם הָרְשָׁעִים, אָמַר לוֹ לְגֹרָלְךָ, עִם הַצַּדִּיקִים, אָמַר לוֹ בְּאַחֲרִית הַיָּמִים אוֹ בְּאַחֲרִית הַיָּמִין, אָמַר לוֹ לְקֵץ הַיָּמִין, אוֹתָהּ יָמִין שֶׁהִיא מְשֻׁעְבֶּדֶת קֵץ נָתַתִּי לִימִינִי. גָּאַלְתִּי אֶת בָּנַי גָּאַלְתִּי אֶת יְמִינִי, וְהוּא שֶׁאָמַר דָּוִד (תהלים ס, ז): לְמַעַן יֵחָלְצוּן יְדִידֶיךָ הוֹשִׁיעָה יְמִינְךָ וַעֲנֵנִי. | |
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| 9. Anon., Sifre Numbers, 42 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •breasts, as figure of moses and aaron Found in books: Lieber (2014) 226 |
10. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •breasts, as figure of sanhedrin Found in books: Lieber (2014) 150| 4a. בניהו בן יהוידע זה סנהדרין ואביתר אלו אורים ותומים,וכן הוא אומר (שמואל ב כ, כג) ובניהו בן יהוידע על הכרתי ועל הפלתי ולמה נקרא שמם כרתי ופלתי כרתי שכורתים דבריהם פלתי שמופלאים בדבריהם ואח"כ שר צבא למלך יואב,אמר רב יצחק בר אדא ואמרי לה אמר רב יצחק בריה דרב אידי מאי קרא (תהלים נז, ט) עורה כבודי עורה הנבל וכנור אעירה שחר.,רבי זירא אמר משה לעולם הוה ידע ודוד נמי הוה ידע,וכיון דדוד הוה ידע כנור למה ליה לאתעורי משנתיה,וכיון דמשה הוה ידע למה ליה למימר כחצות משה קסבר שמא יטעו אצטגניני פרעה ויאמרו משה בדאי הוא דאמר מר למד לשונך לומר איני יודע שמא תתבדה ותאחז,רב אשי אמר בפלגא אורתא דתליסר נגהי ארבסר הוה קאי והכי קאמר משה לישראל אמר הקב"ה למחר כחצות הלילה כי האידנא אני יוצא בתוך מצרים:,(תהלים פו, ב) לדוד שמרה נפשי כי חסיד אני לוי ור' יצחק חד אמר כך אמר דוד לפני הקב"ה רבונו של עולם לא חסיד אני שכל מלכי מזרח ומערב ישנים עד שלש שעות ואני (תהלים קיט, סב) חצות לילה אקום להודות לך,ואידך כך אמר דוד לפני הקב"ה רבונו של עולם לא חסיד אני שכל מלכי מזרח ומערב יושבים אגודות אגודות בכבודם ואני ידי מלוכלכות בדם ובשפיר ובשליא כדי לטהר אשה לבעלה ולא עוד אלא כל מה שאני עושה אני נמלך במפיבשת רבי ואומר לו מפיבשת רבי יפה דנתי יפה חייבתי יפה זכיתי יפה טהרתי יפה טמאתי ולא בושתי,א"ר יהושע בריה דרב אידי מאי קרא (תהלים קיט, מו) ואדברה בעדותיך נגד מלכים ולא אבוש,תנא לא מפיבשת שמו אלא איש בשת שמו ולמה נקרא שמו מפיבשת שהיה מבייש פני דוד בהלכה לפיכך זכה דוד ויצא ממנו כלאב,וא"ר יוחנן לא כלאב שמו אלא דניאל שמו ולמה נקרא שמו כלאב שהיה מכלים פני מפיבשת בהלכה,ועליו אמר שלמה בחכמתו (משלי כג, טו) בני אם חכם לבך ישמח לבי גם אני ואומר (משלי כז, יא) חכם בני ושמח לבי ואשיבה חורפי דבר.,ודוד מי קרי לנפשיה חסיד והכתיב (תהלים כז, יג) לולא האמנתי לראות בטוב ה' בארץ חיים ותנא משמיה דרבי יוסי למה נקוד על לולא אמר דוד לפני הקב"ה רבש"ע מובטח אני בך שאתה משלם שכר טוב לצדיקים לעתיד לבוא אבל איני יודע אם יש לי חלק ביניהם אם לאו,שמא יגרום החטא,כדר' יעקב בר אידי דר' יעקב בר אידי רמי כתיב (בראשית כח, טו) והנה אנכי עמך ושמרתיך בכל אשר תלך וכתיב (בראשית לב, ח) ויירא יעקב מאד אמר שמא יגרום החטא,כדתניא (שמות טו, טז) עד יעבור עמך ה' עד יעבור עם זו קנית,עד יעבור עמך ה' זו ביאה ראשונה עד יעבור עם זו קנית זו ביאה שנייה מכאן אמרו חכמים ראוים היו ישראל ליעשות להם נס בימי עזרא כדרך שנעשה להם בימי יהושע בן נון אלא שגרם החטא:,וחכ"א עד חצות: חכמים כמאן סבירא להו אי כרבי אליעזר סבירא להו לימרו כרבי אליעזר | 4a. b Benayahu ben Yehoyada /b corresponds to b the Sanhedrin, /b since he was the head of the Sanhedrin, and b Evyatar /b corresponds to b the i Urim VeTummim /i , /b as Evyatar ben Ahimelekh the priest would oversee inquiries directed to the i Urim VeTummim /i (see I Samuel 23:9)., b And so it says /b regarding Benayahu ben Yehoyada’s position as head of the Sanhedrin: b “And Benayahu ben Yehoyada was over the i Kereti /i and over the i Peleti /i ” /b (II Samuel 20:23). b And why was /b the Sanhedrin b called i Kereti UPeleti /i ? /b It was called b i Kereti /i /b because b they were decisive [ i koretim /i ] in their pronouncements. /b It was called b i Peleti /i /b because b their pronouncements /b and wisdom b were wondrous [ i mufla’im /i ] /b . The head of the i Kereti UPeleti /i was the head of the Sanhedrin. According to the order of the verse, upon being instructed by King David to go to war, the Sages first consulted with Ahitophel, then with the Sanhedrin, then they would ask the i Urim VeTummim /i , b and /b only b thereafter /b was b the general of the king’s army, Yoav, /b given the command to ready the military for battle., b Rav Yitzḥak bar Adda, and some say Rav Yitzḥak, son of Rav Idi, said: /b From b what verse /b is it derived that David’s lyre would wake him at midnight? b “Awake, my glory; awake, harp and lyre; I will wake the dawn” /b (Psalms 57:9). This means that the playing lyre has already woken, and now I must engage in Torah study until dawn., b Rabbi Zeira /b offered a different solution to the question of whether Moses and David knew exactly when it was midnight and b said: /b Moses b certainly knew /b when it was midnight, b and David also knew. /b ,The Gemara asks: b If David knew, /b then b why did he need the lyre? /b The Gemara answers: He needed the lyre b to wake him from his sleep. /b ,Similarly with regard to Moses, b since Moses knew /b the precise moment of midnight, b why did he say: About midnight, /b instead of: At midnight? Moses did so because he b maintained: Lest Pharaoh’s astrologers err /b and believe midnight to be earlier. Since no disaster would have occurred, b they would say: Moses is a liar. /b Moses spoke in accordance with the principle b articulated by the Master: Accustom your tongue to say: I do not know, lest you become entangled in /b a web of b deceit. /b , b Rav Ashi said: /b This question is unfounded, as Moses b was standing at midnight of the thirteenth, leading into the fourteenth, /b when he pronounced his prophecy, b and Moses told Israel /b that b the Holy One, Blessed be He, said /b that b tomorrow, /b at the exact time b like midnight tonight, I will go out into the midst of Egypt. /b This indicates that the passage should not be understood to mean about midnight, an approximation; but rather, like midnight, as a comparison, likening midnight tomorrow to midnight tonight.,The Gemara further explores King David’s character. It is said: “A prayer b of David…Keep my soul, for I am pious” /b (Psalms 86:1–2). Levi and Rabbi Yitzḥak debated the meaning of this verse and how David’s piety is manifest in the fact that he went beyond his fundamental obligations. b One said: /b David’s declaration of piety referred to his awakening during the night to pray, and b so said David before the Holy One, Blessed be He: Master of the Universe, am I not pious? As all of the kings of the East and the West sleep until the third hour /b of the day, b but /b although I am a king like them, b “At midnight I rise to give thanks” /b (Psalms 119:62)., b And the other /b Sage said: b David said the following before the Holy One, Blessed be He: Master of the Universe, am I not pious? For all of the kings of the East and the West sit in groups /b befitting b their honored /b status, but I sit as a judge who issues rulings for the people. Women come with questions of ritual impurity and b my hands become soiled with /b their b blood /b as I labor to determine whether or not it is blood of impurity and she has menstruating woman status, b and /b with b a fetus that miscarried /b at a stage of development before it was clear whether or not it is considered a birth, b and /b with b placenta, /b which women sometimes discharge unrelated to the birth of a child (see Leviticus 15:19–30 with regard to blood, and 12:1–8 with regard to miscarriage and placenta). King David went to all this trouble b in order to render a woman ritually pure /b and consequently permitted b to her husband. /b If, after examination, a Sage declares the woman ritually pure, she is permitted to be with her husband, which leads to increased love and affection, and ultimately to procreation (Rabbi Yoshiyahu Pinto). b And not only /b do I engage in activity considered to be beneath the station of a king, b but I consult my teacher, Mefivoshet, /b son of King Saul’s son, Jonathan, with regard to b everything that I do. I say to him: Mefivoshet, my teacher, did I decide properly? Did I convict properly? Did I acquit properly? Did I rule /b ritually b pure properly? Did I rule /b ritually b impure properly? And I was not embarrassed. /b Forgoing royal dignity should make me worthy to be called pious., b Rav Yehoshua, son of Rav Idi, said: What verse /b alludes to this? b “And I speak Your testimonies before kings and I will not be ashamed” /b (Psalms 119:46). This verse alludes both to David’s commitment to Torah, in contrast to the kings of the East and the West, as well as to the fact that he was not ashamed to discuss matters of Torah with Mefivoshet, a descendant of kings. David was not afraid to have his mistakes corrected by Mefivoshet., b It was taught /b in a i Tosefta /i from a tannaitic tradition: b His name was not Mefivoshet, but rather Ish Boshet was his name. Why was /b Ish Boshet b referred to as Mefivoshet? Because he would embarrass [ i mevayesh /i ] David in matters of i halakha /i /b . According to this approach, Mefivoshet is an abbreviation of i boshet panim /i , embarrassment. b Because /b David was not embarrassed to admit his errors, b he merited that Kilav, /b who, according to tradition, was exceedingly wise, b would descend from him. /b , b Rabbi Yoḥa said: His name was not Kilav; rather, his name was Daniel, /b as it appears in a different list of David’s descendants. b Why was he called Kilav? Because he would embarrass [ i makhlim /i ] Mefivoshet, /b the teacher or authority figure [av] b in matters of i halakha. /i /b , b In his /b book of b wisdom, Solomon said /b about this wise son: b “My son, if your heart is wise, my heart will be glad, even mine” /b (Proverbs 23:15), as David enjoyed witnessing his son Kilav develop into a Torah luminary to the extent that Kilav was able to respond to Mefivoshet. b And /b Solomon b says /b about Kilav: b “Be wise, my son, and make my heart glad, that I may respond to those who taunt me” /b (Proverbs 27:11).,With regard to David’s statement, “Keep my soul, for I am pious,” the Gemara asks: b Did David call himself pious? Isn’t it written: “If I had not [ i luleh /i /b ] b believed to look upon the goodness of the Lord in the land of the living” /b (Psalms 27:13). The dots that appear over the word i luleh /i in the text indicate doubt and uncertainty of his piety, and whether he was deserving of a place in the land of the living (see i Avot DeRabbi Natan /i 34). b In the name of Rabbi Yosei, it was taught /b in a i Tosefta /i : b Why /b do b dots /b appear b over the word i luleh /i , /b as if there are some reservations? Because b David said before the Holy One, Blessed be He: Master of the Universe. I /b have every b confidence in You that You grant an excellent reward to the righteous in the World-to-Come /b since God’s ultimate goodness is manifest in the land of eternal life, b but /b I still harbor uncertainty with regard to myself, and b I do not know whether or not I /b definitely b have a portion among them. /b In any case, apparently David was uncertain whether or not he deserved to receive a portion of God’s reward for the righteous; how, then, could he characterize himself as pious?,The Gemara responds: His concern does not prove anything, as King David knew that he was pious. He was simply concerned b lest a transgression /b that he might commit in the future b will cause /b him to lose his opportunity to look upon the goodness of the Lord in the land of the living.,The Gemara cites a proof that there is room for one to fear lest he commit a transgression in the future b in accordance with /b the opinion of b Rabbi Ya’akov bar Idi, as Rabbi Ya’akov bar Idi raised a contradiction /b between two verses. b It is written /b that God told Jacob in his vision of the ladder: b “Behold, I am with you and I guard you wherever you go” /b (Genesis 28:15), yet when Jacob returned to Canaan and realized that Esau was coming to greet him, b it is written: “And Jacob became very afraid, /b and he was pained” (Genesis 32:8). Why did Jacob not rely on God’s promise? Jacob had concerns and b said /b to himself: b Lest a transgression /b that I might have committed after God made His promise to me b will cause /b God to revoke His promise of protection.,Apparently, at times, transgression does cause God’s promise to go unfulfilled, b as it was taught /b explicitly in a i baraita /i with regard to the ostensibly redundant language in a verse in the Song of the Sea: b “Until Your people will cross, Lord, until the people You have acquired will cross. /b You bring them in and plant them in the mountain of Your inheritance, the place, Lord, which You made for Your dwelling” (Exodus 15:16–17).,The Gemara interprets homiletically that b until Your people will cross /b refers to the b first entry /b into Eretz Yisrael during the time of Joshua, while b until the people You have acquired pass over /b refers to the b second entry /b following the exile in Babylonia. b Based on /b the juxtaposition of these two entries in this single verse, b the Sages said: Israel was worthy of having a miracle performed on its /b behalf b in the time of Ezra /b the scribe, just b as /b one b was performed on their /b behalf b in the time of Joshua bin Nun. However, transgression caused /b the absence of a miracle.,The Gemara returns to explain what we learned in the mishna: b And the Rabbis say: /b The time for the recitation of the evening i Shema /i is b until midnight. /b The Gemara asks: b In accordance with whose /b opinion b do they hold /b in explaining the verse: “When you lie down”? b If /b they explain this verse b in accordance with /b the opinion of b Rabbi Eliezer, /b who says that “when you lie down” is the time when people customarily go to sleep, then b let /b the Rabbis also b say /b that the time for the recitation of i Shema /i extends, b in accordance with /b the opinion of b Rabbi Eliezer, /b until the end of the first watch. |
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11. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •breasts, as figure of sanhedrin Found in books: Lieber (2014) 150| 3a. חייב בשמחה ואת שאינו לא שומע ולא מדבר ושוטה וקטן פטורין אף מן השמחה הואיל ופטורין מכל מצות האמורות בתורה מאי שנא לענין ראיה דפטירי ומאי שנא לענין שמחה דמחייבי,לענין ראיה גמר ראיה ראיה מהקהל דכתיב (דברים לא, יב) הקהל את העם האנשים והנשים והטף וכתיב (דברים לא, יא) בבא כל ישראל לראות,והתם מנלן דכתיב (דברים לא, יב) למען ישמעו ולמען ילמדו ותניא למען ישמעו פרט למדבר ואינו שומע ולמען ילמדו פרט לשומע ואינו מדבר,למימרא דכי לא משתעי לא גמר והא הנהו תרי אילמי דהוו בשבבותיה דרבי בני ברתיה דרבי יוחנן בן גודגדא ואמרי לה בני אחתיה דרבי יוחנן דכל אימת דהוה עייל רבי לבי מדרשא הוו עיילי ויתבי קמייהו ומניידי ברישייהו ומרחשין שפוותייהו,ובעי רבי רחמי עלייהו ואיתסו ואשתכח דהוו גמירי הלכתא וספרא וספרי וכולה הש"ס,אמר מר זוטרא קרי ביה למען ילמדו רב אשי אמר ודאי למען ילמדו הוא דאי סלקא דעתך למען ילמדו וכיון דלא משתעי לא גמר וכיון דלא שמע לא גמר,האי מלמען ישמעו נפקא אלא ודאי למען ילמדו הוא,אמר ר' תנחום חרש באזנו אחת פטור מן הראיה שנאמר (דברים לא, יא) באזניהם,והאי באזניהם מבעי ליה באזניהם דכולהו ישראל ההוא מנגד כל ישראל נפקא אי מנגד כל ישראל הוה אמינא אע"ג דלא שמעי כתב רחמנא באזניהם והוא דשמעי,ההוא מלמען ישמעו נפקא,אמר רבי תנחום חיגר ברגלו אחת פטור מן הראיה שנאמר רגלים,והא רגלים מבעי ליה פרט לבעלי קבין ההוא מפעמים נפקא דתניא פעמים אין פעמים אלא רגלים וכן הוא אומר (ישעיהו כו, ו) תרמסנה רגל רגלי עני פעמי דלים ואומר (שיר השירים ז, ב) מה יפו פעמיך בנעלים בת נדיב,דרש רבא מאי דכתיב מה יפו פעמיך בנעלים בת נדיב כמה נאין רגליהן של ישראל בשעה שעולין לרגל בת נדיב בתו של אברהם אבינו שנקרא נדיב שנאמר (תהלים מז, י) נדיבי עמים נאספו עם אלהי אברהם אלהי אברהם ולא אלהי יצחק ויעקב אלא אלהי אברהם שהיה תחילה לגרים,אמר רב כהנא דרש רב נתן בר מניומי משום ר' תנחום מאי דכתיב (בראשית לז, כד) והבור רק אין בו מים משמע שנאמר והבור רק איני יודע שאין בו מים אלא מים אין בו אבל נחשים ועקרבים יש בו,ת"ר מעשה ברבי יוחנן בן ברוקה ורבי אלעזר (בן) חסמא שהלכו להקביל פני ר' יהושע בפקיעין אמר להם מה חידוש היה בבית המדרש היום אמרו לו תלמידיך אנו ומימיך אנו שותין אמר להם אף על פי כן אי אפשר לבית המדרש בלא חידוש,שבת של מי היתה שבת של ר' אלעזר בן עזריה היתה ובמה היתה הגדה היום אמרו לו בפרשת הקהל ומה דרש בה,(דברים לא, יב) הקהל את העם האנשים והנשים והטף אם אנשים באים ללמוד נשים באות לשמוע טף למה באין כדי ליתן שכר למביאיהן אמר להם מרגלית טובה היתה בידכם ובקשתם לאבדה ממני,ועוד דרש (דברים כו, יז) את ה' האמרת היום וה' האמירך היום,אמר להם הקב"ה לישראל אתם עשיתוני חטיבה אחת בעולם ואני אעשה אתכם חטיבה אחת בעולם אתם עשיתוני חטיבה אחת בעולם דכתיב (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד ואני אעשה אתכם חטיבה אחת בעולם שנאמר | 3a. they are b obligated in rejoicing. And one who does not hear and does not speak, an imbecile, and a minor are /b all b exempt even from rejoicing, since they are exempt from all the mitzvot mentioned in the Torah. /b The Gemara asks: b What is different with regard to /b the mitzva of b appearance, that /b a deaf person and a mute b are exempt /b from this mitzva? b And what is different with regard to /b the mitzva of b rejoicing, that they are obligated? /b ,The Gemara explains: b With regard to /b their exemption from the obligation of b appearance, /b the i tanna /i b derives /b this i halakha /i by means of a verbal analogy between the term b appearance /b stated with regard to the mitzva of appearance at the Temple on the pilgrim Festival and the term b appearance /b stated with regard to the mitzva b of assembly, /b i.e., the obligation to assemble in the Temple on i Sukkot /i in the year following the Sabbatical Year. b As it is written, /b with regard to the mitzva of assembly: b “Assemble the people, the men and the women and the little ones” /b (Deuteronomy 31:12), b and it is written /b in that context: b “When all of Israel come to appear” /b (Deuteronomy 31:11). Just as a deaf person and a mute are not obligated to attend the assembly, they are likewise exempt from appearing in the Temple on the Festivals.,The Gemara asks: b And there, /b with regard to the mitzva of assembly, b from where do we /b derive that a deaf person and a mute are exempt? b As it is written /b there: b “That they may hear, and that they may learn” /b (Deuteronomy 31:12), b and it is taught /b in a i baraita /i that the phrase b “that they may hear” excludes one who speaks but does not hear; /b and the phrase b “and that they may learn” excludes one who hears but does not speak, /b as he is unable to learn.,The Gemara asks: b Is that to say that one who /b is b not /b able to b speak /b is b not /b able to b learn? But /b consider the following incident. There were b two mute people who were in the neighborhood of Rabbi /b Yehuda HaNasi. They were the b sons of the daughter of Rabbi Yoḥa ben Gudgeda, and some say /b that they were the b sons of the sister of Rabbi Yoḥa /b ben Gudgeda. b Whenever Rabbi /b Yehuda HaNasi b would enter the study hall they would /b also b enter and sit before /b the Sages, b and they would nod their heads /b as if they understood b and move their lips. /b , b And Rabbi /b Yehuda HaNasi b prayed for /b God to have b mercy upon them, and they were healed. And it was discovered that they had learned /b and were proficient in b i halakha /i , /b i.e., Mishna; b i Sifra /i , /b the halakhic midrash on Leviticus; b i Sifrei /i , /b the halakhic midrash on Numbers and Deuteronomy; b and the entire Talmud. /b This shows that those who cannot speak are able to learn., b Mar Zutra said /b that one should b read into /b the verse: b That they may teach [ i yelamdu /i ], /b instead of: “That they may learn [ i yilmedu /i ]” (Deuteronomy 31:12). Even if a mute person is able to learn he cannot teach others. b Rav Ashi said /b that the verse b is certainly /b to be read: b That they may teach. As, if it enters your mind /b that one should read: b “That they may learn,” /b as it is written, b and /b you will explain that b since he is not /b able to b speak he /b is b not /b able to b learn, /b and similarly the reason for the exemption of a deaf person is that b since he is not /b able to b hear he is not /b able to b learn, /b you will have erred. According to this interpretation, it is clear from the context that a deaf person is exempted by the phrase: “That they may hear,” not merely due to his lack of hearing but because his inability to hear prevents him from learning.,However, this is incorrect, for if so, b this /b exemption of a mute could also be b derived from: “That they may hear,” /b as the verse has already taught the basic principle that anyone who cannot learn is not obligated in the mitzva of assembly. b Rather, /b the verse b is certainly /b to be read as: b “That they may teach,” /b which indicates that although a mute is able to learn himself, and therefore he is not exempted by the previous verse, he is nevertheless exempt because he is unable to teach others., b Rabbi Tanḥum said: One who is deaf in one ear is exempt from /b the mitzva of b appearance /b in the Temple, b as it is stated /b with regard to the mitzva of assembly: “When all Israel comes to appear before the Lord your God in the place that He shall choose, you shall read this law before all Israel b in their ears” /b (Deuteronomy 31:11). This verse indicates that the obligation of assembly applies only to those who can hear with both ears. Since the two mitzvot are connected by verbal analogy, as explained above, this i halakha /i applies to the mitzva of appearance as well.,The Gemara asks: b But this /b phrase: b “In their ears,” is necessary /b to teach that the reading of the Torah at the assembly must enter b the ears of the entire Jewish people. /b Consequently, it cannot serve as the source of the i halakha /i concerning one who is deaf in one ear. The Gemara answers: b That /b i halakha /i , that the reading of the Torah must be heard by the entire Jewish people, b is derived from /b the phrase: b “Before all Israel” /b (Deuteronomy 31:11). The Gemara asks: b If /b that i halakha /i were derived b from: “Before all Israel,” I would say /b that the mitzva applies b even though they cannot hear; /b therefore, b the Merciful One writes: “In their ears,” and that /b indicates that b they /b must be able to b hear. /b If so, this phrase is not available for deriving the i halakha /i of someone who is deaf in one ear.,The Gemara answers: b That /b i halakha /i , that the people must hear, b is derived from: “That they may hear” /b (Deuteronomy 31:12). Therefore, the phrase: “In their ears,” is not required for that purpose. Rather, it teaches that only those who can hear with both ears are obligated in the mitzva of assembly, and by extension, in the mitzva of appearance as well., b Rabbi Tanḥum said: One who is lame in one leg is exempt from /b the mitzva of b appearance, as it is stated: /b “Three b times [ i regalim /i ] /b shall you keep a feast for Me in the year” (Exodus 23:14).Since the term for feet is i raglayim /i , it can be inferred from here that the obligation to ascend involves the use of both of one’s legs.,The Gemara asks: b But /b the term b “ i regalim /i ” is necessary /b to b exclude people with artificial legs. /b Although these people are capable of walking, as they do not have two natural legs they are exempt from ascending to the Temple. The Gemara responds: b That /b i halakha /i is b derived from: /b “Three b occasions [ i pe’amim /i ] /b in the year all your males will appear before the Lord God” (Exodus 23:17). The term i pe’amim /i can also mean legs, b as it is taught /b in a i baraita /i , with regard to the term b “ i pe’amim /i ”: i Pe’amim /i means nothing other /b than b legs. And so it says: “The foot shall tread it down, even the feet of the poor and the steps [ i pa’amei /i ] of the needy” /b (Isaiah 26:6), b and it says: “How beautiful are your feet [ i fe’amayikh /i ] in sandals, daughter of the prince” /b (Song of Songs 7:2).,With regard to the aforementioned verse, b Rava taught: What is /b the meaning of that b which is written: “How beautiful are your feet in sandals, daughter of the prince [ i nadiv /i ]”? How pleasant are the feet [ i raglehen /i ] of the Jewish people when they ascend to /b Jerusalem b on the pilgrimage Festival [ i regel /i ]. “Daughter of the prince”: /b this is referring to b the daughter of Abraham our father who is called a prince, as it is stated: “The princes of the peoples are gathered together, the people of the God of Abraham” /b (Psalms 47:10). The Gemara asks: Is God only b “the God of Abraham,” and not the God of Isaac and Jacob? Rather, /b the verse mentions b “the God of Abraham,” as /b he b was the first of the converts. /b Abraham was the first prince, as all converts who follow in his path are called “the princes of the peoples.”,The Gemara cites another statement of Rabbi Tanḥum. b Rav Kahana said /b that b Rabbi Natan bar Manyumi taught in the name of Rabbi Tanḥum: What is /b the meaning of b that which is written /b with regard to Joseph: “And they took him, and cast him into the pit; b and the pit was empty, there was no water in it” /b (Genesis 37:24). b By inference from that which is stated: “And the pit was empty,” don’t I know that there was no water in it? Rather, /b this teaches that b there was no water in it, but there were snakes and scorpions in it. /b ,§ b The Sages taught: /b There was b an incident involving Rabbi Yoḥa ben Beroka and Rabbi Elazar ben Ḥisma, when they went to greet Rabbi Yehoshua in Peki’in. /b Rabbi Yehoshua b said to them: What novel /b idea b was /b taught b today in the study hall? They said to him: We are your students and we drink /b from b your water, /b i.e., all of our Torah knowledge comes from you, and therefore how can we tell you something you have not already learned? b He said to them: Even so, there cannot be a study hall without a novelty. /b ,He asked them: b Whose week was it, /b i.e. who was the lecturer this week? They said to him: b It was Rabbi Elazar ben Azarya’s week. /b He inquired: b And on what /b subject b was the lecture today? They said to him: /b He spoke b about the portion of /b the mitzva of b assembly. /b Rabbi Yehoshua persisted: b And what /b verse b did he interpret homiletically with regard to /b this mitzva?,They said to him that Rabbi Elazar ben Azarya interpreted the following verse: b “Assemble the people, the men and the women and the little ones” /b (Deuteronomy 31:12). This verse is puzzling: b If men come to learn, /b and b women, /b who might not understand, b come /b at least b to hear, why do the little ones come? /b They come b in order /b for God to b give a reward to those who bring them, /b i.e., God credits those who bring their children to the assembly. Rabbi Yehoshua b said to them: /b This b good pearl /b of wisdom b was in your hands, and you tried to conceal it from me? /b ,Upon seeing that Rabbi Yehoshua was pleased to hear this idea, Rabbi Yoḥa ben Beroka and Rabbi Elazar ben Ḥisma said to him: b Additionally, /b Rabbi Elazar b interpreted /b the following verses b homiletically: “You have affirmed, this day, /b that b the Lord /b is your God, and that you will walk in His ways and keep His statutes, His mitzvot, and His ordices, and listen to His voice. b And the Lord has affirmed you, this day, /b to be His treasure, as He promised you, and that you should keep all His mitzvot” (Deuteronomy 26:17–18).,Rabbi Elazar explained: b The Holy One, Blessed be He, said to the Jewish people: You have made Me a single entity in the world, /b as you singled Me out as separate and unique. b And /b therefore b I will make you a single entity in the world, /b as you will be a treasured nation, chosen by God. b You have made Me a single entity in the world, as it is written: “Hear, O Israel, the Lord our God, the Lord is One” /b (Deuteronomy 6:4). b And /b therefore b I will make you a single entity in the world, as it is stated: /b |
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12. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •breasts, as figure of sanhedrin Found in books: Lieber (2014) 150| 16b. (דברי הימים א כז, לד) ואחרי אחיתופל בניהו בן יהוידע ואביתר ושר צבא למלך יואב אחיתופל זה יועץ וכן הוא אומר (שמואל ב טז, כג) ועצת אחיתופל אשר יעץ וגו' ובניהו בן יהוידע זו סנהדרין אביתר אלו אורים ותומים,וכן הוא אומר (דברי הימים א יח, יז) ובניהו בן יהוידע על הכרתי ועל הפלתי ולמה נקרא שמן כרתי ופלתי כרתי שכורתין דבריהן ופלתי שמופלאין מעשיהן ואחר כך שר הצבא למלך יואב,א"ר יצחק בריה דרב אדא ואמרי לה א"ר יצחק בר אבודימי מאי קרא (תהלים נז, ט) עורה כבודי עורה הנבל וכנור אעירה שחר:,ואין מוסיפין על העיר: מנהני מילי אמר רב שימי בר חייא אמר קרא (שמות כה, ט) ככל אשר אני מראה אותך את תבנית המשכן וכן תעשו לדורות הבאין,מתיב רבא כל הכלים שעשה משה משיחתן מקדשן מיכן ואילך עבודתן מחנכתן ואמאי נימא וכן תעשו לדורות הבאין,שאני התם דאמר קרא (במדבר ז, א) וימשחם ויקדש אותם אותם במשיחה ולא לדורות במשיחה,ואימא אותם במשיחה ולדורות אי במשיחה אי בעבודה אמר רב פפא אמר קרא (במדבר ד, יב) אשר ישרתו בם בקודש הכתוב תלאן בשירות,אלא אותם למה לי אי לאו אותם הוה אמינא לדורות במשיחה ובעבודה דהא כתיב וכן תעשו כתב רחמנא אותם אותם במשיחה ולא לדורות במשיחה:,ואין עושין סנהדראות כו': מנא לן כדאשכחן במשה דאוקי סנהדראות ומשה במקום שבעים וחד קאי,תנו רבנן מניין שמעמידין שופטים לישראל תלמוד לומר (דברים טז, יח) שופטים תתן שוטרים לישראל מניין תלמוד לומר שוטרים תתן שופטים לכל שבט ושבט מניין תלמוד לומר שופטים לשבטיך שוטרים לכל שבט ושבט מניין ת"ל שוטרים לשבטיך,שופטים לכל עיר ועיר מניין ת"ל שופטים לשעריך שוטרים לכל עיר ועיר מניין ת"ל שוטרים לשעריך רבי יהודה אומר אחד ממונה על כולן שנאמר תתן לך רשב"ג אומר לשבטיך ושפטו מצוה בשבט לדון את שבטו:,ואין עושין עיר הנדחת: מנה"מ אמר ר' חייא בר יוסף אמר רבי אושעיא דאמר קרא (דברים יז, ה) והוצאת את האיש ההוא או את האשה ההיא איש ואשה אתה מוציא לשעריך ואי אתה מוציא כל העיר כולה לשעריך:,אין עושין עיר הנדחת בספר: מ"ט (דברים יג, ו) מקרבך אמר רחמנא ולא מן הספר:,ולא שלש (ערי הנדחת): דכתיב אחת אבל עושין אחת או שתים דכתיב (דברים יג, יג) עריך תנו רבנן אחת אחת ולא שלש אתה אומר אחת ולא שלש או אינו אלא אחת ולא שתים כשהוא אומר עריך הרי שתים אמור הא מה אני מקיים אחת אחת ולא שלש,זימנין אמר רב בב"ד אחד הוא דאין עושין הא בשנים ושלשה בתי דינין עושין וזימנין אמר רב אפילו בשנים ושלשה בתי דינין לעולם אין עושין מ"ט דרב משום קרחה אמר ר"ל לא שנו אלא במקום אחד אבל בשנים ושלשה מקומות עושין רבי יוחנן אמר אין עושין משום קרחה,תניא כוותיה דר"י אין עושין שלש עיירות מנודחות בארץ ישראל אבל עושין אותם שתים כגון אחת ביהודה ואחת בגליל אבל שתים ביהודה ושתים בגליל אין עושין וסמוכה לספר אפילו אחת אין עושין מאי טעמא שמא ישמעו נכרים ויחריבו את ארץ ישראל,ותיפוק לי דמקרבך אמר רחמנא ולא מן הספר רבי שמעון היא דדריש טעמא דקרא:,סנהדרי גדולה היתה: מ"ט דרבנן דאמרי ומשה על גביהן אמר קרא (במדבר יא, טז) והתיצבו שם | 16b. It is: b And after Ahithophel was Benaiah, son of Jehoiada; and Ebiathar; and the general of the king’s army, Yoav /b (see I Chronicles 27:34). The individuals named in this verse correspond to the roles in the i aggada /i as follows: b Ahithophel is /b the b advisor /b whose counsel they sought first with regard to going to war, b and so it says: “Now the advice of Ahithophel, which he counseled /b in those days, was like that of a man who inquires of the word of God; so was the counsel of Ahithophel both with David and with Absalom” (II Samuel 16:23). b And Benaiah, son of Jehoiada /b corresponds to b the Sanhedrin, /b since he was the head of the Sanhedrin, and b Ebiathar /b corresponds to b the i Urim VeTummim /i , /b as Ebiathar, son of Ahimelech the priest would oversee inquiries directed to the i Urim VeTummim /i (see I Samuel 23:9)., b And so it says /b with regard to the position of Benaiah, son of Jehoiada, as head of the Sanhedrin: b “And Benaiah, son of Jehoiada, was over the i Kereti /i and over the i Peleti /i ” /b (II Samuel 20:23). b And why was /b the Sanhedrin b called i Kereti /i and i Peleti /i ? /b It was called b i Kereti /i /b because b they were decisive [ i shekoretin /i ] in their pronouncements. /b It was called b i Peleti /i /b because b their actions /b and wisdom b were wondrous [ i shemufla’in /i ], /b as i Peleti /i and i mufla’in /i share the same root. According to the order of the verse, upon being instructed by King David to go to war, the Sages first consulted with Ahithophel, then with the Sanhedrin, and then they would ask the i Urim VeTummim /i ; b and /b only b thereafter /b was b the general of the king’s army, Yoav, /b given the command to ready the army for battle., b Rabbi Yitzḥak, son of Rav Adda, and some say Rabbi Yitzḥak bar Avudimi, said: What is the verse /b from which it is derived that David’s lyre would awaken him at midnight? b “Awake, my glory; awake, harp and lyre; I will awaken the dawn” /b (Psalms 57:9). This means that the self-playing lyre has already awoken, and now I must engage in Torah study until dawn.,§ The mishna teaches: b They may extend the city /b of Jerusalem or the courtyards of the Temple only on the basis of a court of seventy-one judges. The Gemara asks: b From where is this matter /b derived? b Rav Shimi bar Ḥiyya says: The verse states: “According to all that I show you, the pattern of the Tabernacle /b and the pattern of all its vessels, b and so shall you do” /b (Exodus 25:9). “And so shall you do” means b for future generations; /b just as the Tabernacle was fashioned in all of its details according to Moses’ instructions, so too later, the Temple is fashioned according to the instructions of the Great Sanhedrin, whose members stand in place of Moses., b Rava raises an objection /b from a i baraita /i : With regard to b all of the utensils that Moses fashioned, their anointment /b with the sacred oil is what b consecrates them, /b rendering them fit for service in the Tabernacle. b From that /b point b forward, /b i.e., in future generations, there is no need for anointment, but rather b their service /b in and of itself b dedicates them, /b meaning that when they are used for the first time in sacred service they become consecrated. Rava explains the objection: b And why /b is this so? b Let us say /b instead that since the verse states: b “And so shall you do,” /b this teaches that it must be done b for future generations /b as in the Tabernacle, and therefore anointment with sacred oil should be required in the Temple as in the Tabernacle.,The Gemara answers: It b is different there, as the verse states: /b “And it came to pass on the day that Moses completed erecting the Tabernacle that he anointed it and sanctified it and all its vessels, and the altar and all its vessels, b and he anointed them and he sanctified them” /b (Numbers 7:1). The verse emphasizes that he sanctified b “them,” /b and from this it is inferred that only those utensils need sanctification b by anointment, but for /b future b generations /b there is b not /b a requirement of sanctification b by anointment. /b ,The Gemara asks: b And say /b instead: b Those /b vessels require sanctification specifically b by anointment, but for /b future b generations /b it could be done b either by anointment or by service. Rav Pappa says: The verse states /b with regard to this: “And they shall take all service vessels b with which they shall serve in the sanctuary” /b (Numbers 4:12). b The verse renders it dependent upon service, /b meaning that the service is what sanctifies them.,The Gemara asks: b But /b if so, b why do I /b need the extra word b “them”? /b This emphasis seems superfluous. The Gemara answers: b Had /b the verse b not /b added the word b “them,” I would say: For /b future b generations /b the sanctification is accomplished b by anointment and by service /b together, b as it is written: “And so shall you do.” Therefore, the Merciful One writes “them,” /b to teach: b They /b alone are consecrated b by anointment, but for /b future b generations /b the vessels are b not /b consecrated b by anointment. /b ,§ The mishna teaches that they may b appoint /b a lesser b Sanhedrin /b for the tribes only on the basis of a court of seventy-one judges. The Gemara asks: b From where do we /b derive this matter? The Gemara answers: It is b as we find with regard to Moses, who established /b lesser b courts /b for all of the people (see Exodus 18:25–26), b and Moses stands in place of /b the b seventy-one /b judges on the Great Sanhedrin. Consequently, a lesser Sanhedrin that stands at the head of a tribe is appointed by the Great Sanhedrin., b The Sages taught /b in a i baraita /i : b From where /b is it derived b that /b society must b establish judges for /b the b Jewish people? The verse states: “You shall place judges /b and officers over you in all of your gates that the Lord your God gives you for your tribes, and they shall judge the people with righteous judgment” (Deuteronomy 16:18). b From where /b is it derived that society must also establish b officers for /b the b Jewish people? The /b same b verse states: “You shall place /b judges and b officers.” From where /b is it derived that society must also establish b judges /b not only for the entire Jewish people but also b for each and every tribe? The verse states: /b “You shall place b judges /b and officers… b for your tribes.” From where /b is it derived that society must also establish b officers for each and every tribe? The /b same b verse states: /b “You shall place judges and b officers /b … b for your tribes.” /b , b From where /b is it derived that society must also establish b judges for each and every city? The verse states: /b You shall place b judges /b and officers… b for your gates, /b as the gate of the city is the seat of the elders of the city and its judges. b From where /b is it derived that society must also establish b officers for each and every city? The verse states: /b You shall place Judges and b officers /b … b for your gates. Rabbi Yehuda says: /b You must also have b one /b court b appointed over all of them, as it is stated: “You shall place over you,” /b meaning that there must be a single institution that is responsible for all of these appointments. b Rabban Shimon ben Gamliel says: /b Another i halakha /i is derived from the verse: b “For your tribes, and they shall judge.” /b This teaches that it is b a mitzva for a tribe to judge /b the sinners from within b its tribe, /b and not to delegate the responsibility to other tribes.,§ The mishna states that b a city may be designated /b as b an idolatrous city /b only in accordance with the ruling of the Great Sanhedrin, consisting of seventy-one judges. The Gemara asks: b From where are these matters /b derived? b Rabbi Ḥiyya bar Yosef says /b that b Rabbi Oshaya says: As the verse states /b with regard to one who engages in idol worship: b “And you shall take out that man or that woman /b who did that evil thing to your gates” (Deuteronomy 17:5), and it is inferred: b You take out a man or a woman to your gates /b for the lesser Sanhedrin to judge them, b but you do not take out the entire city to your gates; /b rather, they are to be judged by the Great Sanhedrin.,§ The mishna teaches that the court b may not designate /b a city as b an idolatrous city /b if it is b on the frontier. /b The Gemara asks: b What is the reason /b for this? The Gemara answers: The verse states: “Certain worthless people have gone out from your midst and have led astray the inhabitants of their city” (Deuteronomy 13:14). b The Merciful One states /b that this i halakha /i applies when they come b from your midst, /b meaning from within your country, b but not from the frontier. /b ,§ The mishna teaches: b And three /b adjoining cities may b not /b be designated as b idolatrous cities. /b The source for this ruling is b as it is written: /b “If you shall hear concerning b one /b of your cities that the Lord your God has given you” (Deuteronomy 13:13), and not three cities. The mishna continues: b But /b the court b may designate one /b city, b or two /b adjoining cities as idolatrous cities. The source for this is b as it is written: “Your cities,” /b in the plural. b The Sages taught /b in a i baraita /i : The verse states: b “One,” /b from which it is inferred: b One, but not three. Do you say /b that the meaning is b one, but not three, or rather, /b is this b not /b the meaning of the verse, that it is b one, but not two? /b The i baraita /i explains that this cannot be. b When /b the verse b states: “Your cities,” two are stated. How do I realize /b the meaning of: b “One”? One, but not three. /b , b At times Rav said: It is in one court that they may not designate /b more than two adjoining cities as idolatrous cities, b but in two or three courts they may designate /b them. b And at times Rav said: Even in two or three courts they may never designate /b them. b What is the reasoning of Rav? /b It is b due to desolation, /b to ensure there will not be large swaths of uninhabited land in Eretz Yisrael. b Reish Lakish says: They taught only /b that the court may not designate three adjoining cities as idolatrous cities b in one region, but in two or three regions they may designate /b them. b Rabbi Yoḥa says: They may not designate /b them, b due to desolation. /b ,The Gemara comments: It b is taught /b in a i baraita /i ( i Tosefta /i 14:1) b in accordance with /b the opinion b of Rabbi Yoḥa: /b The court b may not designate three /b adjoining b cities /b as b idolatrous /b cities b in Eretz Yisrael, but they may designate two, such as one in Judea and one in the Galilee. But they may not designate two in Judea or two in the Galilee. And /b if the city is b near the frontier, they may not designate even one. What is the reason /b for this? b Perhaps the gentiles will hear /b that there is a city on the border that is desolate, b and they will /b seize the opportunity to invade and b destroy Eretz Yisrael. /b ,The Gemara asks: b But /b let b him derive /b this i halakha /i from the fact b that the Merciful One states: “From your midst,” /b from which it is inferred: b But not from the frontier. /b The Gemara answers: This i baraita /i b is /b in accordance with the opinion of b Rabbi Shimon, as he interprets the reason /b for the mitzva b in the verse /b and draws halakhic conclusions based on that interpretation.,§ The mishna teaches that b the Great Sanhedrin was /b composed of seventy-one judges, and that Rabbi Yehuda holds that it was composed of only seventy, as Moses gathered seventy men of the Elders of the Jewish people, and according to Rabbi Yehuda, Moses himself was not counted as part of the group. The Gemara asks: b What is the reasoning of the Rabbis, who say /b that when b Moses /b gathered seventy men, he was b at the head of /b the court and is therefore counted among them? b The verse states: /b “And the Lord said to Moses: Gather Me seventy men from the Elders of Israel, whom you know to be the Elders of the people and officers over them, and bring them to the Tent of Meeting b and they shall stand there /b |
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| 13. Targums, Song of Songs Targum, 4.5 Tagged with subjects: •breasts, as figure of moses and aaron Found in books: Lieber (2014) 226 |
| 14. Anon., Leges Publicae, 2.6 Tagged with subjects: •breasts, as figure of moses and aaron Found in books: Lieber (2014) 226 |
| 15. Anon., Pesiqta De Rav Kahana, 15 Tagged with subjects: •breasts, as figure of moses and aaron Found in books: Lieber (2014) 226 |
| 16. Anon., Midrash On Song of Songs, 4.12, 7.6 Tagged with subjects: •breasts, as figure of moses and aaron •breasts, as figure of sanhedrin Found in books: Lieber (2014) 135, 150 |
