1. Hebrew Bible, Esther, 1.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •courts, exilarchic, royal Found in books: Secunda (2014) 115| 1.12. "וַתְּמָאֵן הַמַּלְכָּה וַשְׁתִּי לָבוֹא בִּדְבַר הַמֶּלֶךְ אֲשֶׁר בְּיַד הַסָּרִיסִים וַיִּקְצֹף הַמֶּלֶךְ מְאֹד וַחֲמָתוֹ בָּעֲרָה בוֹ׃", | 1.12. "But the queen Vashti refused to come at the king’s commandment by the chamberlains; therefore was the king very wroth, and his anger burned in him.", |
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| 2. Vitruvius Pollio, On Architecture, 4.15-4.21 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •courts, exilarchic, royal Found in books: Secunda (2014) 59, 60, 61 |
| 3. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •courts, exilarchic, royal Found in books: Secunda (2014) 101 |
4. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •courts, exilarchic, royal Found in books: Secunda (2014) 198| 173b. ואם אמר לו על מנת שאפרע ממי שארצה יפרע מן הערב רשב"ג אומר אם יש נכסים ללוה בין כך ובין כך לא יפרע מן הערב,וכן היה רבן שמעון בן גמליאל אומר הערב לאשה בכתובתה והיה בעלה מגרשה ידירנה הנאה שמא יעשו קנוניא על נכסים של זה ויחזיר את אשתו:, big strongגמ׳ /strong /big מאי טעמא רבה ורב יוסף דאמרי תרוייהו גברא אשלימת לי גברא אשלימי לך,מתקיף לה רב נחמן האי דינא דפרסאי,אדרבה בתר ערבא אזלי,אלא בי דינא דפרסאי דלא יהבי טעמא למילתייהו,אלא אמר רב נחמן מאי לא יפרע מן הערב לא יתבע ערב תחלה,תניא נמי הכי המלוה את חבירו על ידי ערב לא יתבע ערב תחלה ואם אמר על מנת שאפרע ממי שארצה יתבע ערב תחלה,א"ר הונא מנין לערב דמשתעבד דכתיב (בראשית מג, ט) אנכי אערבנו מידי תבקשנו,מתקיף לה רב חסדא הא קבלנות היא דכתיב (בראשית מב, לז) תנה אותו על ידי ואני אשיבנו,אלא אמר רבי יצחק מהכא (משלי כ, טז) לקח בגדו כי ערב זר ובעד נכריה חבלהו,ואומר (משלי ו, א) בני אם ערבת לרעך תקעת לזר כפיך נוקשת באמרי פיך נלכדת באמרי פיך עשה זאת אפוא בני והנצל כי באת בכף רעך לך התרפס ורהב רעיך אם ממון יש לו בידך התר לו פיסת יד ואם לאו הרבה עליו ריעים,אמר אמימר ערב דמשתעבד מחלוקת ר' יהודה ור' יוסי לרבי יוסי דאמר אסמכתא קניא ערב משתעבד לר' יהודה דאמר אסמכתא לא קניא ערב לא משתעבד,אמר ליה רב אשי לאמימר הא מעשים בכל יום דאסמכתא לא קניא וערב משתעבד,אלא אמר רב אשי בההוא הנאה דקא מהימן ליה גמר ומשתעבד נפשיה:,ואם אמר על מנת שאפרע ממי שארצה כו': אמר רבה בר בר חנה אמר רבי יוחנן לא שנו אלא שאין נכסים ללוה אבל יש נכסים ללוה לא יפרע מן הערב,והא מדקתני סיפא רבן שמעון בן גמליאל אומר אם יש נכסים ללוה לא יפרע מן הערב מכלל דתנא קמא סבר לא שנא הכי ולא שנא הכי,חסורי מחסרא והכי קתני המלוה את חבירו על ידי ערב לא יפרע מן הערב ואם אמר על מנת שאפרע ממי שארצה יפרע מן הערב במה דברים אמורים בשאין נכסים ללוה אבל יש נכסים ללוה לא יפרע מן הערב וקבלן אף על פי שיש נכסים ללוה יפרע מן הקבלן | 173b. b But if /b the creditor b said to /b the debtor: I am lending the money b on the condition that I will collect /b the debt b from whomever I wish, /b i.e., either the debtor or the guarantor, he b can collect /b the debt b from the guarantor. Rabban Shimon ben Gamliel says: If the debtor has property /b of his own, then b whether /b in b this /b case, where the creditor stipulated this condition, b or that /b case, where he did not, he b cannot collect /b the debt b from the guarantor. /b , b And so Rabban Shimon ben Gamliel would say: /b If there is b a guarantor for a woman for her marriage contract, /b from whom the woman can collect payment of her marriage contract instead of collecting it from the husband, b and her husband was divorcing her, /b the husband b must take a vow /b prohibiting himself from deriving any b benefit from her, /b so that he can never remarry her. This precaution is taken b lest /b the couple b collude [ i kenunya /i ] /b to divorce in order to collect payment of the marriage contract b from this /b guarantor’s b property, and /b then the husband b will remarry /b his wife., strong GEMARA: /strong The mishna teaches: One who lends money to another with a guarantor cannot collect the debt from the guarantor. The Gemara at first understands that the mishna is ruling that a guarantor’s commitment is limited to when the debtor dies or flees. b What is the reason /b the guarantor’s commitment is limited? b Rabba and Rav Yosef both say /b that the guarantor can tell the creditor: b You gave a man over to me, /b to take responsibility for him if he dies or flees; b I have given a man /b back b to you. /b The debtor is here before you; take your money from him, and if he has nothing, suffer the loss yourself., b Rav Naḥman objects to this: This is Persian law. /b ,The Gemara interjects: b On the contrary, /b the Persian courts b go after the guarantor /b directly, without even attempting to collect the debt from the debtor himself. Why, then, did Rav Naḥman say that excusing the guarantor from payment is Persian law?,The Gemara clarifies Rav Naḥman’s intent: b Rather, /b Rav Naḥman meant to say that this kind of ruling would be appropriate for the members of b a Persian court, who do not give a reason for their statements, /b but issue rulings by whim. Rav Naḥman was saying that it is not fair or logical to excuse the guarantor and cause a loss to the creditor who was depending on him., b Rather, Rav Naḥman said: What /b does the mishna mean when it says that the creditor b cannot collect /b the debt b from the guarantor? /b It means that he b cannot claim /b payment from the b guarantor at the outset, /b until after it is established that the debtor has no means to repay the debt. After the borrower defaults, the creditor can collect the debt from the guarantor., b This /b i halakha /i b is also taught /b in a i baraita /i : One b who lends /b money b to another with /b the assurance of b a guarantor cannot claim /b payment of the debt b from the guarantor at the outset, /b rather, he must first attempt to collect the debt from the debtor. b But if /b the creditor b said to /b the debtor: I am lending the money b on the condition that I will collect /b the debt b from whomever I wish, /b he can b claim payment /b of the debt b from the guarantor at the outset, /b bypassing the debtor.,§ b Rav Huna said: From where /b is it derived b that a guarantor becomes obligated /b to repay a loan he has guaranteed? b As it is written /b that Judah reassured his father concerning the young Benjamin: b “I will be his guarantor; of my hand shall you request him” /b (Genesis 43:9). This teaches that it is possible for one to act as a guarantor that an item will be returned to the giver., b Rav Ḥisda objects to this: This /b incident involving Benjamin is not a case of a standard guarantor, but a case of b an unconditional guarantee, as it is written, /b also in the context of Benjamin, that Reuben said: b “Deliver him into my hand, and I will bring him back to you” /b (Genesis 42:37). One who undertakes unconditional responsibility for a loan has a different status than a standard guarantor, as will soon be elaborated. Therefore, a biblical source has yet to be adduced to teach that one can become a standard guarantor., b Rather, Rabbi Yitzḥak said /b that the source is b from here: “Take his garment that is surety for a stranger; and hold him in pledge that is surety for an alien woman” /b (Proverbs 20:16). The verse advises a creditor to take the garment of the debtor’s guarantor as payment for the loan., b And it is stated: “My son, if you have become surety for your neighbor, if you have shaken your hands for a stranger, you have become ensnared by the words of your mouth, you have been caught by the words of your mouth. Do this now, my son, and save yourself, seeing that you have come into the hand of your neighbor: Go, humble yourself [ i hitrappes /i ], and assemble your neighbors” /b (Proverbs 6:1–3). This last part of the passage means: b If /b your neighbor’s b money is in your possession, /b as you owe it as a guarantor, b open up [ i hatter /i ] the palm [ i pissat /i ] of your hand /b and repay him. b And if /b it is b not /b money that you owe him, but rather “you have become ensnared by the words of your mouth” and owe him an apology for a personal slight, b gather together many neighbors /b through which to seek his forgiveness.,§ b Ameimar said: /b The issue of b whether /b or not b a guarantor /b in fact b becomes obligated /b to repay the loan he has guaranteed is b a dispute /b between b Rabbi Yehuda and Rabbi Yosei. According to Rabbi Yosei, who says /b that b a transaction with inconclusive consent [ i asmakhta /i ] effects acquisition, a guarantor becomes obligated /b to repay the loan, whereas b according to Rabbi Yehuda, who says /b that b an i asmakhta /i does not effect acquisition, a guarantor /b does b not become obligated /b to repay the loan. Any obligation one undertakes that is dependent on the fulfillment of certain conditions that he does not expect will be fulfilled, in this case the debtor’s default on the loan, is considered an i asmakhta /i ., b Rav Ashi said to Ameimar /b that he was conflating these two issues: b But /b it is b a daily occurrence, /b i.e., it is taken for granted, b that an i asmakhta /i does not effect acquisition, and /b it is also taken for granted that b a guarantor becomes obligated /b to repay the loan he has guaranteed., b Rather, Rav Ashi said: Through that satisfaction that /b the guarantor feels when the creditor b trusts him /b and loans the money based on his guarantee, the guarantor b resolves /b to b obligate himself /b to repay the loan. Guaranteeing a loan is unlike a usual case of an obligation undertaken that is dependent on the fulfillment of certain conditions that he does not expect will be fulfilled, in which the commitment is not considered a real one. Here, the one obligating himself experiences a sense of satisfaction when the money is loaned to the debtor, and due to that, fully commits to fulfill his obligation.,§ The mishna teaches: b But if /b the creditor b said /b to the debtor: I am lending the money b on the condition that I will collect /b the debt b from whomever I wish, /b he can collect the debt from the guarantor. b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: They taught /b this b only when the debtor has no property /b of his own from which to repay the loan, b but /b if b the debtor has property /b the creditor b cannot collect /b the debt b from the guarantor. /b ,The Gemara questions this assertion: b But from /b the fact b that the latter clause /b of the mishna b teaches /b that b Rabban Shimon ben Gamliel says: If the debtor has property /b of his own, then whether in this case, where the creditor stipulated this condition, or that case, where he did not, he b cannot collect /b the debt b from the guarantor, by inference /b one can understand b that the first i tanna /i maintains /b that there b is no difference /b if it is b like this and /b there b is no difference /b if it is b like that. /b Whether or not the debtor has property from which to repay the loan, the creditor can collect the debt from the guarantor.,The Gemara clarifies: The mishna b is incomplete and this /b is what b it is teaching: One who lends /b money b to another with /b the assurance of b a guarantor cannot collect /b the debt b from the guarantor /b before first claiming the debt from the debtor. b But if /b the creditor b said /b to the debtor: I am lending the money b on the condition that I will collect /b the debt b from whomever I wish, /b he b can collect /b the debt b from the guarantor. In what /b case b is this statement said? When the debtor has no property /b of his own from which to repay the debt; b but /b if b the debtor has property, /b the creditor b cannot collect /b the debt b from the guarantor. /b This is the i halakha /i with regard to a standard guarantor, b but /b in the case of b an unconditional guarantor, even if the debtor has property /b of his own, the creditor b can collect /b the debt b from the unconditional guarantor. /b |
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5. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •courts, exilarchic, royal Found in books: Secunda (2014) 198| 58b. ולאסטמורי בגוה תיקו,כיצד משלמת מה שהזיקה וכו': מנה"מ,אמר רב מתנה דאמר קרא (שמות כב, ד) ובער בשדה אחר מלמד ששמין על גב שדה אחר,האי ובער בשדה אחר מבעי ליה לאפוקי רה"ר,א"כ לכתוב רחמנא ובער בשדה חבירו א"נ שדה אחר מאי בשדה אחר ששמין על גב שדה אחר,ואימא כוליה להכי הוא דאתא לאפוקי רה"ר מנלן,אם כן לכתביה רחמנא גבי תשלומין (שמות כב, ד) מיטב שדהו ומיטב כרמו ישלם בשדה אחר ל"ל דכתביה רחמנא גבי ובער ש"מ תרתי,היכי שיימינן א"ר יוסי בר חנינא סאה בששים סאין ר' ינאי אמר תרקב בששים תרקבים חזקיה אמר קלח בששים קלחים,מיתיבי אכלה קב או קביים אין אומרים תשלם דמיהן אלא רואין אותה כאילו היא ערוגה קטנה ומשערים אותה מאי לאו בפני עצמה,לא בששים,ת"ר אין שמין קב מפני שמשביחו ולא בית כור מפני שפוגמו,מאי קאמר א"ר פפא ה"ק אין שמין קב בששים קבים מפני שמשביח מזיק ולא כור בששים כורין מפני שפוגם מזיק,מתקיף לה רב הונא בר מנוח האי ולא בית כור ולא כור מבעי ליה,אלא אמר רב הונא בר מנוח משמיה דרב אחא בריה דרב איקא הכי קתני אין שמין קב בפני עצמו מפני שמשביח ניזק ולא קב בבית כור מפני שפוגם ניזק אלא בששים,ההוא גברא דקץ קשבא מחבריה אתא לקמיה דריש גלותא א"ל לדידי חזי לי ותלתא תאלתא בקינא הוו קיימי והוו שוו מאה זוזי זיל הב ליה תלתין ותלתא ותילתא אמר גבי ריש גלותא דדאין דינא דפרסאה למה לי אתא לקמיה דר"נ א"ל בששים,א"ל רבא אם אמרו בנזקי ממונו יאמרו בנזקי גופו,אמר ליה אביי לרבא בנזקי גופו מאי דעתיך דתניא המבכיר כרמו של חבירו סמדר רואין אותו כמה היתה יפה קודם לכן וכמה היא יפה לאחר מכאן ואילו בששים לא קתני,אטו גבי בהמתו נמי מי לא תניא כי האי גוונא דתניא קטמה נטיעה רבי יוסי אומר גוזרי גזירות שבירושלים אומרים נטיעה בת שנתה שתי כסף בת שתי שנים ארבעה כסף אכלה חזיז רבי יוסי הגלילי אומר נידון במשוייר שבו וחכמים אומרים רואין אותה כמה היתה יפה וכמה היא יפה | 58b. b and taken care of it, /b and he bears responsibility for failing to do so. The dilemma b shall stand /b unresolved.,§ The mishna teaches: b How does /b the court appraise the value of the damage when the owner b pays /b for b what it damaged? /b The court appraises a large piece of land with an area required for sowing one se’a of seed [ i beit se’a /i ] in that field, including the garden bed in which the damage took place, it appraises how much it was worth before the animal damaged it and how much is it worth now, and the owner must pay the difference. The Gemara asks: b From where are these matters /b derived?, b Rav Mattana says: As the verse states: “And it feed in another field [ i uvi’er bisde aḥer /i ]” /b (Exodus 22:4). This b teaches that /b the court b appraises /b the damage b relative to another field, /b i.e., relative to the damaged field as a whole and not an appraisal of only the specific garden bed that was damaged.,The Gemara asks: But b this /b phrase: b “ i Uvi’er bisde aḥer /i ,” /b can be understood as meaning: “And it feed in another’s field,” and accordingly, b is necessary /b to teach that the owner is not liable unless it was a field with an owner, b to exclude /b damage caused by an animal in b the public domain, /b for which the owner is not liable.,The Gemara answers: b If so, /b if this was the sole intention of the verse, b let the Merciful One write /b in the Torah: b And it feed in a field belonging to another [ i uvi’er bisde ḥaveiro /i ], or alternatively, /b let it write: And it consume b another field [ i sedeh aḥer /i ].” What /b is conveyed by the particular expression: b “In another field [ i bisde aḥer /i ]”? /b It is to teach that the court b appraises /b the damage b relative to another field. /b , b But /b why not b say /b that this verse b comes entirely for this /b purpose, i.e., to teach that the court appraises the damage relative to another field? And in that case, b from where do we /b derive the b exclusion /b of liability for damage by Eating in b the public domain? /b ,The Gemara answers: b If /b it is b so /b that the verse was referring solely to the method of appraising the damage, b the Merciful One should have written this /b in the Torah b in the context of payment, /b as follows: b His best-quality field and the best quality of his vineyard he shall pay in another field /b (see Exodus 22:4), thereby adding the term: In another field, and, by extension, the directive concerning how the damage is appraised, to the verse discussing payment. b Why do I /b need b the Merciful One to write it in /b the context of the act of damaging, in the verse: b “And it feed /b in another field”? b Conclude two /b conclusions b from it: /b The verse is referring to both the place where the damage occurred and the method by which the damage is appraised.,§ The Gemara asks: b How do we, /b the court, b appraise /b the value of the damage? b Rabbi Yosei bar Ḥanina says: /b The court appraises the value of an area required for sowing one b i se’a /i /b of seed [ i beit se’a /i ] b relative to /b an area required for sowing b sixty i se’a /i /b of seed, and according to this calculation determines the value of the damage. b Rabbi Yannai says: /b The court appraises each b i tarkav /i , /b equivalent to half a i beit se’a /i , b relative to /b an area of b sixty i tarkav /i . Ḥizkiyya says: /b The court appraises the value of each b stalk /b eaten b relative to sixty stalks. /b ,The Gemara b raises an objection /b from a i baraita /i : If an animal b ate /b one b i kav /i or two i kav /i , /b the court b does not say that /b the owner b pays /b compensation according to b their value, /b i.e., the value of the actual damage; b rather, /b they b view it as if it were a small garden bed and evaluate it /b accordingly. b What, is it not /b that this means that the court evaluates that garden bed according to what it would cost if sold b by itself, /b which contradicts all the previous explanations?,The Gemara rejects this interpretation: b No, /b it means that the court appraises the value b in /b relation to an area b sixty /b times greater., b The Sages taught: /b When appraising the damage, the court b does not appraise /b it based on an area of a i beit b kav /b /i b , because /b doing so b enhances his /b position, b and /b they also do b not /b appraise it relative to an area of b a i beit kor /i , /b equivalent to the area in which one can plant thirty i se’a /i of seed, b because this weakens his /b position.,The Gemara asks: b What is /b this i baraita /i b saying? Rav Pappa said: This /b is what the i baraita /i is b saying: /b The court b does not appraise /b the value of one b i kav /i relative to /b an area of b sixty i kav /i , /b which, being too large for an individual but too small for a trader, is always sold in the market at a lower price, b because that /b would b enhance /b the position of b the one liable for damage. /b Conversely, the court does b not /b appraise the value of b a i kor /i relative to /b an area of b sixty i kor /i , /b an area so large that it is purchased only by a person with a specific need and therefore for a high price, b because that /b would b weaken /b the position of b the one liable for damage. /b , b Rav Huna bar Manoaḥ objects to this: /b According to this interpretation, b this /b term employed by the i baraita /i : b And /b they also b do not /b appraise it relative to b an area /b of b a i beit kor /i , /b is imprecise. According to the explanation of Rav Pappa, the i baraita /i b should have said: And /b they also b do not /b appraise it relative to b a i kor /i , /b to parallel the term in the previous clause: A i kav /i ., b Rather, Rav Huna bar Manoaḥ said in the name of Rav Aḥa, son of Rav Ika, /b that b this /b is what the i baraita /i b is teaching: /b The court b does not appraise a i kav /i by itself, because that /b would b enhance /b the position of b the injured /b party, b nor /b does the court appraise b a i kav /i /b as one part of b a i beit kor /i , because that /b would b weaken /b the position of b the injured /b party, since damage inside such a large area is insignificant. b Rather, /b the court appraises the damage b in /b relation to an area b sixty /b times greater than the area that was damaged.,§ The Gemara relates: There was b a certain man who cut down a date palm [ i kashba /i ] /b belonging b to another. /b The latter b came /b with the perpetrator for arbitration b before the Exilarch. /b The Exilarch b said to /b the perpetrator: b I personally saw /b that place where the date palm was planted, and it actually contained b three date palms [ i talata /i ] standing /b together b in a cluster, /b growing out of a single root, b and they were worth /b altogether b one hundred dinars. /b Consequently, since you, the perpetrator, cut down one of the three, b go /b and b give him thirty-three and one-third /b dinars, one third of the total value. The perpetrator rejected this ruling and b said: Why do I /b need to be judged by b the Exilarch, who rules according to Persian law? He came before Rav Naḥman /b for judgment in the same case, who b said to him: /b The court appraises the damage b in /b relation to an area b sixty /b times greater than the damage caused. This amount is much less than thirty-three and one-third dinars., b Rava said to /b Rav Naḥman: b If /b the Sages b said /b that the court appraises b damage /b caused b by one’s property, /b such as his animal, relative to an area sixty times greater, b would /b they also b say /b that the court appraises damage relative to an area sixty times greater even b for /b direct b damage /b caused by b one’s body? /b , b Abaye said to Rava: With regard to damage /b caused by b one’s body, what is your opinion? /b Are you basing your opinion on the following, b as it is taught /b in a i baraita /i : If one b destroys the vineyard of another /b while the grapes are b budding [ i semadar /i ], /b the court b views how much /b the vineyard b was worth before /b he destroyed it, b and how much it is worth afterward. /b Abaye states the inference: b Whereas, /b the method of appraising one part in b sixty is not taught. /b Is the basis of your ruling the fact that in this i baraita /i that discusses damage caused directly by a person, the method of appraising one part in sixty is not mentioned?,Abaye continued: b Is that to say /b that b with regard to /b damage caused by b an animal it is not taught /b in a mishna or i baraita /i without mentioning the method of appraising one part in sixty b like this case? /b But this is not so, b as it is taught /b in a i baraita /i : If an animal b broke down a sapling /b that had not yet borne fruit, b Rabbi Yosei says: Those who issue decrees in Jerusalem say /b that the damages are determined based on a fixed formula: If the b sapling /b was b in its first year, /b the owner of the animal pays b two /b pieces of b silver; /b if the sapling was b two years old, /b he pays b four /b pieces of b silver. /b If the animal b ate unripe blades of grain /b used for pasture, b Rabbi Yosei HaGelili says: It is judged according to what remains of it, /b i.e., the court waits until the rest of the field ripens and then appraises the value of what was previously eaten. b And the Rabbis say: /b The court b views how much /b the field b was worth /b before he destroyed it, b and how much it is worth /b now. |
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6. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •courts, exilarchic, royal Found in books: Secunda (2014) 198| 26a. ואלו קרעין שאין מתאחין הקורע על אביו ועל אמו ועל רבו שלימדו תורה ועל נשיא ועל אב ב"ד ועל שמועות הרעות ועל ברכת השם ועל ספר תורה שנשרף ועל ערי יהודה ועל המקדש ועל ירושלים וקורע על מקדש ומוסיף על ירושלים,אביו ואמו ורבו שלימדו תורה מנלן דכתיב (מלכים ב ב, יב) ואלישע ראה והוא מצעק אבי אבי רכב ישראל ופרשיו אבי אבי זה אביו ואמו רכב ישראל ופרשיו זה רבו שלימדו תורה,מאי משמע כדמתרגם רב יוסף רבי רבי דטב להון לישראל בצלותיה מרתיכין ופרשין,ולא מתאחין מנלן דכתיב (מלכים ב ב, יב) ויחזק בבגדיו ויקרעם לשנים קרעים ממשמע שנאמר ויקרעם איני יודע שלשנים אלא מלמד שקרועים ועומדים לשנים לעולם,אמר ליה ריש לקיש לרבי יוחנן אליהו חי הוא אמר ליה כיון דכתיב (מלכים ב ב, יב) ולא ראהו עוד לגבי דידיה כמת דמי,נשיא ואב בית דין ושמועות הרעות מנלן דכתיב (שמואל ב א, יא) ויחזק דוד בבגדיו ויקרעם וגם כל האנשים אשר אתו ויספדו ויבכו ויצומו עד הערב על שאול ועל יהונתן בנו ועל עם ה' ועל בית ישראל כי נפלו בחרב,שאול זה נשיא יהונתן זה אב ב"ד על עם ה' ועל בית ישראל אלו שמועות הרעות,א"ל רב בר שבא לרב כהנא ואימא עד דהוו כולהו א"ל על על הפסיק הענין,ומי קרעינן אשמועות הרעות והא אמרו ליה לשמואל קטל שבור מלכא תריסר אלפי יהודאי במזיגת קסרי ולא קרע לא אמרו אלא ברוב צבור וכמעשה שהיה,ומי קטל שבור מלכא יהודאי והא א"ל שבור מלכא לשמואל תיתי לי דלא קטלי יהודי מעולם התם אינהו גרמי לנפשייהו דא"ר אמי לקל יתירי דמזיגת קסרי פקע שורא דלודקיא,על ברכת השם מנלן דכתיב (מלכים ב יח, לז) ויבא אליקים בן חלקיה אשר על הבית ושבנא הסופר ויואח בן אסף המזכיר אל חזקיהו קרועי בגדים,ת"ר אחד השומע ואחד השומע מפי השומע חייב לקרוע והעדים אינן חייבין לקרוע שכבר קרעו בשעה ששמעו,בשעה ששמעו מאי הוי הא קא שמעי השתא לא ס"ד דכתיב (מלכים ב יט, א) ויהי כשמוע המלך חזקיהו ויקרע את בגדיו המלך קרע והם לא קרעו,ולא מתאחין מנלן אתיא קריעה קריעה,ספר תורה שנשרף מנלן דכתיב (ירמיהו לו, כג) ויהי כקרא יהודי שלש דלתות וארבעה ויקרעה בתער הסופר והשלך אל האש אשר אל האח וגו' מאי שלש דלתות וארבעה,אמרו ליה ליהויקים כתב ירמיה ספר קינות אמר להו מה כתיב ביה (איכה א, א) איכה ישבה בדד אמר להו אנא מלכא א"ל (איכה א, ב) בכה תבכה בלילה אנא מלכא (איכה א, ג) גלתה יהודה מעוני אנא מלכא (איכה א, ד) דרכי ציון אבלות אנא מלכא,(איכה א, ה) היו צריה לראש אמר להו מאן אמרה (איכה א, ה) כי ה' הוגה על רוב פשעיה מיד קדר כל אזכרות שבה ושרפן באש והיינו דכתיב (ירמיהו לו, כד) ולא פחדו ולא קרעו את בגדיהם מכלל דבעו למיקרע,אמר ליה רב פפא לאביי אימר משום שמועות הרעות א"ל שמועות רעות בההיא שעתא מי הוו,א"ר חלבו אמר רב הונא הרואה ספר תורה שנקרע חייב לקרוע שתי קריעות אחד על הגויל ואחד על הכתב שנאמר (ירמיהו לו, כז) אחרי שרוף המלך את המגלה ואת הדברים,רבי אבא ורב הונא בר חייא הוו יתבי קמיה דרבי אבא בעא לאפנויי שקליה לטוטפתיה אחתיה אבי סדיא אתאי בת נעמיתא בעא למיבלעיה,אמר השתא איחייבין לי שתי קריעות א"ל מנא לך הא והא בדידי הוה עובדא ואתאי לקמיה דרב מתנה ולא הוה בידיה אתאי לקמיה דרב יהודה ואמר לי הכי אמר שמואל לא אמרו אלא בזרוע וכמעשה שהיה,ערי יהודה מנלן דכתיב (ירמיהו מא, ה) ויבאו אנשים משכם משילו ומשמרון שמונים איש מגולחי זקן וקרועי בגדים ומתגודדים ומנחה ולבונה בידם להביא בית ה' וגו',א"ר חלבו אמר עולא ביראה אמר ר' אלעזר הרואה ערי יהודה בחורבנן אומר (ישעיהו סד, ט) ערי קדשך היו מדבר וקורע ירושלים בחורבנה אומר (ישעיהו סד, ט) ציון מדבר היתה ירושלם שממה וקורע בית המקדש בחורבנו אומר (ישעיהו סד, י) בית קדשנו ותפארתנו אשר הללוך אבותינו היה לשריפת אש וכל מחמדינו היה לחרבה וקורע:,קורע על מקדש ומוסיף על ירושלים: ורמינהו אחד השומע ואחד הרואה כיון שהגיע לצופים קורע וקורע על מקדש בפני עצמו ועל ירושלים בפני עצמה,לא קשיא הא דפגע במקדש ברישא הא דפגע בירושלים ברישא,תנו רבנן וכולן רשאין לשוללן ולמוללן וללוקטן ולעשותן כמין סולמות אבל לא לאחותן,אמר רב חסדא | 26a. b And these are the rents /b of mourning b that may never be /b properly b mended: One who rends /b his garments b for /b the death b his father, or for his mother, or for his teacher who taught him Torah, or for /b the b i Nasi /i , or for /b the b president of the court; or upon /b hearing b evil tidings; or /b hearing God’s b name being blessed, /b which is a euphemism for hearing God’s name being cursed; b or when a Torah scroll has been burned; or upon /b seeing b the cities of Judea /b that were destroyed b or the /b destroyed b Temple or Jerusalem /b in ruins. This is the way one conducts himself when approaching Jerusalem when it lies in ruin: b He /b first b rends /b his garments b for the Temple and /b then b extends /b the rent b for Jerusalem. /b ,The Gemara elaborates upon the i halakhot /i mentioned in this i baraita /i : b From where do we /b derive that one must rend his clothing for b his father, his mother, and his teacher who taught him Torah? As it is written /b with regard to the prophet Elijah, when he ascended to Heaven in a tempest: b “And Elisha saw it, and he cried, My father, my father, the chariots of Israel and their horsemen” /b (II Kings 2:12). The Gemara interprets this verse as follows: b “My father, my father”; this /b comes to teach that one must rend his garments for the death of b his father or mother. “The chariots of Israel and their horsemen”; this /b comes to include also b one’s teacher who taught him Torah. /b ,The Gemara asks: b From where /b may it b be inferred /b that this is referring to one’s teacher? The Gemara explains: b As /b the verse b was translated by Rav Yosef: My teacher, my teacher, who was better for /b the protection of the b Jewish people with his prayers than /b an army with b chariots and horsemen. /b , b And from where do we /b derive that these rents b are never /b to be properly b mended? As it is written: “And he took hold of his own clothes, and rent them in two pieces” /b (II Kings 2:12). b From the fact that /b it b is stated: “And he rent them,” do I not know that /b he rent them b in two /b pieces? b Rather, /b when the verse adds that they were torn into two pieces, b it teaches that they must remain torn in two /b pieces b forever. /b Accordingly, this rent must never be properly mended., b Reish Lakish said to Rabbi Yoḥa: /b But isn’t b Elijah /b still b alive? /b Why, then, did Elisha rend his garments for him? b He said to him: Since it is written: “And he saw him no more” /b (II Kings 2:12), Elijah was b considered dead from /b Elisha’s perspective, and so Elisha rent his clothing for him.,§ b From where do we /b derive that one must rend his clothing for the death of the b i Nasi /i or /b the b president of the court and /b upon hearing b evil tidings? As it is written, /b when David heard about the defeat of Israel and the death of Saul and his sons: b “Then David took hold of his clothes, and rent them; and likewise all the men that were with him: And they mourned, and wept, and fasted until evening, for Saul and for Jonathan his son, and for the people of the Lord, and for the house of Israel; because they were fallen by the sword” /b (II Samuel 1:11–12).,The Gemara explains how the aforementioned i halakhot /i are derived from the verse: b “Saul”; this is /b a reference to the b i Nasi /i , /b as Saul was king of Israel. b “Jonathan”; this is /b a reference to the b president of the court. “For the people of the Lord, and for the house of the Israel”; these are /b a reference to b evil tidings. /b , b Rav bar Shaba said to Rav Kahana: But /b perhaps you can b say /b that one need not rend his clothing b until all these /b calamities occur together, and that rending clothing is performed only over a tragedy of this magnitude. b He said to him: /b The repetition of the word “for”: b “For /b Saul,” b “for /b Jonathan,” and “for the people of the Lord” b divides the matter /b and teaches that each individual misfortune is sufficient cause to rend one’s garments.,The Gemara asks: b But do we /b actually b rend /b our clothing upon hearing b evil tidings? But didn’t they say to Shmuel: King Shapur killed twelve thousand Jews in Mezigat Caesarea, and /b Shmuel b did not rend /b his clothing?The Gemara answers: b They said /b that one must rend his clothing upon hearing evil tidings b only /b in a case where the calamity involved b the majority of the community /b of Israel b and resembles the incident that occurred /b when Saul was killed and the entire nation of Israel suffered defeat.,The Gemara tangentially asks: b Did King Shapur /b really b kill Jews? But didn’t King Shapur say to Shmuel: I have /b a blessing b coming to me, for I have never killed a Jew? /b The Gemara answers: King Shapur never instigated the killing of Jews; b there, /b however, b they brought it upon themselves, as Rabbi Ami said /b in an exaggerated manner: b Due to the noise of the /b harp b strings /b of b Mezigat Caesarea, the walls of Laodicea were breached, /b for the residents of the city celebrated when they rebelled against King Shapur. Because they rebelled against him and threatened his rule, he was forced to kill them.,§ The Gemara continues its analysis of the i baraita /i : b From where do we /b derive that one must rend his garments b upon /b hearing God’s b name being blessed, /b i.e., cursed? b As it is written /b with regard to the blasphemous words said by Rab-shakeh: b “Then came Eliakim, son of Hilkiya, who was over the household, and Shebna the scribe, and Joah, son of Asaph, the recorder, to Hezekiah with their clothes rent” /b (II Kings 18:37)., b The Sages taught /b a i baraita /i with regard to this issue: Both b one who /b actually b hears /b the curse b and one who hears from the mouth of /b the one b who heard /b the curse b are obligated to rend /b their garments. b But the witnesses /b who testify against the person who uttered the blasphemy b are not obligated to rend /b their clothing when they testify as to what they heard b because they already rent /b their clothing b when they heard /b the curse the first time.,The Gemara asks: b What /b difference b does /b it make that they rent their garments b when they heard /b the curse the first time? b Didn’t they hear /b it again b now? /b The Gemara rejects this argument: b This will not enter your mind, as it is written: “And it came to pass, when King Hezekiah heard it, that he rent his clothes” /b (II Kings 19:1). This indicates that b the king rent /b his garments, b but /b those who reported the blasphemy to him b did not rend /b theirs, as they had already rent their garments the first time., b And from where do we /b derive that these rents b may not be /b properly b mended? This is derived /b by way of a verbal analogy between the verb b rending /b used here with regard to Hezekiah and the verb b rending /b used in the case of Elijah and Elisha.,§ b From where do we /b derive that one must rend his garments when b a Torah scroll has been burned? As it is written: “And it came to pass, that when Jehudi had read three or four leaves, he would cut it with a penknife, and cast it into the fire that was in the brazier” /b (Jeremiah 36:23). With regard to the verse itself the Gemara asks: b What /b is meant by b “three or four leaves,” /b and why did he cut the book only at that point?,The Gemara explains: b They said to Jehoiakim: Jeremiah has written a book of Lamentations /b over the future downfall and destruction of Jerusalem. b He said to them: What is written in it? /b They read him the first verse: b “How does the city sit solitary” /b (Lamentations 1:1). b He said to them: I am king, /b and this does not apply to me. b They read him /b the second verse: b “She weeps sore in the night” /b (Lamentations 1:2). He said to them: b I am king, /b and this does not apply to me. They read him the third verse: b “Judah is gone into exile due to affliction” /b (Lamentations 1:3). He said to them: b I am king. /b They read to him: b “The ways of Zion do mourn” /b (Lamentations 1:4). He said to them: b I am king. /b These are the four leaves, or verses, that he read first.,They read him an additional verse: b “Her adversaries have become the chief” /b (Lamentations 1:5), i.e., the reigning king will be removed from power. Once he heard this, b he said to them: Who said /b this? They said to him: This is the continuation of the verse: b “For the Lord has afflicted her for the multitude of her transgressions” /b (Lamentations 1:5). b Immediately, he cut out all the names /b of God b from /b the book b and burned them in fire. This is as it is written: “Yet they were not afraid, nor rent their garments, /b neither the king, nor any of his servants that heard all these words” (Jeremiah 36:24). b By inference, /b this shows b that /b they b were required to rend /b their clothing when they saw this., b Rav Pappa said to Abaye: /b Perhaps you can b say /b that they should have rent their garments b due to the evil tidings /b contained in the scroll and not because of the destruction of the book? Abaye b said to him: Were they evil tidings at that time? /b This was a prophecy and not an account of current events., b Rabbi Ḥelbo said /b that b Rav Huna said: One who sees a Torah scroll that was torn is obligated to make two rents, one for the parchment /b that was damaged b and one for the writing, as it is stated: /b “Then the word of the Lord came to Jeremiah, b after the king had burned the scroll and the words” /b (Jeremiah 36:27). This implies that a separate rent must be made for each of them, both the parchment and the writing.,It was related that b Rabbi Abba and Rav Huna bar Ḥiyya were sitting before Rabbi Abba. /b Rabbi Abba b needed to relieve himself. He removed his phylacteries /b from his head and b placed them on the cushion /b on which he was sitting. b An ostrich came and wanted to swallow /b the phylacteries., b He said: Now, /b had it succeeded to swallow it, b I would have been obligated to make two rents. He said to him: From where do you /b derive b this? There was an incident in which I /b was involved b and I came before Rav Mattana /b asking what to do, b but he did not have /b an answer readily available. b I /b then b came before Rav Yehuda, and he said to me: Shmuel said as follows: They said /b that one is obligated to rend his clothing b only /b when a Torah scroll or some other sacred book is torn b by force, and it resembles the incident that occurred /b with Jehoiakim.,§ b From where do we /b derive that one must rend his garments upon seeing b the cities of Judea /b in ruin? b As it is written: “There came certain men from Shechem, from Shiloh, and from Samaria, eighty people, their beards shaven, and their clothes rent, and having cut themselves, with offerings and incense in their hand, to bring to the house of the Lord” /b (Jeremiah 41:5). This indicates that they rent their garments upon seeing the destruction., b Rabbi Ḥelbo said /b that b Ulla Bira’a said /b that b Rabbi Elazar said: One who sees the cities of Judea in their desolation says: “Your sacred cities are become a wilderness” /b (Isaiah 64:9), b and /b then b rends /b his garments. One who sees b Jerusalem in its desolation says: “Zion is a wilderness, Jerusalem a desolation” /b (Isaiah 64:9), b and /b then b rends /b his garments. One who sees b the Temple in its desolation says: “Our sacred and our beautiful house, where our fathers praised You, is burned with fire; and all our pleasant things are laid waste” ( /b Isaiah 64:10), b and /b then b rends /b his garments.,It was taught in the i baraita /i : b He /b first b rends /b his garments b for the Temple and /b then b extends /b the rent b for Jerusalem. And they raise a contradiction /b from another i baraita /i that states: Both b one who hears /b that Jerusalem is in ruin b and one who sees /b the destruction, b once he reaches /b Mount b Scopus [ i Tzofim /i ], rends /b his garments. b And he rends /b his garments b for the Temple separately and for Jerusalem separately. /b ,The Gemara answers: b This is not difficult. This /b i baraita /i , which states that instead of making a separate rent for Jerusalem one may extend the first rent that he had made for the Temple, is referring to the case where b one reached the Temple first, /b before seeing the rest of Jerusalem, and saw it in ruin. b That /b i baraita /i , which states that one must make separate rents for Jerusalem and for the Temple, is referring to the case where b one reached Jerusalem first, /b and only afterward the Temple.,§ b The Sages taught /b the following i baraita /i : b And all of these /b rents, b one may tack them /b together with loose stitches, b and hem them, and gather them, and fix them /b with imprecise b ladder-like /b stitches. b But one may not mend them /b with precise stitches., b Rav Ḥisda said: /b |
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7. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •courts, exilarchic, royal Found in books: Secunda (2014) 198| 116a. שאין זה מקומה ר' אומר לא מן השם הוא זה אלא מפני שספר חשוב הוא בפני עצמו,כמאן אזלא הא דא"ר שמואל בר נחמן א"ר יונתן (משלי ט, א) חצבה עמודיה שבעה אלו שבעה ספרי תורה כמאן כר',מאן תנא דפליג עליה דר' רשב"ג הוא דתניא רשב"ג אומר עתידה פרשה זו שתיעקר מכאן ותכתב במקומה ולמה כתבה כאן כדי להפסיק בין פורענות ראשונה לפורענות שנייה פורענות שנייה מאי היא (במדבר יא, א) ויהי העם כמתאוננים פורענות ראשונה (במדבר י, לג) ויסעו מהר ה' וא"ר חמא בר' חנינא שסרו מאחרי ה' והיכן מקומה אמר רב אשי בדגלים,איבעיא להו הגליונין של ס"ת מצילין אותן מפני הדליקה או אין מצילין אותן מפני הדליקה ת"ש ס"ת שבלה אם יש בו ללקט שמונים וחמש אותיות כגון פרשת ויהי בנסוע הארון מצילין ואם לאו אין מצילין ואמאי תיפוק ליה משום גיליון דידיה בלה שאני,ת"ש ס"ת שנמחק אם יש בו ללקט שמונים וחמש אותיות כגון פרשת ויהי בנסוע הארון מצילין ואם לאו אין מצילין ואמאי תיפוק ליה משום גיליון דידיה מקום הכתב לא קמיבעיא לי דכי קדוש אגב כתב הוא דקדוש אזל כתב אזלא לה קדושתיה כי קמיבעיא לי של מעלה ושל מטה שבין פרשה לפרשה שבין דף לדף שבתחלת הספר שבסוף הספר ותיפוק ליה משום ההוא דגייז ושדי,ת"ש הגליונין של מעלה ושל מטה שבין פרשה לפרשה שבין דף לדף שבתחלת הספר שבסוף הספר מטמאין את הידים דילמא אגב ס"ת שאני,ת"ש הגיליונין וספרי מינין אין מצילין אותן מפני הדליקה אלא נשרפין במקומן הן ואזכרותיהן מאי לאו גליונין דספר תורה לא גליונין דספרי מינין השתא ספרי מינין גופייהו אין מצילין גליונין מבעיא הכי קאמר וספרי מינין הרי הן כגליונים,גופא הגליונים וספרי מינין אין מצילין אותם מפני הדליקה רבי יוסי אומר בחול קודר את האזכרות שבהן וגונזן והשאר שורפן א"ר טרפון אקפח את בני שאם יבאו לידי שאני אשרוף אותם ואת האזכרות שבהן שאפי' אדם רודף אחריו להורגו ונחש רץ להכישו נכנס לבית ע"ז ואין נכנס לבתיהן של אלו שהללו מכירין וכופרין והללו אין מכירין וכופרין ועליהן הכתוב אומר (ישעיהו נז, ח) [ו] אחר הדלת והמזוזה שמת זכרונך,א"ר ישמעאל ק"ו ומה לעשות שלום בין איש לאשתו אמרה תורה שמי שנכתב בקדושה ימחה על המים הללו שמטילין קנאה ואיבה ותחרות בין ישראל לאביהן שבשמים על אחת כמה וכמה ועליהם אמר דוד (תהלים קלט, כא) הלא משנאיך ה' אשנא ובתקוממיך אתקוטט תכלית שנאה שנאתים לאויבים היו לי וכשם שאין מצילין אותן מפני הדליקה כך אין מצילין אותן לא מן המפולת ולא מן המים ולא מדבר המאבדן,בעי מיניה יוסף בר חנין מר' אבהו הני ספרי דבי אבידן מצילין אותן מפני הדליקה או אין מצילין אין ולאו ורפיא בידיה רב לא אזיל לבי אבידן וכ"ש לבי נצרפי שמואל לבי נצרפי לא אזיל לבי אבידן אזיל אמרו ליה לרבא מ"ט לא אתית לבי אבידן אמר להו דיקלא פלניא איכא באורחא וקשי לי ניעקריה דוכתיה קשי לי מר בר יוסף אמר אנא מינייהו אנא ולא מסתפינא מינייהו זימנא חדא אזיל בעו לסכוניה [הוספה מחסרונות הש"ס: רבי מאיר הוה קרי ליה און גליון רבי יוחנן הוה קרי ליה עון גליון.],אימא שלום דביתהו דרבי אליעזר אחתיה דרבן גמליאל הואי הוה ההוא פילוסופא בשבבותיה | 116a. b that this is not its place, /b as the previous portion does not discuss the nation’s travels. b Rabbi /b Yehuda HaNasi b says: It is not for that /b reason that signs were inserted. b Rather, /b the signs are there b because /b this portion b is considered a book unto itself. /b ,The Gemara asks: b According to whose /b opinion is b that /b which b Rabbi Shmuel bar Naḥman said /b that b Rabbi Yonatan said, /b that with regard to the verse: “With wisdom she built her house, b she carved its seven pillars” /b (Proverbs 9:1), b these are the seven books of the Torah? According to whose /b opinion? It is b according to /b the opinion of b Rabbi /b Yehuda HaNasi, as by his count there are seven books of the Torah: Genesis; Exodus; Leviticus; Numbers until: “And when the Ark traveled”; the portion: “And when the Ark traveled,” which is considered its own book; the remainder of Numbers; and Deuteronomy., b Who is /b the b tanna who disagrees with Rabbi /b Yehuda HaNasi? b It is Rabban Shimon ben Gamliel. As it was taught /b in a i baraita /i that b Rabban Shimon ben Gamliel says: In the future, this portion will be uprooted from here, /b where it appears, b and will be written in its /b proper b place. And why was it written here, /b even though it discusses the travels of the children of Israel, and the portion before it does not? It is b in order to demarcate between the first punishment and the second punishment. What is the second punishment /b that appears immediately afterward? It is the verse: b “And the people complained /b wickedly in God’s ears, and God heard and became angry, and the fire of God burned in them and it consumed the edge of the camp” (Numbers 11:1). What is b the first punishment? /b It is the verse: b “And they traveled from the mountain of God [ i mehar Hashem /i ] /b for three days” (Numbers 10:33), b and Rabbi Ḥama, son of Rabbi Ḥanina, said: That they turned from after God [ i me’aḥarei Hashem /i ] /b and hurriedly fled Mount Sinai. The Gemara asks: b And /b if so, b where is /b the proper b place /b for this paragraph? b Rav Ashi said: In /b the portion of the b flags, /b where there is a description of the manner in which the Jewish people traveled through the desert., b A dilemma was raised before /b the Sages: With regard to b the blank folios /b of parchment b of a Torah scroll, /b does b one rescue them from the fire /b on Shabbat, b or /b does b one not rescue them from the fire? Come /b and b hear /b a resolution to this from that which we learned: With regard to b a Torah scroll that is worn, if there is /b enough b in it to compile eighty-five /b complete b letters as in the portion of: “And when the Ark traveled,” one rescues /b it from the fire, b and if not one does not rescue /b it. If even the blank folios are rescued, b why /b would one not rescue a Torah scroll with fewer than the requisite number of letters? b Derive /b that this scroll may be rescued b due to its blank folios. The Gemara /b answers: A Torah scroll that is b worn is different, /b because at that point its sanctity is negated, and its blank folios are not sacred. Therefore, one may rescue the scroll only if it contains eighty-five letters., b Come /b and b hear /b a different resolution from that which was taught in another i baraita /i : With regard to b a Torah scroll that was erased, if there is /b enough b in it to compile eighty-five /b complete b letters as in the portion of: “And when the Ark traveled,” one rescues /b it from the fire, b and if not, one does not rescue /b it. b And why /b is that so? b Derive /b that this scroll may be rescued b due to its blank folios, /b as the erased section is surely no less significant than the blank folios of the scroll. The Gemara answers: That is not so. In a case where b the place of the writing /b is erased b it is not a dilemma for me, as it is sacred due to /b the b writing. /b If the b writing is gone, its sanctity is gone. When it is a dilemma for me is /b with regard to the blank portions that are b above and below, that are between /b one b section and /b another b section, that are between /b one b page and /b another b page, that are at the beginning of the scroll, /b and b that are at the end of the scroll. /b The Gemara asks again: b Derive /b that this scroll may be rescued b due to that /b area that is blank, whose sanctity remains. The Gemara replies: There, it is referring to a case b where /b the blank area b was cut and thrown /b out, and all that remains is the place of the writing., b Come /b and b hear /b a different resolution from what we learned in a mishna: The Sages decreed that b the blank folios /b that are b above and below, that are between /b one b section and /b another b section, that are between /b one b page and /b another b page, that are at the beginning of the scroll, /b and b that are at the end of the scroll render the hands /b that touch them b ritually impure. /b Apparently, the blank folios have the sanctity of a Torah scroll. The Gemara replies: That is not a proof, as b perhaps /b when it is b part of the Torah scroll, it is different, /b and in those circumstances the sanctity of the Torah extends to the blank portions. When they stand alone they have no sanctity.,Therefore, b come /b and b hear /b a different resolution from that which was taught in another i baraita /i : With regard to b the blank folios and the /b Torah b scrolls of heretics, one does not rescue them from the fire; rather, they burn in their place, they and the names /b of God contained therein. b What, /b is this b not /b referring to the b blank folios /b of b a Torah scroll? /b The Gemara rejects this: b No, /b it is referring to the b blank folios /b of b the scrolls of heretics. /b The Gemara is surprised at this: b Now, /b with regard to b the scrolls of heretics themselves, one does not rescue /b them; is it b necessary /b to say that one does not rescue their b blank folios? /b Rather, b this is what it is saying: And the scrolls of heretics are like blank folios. /b ,Apropos the scrolls of heretics, the Gemara analyzes b the matter itself. /b With regard to b the blank folios and the /b Torah b scrolls of /b the b heretics, one does not rescue them from the fire. Rabbi Yosei says: During the week, one cuts the names /b of God contained b therein and buries them, and burns the rest. Rabbi Tarfon said /b in the form of an oath: b I will bury my sons /b if I fail to do the following, b that if /b these books b come into my possession I will burn them and the names /b contained b therein. As even /b if b a person is pursuing him /b with the intent b to kill him, and a snake is hurrying to bite him, one enters a house of idolatry and does not enter the houses of these /b heretics. The reason is b that these /b heretics b are aware /b of the greatness of the Creator manifest in the Torah and its mitzvot, b and /b nevertheless, they b deny /b the existence of God; b whereas these /b idolators b are not aware, and /b that is the reason that they b deny /b the existence of God. b And with regard to the /b heretics, b the verse says: “And behind the door and the doorpost you place your memory” /b (Isaiah 57:8). Although they remember the word of God, they treat it contemptuously, as if casting it behind the door., b Rabbi Yishmael said: /b The fact that the names of God in the scrolls of heretics may be burned can be derived through an b i a fortiori /i /b inference: b Just as to make peace between a husband and his wife, /b the b Torah says: My name that was written in sanctity shall be erased in the water /b in the framework of the ordeal of the i sota /i ; b these, /b the heretics, b who impose jealousy, and hatred, and conflict between the Jewish people and their Father in Heaven, all the more so /b it is proper to erase God’s names because of them. b And with regard to /b heretics, b David said: “For I hate those who hate You, God, and I fight those who rise against You. I hate them with the utmost hatred, they have become enemies to me” /b (Psalms 139:21–22). b And just as they, /b the scrolls of heretics, b are not rescued from the fire, neither are they rescued from a rockslide, nor from water, nor from /b any other b matter that destroys them. /b , b Yosef bar Ḥanin raised a dilemma before Rabbi Abbahu: /b With regard to b these books of the house of Abidan, /b does b one rescue them from the fire or /b does b one not rescue /b them? There were sacred Jewish texts in that house, which were used in debates and discussions on matters of faith. Rabbi Abbahu did not give him a clear answer but said b yes and no, and /b the matter was b uncertain to him. Rav would not go to the house of Abidan /b for conversation, b and all the more so /b he would not go b to the house of Nitzrefei, /b the Persian fire-temple. b Shmuel, to the house of Nitzrefei he did not go, /b but b to the house of Abidan he did go. /b The gentile scholars b said to Rava: Why did you not come to the house of Abidan? /b He evaded their question with an excuse and b said to them: There is a certain palm tree on the road, and /b that makes the path b difficult for me. /b They said to him: b We will uproot it. /b He said to them: Nevertheless, the resulting pit in b its place /b will be b difficult for me. Mar bar Yosef said: I am /b one b of them, /b we are friends, b and I do not fear them. /b Still, b one time he went /b and argued with them and b they sought to endanger his /b life. b Rabbi Meir would call /b the Christian writing, the Evangelion, the b wicked folio [ i aven gilyon /i ]; Rabbi Yoḥa /b called it the b sinful folio [ i avon gilyon /i ]. /b ,The Gemara relates: b Imma Shalom, /b the b wife /b of b Rabbi Eliezer, was Rabban Gamliel’s sister. There was /b a Christian b philosopher [ i pilosofa /i ] in their neighborhood /b |
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8. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •courts, exilarchic, royal Found in books: Secunda (2014) 128| 24b. בנזיקין הוה ואנן קא מתנינן בשיתא סדרין וכי הוה מטי רב יהודה בעוקצין האשה שכובשת ירק בקדירה ואמרי לה זיתים שכבשן בטרפיהן טהורין אמר הויי' דרב ושמואל קא חזינא הכא,ואנן קא מתנינן בעוקצין תליסר מתיבתא ואילו רב יהודה כי הוה שליף חד מסאנא אתי מיטרא ואנן קא צווחינן כולי יומא וליכא דאשגח בן אי משום עובדא אי איכא דחזא מידי לימא אבל מה יעשו גדולי הדור שאין דורן דומה יפה,רב יהודה חזא הנהו בי תרי דהוו קא פרצי בריפתא אמר שמע מינה איכא שבעא בעלמא יהיב עיניה הוה כפנא אמרו ליה רבנן לרב כהנא בריה דרב נחוניא שמעיה מר דשכיח קמיה ניעשייה דליפוק בפתחא דסמוך לשוקא עשייה ונפק לשוקא חזא כנופיא,אמר להו מאי האי אמרו ליה אכוספא דתמרי קיימי דקא מזדבן אמר שמע מינה כפנא בעלמא אמר ליה לשמעיה שלוף לי מסאניי שלף ליה חד מסאנא ואתא מיטרא כי מטא למישלף אחרינא אתא אליהו ואמר ליה אמר הקדוש ברוך הוא אי שלפת אחרינא מחריבנא לעלמא,אמר רב מרי ברה דבת שמואל אנא הוה קאימנא אגודא דנהר פפא חזאי למלאכי דאידמו למלחי דקא מייתי חלא ומלונהו לארבי והוה קמחא דסמידא אתו כולי עלמא למיזבן אמר להו מהא לא תיזבנון דמעשה נסים הוא למחר אתיין ארבי דחיטי דפרזינא,רבא איקלע להגרוניא גזר תעניתא ולא אתא מיטרא אמר להו ביתו כולי עלמא בתעניתייכו למחר אמר להו מי איכא דחזא חילמא לימא אמר להו ר' אלעזר מהגרוניא לדידי אקריון בחלמי שלם טב לרב טב מריבון טב דמטוביה מטיב לעמיה אמר שמע מינה עת רצון היא מבעי רחמי בעי רחמי ואתי מיטרא,ההוא גברא דאיחייב נגדא בבי דינא דרבא משום דבעל כותית נגדיה רבא ומית אשתמע מילתא בי שבור מלכא בעא לצעורי לרבא אמרה ליה איפרא הורמיז אימיה דשבור מלכא לברה לא ליהוי לך עסק דברים בהדי יהודאי דכל מאן דבעיין ממרייהו יהיב להו,אמר לה מאי היא בעין רחמי ואתי מיטרא אמר לה ההוא משום דזימנא דמיטרא הוא אלא לבעו רחמי האידנא בתקופת תמוז וליתי מיטרא שלחה ליה לרבא כוין דעתך ובעי רחמי דליתי מיטרא בעי רחמי ולא אתי מיטרא,אמר לפניו רבונו של עולם (תהלים מז, ב) אלהים באזנינו שמענו אבותינו ספרו לנו פועל פעלת בימיהם בימי קדם ואנו בעינינו לא ראינו אתא מיטרא עד דשפוך מרזבי דצפורי לדיגלת אתא אבוה איתחזי ליה בחלמיה ואמר ליה מי איכא דמיטרח קמי שמיא כולי האי אמר ליה שני דוכתיך שני דוכתיה למחר אשכחיה דמרשם פורייה בסכיני,רב פפא גזר תעניתא ולא אתא מיטרא חלש ליביה שרף פינכא דדייסא ובעי רחמי ולא אתא מיטרא אמר ליה רב נחמן בר אושפזתי אי שריף מר פינכא אחריתי דדייסא אתי מיטרא איכסיף וחלש דעתיה ואתא מיטרא,ר' חנינא בן דוסא הוה קא אזיל באורחא אתא מיטרא אמר לפניו רבונו של עולם כל העולם כולו בנחת וחנינא בצער פסק מיטרא כי מטא לביתיה אמר לפניו רבונו של עולם כל העולם כולו בצער וחנינא בנחת אתא מיטרא,אמר רב יוסף מאי אהניא ליה צלותא דכהן גדול לגבי רבי חנינא בן דוסא דתנן היה מתפלל תפלה קצרה בבית החיצון מאי מצלי רבין בר אדא ורבא בר אדא דאמרי תרוייהו משמיה דרב יהודה יהי רצון מלפניך ה' אלהינו שתהא השנה הזו גשומה ושחונה שחונה מעלייתא היא אדרבה גריעותא היא,אלא אם שחונה תהא גשומה וטלולה ואל יכנס לפניך תפלת עוברי דרכים רב אחא בריה דרבא מסיים משמיה דרב יהודה לא יעדי עביד שולטן מדבית יהודה ואל יהו עמך ישראל צריכין להתפרנס זה מזה ולא לעם אחר,אמר רב יהודה אמר רב בכל יום ויום בת קול יוצאת ואומרת כל העולם כולו ניזון בשביל חנינא בני וחנינא בני דיו בקב חרובים מע"ש לע"ש הוה רגילא דביתהו למיחמא תנורא כל מעלי דשבתא ושדייא אקטרתא | 24b. b was /b connected to the order b of i Nezikin /i , /b while they were largely unfamiliar with the rest of the Mishna, b and we learn /b all b six orders /b of the Mishna. b And when Rav Yehuda reached /b tractate b i Uktzin /i , /b which discusses the extent to which various fruits and vegetables are considered an integral part of the produce in terms of becoming ritually impure, which is the basis for the i halakha /i that b a woman who pickles a vegetable in a pot, /b etc. ( i Teharot /i 2:1), b and some say /b that when he reached the i halakha /i that b olives that are pickled with their leaves are ritually pure, /b etc., as they are no longer considered part of the fruit ( i Uktzin /i 2:1), b he would say: /b Those are b the disputes between Rav and Shmuel that we see here. /b He felt it was an extremely challenging passage, as difficult as the most complex arguments between Rav and Shmuel., b And we, /b in contrast, b learn /b tractate b i Uktzin /i in thirteen i yeshivot /i , while, /b with regard to miracles, after declaring a fast to pray for a drought to end, b when Rav Yehuda would remove one of his shoes /b as a sign of distress, b the rain would /b immediately b come, /b before he could remove his second shoe. b And /b yet b we cry out all day and no one notices us. /b Rabba continued: b If /b the difference between the generations is b due to /b inappropriate b deeds, if there is /b anyone b who has seen me do anything /b improper, b let him say /b so. I am not at fault, b but what can the great /b leaders b of the generation do when their generation is not worthy, /b and rain is withheld on account of the people’s transgressions?,The Gemara explains the reference to Rav Yehuda’s shoe. b Rav Yehuda saw two people wasting bread, /b throwing it back and forth. b He said: I /b can b learn from /b the fact that people are acting like b this /b that b there is plenty in the world. He cast his eyes /b angrily upon the world, b and there was a famine. The Sages said to Rav Kahana, son of Rav Neḥunya, the attendant of /b Rav Yehuda: b The Master, who is frequently present /b before Rav Yehuda, should b persuade him to leave by way of the door nearest the market, /b so that he will see the terrible effects of the famine. Rav Kahana b persuaded /b Rav Yehuda, b and he went out to the market, /b where b he saw a crowd. /b , b He said to them: What is this /b gathering? b They said to him: /b We are standing b by a container [ i kuspa /i ] of dates that is for sale. He said: /b If so many people are crowding around to purchase a single container of dates, b I /b can b learn from this /b that there is b a famine in the world. He said to his attendant: /b I want to fast over this; b remove my shoes /b as a sign of distress. b He removed one of his shoes and rain came. When he began to take off the other /b shoe, b Elijah came and said to him: The Holy One, Blessed be He, said: If you remove /b your b other /b shoe, b I will destroy the /b entire b world /b so that you will not be further distressed., b Rav Mari, son of Shmuel’s daughter, said: /b At that moment, b I was standing on the bank of the Pappa River. I saw angels who appeared as sailors bringing sand and filling ships /b with it, b and it became fine flour. Everyone came to buy /b this flour, but b I said to them: Do not purchase this /b flour, b as it is the product of miracles. Tomorrow, boats filled with wheat will come from Parzina, /b and you may purchase that produce.,§ The Gemara relates another story. b Rava happened /b to come b to /b the city of b Hagrunya. He decreed a fast, but rain did not come. He said to /b the local residents: b Everyone, continue your fast /b and do not eat tonight. b The next morning he said to them: Whoever had a dream last night, let him say /b it. b Rabbi Elazar of Hagronya said to them: /b The following b was recited to me in my dream. Good greetings to a good master from a good Lord, Who in His goodness does good for His people. /b Rava b said: I /b can b learn from this /b that b it is a favorable time to pray for mercy. He prayed for mercy and rain came. /b ,The Gemara relates another story that deals with prayer for rain. There was b a certain man who was sentenced to be flogged by Rava’s court because he had relations with a gentile woman. Rava flogged /b the man b and he died /b as a result. When this b matter was heard /b in b the house of /b the Persian b King Shapur, he wanted to punish Rava /b for imposing the death penalty, as he thought, without the king’s permission. b Ifra Hormiz, mother of King Shapur, said to her son: Do not interfere /b and quarrel b with the Jews, as whatever they request from /b God, b their Master, He gives them. /b , b He said to her: What is this /b that He grants them? She replied: b They pray for mercy and rain comes. He said to her: /b This does not prove that God hears their prayers, b as that /b occurs merely b because it is the time for rain, /b and it just so happens that rain falls after they pray. b Rather, /b if you want to prove that God answers the prayers of the Jews, b let them pray for mercy now, in /b the summer b season of Tammuz, and let rain come. /b Ifra Hormiz b sent /b a message b to Rava: Direct your attention and pray for mercy that rain may come. He prayed for mercy, but rain did not come. /b , b He said before /b God: b Master of the Universe, /b it is written: b “O God, we have heard with our ears, our fathers have told us, what work You did in their days, in days of old” /b (Psalms 44:2), b but we have not seen it with our /b own b eyes. /b As soon as he said this, b rain came until the gutters of Meḥoza /b overflowed and b poured into the Tigris /b River. Rava’s b father came /b and b appeared to him in a dream and said to him: Is there /b anyone b who troubles Heaven so much /b to ask for rain out of its season? In his dream, his father further b said to him: Change your place /b of rest at night. b He changed his place, and the next day he found that his bed had been slashed by knives. /b ,The Gemara relates: b Rav Pappa decreed a fast, but rain did not come. His heart became weak /b from hunger, so b he swallowed [ i seraf /i ] a bowl [ i pinka /i ] of porridge, and prayed for mercy, but rain /b still b did not come. Rav Naḥman bar Ushpazti said to him: If the Master swallows another bowl of porridge, rain will come. /b He was mocking Rav Pappa for eating while everyone else was fasting. Rav Pappa was b embarrassed and grew upset, and rain came. /b ,The Gemara tells another story about prayer for rain. b Rabbi Ḥanina ben Dosa was traveling along a road /b when b it /b began b to rain. He said before /b God: b Master of the Universe, the entire world is comfortable, /b because they needed rain, b but Ḥanina is suffering, /b as he is getting wet. b The rain ceased. When he arrived at his home, he said before /b God: b Master of the Universe, the entire world is suffering /b that the rain stopped, b and Ḥanina is comfortable? The rain /b began to b come /b again., b Rav Yosef said, /b in reaction to this story: b What effect does the prayer of the High Priest have against /b that of b Rabbi Ḥanina ben Dosa? As we learned /b in a mishna: After leaving the Holy of Holies on Yom Kippur, the High Priest b would recite a brief prayer in the outer chamber. /b The Gemara asks: b What /b would b he pray? Ravin bar Adda and Rava bar Adda both say in the name of Rav Yehuda /b that this was his prayer: b May it be Your will, Lord our God, that this year shall be rainy and hot. /b The Gemara expresses surprise at this request: b Is heat a good /b matter? b On the contrary, it is unfavorable. /b Why should he request that the year be hot?, b Rather, /b say that he recited the following: b If /b the upcoming year is b hot, may it /b also b be rainy and moist /b with dew, lest the heat harm the crops. The High Priest would also pray: b And let not the prayer of travelers enter Your presence. Rav Aḥa, son of Rava, in the name of Rav Yehuda, concluded /b the wording of this prayer: b May the rule of power not depart from the house of Judea. And may Your nation Israel not depend upon each other for sustece, nor upon another nation. /b Instead, they should be sustained from the produce of their own land. Evidently, the High Priest’s prayer that God should not listen to the prayer of individual travelers was disregarded in the case of Rabbi Ḥanina ben Dosa.,§ The Gemara continues to discuss the righteous Rabbi Ḥanina ben Dosa and the wonders he performed. b Rav Yehuda said /b that b Rav said: Each and every day a Divine Voice emerges /b from Mount Horeb b and says: The entire world is sustained by /b the merit of b My son Ḥanina /b ben Dosa, b and /b yet for b Ḥanina, My son, a i kav /i of carobs, /b a very small amount of inferior food, b is sufficient /b to sustain him for an entire week, b from /b one b Shabbat eve to /b the next b Shabbat eve. /b The Gemara relates: Rabbi Ḥanina ben Dosa’s b wife would heat the oven every Shabbat eve and create /b a great amount of b smoke, /b |
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9. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •courts, exilarchic, royal Found in books: Secunda (2014) 101| 10b. ולימא ליה מימר [בהדיא] אמר שמעי (בי) חשובי רומי ומצערו ליה ולימא ליה בלחש משום דכתיב (קהלת י, כ) כי עוף השמים יוליך את הקול,הוה ליה ההוא ברתא דשמה גירא קעבדה איסורא שדר ליה גרגירא שדר ליה כוסברתא שדר ליה כרתי שלח ליה חסא,כל יומא הוה שדר ליה דהבא פריכא במטראתא וחיטי אפומייהו אמר להו אמטיו חיטי לרבי אמר [ליה רבי] לא צריכנא אית לי טובא אמר ליהוו למאן דבתרך דיהבי לבתראי דאתו בתרך ודאתי מינייהו ניפוק עלייהו,ה"ל ההיא נקרתא דהוה עיילא מביתיה לבית רבי כל יומא הוה מייתי תרי עבדי חד קטליה אבבא דבי רבי וחד קטליה אבבא דביתיה א"ל בעידנא דאתינא לא נשכח גבר קמך,יומא חד אשכחיה לר' חנינא בר חמא דהוה יתיב אמר לא אמינא לך בעידנא דאתינא לא נשכח גבר קמך א"ל לית דין בר איניש א"ל אימא ליה לההוא עבדא דגני אבבא דקאים וליתי,אזל ר' חנינא בר חמא אשכחיה דהוה קטיל אמר היכי אעביד אי איזיל ואימא ליה דקטיל אין משיבין על הקלקלה אשבקיה ואיזיל קא מזלזלינן במלכותא בעא רחמי עליה ואחייה ושדריה אמר ידענא זוטי דאית בכו מחיה מתים מיהו בעידנא דאתינא לא נשכח איניש קמך,כל יומא הוה משמש לרבי מאכיל ליה משקי ליה כי הוה בעי רבי למיסק לפוריא הוה גחין קמי פוריא א"ל סק עילואי לפורייך אמר לאו אורח ארעא לזלזולי במלכותא כולי האי אמר מי ישימני מצע תחתיך לעולם הבא,א"ל אתינא לעלמא דאתי א"ל אין א"ל והכתיב (עובדיה א, יח) לא יהיה שריד לבית עשו בעושה מעשה עשו,תניא נמי הכי לא יהיה שריד לבית עשו יכול לכל ת"ל לבית עשו בעושה מעשה עשו,א"ל והכתיב (יחזקאל לב, כט) שמה אדום מלכיה וכל נשיאיה א"ל מלכיה ולא כל מלכיה כל נשיאיה ולא כל שריה,תניא נמי הכי מלכיה ולא כל מלכיה כל נשיאיה ולא כל שריה מלכיה ולא כל מלכיה פרט לאנטונינוס בן אסוירוס כל נשיאיה ולא כל שריה פרט לקטיעה בר שלום,קטיעה בר שלום מאי הוי דההוא קיסרא דהוה סני ליהודאי אמר להו לחשיבי דמלכותא מי שעלה לו נימא ברגלו יקטענה ויחיה או יניחנה ויצטער אמרו לו יקטענה ויחיה,אמר להו קטיעה בר שלום חדא דלא יכלת להו לכולהו דכתיב (זכריה ב, י) כי כארבע רוחות השמים פרשתי אתכם מאי קאמר אלימא דבדרתהון בד' רוחות האי כארבע רוחות לארבע רוחות מבעי ליה אלא כשם שא"א לעולם בלא רוחות כך א"א לעולם בלא ישראל ועוד קרו לך מלכותא קטיעה,א"ל מימר שפיר קאמרת מיהו כל דזכי (מלכא) שדו ליה לקמוניא חלילא כד הוה נקטין ליה ואזלין אמרה ליה ההיא מטרוניתא ווי ליה לאילפא דאזלא בלא מכסא נפל על רישא דעורלתיה קטעה אמר יהבית מכסי חלפית ועברית כי קא שדו ליה אמר כל נכסאי לר"ע וחביריו יצא ר"ע ודרש (שמות כט, כח) והיה לאהרן ולבניו מחצה לאהרן ומחצה לבניו,יצתה בת קול ואמרה קטיעה בר שלום מזומן לחיי העוה"ב בכה רבי ואמר יש קונה עולמו בשעה אחת ויש קונה עולמו בכמה שנים,אנטונינוס שמשיה לרבי אדרכן שמשיה לרב כי שכיב אנטונינוס א"ר נתפרדה חבילה כי שכיב אדרכן אמר רב | 10b. The Gemara asks: b But /b why not b let him say /b his advice b explicitly? /b Why did Rabbi Yehuda HaNasi answer in such a circumspect way, which could have been interpreted incorrectly? The Gemara answers: Rabbi Yehuda HaNasi b said /b to himself: If I answer openly, b the important Romans /b might b hear me and will cause /b me b anguish. /b The Gemara asks: b But /b why not b let him say /b his advice b quietly? /b The Gemara explains: Rabbi Yehuda HaNasi was still worried that they might hear what he had said, b because it is written: /b “Curse not the king, no, not in your thought, and curse not the rich in your bedchamber, b for a bird of the air shall carry the voice” /b (Ecclesiastes 10:20).,The Gemara relates: Antoninus b had a certain daughter whose name was Gira, /b who b performed a prohibited action, /b i.e., she engaged in promiscuous intercourse. Antoninus b sent a rocket plant [ i gargira /i ] to /b Rabbi Yehuda HaNasi, to allude to the fact that Gira had acted promiscuously [ i gar /i ]. Rabbi Yehuda HaNasi b sent him coriander [ i kusbarta /i ], /b which Antoninus understood as a message to kill [ i kos /i ] his daughter [ i barta /i ], as she was liable to receive the death penalty for her actions. Antoninus b sent him leeks [ i karti /i ] /b to say: I will be cut off [ i karet /i ] if I do so. Rabbi Yehuda HaNasi then b sent him lettuce [ i ḥasa /i ], /b i.e., Antoninus should have mercy [ i ḥas /i ] on her.,The Gemara relates: b Every day /b Antoninus b would send to /b Rabbi Yehuda HaNasi b crushed gold in large sacks, with wheat in the opening of /b the sacks. b He /b would b say to /b his servants: b Bring /b this b wheat to Rabbi /b Yehuda HaNasi, and they did not realize that the bags actually contained gold. b Rabbi /b Yehuda HaNasi b said to /b Antoninus: b I do not need /b gold, as b I have plenty. /b Antoninus b said: /b The gold b should be for those who will come after you, who will give it to the last ones who come after you. And those who descend from them will bring forth /b the gold that I now give you, and will be able to pay taxes to the Romans from this money.,The Gemara relates anther anecdote involving Antoninus. Antoninus b had a certain /b underground b cave /b from which there was a tunnel b that went from his house to the house of Rabbi /b Yehuda HaNasi. b Every day he would bring two servants /b to serve him. b He would kill one at the entrance of the house of Rabbi /b Yehuda HaNasi, b and would kill /b the other b one at the entrance of his house, /b so that no living person would know that he had visited Rabbi Yehuda HaNasi. b He said to /b Rabbi Yehuda HaNasi: b When I come /b to visit, b let no man be found before you. /b , b One day, /b Antoninus b found that Rabbi Ḥanina bar Ḥama was sitting /b there. b He said: Did I not tell you /b that b when I come /b to visit, b let no man be found before you? /b Rabbi Yehuda HaNasi b said to him: This is not a human being; /b he is like an angel, and you have nothing to fear from him. Antoninus b said to /b Rabbi Ḥanina bar Ḥama: b Tell that servant who is sleeping at the entrance that he should rise and come. /b , b Rabbi Ḥanina bar Ḥama went /b and b found that /b the servant Antoninus referred to b had been killed. He said /b to himself: b How shall I act? If I go and tell /b Antoninus b that he was killed, /b this is problematic, as one should b not report distressing /b news. If b I leave him and go, /b then I would be b treating the king with disrespect. He prayed for /b God to have b mercy and revived /b the servant, b and he sent him /b to Antoninus. Antoninus b said: I know /b that even b the least among you /b can b revive the dead; but when I come /b to visit b let no man be found before you, /b even one as great as Rabbi Ḥanina bar Ḥama.,The Gemara relates: b Every day /b Antoninus b would minister to Rabbi /b Yehuda HaNasi; b he would feed him /b and b give him to drink. When Rabbi /b Yehuda HaNasi b wanted to ascend to his bed, /b Antoninus b would bend down in front of the bed /b and b say to him: Ascend upon me to your bed. /b Rabbi Yehuda HaNasi b said /b in response: It is b not proper conduct to treat the king with this much disrespect. /b Antoninus b said: Oh, that I were set as a mattress under you in the World-to-Come! /b ,On another occasion, Antoninus b said to /b Rabbi Yehuda HaNasi: Will b I enter the World-to-Come? /b Rabbi Yehuda HaNasi b said to him: Yes. /b Antoninus b said to him: But isn’t it written: “And there shall not be any remaining of the house of Esau” /b (Obadiah 1:18)? Rabbi Yehuda HaNasi answered: The verse is stated b with regard to /b those who b perform actions /b similar to those b of /b the wicked b Esau, /b not to people like you., b This is also taught /b in a i baraita /i : From the verse: b “And there shall not be any remaining of the house of Esau,” /b one b might /b have thought that this applies b to everyone /b descended from Esau, irrespective of an individual’s actions. Therefore, b the verse states: “of the house of Esau,” /b to indicate that the verse is stated only b with regard to /b those who continue in the way of Esau, and b perform actions /b similar to those b of Esau. /b ,Antoninus b said to /b Rabbi Yehuda HaNasi: b But isn’t it written /b in the description of the netherworld: b “There is Edom, her kings and all her leaders” /b (Ezekiel 32:29)? Rabbi Yehuda HaNasi b said to him: /b The verse states: b “Her kings,” but not: All of her kings, /b and likewise it states: b “All her leaders,” but not: All of her officers. /b Some of them will merit the World-to-Come., b This is also taught /b in a i baraita /i : The verse states: b “Her kings,” but not: All of her kings, /b and: b “All her leaders,” but not: All of her officers. /b The inference learned from the wording of the verse: b “Her kings,” but not: All of her kings, /b serves b to exclude Antoninus the son of Asveirus; /b and the inference from the wording: b “All her leaders,” but not: All of her officers, /b serves b to exclude /b the Roman officer b Ketia, son of Shalom. /b ,The Gemara asks: b What is it /b that occurred involving b Ketia, son of Shalom? As there was a certain /b Roman b emperor who hated the Jews. He said to the important /b members b of the kingdom: /b If b one had an ulcerous sore [ i nima /i ] rise on his foot, should he cut it off and live, or leave it and suffer? They said to him: He should cut it off and live. /b The ulcerous sore was a metaphor for the Jewish people, whom the emperor sought to eliminate as the cause of harm for the Roman Empire., b Ketia, son of Shalom, said to them: /b It is unwise to do so, for two reasons. b One /b is b that you cannot /b destroy b all of them, as it is written: “For I have spread you abroad as the four winds of the heaven, /b says the Lord” (Zechariah 2:10). He clarified: b What is it saying? Shall we say that /b the verse means that God has b scattered them to the four winds /b of the world? If so, b this /b phrase: b “As the four winds,” /b is inaccurate, since b it should have /b said: b To the four winds. Rather, /b this is what the verse is saying: b Just as the world cannot /b exist b without winds, so too, the world cannot /b exist b without the Jewish people, /b and they will never be destroyed. b And furthermore, /b if you attempt to carry out the destruction of the Jews, b they will call you the severed kingdom, /b as the Roman Empire would be devoid of Jews, but Jews would exist in other locations.,The emperor b said to /b Ketia: b You have spoken well /b and your statement is correct; b but they throw anyone who defeats the king /b in argument b into a house full of ashes [ i lekamonya ḥalila /i ], /b where he would die. b When they were seizing /b Ketia b and going /b to take him to his death, b a certain matron [ i matronita /i ] said to him: Woe to the ship that goes without /b paying the b tax. /b Ketia b bent down over his foreskin, severed it, /b and b said: I gave my tax; I /b will b pass and enter. When they threw him /b into the house of ashes, b he said: All of my property /b is given b to Rabbi Akiva and his colleagues. /b How was this inheritance to be divided? The Gemara relates: b Rabbi Akiva went out and taught /b that the verse: b “And it shall be for Aaron and his sons” /b (Exodus 29:28), means b half to Aaron and half to his sons. /b Here too, as Rabbi Akiva is mentioned separately, he should receive half, while his colleagues receive the other half.,The Gemara returns to the story of Ketia. b A Divine Voice emerged and said: Ketia, son of Shalom, is destined for life in the World-to-Come. /b When b Rabbi /b Yehuda HaNasi heard this, b he wept, saying: There is /b one who b acquires his /b share in the b World /b -to-Come b in one moment, and there is /b one who b acquires his /b share in the b World /b -to-Come only b after many years /b of toil.,The Gemara relates: b Antoninus would attend to Rabbi /b Yehuda HaNasi, and similarly the Persian king b Adrakan would attend to Rav. When Antoninus died, Rabbi /b Yehuda HaNasi b said: The bundle is separated. When Adrakan died, Rav /b likewise b said: /b |
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