1. Hesiod, Works And Days, 121, 123-126, 122 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 23 | 122. of health, away from grief, they took delight |
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| 2. Xenophon, Apology, 13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimones, and sacrifice •sacrifices, and daimones Found in books: Mikalson (2010) 119 |
| 3. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimones, and sacrifice •sacrifices, and daimones Found in books: Mikalson (2010) 24 |
| 4. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 23 |
5. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimones, and sacrifice •sacrifices, and daimones Found in books: Mikalson (2010) 23| 246e. καλόν, σοφόν, ἀγαθόν, καὶ πᾶν ὅτι τοιοῦτον· τούτοις δὴ τρέφεταί τε καὶ αὔξεται μάλιστά γε τὸ τῆς ψυχῆς πτέρωμα, αἰσχρῷ δὲ καὶ κακῷ καὶ τοῖς ἐναντίοις φθίνει τε καὶ διόλλυται. ΣΩ. ὁ μὲν δὴ μέγας ἡγεμὼν ἐν οὐρανῷ Ζεύς, ἐλαύνων πτηνὸν ἅρμα, πρῶτος πορεύεται, διακοσμῶν πάντα καὶ ἐπιμελούμενος· τῷ δʼ ἕπεται στρατιὰ θεῶν τε καὶ δαιμόνων, | 246e. it partakes of the nature of the divine. But the divine is beauty, wisdom, goodness, and all such qualities; by these then the wings of the soul are nourished and grow, but by the opposite qualities, such as vileness and evil, they are wasted away and destroyed. Socrates. Now the great leader in heaven, Zeus, driving a winged chariot, goes first, arranging all things and caring for all things. |
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6. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 23| 62b. καὶ γὰρ ἂν δόξειεν, ἔφη ὁ Σωκράτης , οὕτω γ’ εἶναι ἄλογον: οὐ μέντοι ἀλλ’ ἴσως γ’ ἔχει τινὰ λόγον. ὁ μὲν οὖν ἐν ἀπορρήτοις λεγόμενος περὶ αὐτῶν λόγος, ὡς ἔν τινι φρουρᾷ ἐσμεν οἱ ἄνθρωποι καὶ οὐ δεῖ δὴ ἑαυτὸν ἐκ ταύτης λύειν οὐδ’ ἀποδιδράσκειν, μέγας τέ τίς μοι φαίνεται καὶ οὐ ῥᾴδιος διιδεῖν: οὐ μέντοι ἀλλὰ τόδε γέ μοι δοκεῖ, ὦ Κέβης , εὖ λέγεσθαι, τὸ θεοὺς εἶναι ἡμῶν τοὺς ἐπιμελουμένους καὶ ἡμᾶς τοὺς ἀνθρώπους ἓν τῶν κτημάτων τοῖς θεοῖς εἶναι. ἢ σοὶ οὐ δοκεῖ οὕτως; ἔμοιγε, φησὶν ὁ Κέβης . | 62b. but perhaps there is some reason in it. Now the doctrine that is taught in secret about this matter, that we men are in a kind of prison and must not set ourselves free or run away, seems to me to be weighty and not easy to understand. But this at least, Cebes, I do believe is sound, that the gods are our guardians and that we men are one of the chattels of the gods. Do you not believe this? Yes, said Cebes, |
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| 7. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 23 |
8. Plato, Greater Hippias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 23| 293a. ἐκ θεῶν γεγόνασι, καὶ αὐτοῖς τοῖς θεοῖς; ΙΠ. τί τοῦτο; βάλλʼ ἐς μακαρίαν. τοῦ ἀνθρώπου οὐδʼ εὔφημα, ὦ Σώκρατες, ταῦτά γε τὰ ἐρωτήματα. ΣΩ. τί δέ; τὸ ἐρομένου ἑτέρου φάναι ταῦτα οὕτως ἔχειν οὐ πάνυ δύσφημον; ΙΠ. ἴσως. ΣΩ. ἴσως τοίνυν σὺ εἶ οὗτος, φήσει, ὃς παντὶ φῂς καὶ ἀεὶ καλὸν εἶναι ὑπὸ μὲν τῶν ἐκγόνων ταφῆναι, τοὺς δὲ γονέας θάψαι· ἢ οὐχ εἷς τῶν ἁπάντων καὶ Ἡρακλῆς ἦν καὶ οὓς νυνδὴ ἐλέγομεν πάντες; ΙΠ. ἀλλʼ οὐ τοῖς θεοῖς ἔγωγε ἔλεγον. | 293a. and for the gods themselves? Hipp. What’s that? Confound it! These questions of the fellow’s are not even respectful to religion. Soc. Well, then, when another asks the question, perhaps it is not quite disrespectful to religion to say that these things are so? Hipp. Perhaps. Soc. Perhaps, then, you are the man, he will say, who says that it is beautiful for every one and always to be buried by one’s offspring, and to bury one’s parents; or was not Heracles included in ’every one,’ he and all those whom we just now mentioned? Hipp. But I did not say it was so for the gods. Soc. Nor for the heroes either, apparently. |
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9. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 23| 438c. ΚΡ. οἶμαι μὲν ἐγὼ τὸν ἀληθέστατον λόγον περὶ τούτων εἶναι, ὦ Σώκρατες, μείζω τινὰ δύναμιν εἶναι ἢ ἀνθρωπείαν τὴν θεμένην τὰ πρῶτα ὀνόματα τοῖς πράγμασιν, ὥστε ἀναγκαῖον εἶναι αὐτὰ ὀρθῶς ἔχειν. ΣΩ. εἶτα οἴει ἐναντία ἂν ἐτίθετο αὐτὸς αὑτῷ ὁ θείς, ὢν δαίμων τις ἢ θεός; ἢ οὐδέν σοι ἐδοκοῦμεν ἄρτι λέγειν; ΚΡ. ἀλλὰ μὴ οὐκ ἦν τούτων τὰ ἕτερα ὀνόματα. ΣΩ. πότερα, ὦ ἄριστε, τὰ ἐπὶ τὴν στάσιν ἄγοντα ἢ τὰ ἐπὶ τὴν φοράν; οὐ γάρ που κατὰ τὸ ἄρτι λεχθὲν πλήθει κριθήσεται. | 438c. Cratylus. I think the truest theory of the matter, Socrates, is that the power which gave the first names to things is more than human, and therefore the names must necessarily be correct. Socrates. Then, in your opinion, he who gave the names, though he was a spirit or a god, would have given names which made him contradict himself? Or do you think there is no sense in what we were saying just now? Cratylus. But, Socrates, those that make up one of the two classes are not really names. Socrates. Which of the two, my excellent friend; the class of those which point towards rest or of those that point towards motion? We agreed just now that the matter is not to be determined by mere numbers. |
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10. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 23| 27d. δαίμονας οὐχὶ ἤτοι θεούς γε ἡγούμεθα ἢ θεῶν παῖδας; φῂς ἢ οὔ; | 27d. gods or children of gods? Yes, or no? Certainly. Then if I believe in spirits, as you say, if spirits are a kind of gods, that would be the puzzle and joke which I say you are uttering in saying that I, while I do not believe in gods, do believe In gods again, since I believe in spirits; but if, on the other hand, spirits are a kind of bastard children of gods, by nymphs or by any others, whoever their mothers are said to be, what man would believe that there are children of gods, but no gods? It would be just as absurd |
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11. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 23| 90a. διὸ φυλακτέον ὅπως ἂν ἔχωσιν τὰς κινήσεις πρὸς ἄλληλα συμμέτρους. τὸ δὲ δὴ περὶ τοῦ κυριωτάτου παρʼ ἡμῖν ψυχῆς εἴδους διανοεῖσθαι δεῖ τῇδε, ὡς ἄρα αὐτὸ δαίμονα θεὸς ἑκάστῳ δέδωκεν, τοῦτο ὃ δή φαμεν οἰκεῖν μὲν ἡμῶν ἐπʼ ἄκρῳ τῷ σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ συγγένειαν ἀπὸ γῆς ἡμᾶς αἴρειν ὡς ὄντας φυτὸν οὐκ ἔγγειον ἀλλὰ οὐράνιον, ὀρθότατα λέγοντες· ἐκεῖθεν γάρ, ὅθεν ἡ πρώτη τῆς ψυχῆς γένεσις ἔφυ, τὸ θεῖον τὴν κεφαλὴν καὶ ῥίζαν ἡμῶν | 90a. wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power |
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| 12. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimones, and sacrifice •sacrifices, and daimones Found in books: Mikalson (2010) 119 |
| 13. Philo of Alexandria, On The Decalogue, 74 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •daimons, and sacrifice Found in books: Janowitz (2002b) 98 |
| 14. Tosefta, Shabbat, 7.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •daimons, and sacrifice Found in books: Janowitz (2002b) 104 |
| 15. Palestinian Talmud, Sanhedrin, 7.13 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •daimons, and sacrifice Found in books: Janowitz (2002b) 104 |
| 16. Origen, Exhortation To Martyrdom, 45 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •daimons, and sacrifice Found in books: Janowitz (2002b) 98 |
17. Origen, Commentary On Matthew, 13.23 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •daimons, and sacrifice Found in books: Janowitz (2002b) 98 | 13.23. Next we must test accurately the meaning of the word necessity in the passage, For there is a necessity that the occasions come, Matthew 18:7 and to the like effect in Luke, It is 'inadmissible' but that occasions of stumbling should come, Luke 18:1 instead of impossible. And as it is necessary that that which is mortal should die, and it is impossible but that it should die, and as it must needs be that he who is in the body should be fed, for it is impossible for one who is not fed to live, so it is necessary and impossible but that occasions of stumbling should arise, since there is a necessity also that wickedness should exist before virtue in men, from which wickedness stumbling-blocks arise; for it is impossible that a man should be found altogether sinless, and who, without sin, has attained to virtue. For the wickedness in the evil powers, which is the primal source of the wickedness among men, is altogether eager to work through certain instruments against the men in the world. And perhaps also the wicked powers are more exasperated when they are cast out by the word of Jesus, and their worship is lessened, their customary sacrifices not being offered unto them; and there is a necessity that these offenses come; but there is no necessity that they should come through any particular one; wherefore the woe falls on the man through whom the stumbling-block comes, as he has given a place to the wicked power whose purpose it is to create a stumbling-block. But do not suppose that by nature, and from constitution, there are certain stumbling-blocks which seek out men through whom they come; for as God did not make death, so neither did He create stumbling-blocks; but free-will begot the stumbling-blocks in some who did not wish to endure toils for virtue. |
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| 18. Eusebius of Caesarea, Preparation For The Gospel, 5.21 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •daimons, and sacrifice Found in books: Janowitz (2002b) 98 |
19. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •daimons, and sacrifice Found in books: Janowitz (2002b) 104| 21b. ביום אחד או בארבעה ימים אין זה דבר,דרוקרת עיר המוציאה חמש מאות רגלי הוה ויצאו ממנה שלשה מתים ביום אחד גזר רב נחמן בר רב חסדא תעניתא אמר רב נחמן בר יצחק כמאן כר"מ,דאמר ריחק נגיחותיו חייב קירב נגיחותיו לא כ"ש,א"ל רב נחמן בר רב חסדא לרב נחמן בר יצחק ליקום מר ליתי לגבן א"ל תנינא רבי יוסי אומר לא מקומו של אדם מכבדו אלא אדם מכבד את מקומו שכן מצינו בהר סיני שכל זמן שהשכינה שרויה עליו אמרה תורה (שמות לד, ג) גם הצאן והבקר אל ירעו אל מול ההר ההוא נסתלקה שכינה ממנו אמרה תורה (שמות יט, יג) במשוך היובל המה יעלו בהר,וכן מצינו באהל מועד שבמדבר שכל זמן שהוא נטוי אמרה תורה (במדבר ה, ב) וישלחו מן המחנה כל צרוע הוגללו הפרוכת הותרו זבין והמצורעים ליכנס שם,אמר ליה אי הכי ניקום אנא לגבי מר אמר ליה מוטב יבא מנה בן פרס אצל מנה בן מנה ואל יבא מנה בן מנה אצל מנה בן פרס,בסורא הוות דברתא בשיבבותיה דרב לא הוות דברתא סברו מיניה משום זכותיה דרב דנפיש איתחזי להו בחילמא רב דנפישא זכותיה טובא הא מילתא זוטרא ליה לרב אלא משום ההוא גברא דשייל מרא וזבילא לקבורה,בדרוקרת הוות דליקתא ובשיבבותיה דרב הונא לא הוות דליקתא סבור מינה בזכותא דרב הונא דנפיש איתחזי להו בחילמא האי זוטרא ליה לרב הונא אלא משום ההיא איתתא דמחממת תנורא ומשיילי לשיבבותיה,אמרו ליה לרב יהודה אתו קמצי גזר תעניתא אמרו ליה לא קא מפסדן אמר להו זוודא אייתו בהדייהו,אמרו ליה לרב יהודה איכא מותנא בחזירי גזר תעניתא נימא קסבר רב יהודה מכה משולחת ממין אחד משולחת מכל המינין לא שאני חזירי דדמיין מעייהו לבני אינשי,אמרו ליה לשמואל איכא מותנא בי חוזאי גזר תעניתא א"ל והא מרחק אמר ליכא מעברא הכא דפסיק ליה,אמרו ליה לרב נחמן איכא מותנא בארעא דישראל גזר תעניתא אמר אם גבירה לוקה שפחה לא כל שכן,טעמא דגבירה ושפחה הא שפחה ושפחה לא והא אמרו ליה לשמואל איכא מותנא בי חוזאי גזר תעניתא שאני התם כיון דאיכא שיירתא דלווי ואתיא בהדיה,אבא אומנא הוה אתי ליה שלמא ממתיבתא דרקיעא כל יומא ולאביי כל מעלי יומא דשבתא לרבא כל מעלי יומא דכיפורי הוה קא חלשא דעתיה דאביי משום דאבא אומנא אמרו ליה לא מצית למיעבד כעובדיה,ומאי הוו עובדיה דאבא אומנא דכי הוה עביד מילתא הוה מחית גברי לחוד ונשי לחוד ואית ליה לבושא דאית ביה קרנא דהוות בזיעא כי כוסילתא כי הוות אתיא ליה איתתא הוה מלביש לה כי היכי דלא ניסתכל בה ואית ליה דוכתא דצניעא דשדי ביה פשיטי דשקיל דאית ליה שדי ביה דלית ליה לא מיכסיף,כי הוה אתרמי ליה צורבא מרבנן אגרא מיניה לא שקיל ובתר דקאי יהיב ליה פשיטי ואמר ליה זיל בריא נפשך יומא חד שדר אביי זוגא דרבנן למיבדקיה אותבינהו ואכלינהו ואשקינהו ומך להו ביסתרקי בליליא | 21b. If all three died b on one day or over four days, /b this is not a plague of b pestilence. /b ,In explanation of the counterintuitive ruling that many deaths in one day is not indicative of a plague, the Gemara relates: b Drokart /b was a city that b sent out five hundred infantrymen, and three dead were removed from it on one day. Rav Naḥman bar Rav Ḥisda decreed a fast /b on account of the plague. b Rav Naḥman bar Yitzḥak said: In accordance with whose opinion /b did you declare this fast? It must be b in accordance with /b the opinion of b Rabbi Meir. /b ,This is related to the definition of a forewarned ox, an animal that has gored enough times to be considered a dangerous beast that requires careful supervision, b as /b Rabbi Meir b said: /b The owner of an ox is b liable /b to pay full damages if b its /b acts of b goring were separated, /b i.e., if it gored three times on three consecutive days, as claimed by the Rabbis. If b its /b acts of b goring were near /b each other, performed on a single day, is it b not all the more so /b that this animal should be classified as a forewarned ox? However, Rav Naḥman bar Yitzḥak continued, this represents a minority opinion. Just as Rabbi Meir’s reasoning is rejected for i halakha /i in the case of an ox, so too it is rejected with regard to a plague.,Upon hearing this impressive argument, b Rav Naḥman bar Rav Ḥisda said to Rav Naḥman bar Yitzḥak: Let the Master arise and come /b to live b with us /b as our community leader. Rav Naḥman bar Yitzḥak b said to him: We /b already b learned /b in a i baraita /i that b Rabbi Yosei says: /b It is b not the place of a person /b that b honors him; rather, /b the b person honors his place, as we found with regard to Mount Sinai, that as long as the Divine Presence rested upon it, the Torah said: “Neither let the flocks nor the herds feed before that mount” /b (Exodus 34:3). Once b the Divine Presence departed from /b the mountain, b the Torah said: “When the i shofar /i sounds long they shall come up to the mount” /b (Exodus 19:13). This indicates that the sanctity was not inherent to the place but was due to the Divine Presence resting there., b And we likewise found with regard to the Tent of Meeting that was in the wilderness, that whenever it was erected, the Torah said: “That they put out of the camp every leper” /b (Numbers 5:2). Once b the curtain was rolled up /b and the Tent of Meeting was prepared for travel, b i zavim /i and lepers were permitted to enter /b the place where it had stood. The place itself had no intrinsic sanctity; rather, it was sacred only because the Divine Presence was there. Accordingly, Rav Naḥman bar Yitzḥak maintained that there is no reason for him to move places to receive honor.,Rav Naḥman bar Rav Ḥisda b said to /b Rav Naḥman bar Yitzḥak: b If so, let me arise /b and come b to the Master, /b to learn Torah from you. Rav Naḥman bar Yitzḥak b said to him: /b It is b better /b that b one hundred dinars /b that is the b son of a i peras /i , /b fifty dinars, b should come to one hundred dinars /b that is the b son of one hundred dinars; but one hundred dinars /b that is the b son of one hundred dinars, should not come to one hundred dinars /b that is the b son of a i peras /i . /b In other words, although Rav Naḥman bar Yitzḥak was a learned scholar, comparable to one hundred dinars, it was nevertheless more appropriate for him to come to Rav Naḥman bar Rav Ḥisda. Whereas Rav Naḥman bar Yitzḥak was the son of a i peras /i , an ordinary man, Rav Naḥman bar Rav Ḥisda was the son of a scholar.,The Gemara relates another story involving a plague: Once b there was /b a plague of b pestilence in Sura, /b but b in the neighborhood of Rav there was no pestilence. /b The people b therefore thought /b that this was b due to Rav’s great merit. /b However, b it was revealed to them in a dream /b that b Rav’s merit was too great /b and b this matter too small for /b the merit of b Rav /b to be involved. b Rather, /b his neighborhood was spared b due to /b the acts of kindness of b a certain man, who /b would b lend his hoe [ i mara /i ] and shovel [ i zevila /i ] /b to prepare sites b for burial. /b ,The Gemara relates a similar incident. b In Drokart there was a fire, but in the neighborhood of Rav Huna there was no fire. /b The people b therefore thought /b that this was b due to Rav Huna’s great merit. It was revealed to them in a dream /b that b this /b matter was b too small for /b the merit of b Rav Huna /b to have played a role. b Rather, /b it was b due to a certain woman who heats her oven and lends it, /b i.e., the use of her oven, b to her neighbors. /b , b They said to Rav Yehuda: Locusts have come /b to our region. Rav Yehuda b decreed a fast. They said to him: They are not destroying /b anything, as they are eating only a little. b He said to them: Have they brought provisions with them, /b that they have something else to eat? Even if they are not damaging your crops now, they will certainly eat them soon.,On another occasion, b they said to Rav Yehuda: There is pestilence among the pigs. Rav Yehuda decreed a fast. /b The Gemara asks: b Let us say /b that b Rav Yehuda maintains /b that b a plague affecting one species /b will come to b affect all species, /b and that is why he decreed a fast. The Gemara answers: b No, /b in other cases there is no cause for concern. However, b pigs are different, as their intestines are similar to /b those of b humans. /b Consequently, their disease might spread to people., b They said to Shmuel: There is pestilence in /b the region of b Bei Ḥozai, /b which is quite a distance from Babylonia. Shmuel b decreed a fast. They said to him: But it is far /b from here. b He said: There is no crossing here that will stop /b the pestilence, and therefore there is cause for concern that it will reach us., b They said to Rav Naḥman: There is pestilence in Eretz Yisrael. Rav Naḥman decreed a fast /b in Babylonia, b saying: If the lady /b of the house, i.e., Eretz Yisrael, b is afflicted, /b is it b not all the more so /b that b the maidservant, /b Babylonia, will be afflicted?,The Gemara asks: The b reason /b for this ruling is apparently only because Eretz Yisrael is b a lady /b in comparison to the Diaspora, which is likened to b a maidservant. /b It may be inferred from this that in a case involving b a maidservant and a maidservant, /b i.e., two places in the Diaspora, there is no reason to fast. b But /b in the previous story, when b they said to Shmuel: There is pestilence in /b the region of b Bei Ḥozai, he decreed a fast /b in Neharde’a, despite the fact that Neharde’a is not considered a lady with respect to Bei Ḥozai. The Gemara answers: It b is different there. Since there are caravans /b that regularly travel from Bei Ḥozai to Neharde’a, the pestilence b will join and accompany /b them b in /b the caravans.,§ Apropos the above stories that deal with the merits of ordinary people, the Gemara relates: b Abba the Bloodletter would receive greetings from the yeshiva on High every day, and Abaye would receive /b these greetings b every Shabbat eve, and Rava would receive /b greetings only once a year b on Yom Kippur eve. /b Abaye b was distressed due to Abba the Bloodletter, /b as he did not understand why Abba received greater honor than he did. b They said to him: You are unable to perform what he does, /b and therefore you do not merit the same honor.,The Gemara asks: b And what were these /b righteous b deeds of Abba the Bloodletter? /b The Gemara explains b that when he would perform a matter /b of bloodletting, b he would bring in men separately from women, /b for reasons of modesty. b And he had /b a special b garment /b that b had a slit in the place of the incision [ i kusilta /i ] /b where the bloodletting instrument was inserted. b When a woman came to him, he would /b have b her dress in that garment, so that he would not see her /b exposed. b And /b furthermore, b he had a hidden place /b where he worked, b where /b customers b would place the coins [ i peshitei /i ] that he would take /b as his fee. In this manner, b one who had /b money b would throw /b it b there, /b while b one who did not have money was not embarrassed. /b , b When a Torah scholar came to him /b for bloodletting, b he would take no pay from him, and after /b the scholar b arose, /b Abba b would give him money and say to him: Go /b and purchase food with this money b to heal yourself, /b as it is important to eat healthy food after bloodletting. b One day, Abaye sent a pair of Sages to investigate /b the extent of Abba the Bloodletter’s righteousness. Abba the Bloodletter b sat them down, and gave them /b food b to eat, and gave them /b something b to drink. And at night he spread out mats [ i bistarkei /i ] for them /b to sleep on. |
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20. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Janowitz (2002b) 104| 110b. קפיזי שמכי פרסאי ונישלוק בחמרא ונשקייה ונימא לה קום מזוביך ואי לא לותבה אפרשת דרכים ולינקטה כסא דחמרא בידה וליתי איניש מאחורה וליבעתה ולימא לה קום מזוביך ואי לא ליתי בונא דכמונא ובונא דמוריקא ובונא דשבלילתא ונישלוק בחמרא ונשקייה ונימא לה קום מזוביך ואי לא ליתי שיתין שיעי דדנא ולשפיה ולימא לה קום מזוביך ואי לא ליתי פשטינא ולישלוק בחמרא ולשפיה ונימא לה קום מזוביך ואי לא ליתי חרנוגא דהיגתא רומיתא וליקלי וליסבה בשחקי דכיתנא בקייטא ובשחקי דעמר גופנא בסיתוא,ואי לא ליכרי שבע בירי וליקלי בהו שבישתא ילדה דערלה ולינקטה כסא דחמרא בידה ולוקמה מהא ולותבה אהא ולוקמה מהא ולותבה אהא ואכל חדא וחדא לימא לה קום מזוביך ואי לא לייתי סמידא וליסכה מפלגא לתתאי ולימא לה קום מזוביך ואי לא ליתי ביעתא דנעמיתא וליקלי וליסבה בשחקי דכיתנא בקייטא ובשחקי דעמר גופנא בסיתוא ואי לא ליפתח לה חביתא דחמרא לשמה ואי לא לנקיט שערתא דמשתכחת בכפותא דכודנא חיורא אי נקטה חד יומא פסקה תרי יומי ואי נקטה תרי יומי פסקה תלתא יומי ואי נקטה תלתא יומי פסקה לעולם:,לירקונא תרין בשיכרא ומעיקר ואי לא לייתי רישא דשיבוטא דמילחא ולישלוק בשיכרא ולישתי ואי לא לייתי מוניני דקמצי ואי ליכא מוניני דקמצי לייתי מוניני דנקירי וליעייליה לבי בני ולישפייה ואי ליכא בי בני לוקמיה בין תנורא לגודא אמר רבי יוחנן הרוצה שיחממנו יקנחנו בסדינו רב אחא בר יוסף חש ביה עבד ליה רב כהנא ואיתסי,ואי לא ליתי תלתא קפיזי תמרי פרסייתא ותלתא קפיזי דקירא דנישתרופי ותלתא קפיזי אהלא תולענא ולישלוקינהו בשיכרא ולישתי ואי לא ליתי עילא בר חמרא וליגלח מציעתא דרישא ולישביק ליה דמא מאפותיה ולותביה ארישיה וליזהר מעיניה דלא ליסמי להו ואי לא ליתי רישא דברחא דמנח בכיבשא ולישלוק בשיכרא ולישתי ואי לא ליתי דבר אחר חוטרנא וליקרעיה ולותביה אליביה ואי לא ליתי כרתי מכבתותא דמישרי,ההוא טייעא דחש ביה אמר ליה לגינאי שקול גלימאי והב לי מישרא דכרתי יהיב ליה ואכלה א"ל אושלן גלימיך ואיגני ביה קלי איכרך גנא ביה כד איחמם וקם נפל פורתא פורתא מיניה:,לירקונא תרין בשיכרא ומיעקר ומי שרי והתניא מניין לסירוס באדם שהוא אסור ת"ל (ויקרא כב, כד) ובארצכם לא תעשו בכם לא תעשו דברי ר' חנינא הני מילי היכא דקא מיכוין הכא מעצמו הוא דאמר ר' יוחנן הרוצה שיסרס תרנגול יטול כרבלתו ומסתרס מאליו והאמר רב אשי רמות רוחא הוא דנקיטא ליה אלא בסריס,והאמר ר' חייא בר אבא אמר ר' יוחנן | 110b. b vessels full of Persian onions, and boil them in wine, and give it to her to drink. And we say to her: Stop /b emitting b your discharge. And if /b that is b not /b effective, b seat her /b at a b crossroads, and she should take a cup of wine in her hand, and let a person come from behind her and frighten her and say to her: Stop /b emitting b your discharge. And if /b this is also b not /b effective, b bring /b her b a fistful [ i buna /i ] of cumin, and a fistful of saffron, and a fistful of fenugreek, and cook /b them b in wine, and give it to her to drink, and say to her: Stop /b emitting b your discharge. And if /b this is b not /b effective, b let one bring sixty barrel seals, soak them, and then spread it /b on her b and say to her: Stop /b emitting b your discharge. And if /b this is also does b not /b effective, b let one bring i pashtina /i , /b a type of grass, b boil it in wine, and then spread it /b on her b and say to her: Stop /b emitting b your discharge. And if /b this is b not /b effective, b let one bring a thistle /b that grows b on Roman thorns and burn it, and place its /b ashes b in rags from linen clothing in the summer and in rags from cotton clothing in the winter. /b , b And if /b this is b not /b effective, b let one dig seven pits and burn young /b grape b shoots in them /b from vines that are b i orla /i , and place a cup of wine in her hand and raise her up from that /b pit b and sit her in /b another pit, b and raise her from that /b pit b and sit her in this /b pit, b and raise her from that /b pit b and sit her in this /b other pit. b And each and every /b time b say to her: Stop /b emitting b your discharge. And if /b this is b not /b effective, b let one bring fine flour and place it on the bottom half of her /b body b and say to her: Stop /b emitting b your discharge. And if /b this is b not /b effective, b let /b one b bring an ostrich egg and burn it, and place its /b ashes b in linen rags during the summer, and in cotton rags during the winter. And if /b this is also b not /b effective, b let /b one b open a barrel of wine for her, /b and let her drink it. b And if /b this is b not /b effective, b let /b one b hold a barley /b grain b that is found in the dung of a white donkey. If she holds it for one day /b her discharge b will cease for two days; and if she holds it for two days it will cease for three days, and if she holds it for three days it will cease forever. /b ,The Gemara states: b For jaundice, /b one should drink b two /b of the three ingredients mentioned together b with beer, and one becomes sterile /b from it. The Gemara continues to discuss this remedy: b And if /b one does b not /b have these ingredients, i.e., Alexandrian gum, saffron, and alum, or if the remedy did not work, b let /b one b bring the head of a salted i shibuta /i /b fish b and boil it in beer and drink /b it. b And if /b this is b not /b effective, b let /b one b bring grasshopper brine /b and drink it. b And if one does not have grasshopper brine, let /b one b bring brine /b of b small birds, and enter the bathhouse, and smear himself /b with it. b And if there is no bathhouse, have him stand between the oven and the wall /b and sweat out his disease. b Rabbi Yoḥa said: One who seeks to warm /b this patient up b should wrap him /b tightly b in his sheet. Rav Aḥa bar Yosef was sick with /b this disease, b and Rav Kahana performed this /b remedy b for him and he was healed. /b ,The Gemara continues: b And if /b this remedy is b not /b effective, b let /b one b bring three vessels of Persian dates, and three vessels of dripping wax [ i kira /i ], and three vessels of red aloe, and boil them in beer and drink /b it. b And if /b this remedy is b not /b effective, b let /b one b bring a donkey foal, and shave the middle of its head, and let blood from the /b donkey’s b forehead, and place it on his /b own b head. And he should take care /b not to let the blood enter b his eyes lest it blind him. And if /b this is b not /b effective, b let /b one b bring a pickled ram’s head and boil it in beer and drink /b it. b And if /b this is b not /b effective, b let /b him b bring a striped something else, /b i.e., a pig, b and tear it open and place it on his heart. And if /b this is b not /b effective, b let /b him b bring leeks from the middle of the row, /b which are very sharp.,It is reported that b a certain Arab was sick with /b jaundice. b He said to the gardener: Take my cloak and give me a row of leeks /b in exchange. The gardener b gave him /b the row b and he ate it. /b The Arab b said to /b the gardener: b Lend me your cloak and I will sleep in it for a short while. /b The gardener gave it to him and b he wrapped himself in it and slept. When he got hot and stood up /b pieces b fell from /b the cloak b bit by bit /b because the cloak had become very hot from the Arab’s sweat. The Arab tricked the gardener, who ultimately received nothing.,The Gemara discussed the remedy b for jaundice, /b saying that one should drink b two /b of the ingredients mentioned together b with beer, and one becomes sterile /b from it. The Gemara asks: b And is it permitted /b to cause sterility? b Wasn’t it taught /b in a i baraita /i : b From where /b is it derived b that castration of a man is prohibited? The verse states: /b “Those whose testicles are bruised, or crushed, or torn, or cut, shall not be offered to the Lord, b and you shall not do this in your land” /b (Leviticus 22:24), meaning that b you shall not do it to yourselves; /b this is b the statement of Rabbi Ḥanina. /b Apparently, it is prohibited to castrate a man. The Gemara answers: b This /b prohibition b applies /b only in a case b where one intends /b to castrate. b Here, /b in the cure for jaundice, the sterility b happens on its own, /b incidental to the treatment. Proof is cited from that which b Rabbi Yoḥa said: One who seeks to castrate a rooster should remove its comb and it will become castrated on its own. /b Incidental castration is permitted. The Gemara rejects the proof. b Didn’t Rav Ashi say: It is arrogance that it assumes /b when it has its comb, and when the comb is removed it becomes depressed and no longer procreates. However, it is not actually castrated. b Rather, /b apparently this remedy for jaundice is permitted only for b one who is castrated /b and for whom causing sterility is not a concern.,The Gemara asks: b Didn’t Rabbi Ḥiyya bar Abba say /b that b Rabbi Yoḥa said: /b |
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21. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •daimons, and sacrifice Found in books: Janowitz (2002b) 104| 13a. מתני׳ big strongכל /strong /big היד המרבה לבדוק בנשים משובחת ובאנשים תקצץ, big strongגמ׳ /strong /big מ"ש נשים ומאי שנא אנשים נשים לאו בנות הרגשה נינהו משובחות אנשים דבני הרגשה נינהו תקצץ,אי הכי מאי איריא מרבה כי לא מרבה נמי כי קתני מרבה אנשים,תנא בד"א לענין שכבת זרע אבל לענין זוב אף הוא משובח כנשים,ואפי' לענין שכבת זרע אם בא לבדוק בצרור או בחרס בודק,ובמטלית לא והתניא בודק עצמו במטלית ובכל דבר שרוצה כדאמר אביי במטלית עבה הכא נמי במטלית עבה,והיכא איתמר דאביי אהא דתנן היה אוכל בתרומה והרגיש שנזדעזעו איבריו אוחז באמתו ובולע את התרומה,אוחז והתניא רבי אליעזר אומר כל האוחז באמתו ומשתין כאילו מביא מבול לעולם אמר אביי במטלית עבה,רבא אמר אפילו תימא במטלית רכה כיון דעקר עקר ואביי חייש דלמא אתי לאוסופי ורבא לא חייש דלמא אתי לאוסופי, ולא והתניא הא למה זה דומה לנותן אצבע בעין שכל זמן שאצבע בעין עין מדמעת וחוזרת ומדמעת,ורבא כל אחמומי והדר אחמומי בשעתיה לא שכיח,גופא ר"א אומר כל האוחז באמה ומשתין כאילו מביא מבול לעולם אמרו לו לרבי אליעזר והלא נצוצות נתזין על רגליו ונראה ככרות שפכה ונמצא מוציא לעז על בניו שהן ממזרים,אמר להן מוטב שיוציא לעז על בניו שהן ממזרים ואל יעשה עצמו רשע שעה אחת לפני המקום,תניא אידך אמר להן רבי אליעזר לחכמים אפשר יעמוד אדם במקום גבוה וישתין או ישתין בעפר תיחוח ואל יעשה עצמו רשע שעה אחת לפני המקום,הי אמר להו ברישא אילימא קמייתא אמר להו ברישא בתר דאמר להו איסורא הדר אמר להו תקנתא,אלא הא אמר להו ברישא ואמרו ליה אין לו מקום גבוה ועפר תיחוח מאי אמר להן מוטב שיוציא לעז על בניו ואל יעשה עצמו רשע שעה אחת לפני המקום,וכל כך למה מפני שמוציא שכבת זרע לבטלה דא"ר יוחנן כל המוציא שכבת זרע לבטלה חייב מיתה שנאמר (בראשית לח, י) וירע בעיני ה' (את) אשר עשה וימת גם אותו,רבי יצחק ורבי אמי אמרי כאילו שופך דמים שנאמר (ישעיהו נז, ה) הנחמים באלים תחת כל עץ רענן שוחטי הילדים בנחלים תחת סעיפי הסלעים אל תקרי שוחטי אלא סוחטי,רב אסי אמר כאילו עובד עבודת כוכבים כתיב הכא תחת כל עץ רענן וכתיב התם (דברים יב, ב) על ההרים הרמים ותחת כל עץ רענן,רב יהודה ושמואל הוו קיימי אאיגרא דבי כנישתא דשף ויתיב בנהרדעא אמר ליה רב יהודה לשמואל צריך אני להשתין א"ל שיננא אחוז באמתך והשתן לחוץ,היכי עביד הכי והתניא ר"א אומר כל האוחז באמתו ומשתין כאילו מביא מבול לעולם,אמר אביי עשאו כבולשת דתנן בולשת שנכנס לעיר בשעת שלום חביות פתוחות אסורות סתומות מותרות בשעת מלחמה אלו ואלו מותרות לפי שאין להן פנאי לנסך אלמא דכיון דבעיתי לא אתי לנסוכי הכא נמי כיון דבעיתי לא אתי להרהורי,והכא מאי ביעתותא איכא איבעית אימא ביעתותא דליליא ודאיגרא ואיבעית אימא ביעתותא דרביה ואב"א ביעתותא דשכינה ואיבעית אימא אימתא דמריה עליה דקרי שמואל עליה אין זה ילוד אשה,ואיבעית אימא נשוי הוה דאמר רב נחמן אם היה נשוי מותר,ואיבעית אימא כי הא אורי ליה דתני אבא בריה דרבי בנימין בר חייא אבל מסייע בביצים מלמטה ואיבעית אימא כי הא אורי ליה דאמר רבי אבהו אמר רבי יוחנן גבול יש לו מעטרה ולמטה מותר | 13a. strong MISHNA: /strong With regard to b any hand that is diligent to examine /b bodily emissions to ascertain ritual impurity, b among women /b such a hand b is praiseworthy. But among men /b such a hand b should be severed, /b as this action is apt to lead to a seminal emission for naught., strong GEMARA: /strong The Gemara asks: b What is different /b about b women and what is different /b about b men, /b that women are praised for examining for bodily emissions while men are castigated for the same? The Gemara answers: b Women are not susceptible to /b sexual b arousal /b by this action, and therefore when a woman is diligent to examine herself she is considered b praiseworthy; /b whereas b men, who are susceptible to /b sexual b arousal /b and may experience a seminal emission as a result of this contact, may not do so, and the hand of a man who conducts frequent examinations for emissions b should be severed. /b ,The Gemara asks: b If so, why /b does the mishna state b specifically /b among men that only the hand that is b diligent /b to examine, i.e., that does so often, should be severed? Even b when /b a man b is not diligent /b to examine, but does so occasionally, this action is b also /b apt to cause a seminal emission. The Gemara answers: b When /b the mishna b teaches: /b Any hand that is b diligent /b to examine, it states this only b with regard to women, /b as men should not examine even occasionally.,The Gemara continues to discuss the examination of men for seminal emissions. It is b taught /b in a i baraita /i : b In what /b case b is this statement, /b that men should not examine themselves, b said? /b It is said b with regard to /b an examination for b semen. But with regard to /b a man who examines himself for gonorrhea-like b discharge [ i zov /i ], he too is praiseworthy /b for examining diligently, b as women /b are. The reason is that a man who experiences two such discharges is ritually impure but is not obligated to bring an offering, whereas one who experiences three such emissions must bring an offering as a i zav /i . Therefore, it is important for a man who experiences a gonorrhea-like discharge to examine and count his emissions carefully.,The i baraita /i adds: b And even with regard to semen, if one wants to examine /b himself b with a rock or with /b a piece of b earthenware, /b which are hard and will not warm the body, b he may examine /b himself in this manner.,The Gemara asks: b And /b may a man b not /b examine himself b with /b a linen b cloth? But isn’t it taught /b in a i baraita /i : A man b may examine himself with a cloth, /b to see if he has emitted semen, b or with any /b similar b item that he wants? /b The Gemara answers: Just b as Abaye said, /b with regard to a different issue, that it is referring b to a coarse cloth, /b which will not warm one’s body, b here too, /b the i baraita /i is referring b to a coarse cloth, /b which will not lead to a seminal emission.,The Gemara asks: b And where was /b this statement b of Abaye stated? /b It was stated b with regard to that which we learned /b in a mishna (40a): If a priest b was eating i teruma /i and he sensed that his limbs quaked, /b indicating that a seminal emission was imminent, he should firmly b hold his penis /b to prevent the emission from leaving his body, b and swallow the i teruma /i /b while ritually pure.,A difficulty was raised with regard to this mishna: May he actually b hold /b his penis? b But isn’t it taught /b in a i baraita /i that b Rabbi Eliezer says: /b With regard to b anyone who holds his penis and urinates, /b it is considered b as though he is bringing a flood to the world, /b as masturbation was one of the sins that led to the flood ( i Sanhedrin /i 108b)? b Abaye says /b in resolution of this difficulty that the mishna is referring to one who holds his penis b with a coarse cloth. /b , b Rava says /b with regard to that mishna: b You /b may b even say /b that it is referring to a priest who holds his penis b with a soft cloth, /b and the reason it is permitted is that b once /b the semen b has /b already been b uprooted /b from his body, it is b uprooted, /b and his subsequent holding of the penis, even with a soft cloth, does not increase the emission of semen. b And Abaye /b prohibits the use of a soft cloth even here, as he is b concerned /b that b perhaps /b due to the contact of this cloth one might b come to increase /b the emission of semen. b But Rava is not concerned /b that b perhaps /b one might b come to increase /b the emission.,The Gemara asks: b And /b is Rava b not /b concerned for this possibility? b But isn’t it taught /b in a i baraita /i : b To what is this /b repeated examination of a man b comparable? To /b one who b places a finger in /b his b eye, for as long as /b the b finger /b is b in the eye, /b the b eye will tear and continue to tear. /b Here too, the priest’s action will lead to an increased emission of semen.,The Gemara answers: b And Rava /b would claim that if the priest’s limbs were not quaking and the semen was coming out in drops, there is indeed a concern that an examination might increase the emission. But when he feels his limbs quaking, this concern does not apply. The reason is that with regard to b any warming /b of the body that leads to a seminal emission b and /b that is b then /b followed by another b warming at the time /b when the semen is being uprooted, it is b uncommon /b for the latter warming to increase the emission. Consequently, in this case the priest may hold his penis even with a soft cloth.,The Gemara discusses b the /b matter b itself. Rabbi Eliezer says: /b With regard to b anyone who holds /b his b penis and urinates, /b it is considered b as though he is bringing a flood to the world. /b The Rabbis b said to Rabbi Eliezer: But /b if one does not hold his penis, b small drops are sprayed on his legs, and he appears as one whose penis has been severed. /b A man with that affliction is incapable of fathering children. People who see urine on his legs might suspect that he is suffering from that condition b and as a result /b they will b cast aspersions about his children /b and say b that they are children born from a forbidden relationship [ i mamzerim /i ]. /b ,Rabbi Eliezer b said to them: It is preferable that /b people b cast aspersions about his children that they are i mamzerim /i , and he should not render himself wicked /b even b one moment before the Omnipresent. /b ,With regard to the same issue, it b is taught /b in b another /b i baraita /i that b Rabbi Eliezer said to /b the other b Rabbis /b in response: It is b possible /b for one to avoid spraying urine on his legs. How so? b Let a person stand on an elevated place and urinate /b downward, b or urinate into /b an area where there is b loose soil, /b which absorbs the urine, so that it does not ricochet upward, b and he should not render himself wicked /b even b one moment before the Omnipresent. /b ,The Gemara asks: b Which /b of these replies b did /b Rabbi Eliezer b say to /b the Rabbis b first? If we say /b that it was the b first /b statement, i.e., that one should not hold his penis even if people might cast aspersions about his children, that he b said to /b the Rabbis b first, /b and subsequently he told them that there was a way to avoid urine being sprayed on his legs, this is difficult; b after saying to them /b that it is b a prohibition, would he then say to them /b a practical b remedy? /b By saying that one can avoid urine being sprayed on his legs, Rabbi Eliezer indicated that if one cannot do so he may hold his penis, which contradicts his other statement., b Rather, /b clearly b he said this /b practical solution b to /b the Rabbis b first, and they /b then b said to him: /b If b one does not have an elevated place or loose earth /b upon which he can urinate, b what /b should he do? In response to this question, b he said to them: It is preferable /b that people b cast aspersions about his children that they are i mamzerim /i , and he should not render himself wicked /b even b one moment before the Omnipresent. /b ,The Gemara asks: b And /b why must one refrain b to that extent /b from holding his penis? b Because /b as the result of holding his penis b he /b might b emit semen for naught. As Rabbi Yoḥa says: Anyone who emits semen for naught is liable /b to receive the punishment of b death /b at the hand of Heaven, b as it is stated /b with regard to O, son of Judah: “And it came to pass, when he engaged in intercourse with his brother’s wife, that he spilled it on the ground, lest he should give seed to his brother. b And the thing that he did was evil in the eyes of the Lord, and He slew him also” /b (Genesis 38:9–10)., b Rabbi Yitzḥak and Rabbi Ami say: /b One who emits semen for naught is considered b as though he sheds blood, as it is stated: /b “But draw near here, you sons of the sorceress, the seed of the adulterer and the harlot…Are you not children of transgression, a seed of falsehood, b you that inflame yourselves among the terebinths, under every leafy tree, that slay [ i shoḥatei /i ] the children in the valleys, under the clefts of the rocks?” /b (Isaiah 57:3–5). b Do not read /b this word as b i shoḥatei /i ; rather, /b read it as b i soḥatei /i , /b i.e., one who squeezes out [ i soḥet /i ] semen is considered to have shed the blood of the children who could have been born from that seed., b Rav Asi says: /b It is considered b as though he worships idols, /b as b it is written here: “Under every leafy tree,” and it is written there, /b with regard to the mitzva of eradicating idols from Eretz Yisrael: “You shall destroy all the places, where the nations that you are to dispossess worshipped their gods, b upon the high mountains, /b and upon the hills, b and under every leafy tree” /b (Deuteronomy 12:2).,§ With regard to the issue of holding one’s penis for the purpose of urinating, the Gemara relates that b Rav Yehuda and Shmuel were standing on the roof of the synagogue that was destroyed and rebuilt in Neharde’a. Rav Yehuda said to Shmuel: /b What can I do? b I need to urinate. /b Shmuel b said to him: i Shina /i , hold your penis, /b so that the water does not fall onto the synagogue roof, b and urinate outward, /b away from the synagogue.,The Gemara asks: b How could /b Rav Yehuda b do so? But isn’t it taught /b in a i baraita /i that b Rabbi Eliezer says: /b With regard to b anyone who holds his penis and urinates, /b it is considered b as though he is bringing a flood to the world? /b , b Abaye says: /b The Sages b rendered /b the halakhic status of this situation b like /b that of b a troop of marauders, as we learned /b in a mishna ( i Avoda Zara /i 70b): With regard to b a troop of marauders that entered a town, /b if they did so b in a time of peace, open casks /b of wine b are forbidden, /b in case the marauders used the wine for libations in idol worship, whereas b sealed /b casks b are permitted. In a time of war, /b both b these and those are permitted, because /b the marauders b do not have leisure to pour libations. Evidently, since /b these marauders b are afraid, they will not come to pour libations. Here too, /b in this incident involving Rav Yehuda, b since he is afraid he will not come to have /b sexual b thoughts. /b ,The Gemara asks: b And what fear is there here, /b in the case of Rav Yehuda? The Gemara explains: b If you wish, say /b that there is b the fear of the night and of the roof, /b i.e., that he might fall. b And if you wish, say /b that b the awe of his teacher, /b Shmuel, is upon him. b And if you wish, say /b that b the awe of the Divine Presence /b that dwells in the synagogue is upon Rav Yehuda. b And if you wish, say /b that b the awe of his Master, /b God, is upon him. Rav Yehuda was renowned for his fear of Heaven, b as Shmuel declared about /b him: b This one is not born of a woman, /b but is like an angel., b And if you wish, say /b a different answer, that Rav Yehuda was allowed to hold his penis while urinating because he b was married; as Rav Naḥman said: If one is married, /b it is b permitted /b for him to hold his penis while urinating, as his improper sexual urges are not as strong., b And if you wish, say /b that Shmuel b ruled for /b Rav Yehuda b in accordance with this /b i baraita /i , b which Abba, son of Rabbi Binyamin bar Ḥiyya, teaches: /b One may not hold the penis itself while urinating, b but /b a man who wishes to urinate b may assist /b the process b by /b holding the b testicles from below. /b Shmuel instructed Rav Yehuda to act in this manner. b And if you wish, say /b that b Shmuel ruled /b for Rav Yehuda b in accordance with that which Rabbi Abbahu said /b that b Rabbi Yoḥa says: There is /b a clear b demarcation /b in the prohibition against holding one’s penis while urinating: b From the corona and below, /b toward the tip of the penis, it is b permitted /b to hold, as this will not lead to arousal. |
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22. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •daimons, and sacrifice Found in books: Janowitz (2002b) 104| 28a. אלא חיה אבל שאר נשים מניחין,ר' אלעזר אמר אפילו שאר הנשים דכתיב (במדבר כ, א) ותמת שם מרים ותקבר שם סמוך למיתה קבורה,ואמר ר' אלעזר אף מרים בנשיקה מתה אתיא שם שם ממשה ומפני מה לא נאמר בה על פי ה' מפני שגנאי הדבר לאומרו,א"ר אמי למה נסמכה מיתת מרים לפרשת פרה אדומה לומר לך מה פרה אדומה מכפרת אף מיתתן של צדיקים מכפרת א"ר אלעזר למה נסמכה מיתת אהרן לבגדי כהונה מה בגדי כהונה מכפרין אף מיתתן של צדיקים מכפרת,ת"ר מת פתאום זו היא מיתה חטופה חלה יום אחד ומת זו היא מיתה דחופה ר' חנניא בן גמליאל אומר זו היא מיתת מגפה שנאמר (יחזקאל כד, טז) בן אדם הנני לוקח ממך את מחמד עיניך במגפה וכתיב (יחזקאל כד, יח) ואדבר אל העם בבקר ותמת אשתי בערב,שני ימים ומת זו היא מיתה דחויה ג' גערה ארבעה נזיפה חמשה זו היא מיתת כל אדם,א"ר חנין מאי קרא (דברים לא, יד) הן קרבו ימיך למות הן חד קרבו תרי ימיך תרי הא חמשה הן חד שכן בלשון יוני קורין לאחת הן,מת בחמשים שנה זו היא מיתת כרת חמשים ושתים שנה זו היא מיתתו של שמואל הרמתי ששים זו היא מיתה בידי שמים,אמר מר זוטרא מאי קרא דכתיב (איוב ה, כו) תבא בכלח אלי קבר בכלח בגימטריא שיתין הוו,שבעים שיבה שמונים גבורות דכתיב (תהלים צ, י) ימי שנותינו בהם שבעים שנה ואם בגבורות שמונים שנה אמר רבה מחמשים ועד ששים שנה זו היא מיתת כרת והאי דלא חשיב להו משום כבודו של שמואל הרמתי,רב יוסף כי הוה בר שיתין עבד להו יומא טבא לרבנן אמר נפקי לי מכרת א"ל אביי נהי דנפק ליה מר מכרת דשני מכרת דיומי מי נפיק מר א"ל נקוט לך מיהא פלגא בידך,רב הונא נח נפשיה פתאום הוו קא דייגי רבנן תנא להו זוגא דמהדייב לא שנו אלא שלא הגיע לגבורות אבל הגיע לגבורות זו היא מיתת נשיקה,אמר רבא חיי בני ומזוני לא בזכותא תליא מילתא אלא במזלא תליא מילתא דהא רבה ורב חסדא תרוייהו רבנן צדיקי הוו מר מצלי ואתי מיטרא ומר מצלי ואתי מיטרא,רב חסדא חיה תשעין ותרתין שנין רבה חיה ארבעין בי רב חסדא שיתין הלולי בי רבה שיתין תיכלי,בי רב חסדא סמידא לכלבי ולא מתבעי בי רבה נהמא דשערי לאינשי ולא משתכח,ואמר רבא הני תלת מילי בעאי קמי שמיא תרתי יהבו לי חדא לא יהבו לי חוכמתיה דרב הונא ועותריה דרב חסדא ויהבו לי ענותנותיה דרבה בר רב הונא לא יהבו לי,רב שעורים אחוה דרבא הוה יתיב קמיה דרבא חזייה דהוה קא מנמנם א"ל לימא ליה מר דלא לצערן א"ל מר לאו שושביניה הוא א"ל כיון דאימסר מזלא לא אשגח בי א"ל ליתחזי לי מר איתחזי ליה א"ל הוה ליה למר צערא א"ל כי ריבדא דכוסילתא,רבא הוה יתיב קמיה דר"נ חזייה דקא מנמנם א"ל לימא ליה מר דלא לצערן א"ל מר לאו אדם חשוב הוא א"ל מאן חשיב מאן ספין מאן רקיע,א"ל ליתחזי לי מר אתחזי ליה א"ל ה"ל למר צערא א"ל כמישחל בניתא מחלבא ואי אמר לי הקב"ה זיל בההוא עלמא כד הוית לא בעינא דנפיש בעיתותיה,רבי אלעזר הוה קאכיל תרומה איתחזי ליה א"ל תרומה קא אכילנא ולאו קודש איקרי חלפא ליה שעתא,רב ששת איתחזי ליה בשוקא אמר ליה בשוקא כבהמה איתא לגבי ביתא,רב אשי איתחזי ליה בשוקא א"ל איתרח לי תלתין יומין ואהדרי לתלמודאי דאמריתו אשרי מי שבא לכאן ותלמודו בידו ביום תלתין אתא אמר ליה מאי כולי האי קא דחקא רגליה דבר נתן ואין מלכות נוגעת בחבירתה אפילו כמלא נימא,רב חסדא לא הוה יכיל ליה דלא הוה שתיק פומיה מגירסא סליק יתיב בארזא דבי רב פקע ארזא ושתק ויכיל ליה,ר' חייא לא הוה מצי למיקרבא ליה יומא חד אידמי ליה כעניא אתא טריף אבבא א"ל אפיק לי ריפתא אפיקו ליה א"ל ולאו קא מרחם מר אעניא אההוא גברא אמאי לא קא מרחם מר גלי ליה אחוי ליה שוטא דנורא אמצי ליה נפשיה: | 28a. with regard to b a woman /b who died b in childbirth, /b and therefore continues to bleed. b But /b the biers of b other women may be set down /b in the street., b Rabbi Elazar said: Even /b the biers of b other women /b must not be set down in the street, b as it is written: “And Miriam died there and was buried there” /b (Numbers 20:1), which teaches that b the /b site of her b burial was close to /b the place of her b death. /b Therefore, it is preferable to bury a woman as close as possible to the place where she died.,With regard to that same verse b Rabbi Elazar said /b further: b Miriam also died by /b the divine b kiss, /b just like her brother Moses. What is the source for this? b This is derived /b through a verbal analogy between the word b “there” /b stated with regard to Miriam and the word b “there” /b mentioned b with regard to Moses. /b With regard to Moses it says: “So Moses the servant of the Lord died there in the land of Moab by the mouth of the Lord” (Deuteronomy 34:5). b For what /b reason b was it not /b explicitly b stated with regard to her, /b as it is stated with regard to Moses, that she died b “by the mouth of the Lord”? /b It is b because it would be unseemly to say such a thing, /b that a woman died by way of a divine kiss, and therefore it is not said explicitly., b Rabbi Ami said: Why was /b the Torah portion that describes the b death of Miriam juxtaposed to the portion /b dealing with b the red heifer? To tell you: Just as the red heifer atones /b for sin, b so too, the death of the righteous atones /b for sin. b Rabbi Elazar said: Why was /b the Torah portion that describes the b death of Aaron juxtaposed to /b the portion discussing b the priestly garments? /b This teaches that b just as the priestly garments atone /b for sin, b so too, the death of the righteous atones /b for sin.,§ b The Sages taught /b the following i baraita /i : If one b dies suddenly /b without having been sick, b this is death /b through b snatching. /b If he b became sick for a day and died, this is an expedited death. Rabbi Ḥaya ben Gamliel says: This is death at a stroke, as it is stated: “Son of man, behold, I am about to take away from you the delight of your eyes at a stroke” /b (Ezekiel 24:16). b And /b when this prophecy is fulfilled b it is written: “So I spoke to the people in the morning and at evening my wife died” /b (Ezekiel 24:18).,If he was sick for b two days and died, this is a quickened death. /b If he was sick for b three /b days and died, this is a death of b rebuke. /b If he died after being sick for b four /b days, this is a death of b reprimand. /b If one died after a sickness lasting b five /b days, b this is the /b ordinary b death of all people. /b , b Rabbi Ḥanin said: What is the verse /b from which this is derived? It is stated: b “Behold, your days approach that you must die” /b (Deuteronomy 31:14). This verse is expounded in the following manner: b “Behold [ i hen /i ]” /b indicates b one; “approach [ i karvu /i ],” /b a plural term, indicates b two; “your days [ i yamekha /i ],” /b also a plural term, indicates another b two; /b and therefore in total b this is five. /b How does the word b i hen /i /b indicate b one? Because in the Greek language they call /b the number b one i hen /i . /b ,The Gemara discusses the significance of death at different ages: If one b dies when /b he is b fifty years /b old, b this is death through i karet /i , /b the divine punishment of excision, meted out for the most serious transgressions. If he dies when he is b fifty-two years /b old, b this is the death of Samuel from Ramah. /b If he dies at the age of b sixty, this is death at the hand of Heaven. /b , b Mar Zutra said: What is the verse /b from which this is derived? b As it is written: “You shall come to your grave in a ripe age [ i bekhelaḥ /i ]” /b (Job 5:26). The word b “ripe age” [ i bekhelaḥ /i ] has the numerical value of sixty, /b and it is alluded to there that dying at this age involves a divine punishment.,One who dies at the age of b seventy /b has reached b old age. /b One who dies at the age of b eighty /b dies in b strength, as it is written: “The days of our years are seventy, or if by reason of strength, eighty years” /b (Psalms 90:10). b Rabba said: /b Not only is death at the age of fifty a sign of i karet /i , but even death b from fifty to sixty years /b of age b is death by i karet /i . And /b the reason that b all of these years were not counted /b in connection with i karet /i is b due to the honor of Samuel from Ramah, /b who died at the age of fifty-two.,The Gemara relates that b when Rav Yosef turned sixty he made a holiday for the Sages. /b Explaining the cause for his celebration, b he said: I have passed /b the age of b i karet /i . Abaye said to him: Master, /b even b though you have passed the i karet /i of years, have you, Master, escaped the i karet /i of days? /b As previously mentioned, sudden death is also considered to be a form of i karet /i . b He said to him: Grasp at least half in your hand, /b for I have at least escaped one type of i karet /i .,It was related that b Rav Huna died suddenly, /b and b the Sages were concerned /b that this was a bad sign. The Sage b Zuga from Hadayeiv taught them /b the following: b They taught /b these principles b only when /b the deceased b had not reached /b the age of b strength, /b i.e., eighty. b But if he had reached /b the age of b strength /b and then died suddenly, b this is death by way of a /b divine b kiss. /b , b Rava said: /b Length of b life, children, and sustece do not depend on /b one’s b merit, but rather they depend upon fate. As, Rabba and Rav Ḥisda were both pious Sages; /b one b Sage /b would b pray /b during a drought b and rain would fall, and /b the other b Sage /b would b pray and rain would fall. /b ,And nevertheless, their lives were very different. b Rav Ḥisda lived for ninety-two years, /b whereas b Rabba lived for /b only b forty /b years. b The house of Rav Ḥisda /b celebrated b sixty wedding feasts, /b whereas the b house of Rabba /b experienced b sixty calamities. /b In other words, many fortuitous events took place in the house of Rav Ḥisda and the opposite occurred in the house of Rabba., b In the house of Rav Ḥisda /b there was bread from b the finest flour [ i semida /i ] /b even b for the dogs, and it was not asked after, /b as there was so much food. b In the house of Rabba, /b on the other hand, there was coarse b barley bread /b even b for people, and it was not found /b in sufficient quantities. This shows that the length of life, children, and sustece all depend not upon one’s merit, but upon fate.,Apropos Rav Ḥisda’s great wealth, the Gemara reports that b Rava said: These three things I requested from Heaven, two /b of which b were given to me, /b and b one was not given to me: /b I requested the b wisdom of Rav Huna and the wealth of Rav Ḥisda and they were given to me. /b I also requested the b humility of Rabba bar Rav Huna, /b but b it was not given to me. /b ,The Gemara continues its discussion of the deaths of the righteous. b Rav Seorim, Rava’s brother, sat before Rava, /b and b he saw that /b Rava b was dozing, /b i.e., about to die. Rava b said to /b his brother: b Master, tell him, /b the Angel of Death, b not to torment me. /b Knowing that Rava was not afraid of the Angel of Death, Rav Seorim b said to /b him: b Master, are you not a friend of /b the Angel of Death? Rava b said to him: Since /b my b fate has been handed over /b to him, and it has been decreed that I shall die, the Angel of Death b no longer pays heed to me. /b Rav Seorim b said to /b Rava: b Master, appear to me /b in a dream after your death. And Rava b appeared to him. /b Rav Seorim b said to /b Rava: b Master, did you have pain /b in death? b He said to him: Like the prick /b of the knife b when letting blood. /b ,It was similarly related that b Rava sat before Rav Naḥman, /b and b he saw that /b Rav Naḥman b was dozing, /b i.e., slipping into death. Rav Naḥman b said to /b Rava: b Master, tell /b the Angel of Death b not to torment me. /b Rava b said to him: Master, are you not an important person /b who is respected in Heaven? Rav Naḥman b said to him: /b In the supernal world b who is important? Who is honorable? Who is complete? /b ,Rava b said to /b Rav Naḥman: b Master, appear to me /b in a dream after your death. And b he appeared to him. /b Rava b said to him: Master, did you have pain /b in death? Rav Naḥman b said to him: Like the removal of hair from milk, /b which is a most gentle process. But nevertheless, b were the Holy One, Blessed be He, to say to me: Go /b back b to that world, /b the physical world, b as you were, I would not want to go, for the fear of /b the Angel of Death b is great. /b And I would not want to go through such a terrifying experience a second time.,The Gemara relates that b Rabbi Elazar was /b once b eating i teruma /i , /b when the Angel of Death b appeared to him. He said to /b the Angel of Death: b I am eating i teruma /i ; is it not called sacred? /b It would be inappropriate for me to die now and thereby defile this sacred i teruma /i . The Angel of Death accepted his argument and left him. b The moment passed, /b and he lived for some time afterward.,It was similarly related that the Angel of Death once b appeared to Rav Sheshet in the marketplace. /b Rav Sheshet b said to /b the Angel of Death: Shall I die b in the market like an animal? Come to /b my b house /b and kill me there like a human being.,So too, the Angel of Death b appeared to Rav Ashi in the marketplace. /b Rav Ashi b said to /b the Angel of Death: b Give me thirty days so that I may review my studies, for you say /b above: b Fortunate is he who comes here /b to Heaven b with his learning in his hand. On the thirtieth day /b the Angel of Death b came /b to take him. Rav Ashi b said to /b the Angel of Death: b What is all of this? /b Why are you in such a hurry to take me? Why can you not postpone my death? He said to him: b The foot of /b Rav Huna b bar Natan is pushing /b you, as he is ready to succeed you as the leader of the generation, b and one sovereignty does not overlap with its counterpart, even /b by b one hairbreadth. /b Therefore, you cannot live any longer.,The Angel of Death b was unable /b to take b Rav Ḥisda because his mouth was never silent from study. /b So the Angel of Death b went /b and b sat on the cedar /b column that supported the roof of b the study hall of the Sages. The cedar cracked and /b Rav Ḥisda b was silent /b for a moment, as he was startled by the sound. At that point the Angel of Death was b able to /b take b him. /b ,The Angel of Death b could not come near Rabbi Ḥiyya, /b owing to his righteousness. b One day /b the Angel of Death b appeared to him as a poor person. He came and knocked on the door. He said to /b Rabbi Ḥiyya: b Bring out bread for me, /b and b he took out /b bread b for him. /b The Angel of Death then b said /b to Rabbi Ḥiyya: b Master, do you not have mercy on a poor person? Why, then, do you not have mercy upon that man, /b i.e., upon me, and give me what I want? The Angel of Death then b revealed /b his identity b to him, /b and b showed him a fiery rod /b in order to confirm that he was the Angel of Death. At this point Rav Ḥiyya b surrendered /b himself b to him. /b |
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23. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •daimons, and sacrifice Found in books: Janowitz (2002b) 104| 29a. מבטלין ת"ת להוצאת המת ולהכנסת הכלה אמרו עליו על ר' יהודה בר' אילעאי שהיה מבטל ת"ת להוצאת המת ולהכנסת הכלה בד"א בשאין שם כל צורכו אבל יש שם כל צורכו אין מבטלין,וכמה כל צורכו אמר רב שמואל בר איניא משמיה דרב תריסר אלפי גברי ושיתא אלפי שיפורי ואמרי לה תריסר אלפי גברי ומינייהו שיתא אלפי שיפורי עולא אמר כגון דחייצי גברי מאבולא עד סיכרא,רב ששת אמר כנתינתה כך נטילתה מה נתינתה בששים ריבוא אף נטילתה בס' ריבוא ה"מ למאן דקרי ותני אבל למאן דמתני לית ליה שיעורא,תניא ר"ש בן יוחי אומר בוא וראה כמה חביבין ישראל לפני הקב"ה שבכל מקום שגלו שכינה עמהן גלו למצרים שכינה עמהן שנאמר (שמואל א ב, כז) הנגלה נגליתי לבית אביך בהיותם במצרים וגו' גלו לבבל שכינה עמהן שנאמר (ישעיהו מג, יד) למענכם שלחתי בבלה ואף כשהן עתידין ליגאל שכינה עמהן שנאמר (דברים ל, ג) ושב ה' אלהיך את שבותך והשיב לא נאמר אלא ושב מלמד שהקב"ה שב עמהן מבין הגליות,בבבל היכא אמר אביי בבי כנישתא דהוצל ובבי כנישתא דשף ויתיב בנהרדעא ולא תימא הכא והכא אלא זמנין הכא וזמנין הכא אמר אביי תיתי לי דכי מרחיקנא פרסה עיילנא ומצלינא התם אבוה דשמואל [ולוי] הוו יתבי בכנישתא דשף ויתיב בנהרדעא אתיא שכינה שמעו קול ריגשא [קמו ונפקו,רב ששת הוה יתיב בבי כנישתא דשף ויתיב בנהרדעא אתיא שכינה] ולא נפק אתו מלאכי השרת וקא מבעתו ליה אמר לפניו רבש"ע עלוב ושאינו עלוב מי נדחה מפני מי אמר להו שבקוהו,(יחזקאל יא, טז) ואהי להם למקדש מעט אמר רבי יצחק אלו בתי כנסיות ובתי מדרשות שבבבל ור"א אמר זה בית רבינו שבבבל,דרש רבא מאי דכתיב (תהלים צ, א) ה' מעון אתה היית לנו אלו בתי כנסיות ובתי מדרשות אמר אביי מריש הואי גריסנא בביתא ומצלינא בבי כנשתא כיון דשמעית להא דקאמר דוד (תהלים כו, ח) ה' אהבתי מעון ביתך הואי גריסנא בבי כנישתא,תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י שנאמר (ירמיהו מו, יח) כי כתבור בהרים וככרמל בים יבא והלא דברים ק"ו ומה תבור וכרמל שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל בתי כנסיות ובתי מדרשות שקורין ומרביצין בהן תורה עאכ"ו,דרש בר קפרא מאי דכתיב (תהלים סח, יז) למה תרצדון הרים גבנונים יצתה בת קול ואמרה להם למה תרצו דין עם סיני כולכם בעלי מומים אתם אצל סיני כתיב הכא גבנונים וכתיב התם (ויקרא כא, כ) או גבן או דק אמר רב אשי ש"מ האי מאן דיהיר בעל מום הוא:,אין עושין אותו קפנדריא: מאי קפנדריא אמר רבא קפנדריא כשמה מאי כשמה כמאן דאמר אדמקיפנא אדרי איעול בהא,א"ר אבהו אם היה שביל מעיקרא מותר,אר"נ בר יצחק הנכנס ע"מ שלא לעשות קפנדריא מותר לעשותו קפנדריא וא"ר חלבו אמר ר"ה הנכנס לבהכ"נ להתפלל מותר לעשותו קפנדריא שנא' (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים הבא דרך שער צפון להשתחוות יצא דרך שער נגב:,עלו בו עשבים לא יתלוש מפני עגמת נפש: והתניא אינו תולש ומאכיל אבל תולש ומניח כי תנן נמי מתני' תולש ומאכיל תנן,ת"ר בית הקברות אין נוהגין בהן קלות ראש אין מרעין בהן בהמה ואין מוליכין בהן אמת המים ואין מלקטין בהן עשבים ואם ליקט שורפן במקומן מפני כבוד מתים,אהייא אילימא אסיפא כיון ששורפן במקומן מאי כבוד מתים איכא אלא ארישא:, big strongמתני׳ /strong /big ר"ח אדר שחל להיות בשבת קורין בפרשת שקלים חל להיות בתוך השבת מקדימין לשעבר ומפסיקין לשבת אחרת,בשניה זכור בשלישית פרה אדומה ברביעית החודש הזה לכם בחמישית חוזרין לכסדרן,לכל מפסיקין בראשי חדשים בחנוכה ובפורים בתעניות ובמעמדות וביוה"כ:, big strongגמ׳ /strong /big תנן התם באחד באדר משמיעין על השקלים | 29a. b One interrupts /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. b They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. The Gemara qualifies this ruling: b In what /b case b is this statement said? /b Only b where there are not sufficient /b numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. b However, /b when b there are sufficient /b numbers, additional people b should not interrupt /b their Torah study to participate.,The Gemara asks: b And how many /b people b are /b considered b sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and /b another b six thousand /b men to blow b horns /b as a sign of mourning. b And some say /b a different version: b Twelve thousand men, among whom are six thousand /b men with b horns. Ulla said: For example, /b enough b to make a procession of people /b all the way b from the /b town b gate [ i abbula /i ] to the place of burial. /b , b Rav Sheshet said: As /b the Torah b was given, so it /b should be b taken away, /b i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. b Just as /b the Torah b was given in the presence of six hundred thousand /b men, b so too its taking /b should be done b in the presence of six hundred thousand /b men. The Gemara comments: b This applies to someone who read /b the Bible b and studied /b i halakhot /i for himself. b But for someone who taught /b others, b there is no limit /b to the honor that should be shown to him.,§ b It is taught /b in a i baraita /i : b Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence /b went b with them. They were exiled to Egypt, /b and b the Divine Presence /b went b with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” /b (I Samuel 2:27). b They were exiled to Babylonia, /b and b the Divine Presence /b went b with them, as it is stated: “For your sake I have sent to Babylonia” /b (Isaiah 43:14). b So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” /b (Deuteronomy 30:3). b It does not state: He will bring back, /b i.e., He will cause the Jewish people to return, b but rather /b it says: b “He will return,” /b which b teaches that the Holy One, Blessed be He, will return /b together b with them from among the /b various b exiles. /b ,The Gemara asks: b Where in Babylonia /b does the Divine Presence reside? b Abaye said: In the /b ancient b synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’a. And do not say /b that the Divine Presence resided b here and there, /b i.e., in both places simultaneously. b Rather, at times /b it resided b here /b in Huzal b and at times there /b in Neharde’a. b Abaye said: I have /b a blessing b coming to me, for whenever I am /b within b a distance of a parasang /b from one of those synagogues, b I go in and pray there, /b due to the special honor and sanctity attached to them. It was related that b the father of Shmuel and Levi were /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a. The Divine Presence came /b and b they heard a loud sound, /b so b they arose and left. /b ,It was further related that b Rav Sheshet was /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a, /b and b the Divine Presence came but he did not go out. The ministering angels came and were frightening him /b in order to force him to leave. Rav Sheshet turned to God and b said before Him: Master of the Universe, /b if one is b wretched and /b the other is b not wretched, who should defer to whom? /b Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and b said to them: Leave him. /b ,The verse states: b “Yet I have been to them as a little sanctuary /b in the countries where they have come” (Ezekiel 11:16). b Rabbi Yitzḥak said: This /b is referring to b the synagogues and study halls in Babylonia. And Rabbi Elazar said: This /b is referring to b the house of our master, /b i.e., Rav, b in Babylonia, /b from which Torah issues forth to the entire world., b Rava interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Lord, You have been our dwelling place /b in all generations” (Psalms 90:1)? b This /b is referring to b the synagogues and study halls. Abaye said: Initially, I used to study /b Torah b in /b my b home and pray in the synagogue. Once I heard /b and understood b that which /b King b David says: “Lord, I love the habitation of Your house” /b (Psalms 26:8), b I would /b always b study /b Torah b in the synagogue, /b to express my love for the place in which the Divine Presence resides., b It is taught /b in a i baraita /i : b Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be /b transported and b reestablished in Eretz Yisrael, as it is stated: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come” /b (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. b And are /b these b matters not /b inferred through an b i a fortiori /i /b argument: b Just as Tabor and Carmel, which came only momentarily to study Torah, were /b relocated and b established in Eretz Yisrael /b in reward for their actions, b all the more so /b should b the synagogues and study halls /b in Babylonia, b in which the Torah is read and disseminated, /b be relocated to Eretz Yisrael., b Bar Kappara interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Why do you look askance [ i teratzdun /i ], O high-peaked mountains, /b at the mountain that God has desired for His abode” (Psalms 68:17)? b A Divine Voice issued forth and said to /b all the mountains that came and demanded that the Torah be given upon them: b Why do you seek [ i tirtzu /i ] /b to enter into b a legal dispute [ i din /i ] with /b Mount b Sinai? You are all blemished in comparison to /b Mount b Sinai, /b as b it is written here: “High-peaked [ i gavnunnim /i ]” and it is written there, /b with regard to the blemishes that disqualify a priest: b “Or crookbacked [ i gibben /i ] or a dwarf” /b (Leviticus 21:20). b Rav Ashi said: Learn from /b this that b one who is arrogant is /b considered b blemished. /b The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,§ The mishna teaches that even if a synagogue fell into ruin, b it may not be made /b into b a i kappendarya /i . /b The Gemara asks: b What is /b meant by b i kappendarya /i ? Rava said: A shortcut, as /b implied by b its name. /b The Gemara clarifies: b What /b do you mean by adding: b As /b implied by b its name? /b It is b like one who said: Instead of going around the /b entire row of b houses [ i makkifna addari /i ] /b to get to the other side, thereby lengthening my journey, b I will enter this /b house and walk through it to the other side. The word i kappendarya /i sounds like a contraction of i makkifna addari /i . This is what Rava meant by saying: As implied by its name., b Rabbi Abbahu said: If /b a public b path had initially /b passed through that location, before the synagogue was built, b it is permitted /b to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path., b Rav Naḥman bar Yitzḥak said: /b With regard to b one who enters /b a synagogue b without intending to make it /b into b a shortcut, /b when he leaves b he is permitted to make it /b into b a shortcut /b for himself, by leaving through the exit on the other side of the building. b And Rabbi Ḥelbo said /b that b Rav Huna said: /b With regard to b one who enters a synagogue to pray, he is permitted to make it /b into b a shortcut /b for himself by leaving through a different exit, and it is fitting to do so, b as it is stated: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate” /b (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,§ The mishna teaches: If b grass sprang up in /b a ruined synagogue, although it is not befitting its sanctity, b one should not pick /b it, b due to /b the b anguish /b that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: b But isn’t it taught /b in a i baraita /i : b One may not pick /b the grass b and feed /b it to one’s animals, b but he may pick /b it b and leave /b it there? The Gemara answers: b When we learned /b the prohibition against picking the grass in b the mishna as well, we learned /b only that it is prohibited to b pick /b it and b feed /b it to one’s animals, but it is permitted to leave it there., b The Sages taught /b in a i baraita /i : In b a cemetery, one may not act with frivolity; one may not graze an animal /b on the grass growing b inside it; and one may not direct a water channel /b to pass b through it; and one may not gather grass inside it /b to use the grass as feed for one’s animals; b and if one gathered /b grass for that purpose, b it should be burnt on the spot, out of respect for the dead. /b ,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, b to which /b clause of the i baraita /i does it refer? b If we say /b it is referring b to the last clause, /b that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: b Since /b the grass b is burnt on the spot, /b and not publicly, b what respect for the dead is there /b in this act? b Rather, /b the phrase must be referring b to the first clause /b of the i baraita /i , and it explains why it is prohibited to act with frivolity., strong MISHNA: /strong On four i Shabbatot /i during and surrounding the month of Adar, a Torah portion of seasonal significance is read. When b the New Moon of Adar occurs on Shabbat, /b the congregation b reads the portion of i Shekalim /i /b on that Shabbat. If the New Moon b occurs during /b the middle of b the week, they advance /b the reading of that portion b to the previous /b Shabbat, b and, /b in such a case, b they interrupt /b the reading of the four portions b on the following Shabbat, /b which would be the first Shabbat of the month of Adar, and no additional portion is read on it., b On the second /b Shabbat, the Shabbat prior to Purim, they read the portion: b “Remember /b what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. b On the third /b Shabbat, they read the portion of b the Red Heifer [ i Para /i ] /b (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. b On the fourth /b Shabbat, they read the portion: b “This month [ i haḥodesh /i ] shall be for you” /b (Exodus 12:1–20), which describes the offering of the Paschal lamb. b On the fifth /b Shabbat, b they resume the /b regular weekly b order /b of readings and no special portion is read., b For all /b special days, the congregation b interrupts /b the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies b on the New Moons, on Hanukkah, and on Purim, on fast days, and on the /b non-priestly b watches, and on Yom Kippur. /b , strong GEMARA: /strong b We learned /b in a mishna b there /b ( i Shekalim /i 1:1): b On the first of Adar they make /b a public b announcement concerning /b the forthcoming collection of half- b shekels. /b The money is used for the communal offerings in the Temple in the coming year. |
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24. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •daimons, and sacrifice Found in books: Janowitz (2002b) 104| 41b. יחקה את הצדוקים:, big strongגמ׳ /strong /big אין שוחטין לא לתוך וכו': מאי שנא לתוך ימים דלא דאמרי לשרא דימא קא שחיט לתוך עוגה של מים נמי אמרי לבבואה קא שחיט אמר רבא בעכורים שנו:,אין שוחטין לגומא וכו': והא אמרת אין שוחטין לגומא כלל אמר אביי רישא בגומא שבשוק,אמר ליה רבא והא מדקתני סיפא ובשוק לא יעשה כן מכלל דרישא לאו בשוק עסקינן,אלא אמר רבא הכי קאמר אין שוחטין לגומא כל עיקר והרוצה לנקר חצרו כיצד הוא עושה עושה מקום חוץ לגומא ושוחט ודם שותת ויורד לגומא ובשוק לא יעשה כן שלא יחקה את הצדוקים,תניא כוותיה דרבא היה מהלך בספינה ואין לו מקום בספינה לשחוט מוציא ידו חוץ לספינה ושוחט ודם שותת ויורד על דופני הספינה ואין שוחט לגומא כל עיקר,והרוצה לנקר חצרו כיצד הוא עושה עושה מקום חוץ לגומא ושוחט ודם שותת ויורד לגומא ובשוק לא יעשה כן משום שנאמר (ויקרא יח, ג) ובחוקותיהם לא תלכו ואם עשה כן צריך בדיקה אחריו:, big strongמתני׳ /strong /big השוחט לשם עולה לשם זבחים לשם אשם תלוי לשם פסח לשם תודה שחיטתו פסולה ור"ש מכשיר,שנים אוחזין בסכין ושוחטין אחד לשום אחד מכל אלו ואחד לשום דבר כשר שחיטתו פסולה השוחט לשם חטאת לשם אשם ודאי לשם בכור לשם מעשר לשם תמורה שחיטתו כשרה,זה הכלל כל דבר שנידר ונידב השוחט לשמו אסור ושאינו נידר ונידב השוחט לשמו כשר:, big strongגמ׳ /strong /big השוחט לשם עולה אשם תלוי בר נידר ונידב הוא אמר ר' יוחנן הא מני רבי אלעזר היא דאמר מתנדב אדם אשם תלוי בכל יום,פסח בר נידב ונידר הוא זמנא קביעא ליה אמר ר' אושעיא שאני פסח הואיל והפרשתו כל השנה כולה,א"ר ינאי לא שנו אלא תמימים אבל בעלי מומין מידע ידיע ור' יוחנן אמר אפי' בעלי מומין נמי זימנין דרמי ליה מידי אמומא ולא ידיע:,השוחט לשם חטאת: א"ר יוחנן לא שנו אלא שאינו מחוייב חטאת אבל מחוייב חטאת אימא לשום חטאתו הוא עושה והא לא קאמר לשם חטאתי אמר ר' אבהו באומר לשם חטאתי:,לשם תמורה: אמר ר"א לא שנו אלא שאין לו זבח בתוך ביתו אבל יש לו זבח בתוך ביתו אימא אמורי אמיר ביה והא לא קאמר לשם תמורת זבחי א"ר אבהו באומר לשם תמורת זבחי:,זה הכלל: לאתויי מאי לאתויי עולת נזיר דמהו דתימא הא לא נדר אימר נדר בצינעא,ושאינו נידר ונידב לאתויי עולת יולדת,א"ר אלעזר לא שנו אלא שאין לו אשה אבל יש לו אשה אימר לשמה הוא עושה והא לא קאמר לשם עולת אשתי א"ר אבהו באומר לשם עולת אשתי,פשיטא | 41b. appear to b emulate [ i yeḥakkeh /i ] the heretics. /b , strong GEMARA: /strong The mishna teaches: b One may not slaughter /b an animal and have its blood flow, b neither into /b seas, nor into rivers, nor into vessels, but one may slaughter an animal and have its blood flow into a round excavation containing water. The Gemara asks: b What is different /b about slaughter b into seas? /b Is it b that /b one may b not /b perform it, b as /b onlookers will b say: He is slaughtering to the angel of the sea? /b If so, slaughter b into a round excavation /b containing b water /b should b also /b be prohibited, as onlookers will b say: He is slaughtering to /b his b reflection [ i bavua /i ], /b which is also similar to idolatry. b Rava said: /b The i tanna’im /i b taught /b that i halakha /i b in /b the case of b murky /b water, in which no reflection can be seen.,§ The mishna states: b One /b may b not slaughter /b an animal and have its blood flow b into a small hole /b in the ground at all, but one may fashion a small hole inside his house so that the blood will enter into it. The Gemara asks: How is it permitted to slaughter and have the blood flow into a hole inside his house? b But didn’t you /b initially b say /b that b one may not slaughter /b an animal and have its blood flow b into a small hole /b in the ground b at all? Abaye said: The first clause /b of the mishna, where there is a blanket prohibition against having the blood flow into a small hole, is referring b to a small hole that is in the marketplace. /b , b Rava said to him: But /b isn’t it so that b from /b the fact b that the latter clause teaches: And in the marketplace one may not do so, it may be inferred that /b in b the first clause we are not dealing with the marketplace? /b , b Rather, Rava said /b that b this /b is what the mishna b is saying: One may not slaughter /b an animal and have its blood flow b into a small hole /b in the ground b at all. And one who wishes to clean his courtyard /b and ensure that it will not be sullied in blood, b how does he do /b so? b He fashions a place /b with an incline or a furrow b outside the small hole, and slaughters /b the animal there, b and the blood flows and descends into the hole. And in the marketplace one may not do so, /b so b that /b he will b not /b appear to b emulate the heretics. /b , b It is taught /b in a i baraita /i b in accordance with /b the opinion b of Rava: /b If one b was traveling on a ship and he has no place on the ship to slaughter /b an animal, b he extends his hand /b with a knife, holds the head of the animal b outside /b the walls of b the ship, and slaughters /b the animal there; b and the blood flows and descends /b down b the sides of the ship. /b He may not slaughter an animal and have its blood flow directly into the sea. b And one may not slaughter /b an animal and have its blood flow b into a small hole /b in the ground b at all. /b , b And one who wishes to clean his courtyard /b and ensure that it will not be sullied with blood, b how does he do /b so? b He fashions a place /b with an incline or a furrow b outside the small hole, and slaughters /b the animal there, b and the blood flows and descends into the hole. And in the marketplace, one may not do so, as it is stated: “Neither shall you follow their statutes” /b (Leviticus 18:3). b And if he did so, he requires examination after his /b actions to ascertain whether he is a heretic., strong MISHNA: /strong In the case of b one who slaughters /b an animal and asserts that he is slaughtering it b for the sake of a burnt offering, for the sake of a peace offering, for the sake of a provisional guilt offering, for the sake of a Paschal offering, /b or b for the sake of a thanks offering, his slaughter is not valid, /b as it appears that he is consecrating animals and slaughtering sacrificial animals outside the Temple. b And Rabbi Shimon deems /b his slaughter b valid. /b ,If there were b two /b people b grasping a knife /b together b and slaughtering /b an animal, b one /b slaughtering b for the sake of one of all those /b enumerated in the first clause of the mishna b and one /b slaughtering b for the sake of a legitimate matter, /b their b slaughter is not valid. /b With regard to b one who slaughters /b an animal b for the sake of a sin offering, for the sake of a guilt offering /b for b a definite /b transgression, b for the sake of /b the offering of b a firstborn, for the sake of /b the offering of animal b tithe, /b or b for the sake of a substitute /b for a sacrificial animal, b his slaughter is valid. /b All of these offerings may be brought only as obligations and not as gifts. Therefore, there is no concern that he consecrated the animals., b This is the principle: /b For b any item, /b i.e., offering, b which /b is consecrated as a voluntary b vow or gift, /b in the case of b one who slaughters for its sake /b the animal is b forbidden. And /b for any offering b that is not /b consecrated as a voluntary b vow or gift /b but is an obligation that is incumbent upon him, in the case of b one who slaughters for its sake /b the animal is b permitted. /b , strong GEMARA: /strong The mishna teaches: In the case of b one who slaughters /b an animal and asserts that he is slaughtering it b for the sake of a burnt offering, /b for the sake of a peace offering, for the sake of a provisional guilt offering, for the sake of a Paschal offering, or for the sake of a thanks offering, the slaughter is not valid. This is because one who slaughters for the sake of any type of offering that is consecrated as a vow or as a gift renders the animal forbidden. The Gemara asks: b Is a provisional guilt offering fit /b to be consecrated as b a vow or /b as b a gift? /b A provisional guilt offering is brought only when one is obligated to do so due to uncertainty whether or not he is liable to bring a sin offering. b Rabbi Yoḥa said: /b In accordance with b whose /b opinion b is this /b i halakha /i in the mishna? b It is /b in accordance with the opinion of b Rabbi Elazar, who says /b in a mishna ( i Karetot /i 25a): b A person donates a provisional guilt offering every day /b if he chooses, due to concern that perhaps he violated a prohibition.,The Gemara asks: b Is a Paschal offering fit /b to be consecrated as b a vow or /b as b a gift? The time is fixed for its /b offering on Passover eve, when bringing it is an obligation, and it may not be brought on any other day. b Rabbi Oshaya said: The Paschal offering is different, since /b although the date for bringing and slaughtering it is the fourteenth of Nisan, b its designation /b can be performed b throughout the entire year. /b , b Rabbi Yannai says: /b The Sages b taught /b that slaughter of an animal for the sake of an offering is not valid b only /b if the animals were b unblemished. But /b with regard to animals with b blemishes, /b the slaughterer b knows /b that they are blemished and disqualified from sacrifice. Therefore, despite his declaration, there is no concern that his actual intent was to slaughter the animal for that purpose. b And Rabbi Yoḥa says: /b Slaughter of an animal for the sake of an offering is not valid b even /b if the animals were b blemished as well, /b as there are b times that an item is cast over the blemish /b and covers it, b and he does not know /b that the animal is blemished.,The mishna teaches: With regard to b one who slaughters /b an animal b for the sake of a sin offering, /b his slaughter is valid, as, since one cannot voluntarily contribute a sin offering, there is no concern that the onlookers will draw the wrong conclusion. b Rabbi Yoḥa says: /b The Sages b taught /b that slaughter of an animal for the sake of a sin offering is valid b only /b with regard to a slaughterer b who is not liable /b to bring b a sin offering. But /b a slaughterer who knows that he is b liable /b to bring b a sin offering, /b his slaughter is not valid. b Say /b that b he is performing /b consecration and slaughter b for the sake of his sin offering. /b The Gemara asks: b But /b didn’t he say before the slaughter: For the sake of a sin offering, and b he did not say: For the sake of my sin offering? /b Why, then, is that a concern? b Rabbi Abbahu said: /b Indeed, the reference is to a case b where he says: /b I am slaughtering this animal b for the sake of my sin offering. /b ,The mishna teaches: With regard to one who slaughters b for the sake of a substitute /b for a sacrificial animal, his slaughter is valid. b Rabbi Elazar says: /b The Sages b taught /b that the slaughter is valid b only /b in a case b where he does not have /b an animal consecrated as b an offering inside his house /b for which it can be the substitute, b but /b if b he has /b an animal consecrated as b an offering in his house, say /b that he is b substituting /b this animal b for it, /b and the slaughter is not valid. The Gemara asks: b But /b didn’t he say before the slaughter: For the sake of a substitute for a sacrificial animal, and b he did not say: For the sake of a substitute for my /b animal consecrated as an b offering? /b Why, then, is that a concern? b Rabbi Abbahu said: /b Indeed, the reference is to a case b where he says: /b I am slaughtering this animal b for the sake of a substitute for my /b animal consecrated as an b offering. /b ,The mishna states that b this is the principle: /b For any offering that is consecrated as a voluntary vow or gift, in the case of one who slaughters for its sake, the animal is forbidden. The Gemara asks: b What /b case does this clause b add? /b The list in the mishna appears to be comprehensive. The Gemara answers: The clause serves b to add /b the b burnt offering of a nazirite. As, lest you say /b there is no concern in that case, b as that /b person did b not vow /b to become a nazirite and could not possibly be obligated to bring that offering, therefore, the i tanna /i teaches that there is a concern if he said he was slaughtering for the sake of the burnt offering of a nazirite. b Say /b that perhaps b he vowed /b to become a nazirite b in private, /b and no one else was aware of it.,The Gemara asks: What is added by the second half of the principle: b And /b for any offering b that is not consecrated /b as a voluntary b vow or /b as b a gift, /b in the case of one who slaughters for its sake the animal is permitted? The Gemara answers: It serves b to add the burnt offering of a woman after childbirth. /b If one slaughters an animal for the sake of a burnt offering of a woman after childbirth, the slaughter is valid, as it is an obligation., b Rabbi Elazar says: /b The Sages b taught /b that the slaughter is valid b only /b in a case b where he does not have a wife. But /b if b he has a wife, say that he performs /b consecration and slaughter of the animal b for her sake /b and therefore the slaughter is not valid. The Gemara asks: b But /b didn’t he say before the slaughter: For the sake of the burnt offering of a woman after childbirth, and b he did not say: For the sake of the burnt offering of my wife /b after childbirth? Why, then, is that a concern? b Rabbi Abbahu said: /b Indeed, the reference is to a case b where he says: /b I am slaughtering this animal b for the sake of the burnt offering of my wife /b after childbirth.,The Gemara objects: This is b obvious. /b Clearly, if he explicitly declared that the slaughter is for the sake of the burnt offering of his wife after childbirth the slaughter is not valid. |
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25. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •daimons, and sacrifice Found in books: Janowitz (2002b) 104| 50b. ולא אמרן אלא דלא אקדימו הנך ואזמון עלייהו בדוכתייהו אבל אזמון עלייהו בדוכתייהו פרח זימון מינייהו,אמר רבא מנא אמינא לה דתנן מטה שנגנבה חציה או שאבדה חציה או שחלקוה אחין או שותפין טהורה החזירוה מקבלת טומאה מכאן ולהבא,מכאן ולהבא אין למפרע לא אלמא כיון דפלגוה פרח לה טומאה מינה ה"נ כיון דאזמון עלייהו פרח זימון מינייהו:,ב' חבורות וכו': תנא אם יש שמש ביניהם שמש מצרפן:,אין מברכין על היין: ת"ר יין עד שלא נתן לתוכו מים אין מברכין עליו ב"פ הגפן אלא בורא פרי העץ ונוטלין ממנו לידים משנתן לתוכו מים מברכין עליו בורא פרי הגפן ואין נוטלין ממנו לידים דברי ר"א וחכ"א בין כך ובין כך מברכין עליו ב"פ הגפן ואין נוטלין הימנו לידים,כמאן אזלא הא דאמר שמואל עושה אדם כל צרכיו בפת כמאן כר' אליעזר,א"ר יוסי ברבי חנינא מודים חכמים לר"א בכוס של ברכה שאין מברכין עליו עד שיתן לתוכו מים מ"ט אמר רב אושעיא בעינן מצוה מן המובחר,ורבנן למאי חזי א"ר זירא חזי לקורייטי,ת"ר ד' דברים נאמרו בפת אין מניחין בשר חי על הפת ואין מעבירין כוס מלא על הפת ואין זורקין את הפת ואין סומכין את הקערה בפת,אמימר ומר זוטרא ורב אשי כרכו ריפתא בהדי הדדי אייתי לקמייהו תמרי ורמוני שקל מר זוטרא פתק לקמיה דרב אשי דסתנא א"ל לא סבר לה מר להא דתניא אין זורקין את האוכלין ההיא בפת תניא והתניא כשם שאין זורקין את הפת כך אין זורקין את האוכלין א"ל והתניא אף על פי שאין זורקין את הפת אבל זורקין את האוכלין,אלא לא קשיא הא במידי דממאיס הא במידי דלא ממאיס,ת"ר ממשיכין יין בצנורות לפני חתן ולפני כלה וזורקין לפניהם קליות ואגוזים בימות החמה אבל לא בימות הגשמים אבל לא גלוסקאות לא בימות החמה ולא בימות הגשמים:,א"ר רב יהודה שכח והכניס אוכלין לתוך פיו בלא ברכה מסלקן לצד א' ומברך,תניא חדא בולען ותניא אידך פולטן ותניא אידך מסלקן,ל"ק הא דתניא בולען במשקין והא דתניא פולטן במידי דלא ממאיס והא דתניא מסלקן במידי דממאיס | 50b. b We only said /b this i halakha /i in a case b where those /b members of the previous groups b did not include them in the i zimmun /i in their /b original b place, but in a case where they included them in the i zimmun /i in their /b original b place, their /b obligation to participate in a b i zimmun /i has left them. /b The obligation incumbent upon these three individuals to form a i zimmun /i stems from their obligation to form a i zimmun /i with the members of their original groups. If their groups already included them in a i zimmun /i , their obligation as individuals has lapsed and they can no longer form another i zimmun /i .,In order to explain the general principle contained in this halakhic ruling, b Rava said: From where do I /b derive to b say this /b i halakha /i ? b As we learned /b in a mishna: b A /b ritually impure b bed, half of which was stolen or half of which was lost, or it was divided by brothers /b after they inherited it from their father, or was divided by b partners, it is ritually pure. /b This is true with regard to any ritually impure utensil that was broken or divided; it is no longer a utensil and is therefore ritually pure. However, b if they restored it /b and reattached the parts, b it is susceptible to ritual impurity from here on. /b ,Rava infers: b From here on, yes, /b it is susceptible to ritual impurity, b retroactively, no, /b it does not reassume its previous status of ritual impurity. b Apparently, once they divided it, the ritual impurity left it. /b Although it was restored, it does not reassume its previous status of ritual impurity. b Here, too, once they included them in the i zimmun /i , their /b obligation b left them /b and they do not reassume their previous obligation.,The mishna explained the circumstances in which b two groups /b that were eating in one house may combine to form a i zimmun /i . The Gemara adds: b It was taught: If there is a /b common b waiter among them, /b serving both groups, b the waiter joins them /b into a single group, even if they cannot see each other.,In the mishna, we learned: b One does not recite a blessing over wine /b until he adds water to it, that is the statement of Rabbi Eliezer. And the Rabbis say: One recites a blessing over it. Regarding this, b the Sages taught /b in the i Tosefta /i : b Over wine, until he added water to it, one does not recite: Who creates fruit of the vine; rather, /b he recites: b Who creates fruit of the tree, /b as it is merely fruit juice and not wine. Moreover, since it is not halakhically considered wine, b one /b ritually b washes his hands with it. Once he added water to it, /b however, it is considered wine, and b one recites over it: Who creates fruit of the vine, and one does not /b ritually b wash his hands with it, /b that is b the statement of Rabbi Eliezer. The Rabbis say: In either case, /b whether water has been added or not, it is considered wine for all intents and purposes, and b one recites over it: Who creates fruit of the vine, and one may not /b ritually b wash his hands from it. /b , b In accordance with whose /b opinion b is that /b i halakha /i b which Shmuel said: A person may perform all his needs with bread? /b He may use it for purposes other than food, and he need not be concerned that he is treating the food contemptuously. b In accordance with whose /b opinion among the tannaitic opinions cited above? The Gemara answers: It is b in accordance with /b the opinion of b Rabbi Eliezer, /b who permits one to wash his hands with undiluted wine., b Rabbi Yosei bar Rabbi Ḥanina said: The Rabbis agree with Rabbi Eliezer with regard to a cup of blessing, /b e.g., the cup of wine over which Grace after Meals is recited, b that one does not recite a blessing over it until he adds water to it. What is the reason? Rav Oshaya said: We require /b that b a mitzva be /b performed b in the best /b possible manner.,With regard the issue of wine itself, the Gemara asks: b And according to the Rabbis, for what is /b undiluted wine, which is virtually undrinkable, b fit? Rabbi Zeira said: /b It is good b for i koraiytei /i , /b a medicinal drink made of wine and oil.,The Gemara continues to discuss the topic of using food. b The Sages taught: Four things were said with regard to bread: One may not place raw meat on bread /b so the blood will not drip onto the bread and render it inedible; b and one may not pass a full cup /b of wine b over bread /b lest the wine drip on it and ruin the bread; b and one may not throw bread; and one may not prop up a dish with /b a piece of b bread. /b The basis for these laws is the need to treat bread with respect.,The Gemara recounts: b Ameimar, Mar Zutra and Rav Ashi ate bread together when they brought dates and pomegranates before them. Mar Zutra took /b fruit b and threw a portion before Rav Ashi. /b Rav Ashi was astounded and b said to him: /b Does b the Master not hold with that which was taught /b in a i baraita /i : b One may not throw food? /b He responded: b That was taught with regard to bread, /b not other foods. Rav Ashi challenged him again: b Wasn’t it taught /b in a i baraita /i : b Just as one may not throw bread, so too one may not throw /b other b foods? /b Mar Zutra b said to him: Wasn’t /b the opposite b taught /b in another i baraita /i : b Although one may not throw bread, he may throw /b other b foods? /b , b Rather, /b that is b not difficult, /b as the two i baraitot /i address two different cases. b This /b i baraita /i , in which it is taught that one may not throw other foods, refers to b a /b food b item that becomes disgusting /b when thrown, whereas b that /b i baraita /i , in which it is taught that one may throw other foods, refers to b a /b food b item that does not become disgusting /b when thrown.,Similarly, b the Sages taught: One may draw wine through pipes before a bride and groom /b as a blessed omen, and one may b throw roasted grain and nuts before them in the summer, but not in the rainy season, /b as in the summer they can be retrieved and eaten, which is not the case in the rainy season. b But one may not throw cakes, neither in the summer nor in the rainy season. /b , b Rav Yehuda said: If one forgot and put food /b items b in his mouth without /b reciting b a blessing, he moves them to one side /b of his mouth b and recites the blessing. /b ,The Gemara notes that there are three i baraitot /i on this topic: b It was taught /b in b one /b i baraita /i : b He swallows them. It was taught /b in b another /b i baraita /i : b He spits them out. Another /b i baraita /i b taught: He moves them /b to the side of his mouth.,The Gemara explains: That is b not difficult, /b as each i baraita /i addresses a different case. b This /b i baraita /i b in which it was taught: He swallows them /b refers b to liquids, /b as there is no alternative. b This /b i baraita /i b in which it was taught: He spits them out, /b refers to b a /b food b item that does not become disgusting /b and if he removes it from his mouth he can subsequently eat it. b This /b i baraita /i b in which it was taught: He moves them /b to the side of his mouth, refers to b a /b food b item that becomes disgusting, /b in which case it is sufficient to move it to the side. |
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26. Origen, Against Celsus, 4.32, 8.62 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •daimons, and sacrifice Found in books: Janowitz (2002b) 98 | 4.32. But since nothing belonging to human nature is permanent, this polity also must gradually be corrupted and changed. And Providence, having remodelled their venerable system where it needed to be changed, so as to adapt it to men of all countries, gave to believers of all nations, in place of the Jews, the venerable religion of Jesus, who, being adorned not only with understanding, but also with a share of divinity, and having overthrown the doctrine regarding earthly demons, who delight in frankincense, and blood, and in the exhalations of sacrificial odours, and who, like the fabled Titans or Giants, drag down men from thoughts of God; and having Himself disregarded their plots, directed chiefly against the better class of men, enacted laws which ensure happiness to those who live according to them, and who do not flatter the demons by means of sacrifices, but altogether despise them, through help of the word of God, which aids those who look upwards to Him. And as it was the will of God that the doctrine of Jesus should prevail among men, the demons could effect nothing, although straining every nerve to accomplish the destruction of Christians; for they stirred up both princes, and senates, and rulers in every place - nay, even nations themselves, who did not perceive the irrational and wicked procedure of the demons - against the word, and those who believed in it; yet, notwithstanding, the word of God, which is more powerful than all other things, even when meeting with opposition, deriving from the opposition, as it were, a means of increase, advanced onwards, and won many souls, such being the will of God. And we have offered these remarks by way of a necessary digression. For we wished to answer the assertion of Celsus concerning the Jews, that they were fugitives from Egypt, and that these men, beloved by God, never accomplished anything worthy of note. And further, in answer to the statement that they were never held in any reputation or account, we say, that living apart as a chosen nation and a royal priesthood, and shunning intercourse with the many nations around them, in order that their morals might escape corruption, they enjoyed the protection of the divine power, neither coveting like the most of mankind the acquisition of other kingdoms, nor yet being abandoned so as to become, on account of their smallness, an easy object of attack to others, and thus be altogether destroyed; and this lasted so long as they were worthy of the divine protection. But when it became necessary for them, as a nation wholly given to sin, to be brought back by their sufferings to their God, they were abandoned (by Him), sometimes for a longer, sometimes for a shorter period, until in the time of the Romans, having committed the greatest of sins in putting Jesus to death, they were completely deserted. 8.62. In a former passage, Celsus had spoken at length on the subject of oracles, and had referred us to their answers as being the voice of the gods; but now he makes amends, and confesses that those who foretell the fortunes of men and cities, and concern themselves about mortal affairs, are earth-spirits, who are given up to fleshly lust, blood, odours, sweet sounds, and other such things, and who are unable to rise above these sensual objects. Perhaps, when we opposed the theological teaching of Celsus in regard to oracles, and the honour done to those called gods, some one might suspect us of impiety when we alleged that these were stratagems of demoniacal powers, to draw men away to carnal indulgence. But any who entertained this suspicion against us, may now believe that the statements put forth by Christians were well-founded, when they see the above passage from the writings of one who is a professed adversary of Christianity, but who now at length writes as one who has been overcome by the spirit of truth. Although, therefore, Celsus says that we must offer sacrifices to them, in so far as they are profitable to us, for to offer them indiscriminately is not allowed by reason, yet we are not to offer sacrifices to demons addicted to blood and odours; nor is the Divine Being to be profaned in our minds, by being brought down to the level of wicked demons. If Celsus had carefully weighed the meaning of the word profitable, and had considered that the truest profit lies in virtue and in virtuous action, he would not have applied the phrase as far as it is profitable to the service of such demons, as he has acknowledged them to be. If, then, health of body and success in life were to come to us on condition of our serving such demons, we should prefer sickness and misfortune accompanied with the consciousness of our being truly devoted to the will of God. For this is preferable to being mortally diseased in mind, and wretched through being separate and outcasts from God, though healthy in body and abounding in earthly prosperity. And we would rather go for help to one who seeks nothing whatever but the well-being of men and of all rational creatures, than to those who delight in blood and sacrificial odours. |
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27. Porphyry, On Abstinence, 2.20, 2.42 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •daimons, and sacrifice Found in books: Janowitz (2002b) 98 | 2.20. 20.But that God is not delighted with the amplitude of sacrifices, but with any casual offering, is evident from this, that of our daily food, whatever it may be that is placed before us, we all of us make an |56 offering to the Gods, before we have tasted it ourselves; this offering being small indeed, but the greatest testimony of honour to divinity. Moreover, Theophrastus shows, by enumerating many of the rites of different countries, that the sacrifices of the ancients were from fruits, and he narrates what pertains to libations in the following manner: "Ancient sacrifices were for the most part performed with sobriety. But those sacrifices are sober in which the libations are made with water. Afterwards, however, libations were made with honey. For we first received this liquid fruit prepared for us by the bees. In the third place, libations were made with oil; and in the fourth and last place with wine." SPAN 2.42. 42.For they are full of every kind of imagination, and are sufficiently qualified to deceive, through effects of a prodigious nature; and through these, unhappy men procure philtres, and amatory allurements. For all intemperance, and hope of possessing wealth and renown, and especially deception, exist through these, since falsehood is allied to these malevolent beings; for they wish to he considered as Gods, and the power which presides over them is ambitious to appear to be the greatest God. These are they that rejoice in libations, and the savour of sacrifices, through which their pneumatic vehicle is fattened; for this vehicle lives through vapours and exhalations, and the life of it is various through various exhalations. It is likewise corroborated by the savour of blood and flesh. SPAN |
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| 28. Heraclitus Lesbius, Fragments, None Tagged with subjects: •daimones, and sacrifice •sacrifices, and daimones Found in books: Mikalson (2010) 23 |
| 29. Anon., Pirqe Rabbi Eliezer, 46 Tagged with subjects: •daimons, and sacrifice Found in books: Janowitz (2002b) 104 |
| 30. €˜Constantius of Lyon’, Life of St Germanus of Auxerre, None Tagged with subjects: •daimones, and sacrifice •sacrifices, and daimones Found in books: Mikalson (2010) 119 |
| 31. Anon., Semahot, 8 Tagged with subjects: •daimons, and sacrifice Found in books: Janowitz (2002b) 104 |
