1. Anon., Genesis Rabba, 1.10 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •divine names, destruction of world with Found in books: Janowitz (2002b) 28 | 1.10. "Rabbi Yonah said in the name of Rabbi Levi: Why was the world created with a \"bet\"? Just as a bet is closed on all sides and open in the front, so you are not permitted to say, \"What is beneath? What is above? What came before? What will come after?\" Rather from the day the world was created and after. Bar Kappara said: \"You have but to inquire about bygone ages that came before you [ever since God created humanity on earth]\" (Deuteronomy 4:32). From the moment God created them you may speculate, however you may not speculate on what was before that. [\"From one end of Heaven to the other\"] on this you may speculate and investigate, but you may not speculate and investigate 0n what was before. Rabbi Yehudah ben Pazzi explained the Creation story according to Bar Kappara: Why was the world created with a \"bet\"? To teach you there are two worlds: this world and the world-to-come. Another interpretation: Why with a \"bet\"? Because it is an expression of \"blessing.\" And why not with an \"aleph\"? Because it is an expression of \"cursing.\" Another interpretation: Why not with an \"aleph\"? So as not to give an argument to the heretics, who would say 'how could the world endure since it was created with an expression of curse?' Rather, the Holy One of Blessing said: 'behold I create it with an expression of blessing, and hopefully it will endure.' Another interpretation: Why with a \"bet\"? The bet has two points, one on its top and one behind it, they say to the \"bet\": 'who created you?' and he points with his point on top, and says: 'the One Above created me'. 'And what is His name?' and he shows with his point of behind, and says 'Hashem is His name.' Said Rabbi Eleazar Bar Chanina in the name of Rabbi Acha: for 26 generations the \"aleph\" screamed 'injustice!' in front of the throne of the Holy One of Blessing, saying to Him: 'Master of the Universe! I am the first of the letters and You did not create the world with me!' The Holy One of Blessing said to her [the aleph]: the world and all what it contains were only created due to the merit of Torah, as it is written: \"Ad-nai set the earth with wisdom [with understanding He established the heaven]\" (Mishlei/Prov 3:19). Tomorrow I come to give Torah at Sinai and I am going to open at first instance only with you, as it says Anochi 'I am Ad-nai your God' (Exodus/Shemot 20:2). Rabbi Hoshaya says: Why is its name \"aleph\"? Because he agrees from the outset [aleph], as it says \" the word which He commanded to a thousand [eleph] generations.\"", |
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| 2. Palestinian Talmud, Yoma, 3.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •divine names, destruction of world with Found in books: Janowitz (2002b) 28 |
3. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine names, destruction of world with Found in books: Janowitz (2002b) 28| 68b. איחננא ליה כפא לקומתיה מיניה איתבר ביה גרמא אמר היינו דכתיב (משלי כה, טו) ולשון רכה תשבר גרם,חזא סמיא דהוה קא טעי באורחא אסקיה לאורחיה חזא רויא דהוה קא טעי באורחא אסקיה לאורחיה חזא חדוותא דהוו קמחדי לה בכה שמעיה לההוא גברא דהוה קאמר לאושכפא עביד לי מסאני לשב שני אחיך חזא ההוא קסמא דהוה קסים אחיך,כי מטא להתם לא עיילוה לגביה דשלמה עד תלתא יומי יומא קמא אמר להו אמאי לא קא בעי לי מלכא לגביה א"ל אנסיה מישתיא שקל לבינתא אותיב אחברתה אתו אמרו ליה לשלמה אמר להו הכי אמר לכו הדור אשקיוה,למחר אמר להו ואמאי לא קא בעי לי מלכא לגביה אמרו ליה אנסיה מיכלא שקל לבינתא מחברתה אותבה אארעא אתו אמרו ליה לשלמה אמר להו הכי אמר לכו נגידו מיניה מיכליה,[לסוף] תלתא יומי עייל לקמיה שקל קניא ומשח ארבעה גרמידי ושדא קמיה א"ל מכדי כי מיית ההוא גברא לית ליה בהדין עלמא אלא ד' גרמידי השתא כבשתיה לכולי עלמא ולא שבעת עד דכבשת נמי לדידי,א"ל לא קא בעינא מינך מידי בעינא דאיבנייה לבית המקדש וקא מיבעי לי שמירא א"ל לדידי לא מסיר לי לשרא דימא מסיר ליה ולא יהיב ליה אלא לתרנגולא ברא דמהימן ליה אשבועתיה,ומאי עבד ביה ממטי ליה לטורי דלית בהו ישוב ומנח לה אשינא דטורא ופקע טורא ומנקיט מייתי ביזרני מאילני ושדי התם והוי ישוב והיינו דמתרגמינן נגר טורא,בדקו קינא דתרנגולא ברא דאית ליה בני וחפויה לקיניה זוגיתא חיורתי כי אתא בעי למיעל ולא מצי אזל אייתי שמירא ואותביה עלויה רמא ביה קלא שדייה שקליה אזל חנק נפשיה אשבועתיה,אמר ליה בניהו מאי טעמא כי חזיתיה לההוא סמיא דהוה קא טעי באורחא אסיקתיה לאורחיה אמר ליה מכרזי עליה ברקיעא דצדיק גמור הוא ומאן דעבד ליה ניחא נפשיה זכי לעלמא דאתי,ומאי טעמא כי חזיתיה לההוא רויא דקטעי באורחא אסיקתיה לאורחיה א"ל מכרזי עליה ברקיעא דרשע גמור הוא ועבדי ליה ניחא נפשיה כי היכי דליכליה לעלמא,מאי טעמא כי חזיתיה לההוא חדוותא בכית אמר ליה בעי מימת גברא בגו תלתין יומין ובעיא מינטר ליבם קטן תליסרי שנין,מאי טעמא כי שמעתיה לההוא גברא דאמר ליה לאושכפא עביד לי מסאני לשב שנין אחיכת אמר ליה ההוא שבעה יומי לית ליה מסאני לשב שנין בעי,מ"ט כי חזיתיה לההוא קסמא דהוה קסים אחיכת אמר ליה דהוה יתיב אבי גזא דמלכא לקסום מאי דאיכא תותיה,תרחיה גביה עד דבנייה לבית המקדש יומא חד הוה קאי לחודיה אמר ליה כתיב (במדבר כד, ח) כתועפות ראם לו ואמרינן כתועפות אלו מלאכי השרת ראם אלו השדים מאי רבותייכו מינן,א"ל שקול שושילתא מינאי והב לי עיזקתך ואחוי לך רבותאי שקליה לשושילתא מיניה ויהיב ליה עיזקתיה בלעיה אותביה לחד גפיה ברקיעא ולחד גפיה בארעא פתקיה ארבע מאה פרסי על ההיא שעתא אמר שלמה (קהלת א, ג) מה יתרון לאדם בכל עמלו שיעמול תחת השמש,(קהלת ב, י) וזה היה חלקי מכל עמלי מאי וזה רב ושמואל חד אמר מקלו וחד אמר גונדו היה מחזר על הפתחים כל היכא דמטא אמר (קהלת א, יב) אני קהלת הייתי מלך על ישראל בירושלים כי מטא גבי סנהדרין אמרו רבנן מכדי שוטה בחדא מילתא לא סריך מאי האי,אמרו ליה לבניהו קא בעי לך מלכא לגביה אמר להו לא שלחו להו למלכוותא קאתי מלכא לגבייכו שלחו להו אין קאתי שלחו להו בידקו בכרעיה שלחו להו במוקי קאתי,וקא תבע להו בנידותייהו וקא תבע לה נמי לבת שבע אימיה אתיוה לשלמה והבו ליה עזקתא ושושילתא דחקוק עליה שם כי עייל חזייה פרח,ואפילו הכי הוה ליה ביעתותא מיניה והיינו דכתיב (שיר השירים ג, ז) הנה מטתו שלשלמה ששים גבורים סביב לה מגבורי ישראל כולם אחוזי חרב מלומדי מלחמה איש חרבו על יריכו מפחד בלילות,רב ושמואל חד אמר מלך והדיוט וחד אמר מלך והדיוט ומלך,לדמא דרישא ליתי שורבינא ובינא ואסא דרא וזיתא וחילפא וחילפי דימא ויבלא ולישלוקינהו בהדי הדדי ולנטול תלת מאה כסי אהאי גיסא דרישא ותלת מאה כסי אהאי גיסא דרישא,ואי לא ליתי ורדא חיורא דקאי בחד דרא ולישלקיה ולינטול שיתין כסי אהאי גיסא דרישא ושיתין כסי אהאי גיסא דרישא,לצליחתא ליתי תרנגולא ברא ולישחטיה בזוזא חיורא אההוא גיסא דכייב ליה ונזדהר מדמיה דלא לסמינהו לעיניה וליתלייה בסיפא דבבא דכי עייל חייף ביה וכי נפיק חייף ביה | 68b. and b she begged him /b not to knock down the house. b He bent /b his body away b from her, /b to the other side, and b broke one of his bones. He said: This is as it is written: “Soft speech can break a bone” /b (Proverbs 25:15).,Ashmedai b saw a blind man who was lost on the road /b and b he brought him to the /b correct b road. He saw a drunk who was lost on the road /b and b he brought him to the /b correct b road. He saw the joy /b of a wedding celebration b in which they were celebrating, /b and b he cried. He heard a certain man say to a shoemaker [ i ushkafa /i ]: Make me shoes /b that will last b for seven years, /b and b he laughed. He saw a certain sorcerer performing magic, /b and b he laughed. /b , b When /b Ashmedai b arrived there, /b in Jerusalem, b they did not bring him before Solomon until three days /b had passed. On b the first day he said to them: Why doesn’t the king want me /b to come b to him? They said to him: /b He drank too much and was b overcome /b by b drink. /b Ashmedai b took a brick /b and b placed /b it b on /b top of b another /b brick. The servants b came and told Solomon /b what he had done. Solomon interpreted the action and b said to them: This is what he said to you /b through this allusion: b Return /b and b give /b the king more to b drink. /b , b The following day /b Ashmedai b said to them: And why doesn’t the king want me /b to come b to him? They said to him: /b He ate too much and was b overcome /b by b food. /b Ashmedai b took the brick off the other /b brick and b placed it on the ground. /b The servants b came /b and b told Solomon /b what Ashmedai had done. b He /b interpreted Ashmedai’s actions and b said to them: This is what he said to you /b through this allusion: b Take his food away from him. /b , b At the end of three days /b Ashmedai b came before /b Solomon. Ashmedai b took a reed and measured four cubits [ i garmidei /i ], and threw it before him. He said to /b Solomon: b See, when that man, /b Solomon, b dies, he /b will b have nothing in this world except the four cubits /b of his grave. b Now you have conquered the entire world and /b yet b you are not satisfied until you also conquer me? /b ,Solomon b said to him: I need nothing from you. I want to build the Temple and I need the i shamir /i /b for this. Ashmedai b said to him: /b The i shamir /i b was not given to me, /b but b it was given to the /b angelic b minister of the sea. And he gives it only to the wild rooster, /b also known as the i dukhifat /i or the hoopoe, b whom he trusts by /b the force of b his oath /b to return it., b And what does /b the wild rooster b do with it? He brings it to mountains that are not /b fit for b habitation, and he places /b the i shamir /i b on the craggy rock and the mountain splits. And he takes /b and b brings seeds of trees, throws them there, and it becomes /b fit for b habitation. And this is why we interpret /b the word i dukhifat /i as b a cutter of mountains [ i naggar tura /i ], /b i.e., the Aramaic translation of the word i dukhifat /i in the Bible is i naggar tura /i , cutter of mountains., b They investigated /b and found b the nest of a wild rooster in which there were chicks, and he covered its nest with translucent glass. When /b the rooster b came it wanted to enter /b the nest b but was unable /b to do so. b It went and brought the i shamir /i and placed it on top /b to crack the glass. Solomon’s servant b threw a clump /b of dirt b at /b the rooster and the rooster b knocked over /b the i shamir /i . The man b took it /b and the wild rooster b went /b and b strangled itself over /b the fact that it had not kept b its oath, /b by not returning the i shamir /i .,Later, b Benayahu said to /b Ashmedai: b What is the reason /b that b when you saw that blind man who was lost on the road you brought him to the /b correct b road? /b Ashmedai b said to him: They proclaim about him in heaven that he is a completely righteous man, and anyone who does good for his soul shall merit /b to enter b the World-to-Come. /b ,Then Benayahu asked: b And what is the reason /b that b when you saw the drunk man who was lost on the road you brought him to the /b correct b road? /b Ashmedai b said to him: They proclaim about him in heaven that he is a completely wicked man. And I did good for his soul so that he will consume /b his reward in this b world /b and not have any reward in the World-to-Come.,Benayahu continued and asked him: b What is the reason /b that b when you saw that joy /b of the wedding b you cried? /b Ashmedai b said to him: /b I knew that this b man will die within thirty days. And /b his wife b is required to wait for the i yavam /i , /b the husband’s brother, who is b a minor, /b to reach the age of b thirteen years, /b the age of majority, so that he can release her through i ḥalitza /i , the ritual through which the i yavam /i frees the i yevama /i of her levirate bonds.,In addition, he asked: b What is the reason /b that b when you heard that man say to a shoemaker: Make me shoes /b that will last b for seven years, you laughed? /b Ashmedai b said to him: That /b man b does not have seven days /b to live; b does he need shoes /b that will last b for seven years? /b ,Benayahu then asked: b What is the reason /b that b when you saw that sorcerer performing magic you laughed? /b Ashmedai b said to him: Because he was sitting on the king’s treasury [ i bei gaza /i ]. Let him use his magic /b to know b what there is /b buried b underneath him. /b ,Solomon b kept /b Ashmedai b with him until /b he completed b building the Temple. One day he stood /b with Ashmedai b alone. He said to /b Ashmedai: b It is written: “For him like the lofty horns of the wild ox” /b (Numbers 24:8), b and /b the Sages b say /b in explanation of the verse: b “Like the lofty horns”; these are the ministering angels. “The wild ox”; these are the demons. /b In b what /b way b are you greater than us? /b Why does the verse praise your abilities and powers over those of human beings?,Ashmedai b said to him: Take the chain /b engraved with God’s name b off me and give me your ring /b with God’s name engraved on it, b and I will show you my strength. /b Solomon b took the chain off him and he gave him his ring. /b Ashmedai b swallowed /b the ring and grew until b he placed one wing in the heaven and one wing on the earth. He threw /b Solomon a distance of b four hundred parasangs. With regard to that moment Solomon said: “What profit is there for a person through all of his toil under the sun?” /b (Ecclesiastes 1:3). With Solomon deposed from the throne, Ashmedai took his place.,With regard to the verse: b “And this was my portion from all of my toil” /b (Ecclesiastes 2:10), the Gemara asks: b What /b is the meaning of the expression: b “And this”? /b This expression is always an allusion to an item that is actually in his hand or can be shown. b Rav and Shmuel /b disagree with regard to the meaning of this phrase. b One said: /b This is referring to Solomon’s b staff /b that remained in his hand. b And one said: /b This is referring to b his cloak. /b Solomon b circulated from door to door /b collecting charity, and b wherever he arrived he would say: “I, Ecclesiastes, was king over Israel in Jerusalem” /b (Ecclesiastes 1:12). b When he /b finally b arrived at the Sanhedrin /b in Jerusalem b the sages said: Now, an imbecile does not fixate on one matter /b all of the time, so b what is this /b matter? Is this man perhaps telling the truth that he is Solomon?,The sages b said to Benayahu: Does the king require you /b to be b with him? /b Benayahu b said to them: No. They sent to the queens /b and asked: Does b the king come /b to be b with you? /b The queens b sent /b a response b to them: Yes, he comes. They sent /b a request b to /b the queens: b Check his feet /b to see if they are human feet. The queens b sent /b a response b to /b the sages: b He /b always b comes in socks [ i bemokei /i ], /b and it is not possible to see his feet.,The queens continued discussing the king’s behavior: b And he demands /b of b them, /b i.e., the queens, to engage in sexual inter-course b when they are menstruating. And he also demands /b that b Bathsheba his mother /b engage in sexual intercourse with him. Once the Sanhedrin heard this they understood that this was an imposter and not actually Solomon. b They brought Solomon, gave him a ring and the chain on which the name /b of God b was carved. When /b Solomon b entered, /b Ashmedai b saw him /b and b fled. /b ,The Gemara adds: b And even so, /b although Ashmedai fled, Solomon b was fearful of him, and this is as it is written: “Behold the bed of Solomon surrounded by sixty strong men from the warriors of Israel. All of them holding swords and trained in war, each man with his sword on his thigh from fear in the nights” /b (Song of Songs 3:7–8)., b Rav and Shmuel /b disagreed with regard to this story of Solomon. b One said: /b He was b a king and /b afterward he became b a commoner, /b and never returned to his position as king. b And one said: /b He was b a king, and /b became b a commoner, and a king, /b as ultimately he returned to his throne and defeated Ashmedai.,§ The Gemara returns to the discussion concerning the different remedies with which the chapter began: As a remedy b for /b a headache caused by excessive b blood in the head, let him bring cypress [ i shurvina /i ], willow, fresh myrtle /b [ b i asa dara /i /b ], b olive, poplar, sea willow, and cynodon /b grass b and boil them together. And he should pour three hundred cups /b of this liquid b on one side of his head and three hundred cups on this, /b the other b side of his head. /b , b And if /b it is b not /b effective or he is unable to obtain all of these ingredients then b let him bring a white rose [ i varda /i ] that stands in one row, /b meaning that it was growing alone, b and he should boil it. And he should pour sixty cups on this side of /b his b head and sixty cups on this side of /b his b head. /b ,As a remedy b for a migraine, let him bring a wild rooster and slaughter it using a silver dinar, /b so that the blood flows b over the side /b of his head b that hurts him. And he should be careful of its blood /b so b as not to blind his eye. And he should hang it on the doorpost /b of his house, b so that when he enters he rubs against it and when he exits he rubs against it. /b |
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4. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine names, destruction of world with Found in books: Janowitz (2002b) 28 | 29b. had the b leg of /b the letter b i heh /i in /b the term: b “The nation [ i ha’am /i ]” /b (Exodus 13:3), written in his phylacteries, b severed by a perforation. He came before /b his son-in-law b Rabbi Abba /b to clarify the i halakha /i . Rabbi Abba b said to him: If there remains in /b the leg that is attached to the roof of the letter b the equivalent of the measure of a small letter, /b i.e., the letter i yod /i , it is b fit. But if not, /b it is b unfit. /b ,The Gemara relates: b Rami bar Tamrei, who /b was b the father-in-law of Rami bar Dikkulei, /b had the b leg of /b the letter b i vav /i in /b the term: b “And /b the Lord b slew [ i vayaharog /i ] /b all the firstborn” (Exodus 13:15), written in his phylacteries, b severed by a perforation. He came before Rabbi Zeira /b to clarify the i halakha /i . Rabbi Zeira b said to him: Go bring a child who is neither wise nor stupid, /b but of average intelligence; b if he reads /b the term as b “And /b the Lord b slew [ i vayaharog /i ]” /b then it is b fit, /b as despite the perforation the letter is still seen as a i vav /i . But b if not, /b then it is as though the term b were: Will be slain [ i yehareg /i ], /b written without the letter i vav /i , b and /b it is b unfit. /b ,§ b Rav Yehuda says /b that b Rav says: When Moses ascended on High, he found the Holy One, Blessed be He, sitting and tying crowns on the letters /b of the Torah. Moses b said before /b God: b Master of the Universe, who is preventing You /b from giving the Torah without these additions? God b said to him: There is a man who is destined to be /b born b after several generations, and Akiva ben Yosef /b is b his name; he is destined to derive from each and every thorn /b of these crowns b mounds /b upon b mounds of i halakhot /i . /b It is for his sake that the crowns must be added to the letters of the Torah.,Moses b said before /b God: b Master of the Universe, show him to me. /b God b said to him: Return behind you. /b Moses b went and sat at the end of the eighth row /b in Rabbi Akiva’s study hall b and did not understand what they were saying. /b Moses’ b strength waned, /b as he thought his Torah knowledge was deficient. b When /b Rabbi Akiva b arrived at /b the discussion of b one matter, his students said to him: My teacher, from where do you /b derive this? Rabbi Akiva b said to them: /b It is b a i halakha /i /b transmitted b to Moses from Sinai. /b When Moses heard this, b his mind was put at ease, /b as this too was part of the Torah that he was to receive.,Moses b returned and came before the Holy One, Blessed be He, /b and b said before Him: Master of the Universe, You have a man /b as great b as this and /b yet b You /b still choose to b give the Torah through me. /b Why? God b said to him: Be silent; this intention arose before Me. /b Moses b said before /b God: b Master of the Universe, You have shown me /b Rabbi Akiva’s b Torah, /b now b show me his reward. /b God b said to him: Return /b to where you were. Moses b went back /b and b saw that they were weighing /b Rabbi Akiva’s b flesh in a butcher shop [ i bemakkulin /i ], /b as Rabbi Akiva was tortured to death by the Romans. Moses b said before Him: Master of the Universe, this is Torah and this is its reward? /b God b said to him: Be silent; this intention arose before Me. /b ,§ The Gemara continues its discussion of the crowns on letters of the Torah: b Rava says: Seven letters require three crowns [ i ziyyunin /i ], and they are /b the letters b i shin /i , i ayin /i , i tet /i , i nun /i , i zayin /i ; i gimmel /i /b and b i tzadi /i . Rav Ashi says: I have seen that the exacting scribes of the study hall of Rav would put a hump-like stroke on the roof of /b the letter b i ḥet /i and they would suspend the /b left b leg of /b the letter b i heh /i , /b i.e., they would ensure that it is not joined to the roof of the letter.,Rava explains: b They would put a hump-like stroke on the roof of /b the letter b i ḥet /i as if to /b thereby b say: /b The Holy One, Blessed be b He, lives [ i ḥai /i ] in the heights of the universe. And they would suspend the /b left b leg of /b the letter b i heh /i , as Rabbi Yehuda Nesia asked Rabbi Ami: What /b is the meaning of that b which is written: “Trust in the Lord forever, for in the Lord [ i beYah /i ] is God, an everlasting [ i olamim /i ] Rock” /b (Isaiah 26:4)? Rabbi Ami b said to him: Anyone who puts their trust in the Holy One, Blessed be He, /b will have Him as b his refuge in this world and in the World-to-Come. /b This is alluded to in the word “ i olamim /i ,” which can also mean: Worlds.,Rabbi Yehuda Nesia b said to /b Rabbi Ami: I was not asking about the literal meaning of the verse; b this is /b what poses b a difficulty for me: What is different /b about that b which is written: /b “For b in the Lord [ i beYah /i ],” and it is not written: /b For b the Lord [ i Yah /i ]? /b ,Rav Ashi responded: It is b as Rabbi Yehuda bar Rabbi Elai taught: /b The verse “For in the Lord [ i beYah /i ] is God, an everlasting Rock [ i Tzur olamim /i ]” is understood as follows: The term “ i Tzur olamim /i ” can also mean Creator of worlds. b These /b letters i yod /i and i heh /i that constitute the word i yah /i are referring to the b two worlds that the Holy One, Blessed be He, created; one with [ i be /i ] /b the letter b i heh /i and one with [ i be /i ] /b the letter b i yod /i . And I do not know whether the World-to-Come /b was created b with /b the letter b i yod /i and this world /b was created b with /b the letter b i heh /i , /b or b whether this world /b was created b with /b the letter b i yod /i and the World-to-Come /b was created b with /b the letter b i heh /i . /b , b When /b the verse b states: “These are the generations of the heaven and of the earth when they were created [ i behibare’am /i ]” /b (Genesis 2:4), b do not read /b it as b i behibare’am /i , /b meaning: When they were created; b rather, /b read it as b i beheh bera’am /i , /b meaning: He created them with the letter i heh /i . This verse demonstrates that the heaven and the earth, i.e., this world, were created with the letter i heh /i , and therefore the World-to-Come must have been created with the letter i yod /i ., b And for what /b reason b was this world created /b specifically b with /b the letter b i heh /i ? /b It is b because /b the letter i heh /i , b which /b is open on its bottom, has b a similar /b appearance b to a portico, /b which is open on one side. And it alludes to this world, b where anyone who wishes to leave may leave, /b i.e., every person has the ability to choose to do evil. b And what is the reason /b that the left b leg of /b the letter i heh /i b is suspended, /b i.e., is not joined to the roof of the letter? It is b because if one repents, he is brought /b back b in /b through the opening at the top.,The Gemara asks: b But /b why not b let him enter through that /b same way that he left? The Gemara answers: That would b not be effective, /b since one requires assistance from Heaven in order to repent, b in accordance with /b the statement b of Reish Lakish. As Reish Lakish says: What /b is the meaning of that b which is written: “If it concerns the scorners, He scorns them, but to the humble He gives grace” /b (Proverbs 3:34)? Concerning one who b comes /b in order b to become pure, he is assisted /b from Heaven, as it is written: “But to the humble He gives grace.” Concerning one who b comes to become impure, he is provided with an opening /b to do so. The Gemara asks: b And what is the reason /b that the letter i heh /i b has a crown /b on its roof? The Gemara answers: b The Holy One, Blessed be He, says: If /b a sinner b returns, /b repenting for his sin, b I tie /b a crown b for him /b from above.,The Gemara asks: b For what /b reason b was the World-to-Come created /b specifically b with /b the letter b i yod /i , /b the smallest letter in the Hebrew alphabet? The Gemara answers: It is b because the righteous of /b the world b are /b so b few. And for what /b reason is the left side of b the top of /b the letter i yod /i b bent /b downward? It is b because the righteous who are in /b the World-to-Come b hang their heads /b in shame, b since the actions of one are not similar to those of another. /b In the World-to-Come some of the righteous will be shown to be of greater stature than others.,§ b Rav Yosef says: Rav states these two matters with regard to scrolls, and /b in each case a statement b is taught /b in a i baraita /i that constitutes b a refutation of his /b ruling. b One /b is b that which Rav says: A Torah scroll that contains two errors on each and every column may be corrected, /b but if there are b three /b errors on each and every column then it b shall be interred. /b , b And /b a statement b is taught /b in a i baraita /i that constitutes b a refutation of his /b ruling: A Torah scroll that contains b three /b errors on every column b may be corrected, /b but if there are b four /b errors on every column then it b shall be interred. /b A i tanna /i b taught /b in a i baraita /i : b If /b the Torah scroll b contains one complete column /b with no errors, b it saves the entire /b Torah scroll, and it is permitted to correct the scroll rather than interring it. b Rabbi Yitzḥak bar Shmuel bar Marta says in the name of Rav: And this /b is the i halakha /i only b when the majority of the scroll is written properly /b and is not full of errors., b Abaye said to Rav Yosef: If that column contained three errors, what /b is the i halakha /i ? Rav Yosef b said to him: Since /b the column itself b may be corrected, /b it b enables the correction /b of the entire scroll. The Gemara adds: b And /b with regard to the i halakha /i that a Torah scroll may not be fixed if it is full of errors, b this statement /b applies when letters b are missing /b and must be added in the space between the lines. b But /b if there were b extraneous /b letters, b we have no /b problem b with it, /b since they can easily be erased. The Gemara asks: b What is the reason /b that a scroll with letters b missing /b may b not /b be corrected? b Rav Kahana said: Because it would look speckled /b if one adds all of the missing letters in the spaces between the lines.,The Gemara relates: b Agra, the father-in-law of Rabbi Abba, had /b many b extraneous /b letters b in his scroll. He came before Rabbi Abba /b to clarify the i halakha /i . Rabbi Abba b said to him: We said /b that one may not correct the scroll b only in /b a case where the letters are b missing. /b |
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5. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine names, destruction of world with Found in books: Janowitz (2002b) 28| 107b. בחברון מלך שבע שנים ובירושלים מלך שלשים ושלש שנים וכתיב (שמואל ב ה, ה) בחברון מלך על יהודה שבע שנים וששה חדשים וגו' והני ששה חדשים לא קחשיב ש"מ נצטרע,אמר לפניו רבש"ע מחול לי על אותו עון מחול לך (תהלים פו, יז) עשה עמי אות לטובה ויראו שונאי ויבושו כי אתה ה' עזרתני ונחמתני א"ל בחייך איני מודיע אבל אני מודיע בחיי שלמה בנך,בשעה שבנה שלמה את בית המקדש ביקש להכניס ארון לבית קדשי הקדשים דבקו שערים זה בזה אמר עשרים וארבעה רננות ולא נענה אמר (תהלים כד, ז) שאו שערים ראשיכם והנשאו פתחי עולם ויבא מלך הכבוד מי זה מלך הכבוד ה' עזוז וגבור ה' גבור מלחמה ונאמר (תהלים כד, ט) שאו שערים ראשיכם ושאו פתחי עולם ויבא מלך הכבוד וגו' ולא נענה,כיון שאמר (דברי הימים ב ו, מב) ה' אלהים אל תשב פני משיחך זכרה לחסדי דויד עבדך מיד נענה באותה שעה נהפכו פני שונאי דוד כשולי קדירה וידעו כל ישראל שמחל לו הקב"ה על אותו העון,גחזי דכתיב וילך אלישע דמשק להיכא אזל א"ר יוחנן שהלך להחזיר גחזי בתשובה ולא חזר אמר לו חזור בך אמר לו כך מקובלני ממך החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה,מאי עבד איכא דאמרי אבן שואבת תלה לחטאת ירבעם והעמידה בין שמים לארץ ואיכא דאמרי שם חקק בפיה והיתה מכרזת ואומרת אנכי ולא יהיה לך,וא"ד רבנן דחה מקמיה שנאמר (מלכים ב ו, א) ויאמרו בני הנביאים אל אלישע הנה [נא] המקום אשר אנחנו יושבים שם לפניך צר ממנו מכלל דעד השתא לא הוו (פיישי) [צר],תנו רבנן לעולם תהא שמאל דוחה וימין מקרבת לא כאלישע שדחפו לגחזי בשתי ידים [ולא כרבי יהושע בן פרחיה שדחפו ליש"ו בשתי ידים],גחזי דכתיב (מלכים ב ה, כג) ויאמר נעמן הואל וקח ככרים (ויפצר) [ויפרץ] בו ויצר ככרים כסף וגו' ויאמר אליו אלישע מאין גחזי ויאמר לא הלך עבדך אנה ואנה ויאמר אליו לא לבי הלך כאשר הפך איש מעל מרכבתו לקראתך העת לקחת את הכסף ולקחת בגדים וזיתים וכרמים וצאן ובקר ועבדים ושפחות ומי שקל כולי האי כסף ובגדים הוא דשקל,אמר רבי יצחק באותה שעה היה אלישע יושב ודורש בשמונה שרצים נעמן שר צבא מלך ארם היה מצורע אמרה ליה ההיא רביתא דאישתבאי מארעא ישראל אי אזלת לגבי אלישע מסי לך כי אתא א"ל זיל טבול בירדן א"ל אחוכי קא מחייכת בי אמרי ליה הנהו דהוו בהדיה מאי נפקא לך מינה זיל נסי אזל וטבל בירדנא ואיתסי אתא אייתי ליה כל הני דנקיט לא צבי לקבולי מיניה גחזי איפטר מקמיה אלישע אזל שקל מאי דשקל ואפקיד,כי אתא חזייה אלישע לצרעת דהוה פרחא עילויה רישיה א"ל רשע הגיע עת ליטול שכר שמנה שרצים וצרעת נעמן תדבק בך ובזרעך עד עולם ויצא מלפניו מצורע כשלג: (מלכים ב ז, ג) וארבעה אנשים היו מצורעים פתח השער אמר ר' יוחנן גחזי ושלשה בניו,[הוספה מחסרונות הש"ס: רבי יהושע בן פרחיה מאי הוא כדקטלינהו ינאי מלכא לרבנן אזל רבי יהושע בן פרחיה ויש"ו לאלכסנדריא של מצרים כי הוה שלמא שלח לי' שמעון בן שטח מני ירושלים עיר הקודש ליכי אלכסנדרי' של מצרים אחותי בעלי שרוי בתוכך ואנכי יושבת שוממה,קם אתא ואתרמי ליה ההוא אושפיזא עבדו ליה יקרא טובא אמר כמה יפה אכסניא זו אמר ליה רבי עיניה טרוטות אמר ליה רשע בכך אתה עוסק אפיק ארבע מאה שיפורי ושמתיה,אתא לקמיה כמה זמנין אמר ליה קבלן לא הוי קא משגח ביה יומא חד הוה קא קרי קריאת שמע אתא לקמיה סבר לקבולי אחוי ליה בידיה הוא סבר מידחא דחי ליה אזל זקף לבינתא והשתחוה לה אמר ליה הדר בך אמר ליה כך מקובלני ממך כל החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה ואמר מר יש"ו כישף והסית והדיח את ישראל:],תניא א"ר שמעון בן אלעזר יצר תינוק ואשה תהא שמאל דוחה וימין מקרבת,ת"ר ג' חלאים חלה אלישע אחד שגירה דובים בתינוקות ואחד שדחפו לגחזי בשתי ידים ואחד שמת בו [שנא' (מלכים ב יג, יד) ואלישע חלה את חליו וגו'],עד אברהם לא היה זקנה כל דחזי לאברהם אמר האי יצחק כל דחזי ליצחק אמר האי אברהם בעא אברהם רחמי דליהוי ליה זקנה שנאמר (בראשית כד, א) ואברהם זקן בא בימים עד יעקב לא הוה חולשא בעא רחמי והוה חולשא שנאמר (בראשית מח, א) ויאמר ליוסף הנה אביך חולה עד אלישע לא הוה איניש חליש דמיתפח ואתא אלישע ובעא רחמי ואיתפח שנא' (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו:, big strongמתני׳ /strong /big דור המבול אין להם חלק לעוה"ב ואין עומדין בדין שנא' (בראשית ו, ג) לא ידון רוחי באדם לעולם לא דין ולא רוח דור הפלגה אין להם חלק לעולם הבא שנאמר (בראשית יא, ח) ויפץ ה' אותם משם על פני כל הארץ (וכתיב ומשם הפיצם) ויפץ ה' אותם בעוה"ז ומשם הפיצם ה' לעולם הבא אנשי סדום אין להם חלק לעולם הבא שנא' (בראשית יג, יג) ואנשי סדום רעים וחטאים לה' מאד רעים בעולם הזה וחטאים לעולם הבא אבל עומדין בדין,ר' נחמיה אומר אלו ואלו אין עומדין בדין שנאמר (תהלים א, ה) על כן לא יקומו | 107b. b in Hebron he reigned seven years, and in Jerusalem he reigned thirty-three years” /b (I Kings 2:11). b And it is written: “In Hebron he reigned over Judah seven years and six months /b and in Jerusalem he reigned for thirty-three years over all Israel and Judah” (II Samuel 5:5). b And those six months, /b the prophet b did not tally /b them as part of the forty years of King David’s reign. b Conclude from it /b that there were six months that he was not considered king because he b was afflicted with leprosy. /b ,David b said before Him /b after this: b Master of the Universe, pardon me for this sin. /b God said to him: b It is forgiven for you. /b David requested: b “Perform on my behalf a sign for good, that they that hate me may see it and be put to shame” /b (Psalms 86:17); show me a sign in my lifetime so that everyone will know that You have forgiven me. God b said to him: In your lifetime I will not make /b it b known /b that you were forgiven, b but I will make /b it b known in the lifetime of your son, Solomon. /b ,The Gemara explains: b When Solomon built the Temple /b and b sought to bring the Ark into the Holy of Holies, /b the b gates clung together /b and could not be opened. Solomon b uttered twenty-four songs /b of praise, b and /b his prayer b was not answered. He said: “Lift up your heads, you gates, and be you lifted up, you everlasting doors, that the King of glory may come in. Who is the King of glory? The Lord strong and mighty, the Lord mighty in battle” /b (Psalms 24:7–8). b And it is stated: “Lift up your heads, you gates, yea, lift them up, you everlasting doors, that the King of glory may come in. /b Who then is the King of glory? The Lord of hosts; He is the King of glory. Selah” (Psalms 24:9–10), b and he was not answered. /b , b Once he said: “O Lord God, turn not away the face of Your anointed; remember the good deeds of David Your servant” /b (II Chronicles 6:42), b he was immediately answered, /b and the gates opened (II Chronicles 7:1). b At that moment, the faces of all of David’s enemies turned /b dark b like the /b charred b bottom of a pot. And all of the Jewish people knew that the Holy One, Blessed be He, had forgiven him for that sin, /b as it was only by David’s merit that Solomon’s prayer was answered.,§ The mishna states that b Gehazi, /b the attendant of Elisha, has no share in the World-to-Come. The Gemara explains that this is b as it is written: And Elisha went to Damascus /b (see II Kings 8:7). b Where did he go, /b and for what purpose? b Rabbi Yoḥa says: He went to cause Gehazi to repent, but he did not repent. /b Elisha b said to him: Repent. /b Gehazi b said to him: This /b is the tradition that b I received from you: Whoever sins and causes the masses to sin is not given the opportunity to repent. /b , b What did he do /b that caused the masses to sin? b There are /b those b who say /b that b he hung a magnetic rock on Jeroboam’s sin, /b i.e., on the golden calf that Jeroboam established as an idol, so that b he suspended it between heaven and earth, /b i.e., he caused it to hover above the ground. This seemingly miraculous occurrence caused the people to worship it even more devoutly than before. b And there are /b those b who say: He engraved /b the sacred b name /b of God b on its mouth, and it would declare and say: “I am /b the Lord your God” (Exodus 20:2), b and: “You shall not have /b other gods” (Exodus 20:3). The idol would quote the two prohibitions from the Ten Commandments that prohibit idol worship, causing the people to worship it even more devoutly than before., b And there are /b those b who say: /b Gehazi b pushed the Sages /b away b from /b coming b before him, /b i.e., he prevented them from learning from Elisha, b as it is stated: “And the sons of the prophets said to Elisha, behold this place where we are staying before you is too cramped for us” /b (II Kings 6:1). It may be derived b by inference that until now they were not numerous /b and the place was not b cramped /b for them, as Gehazi would turn people away., b The Sages taught: Always have the left /b hand b drive /b sinners b away and the right draw /b them b near, /b so that the sinner will not totally despair of atonement. This is b unlike Elisha, who pushed away Gehazi with his two hands /b and caused him to lose his share in the World-to-Come, b and unlike Yehoshua ben Peraḥya, who pushed away Jesus the Nazarene with his two hands. /b ,Elisha drove b Gehazi /b away, b as it is written: “And Naaman said: Be content, take two talents. And he urged him, and bound two talents of silver /b in two bags, with two changes of garments” (II Kings 5:23). Naaman offered Gehazi payment for the help Elisha had given him. The verse states: b “And Elisha said to him: Where from, Gehazi? And he said: Your servant went nowhere at all. And he said to him: Went not my heart with you, when the man turned back from his chariot to meet you? Is it the time to receive silver and to receive garments, and olive groves, and vineyards, and sheep and cattle, and menservants and maidservants?” /b (II Kings 5:25–26). The Gemara asks: b And did /b Gehazi b take all that? It is /b merely b silver and garments that he took. /b , b Rabbi Yitzḥak says: /b This was the incident involving Gehazi: b At that moment, Elisha was sitting and teaching /b the i halakhot /i of the b eight /b impure b creeping animals. /b Now b Naaman, the general of the army of Aram, was a leper. A certain young Jewish woman who had been taken captive from Eretz Yisrael said to him: If you go to Elisha, he will heal you. When /b Naaman b came /b to him, Elisha b said to him: Go immerse in the Jordan. /b Naaman b said to him: Are you mocking me /b by suggesting that this will cure me? b Those /b companions b who were with /b Naaman b said to him: What is the difference to you? Go, try /b it. Naaman b went and immersed in the Jordan and was healed. /b Naaman b came /b and b brought to /b Elisha b all those /b items b that he had /b taken with him from Aram, and Elisha b did not agree to receive /b them b from him. Gehazi took leave from before Elisha /b and b went /b and b took /b from Naaman b what he took, and /b he b deposited /b them., b When /b Gehazi b came, Elisha saw the leprosy that had grown on /b Gehazi’s b head. /b Elisha b said to him: Wicked one! The time has arrived to take /b your b reward for /b studying the matter of b the eight creeping animals. /b Since the silver Gehazi received was his reward for studying the matter of the eight creeping animals, Elisha enumerated eight items that Gehazi sought to purchase with the silver that he took. Then Elisha said to Gehazi: b “The leprosy of Naaman shall cleave to you and to your seed forever. And he went out of his presence a leper as white as snow” /b (II Kings 5:27). With regard to the verse: b “And there were four men afflicted with leprosy at the entrance of the gate” /b (II Kings 7:3), b Rabbi Yoḥa says: /b These were b Gehazi and his three sons, /b as he and his descendants were cursed.,§ b What is /b the incident involving b Yehoshua ben Peraḥya? /b The Gemara relates: b When King Yannai was killing the Sages, Yehoshua ben Peraḥya and Jesus, /b his student, b went to Alexandria of Egypt. When there was peace /b between King Yannai and the Sages, b Shimon ben Shataḥ sent /b a message b to /b Yehoshua ben Peraḥya: b From me, Jerusalem, the holy city, to you, Alexandria of Egypt: My sister, my husband is located among you and I sit desolate. /b The head of the Sages of Israel is out of the country and Jerusalem requires his return.,Yehoshua ben Peraḥya understood the message, b arose, came, and happened /b to arrive at b a certain inn /b on the way to Jerusalem. b They treated him with great honor. /b Yehoshua ben Peraḥya b said: How beautiful is this inn. /b Jesus, his student, b said to him: /b But b my teacher, the eyes of /b the innkeeper’s wife b are narrow [ i terutot /i ]. /b Yehoshua ben Peraḥya b said to him: Wicked one! /b Do b you involve yourself with regard to that /b matter, the appearance of a married woman? b He produced four hundred i shofarot /i and ostracized him. /b ,Jesus b came before /b Yehoshua ben Peraḥya b several times /b and b said to him: Accept our, /b i.e., my, repentance. Yehoshua ben Peraḥya b took no notice of him. One day /b Yehoshua ben Peraḥya b was reciting i Shema /i /b and Jesus b came before him /b with the same request. Yehoshua ben Peraḥya b intended to accept his /b request, and b signaled him with his hand /b to wait until he completed his prayer. Jesus did not understand the signal and b thought: He is driving me away. He went /b and b stood a brick /b upright to serve as an idol b and he bowed to it. /b Yehoshua ben Peraḥya then b said to /b Jesus: b Repent. /b Jesus b said to him: This /b is the tradition that b I received from you: Whoever sins and causes the masses to sin is not given the opportunity to repent. And the Master says: Jesus performed sorcery, incited /b Jews to engage in idolatry, b and led Israel astray. /b Had Yehoshua ben Peraḥya not caused him to despair of atonement, he would not have taken the path of evil., b It is taught /b in a i baraita /i that b Rabbi Shimon ben Elazar says: /b With regard to the evil b inclination, /b to b a child, and /b to b a woman, have the left /b hand b drive /b them b away and the right draw /b them b near. /b Total rejection of the evil inclination will lead to inaction, unlike channeling its power in a positive direction. One should not draw them too near, lest they lead him to sin, but one should not drive his wife or his child away completely, lest he cause them to abandon the path of righteousness., b The Sages taught: Elisha fell ill with three illnesses: One /b illness was due to the fact b that he incited bears to /b attack and eat b children /b (see II Kings 2:24–25); b and one /b was due to the fact b that he pushed Gehazi away with two hands /b and caused him to despair of atonement; b and one /b was the illness b from which he died, as it is stated: “And Elisha was fallen ill of his illness /b from which he was to die” (II Kings 13:14), indicating that he had previously suffered other illnesses.,Apropos the death of Elisha, the Gemara says: b Until /b the time of b Abraham there was no aging, /b and the old and the young looked the same. b Anyone who saw Abraham said: That is Isaac, /b and b anyone who saw Isaac said: That is Abraham. Abraham prayed for mercy, that he would undergo aging, as it is stated: “And Abraham was old, well stricken in age” /b (Genesis 24:1). There is no mention of aging before that verse. b Until /b the time of b Jacob there was no weakness, /b i.e., illness. Jacob b prayed for mercy and there was weakness, as it is stated: “And one said to Joseph: Behold, your father is ill” /b (Genesis 48:1). b Until /b the time of b Elisha, there was no ill person who recovered, and Elisha came and prayed for mercy and recovered, as it is stated: “And Elisha was fallen ill of his illness from which he was to die” /b (II Kings 13:14). That is the first mention of a person who was ill and who did not die from that illness.,mishna The members of b the generation of the flood have no share in the World-to-Come and will not stand in judgment /b at the end of days, b as it is stated: “My soul shall not abide [ i yadon /i ] in man forever” /b (Genesis 6:3); b neither /b will they stand in b judgment [ i din /i ] nor /b shall their b souls /b be restored to them. The members of b the generation of the dispersion have no share in the World-to-Come, as it is stated: “And the Lord scattered them from there upon the face of all the earth” /b (Genesis 11:8), b and it is written: “And from there did the Lord scatter them /b upon the face of all the earth” (Genesis 11:9). b “And the Lord scattered them” /b indicates b in this world; “and from there did the Lord scatter them” /b indicates b for the World-to-Come. The people of Sodom have no share in the World-to-Come, as it is stated: “And the men of Sodom were wicked and sinners before the Lord exceedingly” /b (Genesis 13:13). b “Wicked” /b indicates b in this world; “and sinners” /b indicates b for the World-to-Come. But they will stand in judgment /b and they will be sentenced to eternal contempt., b Rabbi Neḥemya says: /b Both b these, /b the people of Sodom, b and those, /b the members of the generation of the flood, b will not stand in judgment, as it is stated: “Therefore the wicked shall not stand /b |
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6. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine names, destruction of world with Found in books: Janowitz (2002b) 28| 47a. רב ושמואל חד אמר נס וחד אמר נס בתוך נס מאן דאמר נס יער הוה דובים לא הוו מ"ד נס בתוך נס לא יער הוה ולא דובים הוו וליהוי דובים ולא ליהוי יער דבעיתי,אמר רבי חנינא בשביל ארבעים ושנים קרבנות שהקריב בלק מלך מואב הובקעו מישראל ארבעים ושנים ילדים איני,והאמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצות ואע"פ שלא לשמה שמתוך שלא לשמה בא לשמה שבשכר ארבעים ושנים קרבנות שהקריב בלק מלך מואב זכה ויצתה ממנו רות שיצא ממנו שלמה שכתוב ביה (מלכים א ג, ד) אלף עולות יעלה שלמה ואמר רבי יוסי בן חוני רות בתו של עגלון בנו של בלק היתה תאותו מיהא לקללה הוי,(מלכים ב ב, יט) ויאמרו אנשי העיר אל אלישע הנה נא מושב העיר טוב כאשר אדוני רואה וגו' וכי מאחר דמים רעים וארץ משכלת אלא מה טובתה אמר רבי חנין חן מקום על יושביו אמר רבי יוחנן שלשה חינות הן חן מקום על יושביו חן אשה על בעלה חן מקח על מקחו,תנו רבנן שלשה חלאין חלה אלישע אחד שגירה דובים בתינוקות ואחד שדחפו לגחזי בשתי ידים ואחד שמת בו שנאמר (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו,תנו רבנן לעולם תהא שמאל דוחה וימין מקרבת לא כאלישע שדחפו לגחזי בשתי ידיו ולא כיהושע בן פרחיה שדחפו [להנוצרי] (לאחד מתלמידיו) בשתי ידיו,אלישע מאי היא דכתיב (מלכים ב ה, כג) ויאמר נעמן הואל קח ככרים וכתיב ויאמר אליו לא לבי הלך כאשר הפך איש מעל מרכבתו לקראתך העת לקחת את הכסף ולקחת בגדים וזיתים וכרמים וצאן ובקר ועבדים ושפחות,ומי שקיל כולי האי כסף ובגדים הוא דשקיל אמר ר' יצחק באותה שעה היה אלישע עוסק בשמנה שרצים אמר לו רשע הגיע עת ליטול שכר שמנה שרצים וצרעת נעמן תדבק בך ובזרעך לעולם (מלכים ב ז, ג) וארבעה אנשים היו מצורעים אמר רבי יוחנן זה גחזי ושלשת בניו,(מלכים ב ח, ז) וילך אלישע דמשק למה הלך אמר ר' יוחנן שהלך להחזירו לגחזי בתשובה ולא חזר אמר לו חזור בך אמר לו כך מקובלני ממך כל מי שחטא והחטיא את הרבים אין מספיקין בידו לעשות תשובה,מאי עבד איכא דאמרי אבן שואבת תלה לו לחטאת ירבעם והעמידו בין שמים לארץ ואיכא דאמרי שם חקק לה אפומה והיתה אומרת אנכי ולא יהיה לך,ואיכא דאמרי רבנן דחה מקמיה דכתיב (מלכים ב ו, א) ויאמרו בני הנביאים אל אלישע הנה נא המקום אשר אנחנו יושבים שם לפניך צר ממנו מכלל דעד האידנא לא הוה דחיק,יהושע בן פרחיה מאי היא כדהוה קא קטיל ינאי מלכא לרבנן שמעון בן שטח אטמינהו אחתיה ר' יהושע בן פרחיה אזל ערק לאלכסנדריא של מצרים כי הוה שלמא שלח ליה שמעון בן שטח מני ירושלים עיר הקודש לך אלכסנדריא של מצרים אחותי בעלי שרוי בתוכך ואני יושבת שוממה אמר ש"מ הוה ליה שלמא,כי אתא אקלע לההוא אושפיזא קם קמייהו ביקרא שפיר עבדי ליה יקרא טובא יתיב וקא משתבח כמה נאה אכסניא זו א"ל (אחד מתלמידיו) רבי עיניה טרוטות א"ל רשע בכך אתה עוסק אפיק ארבע מאה שפורי ושמתיה כל יומא אתא לקמיה ולא קבליה,יומא חד הוה קרי קרית שמע אתא לקמיה הוה בדעתיה לקבוליה אחוי ליה בידיה סבר מדחא דחי ליה אזל זקף לבינתא פלחא אמר ליה חזור בך א"ל כך מקובלני ממך כל החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה דאמר מר [יש"ו] כישף והסית והדיח והחטיא את ישראל,תניא רבי שמעון בן אלעזר אומר יצר תינוק ואשה תהא שמאל דוחה וימין מקרבת, big strongמתני׳ /strong /big נמצא ההורג עד שלא נערפה העגלה תצא ותרעה בעדר משנערפה העגלה תקבר במקומה שעל ספק באתה מתחילתה כיפרה ספיקה והלכה לה נערפה העגלה ואחר כך נמצא ההורג הרי זה יהרג,עד אחד אומר ראיתי את ההורג ועד אחד אומר לא ראית אשה אומרת ראיתי ואשה אומרת לא ראית היו עורפין עד אחד אומר ראיתי ושנים אומרים לא ראית היו עורפין שנים אומרים ראינו ואחד אומר להן לא ראיתם לא היו עורפין,משרבו הרוצחנין בטלה עגלה ערופה משבא אליעזר בן דינאי ותחינה בן פרישה היה נקרא חזרו לקרותו בן הרצחן,משרבו המנאפים פסקו המים המרים ורבי יוחנן בן זכאי הפסיקן שנאמר (הושע ד, יד) לא אפקוד על בנותיכם כי תזנינה ועל כלותיכם כי תנאפנה כי הם וגו',משמת יוסי בן יועזר איש צרידה ויוסי בן יהודה איש ירושלים בטלו האשכלות שנאמר (מיכה ז, א) אין אשכול לאכול בכורה אותה נפשי יוחנן כהן גדול העביר הודיית המעשר אף הוא בטל את המעוררין ואת הנוקפין | 47a. b Rav and Shmuel /b had a dispute with regard to this episode. b One says /b there was b a miracle, and one says /b there b was a miracle within a miracle. /b The Gemara explains: b The one who says /b there was b a miracle /b claims that b there was /b already b a forest /b in that place but b there were no bears, /b and the miracle was the appearance of bears. b The one who says /b it was b a miracle within a miracle /b claims b that neither was there a forest nor were there bears /b in that area. The Gemara asks with regard to the second opinion: Why was a double miracle required? b And let there be bears and no forest; /b the forest served no role in the story, so why was it created? The Gemara explains: The forest was necessary, b as /b bears b are frightened /b to venture into open areas but will attack people in their natural habitat, a forest., b Rabbi Ḥanina says: Due to forty-two offerings that Balak, king of Moab, brought /b when he tried to have Balaam curse the Jewish people, b forty-two children were broken off from Israel, /b in that incident involving Elisha. The Gemara asks: b Is that so? /b Was that the reward for his offerings?, b But didn’t Rav Yehuda say /b that b Rav says: A person should always engage in Torah /b study b and /b in performance of b mitzvot, even /b if he does so b not for their own sake, as through /b such acts performed b not for their own sake, /b one will b come /b to perform them b for their own sake. /b He proves the value of a mitzva done not for its own sake: b As in reward for the forty-two offerings that Balak, king of Moab, brought, he merited that Ruth descended from him, from whom /b King b Solomon descended, about whom it is written /b that he brought many offerings: b “A thousand burnt-offerings did Solomon offer up” /b (I Kings 3:4). b And Rabbi Yosei ben Ḥoni /b similarly b says: Ruth was the daughter of Eglon, son of Balak. /b These Sages state that Balak’s reward was to have Ruth descend from him, not that a number of Jewish people perish. The Gemara answers: b His desire, in any event, was to curse /b the Jewish people, and his reward for sacrificing his offerings was that the curse was fulfilled in the incident involving Elisha, as well.,The Gemara returns to discussing the incident involving Elisha: b “And the men of the city said to Elisha: Behold, please, the situation of this city is pleasant, as my lord sees, /b but the water is bad and the land miscarries” (II Kings 2:19). The Gemara asks: b But if the water is bad and the land causes women to miscarry, what is pleasant /b about b it? Rabbi Ḥanin says: The grace of a place is upon its inhabitants, /b i.e., people are fond of their hometown despite its shortcomings. b Rabbi Yoḥa says: There are three graces /b that have a similar impact: b The grace of a place upon its inhabitants; the grace of a woman upon her husband, /b despite her faults; and b the grace of a purchased /b item b upon its buyer, /b as one who has bought something views it in a positive light.,§ b The Sages taught: Elisha fell ill three times. One /b was a punishment b for inciting /b the b bears to /b attack b the children; and one /b was a punishment b for pushing Gehazi /b away b with both hands, /b without leaving him the option to return; b and one /b was the sickness b from which he died, as /b an expression of illness b is stated /b three times in the verse about Elisha: b “And Elisha became sick [ i ḥala /i ] with his illness [ i ḥolyo /i ] from which he would die” /b (II Kings 13:14). The root i ḥet /i , i lamed /i , i heh /i , which indicates illness, is used twice in this verse, and it is stated once that Elisha will die., b The Sages taught: It should always be /b the b left, /b weaker, hand that b pushes /b another away b and /b the b right, /b stronger, hand that b draws /b him b near. /b In other words, even when a student is rebuffed, he should be given the opportunity to return. This is b not like Elisha, who pushed Gehazi /b away b with both hands, and not like Yehoshua ben Peraḥya, who pushed Jesus the Nazarene, /b one b of his students, /b away b with both hands. /b ,The Gemara specifies: b What was /b that incident with b Elisha? As it is written: “And Naaman said: Pray, take talents” /b (II Kings 5:23). Naaman offered Gehazi payment for the help Elisha had given him, b and /b when the verse recounts Elisha’s words to Gehazi, it b is written: “And he said to him: Did not my heart go, when the man turned back from his chariot to meet you? Is it a time to take money, and to take garments, and olives, and vineyards, and sheep, and oxen, and servants, and maidservants?” /b (II Kings 5:26). Here Elisha criticizes Gehazi for taking the payment.,The Gemara clarifies the criticism: b And did he take all that? /b But b it was /b only b money and garments that he took. Rabbi Yitzḥak says: At that time, Elisha was engaged in /b the study of the topic of the b eight /b impure b creeping animals. He said /b to Gehazi: b Wicked one, it is time /b for you b to receive /b now, in this temporal world, b the reward /b for studying the topic of the b eight /b impure b creeping animals. /b This is why the verse lists eight items. The Gemara adds parenthetically that Elisha also said to Gehazi: b “And the leprosy of Naaman shall cleave to you and to your descendants forever” /b (II Kings 5:27), and that the verse later states: b “Now there were four leprous men” /b (II Kings 7:3), about whom b Rabbi Yoḥa says: This is /b referring to b Gehazi and his three sons. /b ,The verse states: b “And Elisha came to Damascus” /b (II Kings 8:7). The Gemara asks: b For what /b purpose did b he go /b there? b Rabbi Yoḥa says: He went to help Gehazi in repentance, but /b Gehazi b would not /b agree to b repent /b from his evil ways. Elisha b said to him: Return from your /b sins. Gehazi b said to him: This is /b the tradition that b I received from you: Whoever sins and caused the masses to sin is not given the opportunity to repent. /b ,The Gemara asks: b What did /b Gehazi b do /b that caused the masses to sin? b There are /b those b who say /b that b he hung a magnetic rock on Jeroboam’s calf, /b the golden calf that Jeroboam established as an idol, and used a magnet to pull the calf off the ground so that b he suspended it between heaven and earth, /b i.e., caused it to hover above the ground. This seemingly miraculous occurrence caused the people to worship it even more devoutly. b And there are /b those b who say: He engraved /b the sacred b name on its mouth, and it would say: “I am /b the Lord your God” b and: “You shall not have /b other gods” (Exodus 20:2). The idol would quote the two prohibitions from the Ten Commandments against idol worship, causing people to worship it even more devoutly., b And there are /b those b who say: /b Gehazi b pushed the Sages /b away b from /b coming b before him, /b preventing them learning from Elisha, b as it is written, /b after the aforementioned incident: b “And the sons of the prophets said to Elisha, behold this place where we are staying before you is too cramped for us” /b (II Kings 6:1). This proves b by inference that until that time /b the place b was not cramped, /b as Gehazi would turn people away.,The Gemara returns to the incident in which b Yehoshua ben Peraḥya /b turned away Jesus the Nazarene: b What is /b this incident? b When King Yannai was killing the Sages, Shimon ben Shataḥ was hidden by his sister, /b Yannai’s wife, while b Rabbi Yehoshua ben Peraḥya went /b and b fled to Alexandria of Egypt. When peace was made /b between Yannai and the Sages, b Shimon ben Shataḥ sent him /b the following letter: b From myself, Jerusalem the holy city, to you, Alexandria of Egypt. My sister, my husband dwells within you, and I am sitting desolate. /b Rabbi Yehoshua ben Peraḥya b said: /b I can b learn from it that there is peace, /b and I can return., b When he came /b back to Eretz Yisrael, Rabbi Yehoshua b arrived at a certain inn. /b The innkeeper b stood before him, honoring him considerably, /b and overall b they accorded him great honor. /b Rabbi Yehoshua ben Peraḥya then b sat and was praising /b them by saying: b How beautiful is this inn. Jesus the Nazarene, /b one of his students, b said to him: My teacher, /b but the b eyes /b of the innkeeper’s wife b are narrow [ i terutot /i ]. /b Rabbi Yehoshua ben Peraḥya b said to him: Wicked one, is this what you are engaged in, /b gazing at women? b He brought out four hundred i shofarot /i and excommunicated him. Every day /b Jesus b would come before him, but he would not accept his /b wish to return., b One day, /b Rabbi Yehoshua ben Peraḥya b was reciting i Shema /i /b when Jesus b came before him. He intended to accept him /b on this occasion, so b he signaled to him with his hand /b to wait. Jesus b thought he was rejecting him /b entirely. He therefore b went and stood up a brick /b and b worshipped it /b as an idol. Rabbi Yehoshua ben Peraḥya b said to him: Return from your /b sins. Jesus b said to him: This is /b the tradition that b I received from you: Anyone who sins and causes the masses to sin is not given the opportunity to repent. /b The Gemara explains how he caused the masses to sin: b For the Master said: Jesus the Nazarene performed sorcery, and he incited /b the masses, b and subverted /b the masses, b and caused the Jewish people to sin. /b , b It is taught /b in a i baraita /i that b Rabbi Shimon ben Elazar says: /b With regard to the evil b inclination, /b to b a child, and /b to b a woman, the left /b hand b should reject and the right /b hand should b welcome. /b If one pushes too forcefully, the damage might be irreversible., strong MISHNA: /strong b If the killer is found before the heifer’s neck was broken, /b the heifer b shall go out and graze among the herd. /b It is not considered sacred at all, and it may rejoin the other animals. If the killer is found b from /b the time b when the heifer’s neck was broken, /b even if the rest of the ritual has not yet been performed, it is prohibited to benefit from the animal, despite the killer having been found; it b should be buried in its place. /b This is b because /b the heifer b initially came for uncertainty, /b as the killer was unknown, and b it atoned /b for b its uncertainty and left, /b i.e., it fulfilled its purpose of bringing atonement and is considered a heifer whose neck is broken in all regards. If b the heifer’s neck was broken and afterward the killer was found, he is killed. /b The ritual does not atone for him.,If b one witness says: I saw the killer, and one /b other b witness says: You did not see /b him; or if b a woman says: I saw, and /b another b woman says: You did not see, they would break the neck /b of the heifer, as without clear testimony about the identity of the killer the ritual is performed. Similarly, if b one witness says: I saw /b the killer, b and two /b witnesses b say: You did not see, they would break the neck /b of the heifer, as the pair is relied upon. If b two /b witnesses b say: We saw /b the killer, b and one /b witness b says to them: You did not see, they would not break the neck /b of the heifer, as there are two witnesses to the identity of the killer.,The mishna further states: b From /b the time b when murderers proliferated, the /b ritual of the b heifer whose neck is broken was nullified. /b The ritual was performed only when the identity of the murderer was completely unknown. Once there were many known murderers, the conditions for the performance of the ritual were no longer present, as the probable identity of the murderer was known. b From /b the time b when Eliezer ben Dinai, who was /b also b called Teḥina ben Perisha, came, they renamed him: Son of a murderer. /b This is an example of a publicly known murderer.,The mishna teaches a similar occurrence: b From /b the time b when adulterers proliferated, /b the performance of the ritual of b the bitter waters was nullified; /b they would not administer the bitter waters to the i sota /i . b And /b it was b Rabbi Yoḥa ben Zakkai /b who b nullified it, as /b it b is stated: “I will not punish your daughters when they commit harlotry, nor your daughters-in-law when they commit adultery; for they /b consort with lewd women” (Hosea 4:14), meaning that when the husbands are adulterers, the wives are not punished for their own adultery., b From /b the time b when Yosei ben Yo’ezer of Tzereida and Yosei ben Yehuda of Jerusalem died, the clusters ceased, /b i.e., they were the last of the clusters, as explained in the Gemara, b as /b it b is stated: “There is no cluster to eat; nor first-ripe fig that my soul desires” /b (Micah 7:1). The mishna continues in the same vein: b Yoḥa the High Priest took away the declaration of the tithe. /b After his time, no one recited the passage about the elimination of tithes that had previously been said at the end of a three-year tithing cycle. b He also nullified /b the actions of b the awakeners and the strikers /b at the Temple. |
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7. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine names, destruction of world with Found in books: Janowitz (2002b) 28| 39b. חמצן עד יום מותו,אמר רבה בר (בר) שילא מאי קרא (תהלים עא, ד) אלהי פלטני מיד רשע מכף מעול וחומץ רבא אמר מהכא (ישעיהו א, יז) למדו היטב דרשו משפט אשרו חמוץ אשרו חמוץ ואל תאשרו חומץ,תנו רבנן אותה שנה שמת בה שמעון הצדיק אמר להם בשנה זו הוא מת אמרו לו מניין אתה יודע אמר להם בכל יום הכפורים היה מזדמן לי זקן אחד לבוש לבנים ועטוף לבנים נכנס עמי ויצא עמי והיום נזדמן לי זקן אחד לבוש שחורים ועטוף שחורים נכנס עמי ולא יצא עמי אחר הרגל חלה שבעה ימים ומת,ונמנעו אחיו הכהנים מלברך בשם,ת"ר ארבעים שנה קודם חורבן הבית לא היה גורל עולה בימין ולא היה לשון של זהורית מלבין ולא היה נר מערבי דולק,והיו דלתות ההיכל נפתחות מאליהן עד שגער בהן רבן יוחנן בן זכאי אמר לו היכל היכל מפני מה אתה מבעית עצמך יודע אני בך שסופך עתיד ליחרב וכבר נתנבא עליך זכריה בן עדוא (זכריה יא, א) פתח לבנון דלתיך ותאכל אש בארזיך,אמר רבי יצחק בן טבלאי למה נקרא שמו לבנון שמלבין עונותיהן של ישראל,אמר רב זוטרא בר טוביה למה נקרא שמו יער דכתיב (מלכים א י, יז) בית יער הלבנון לומר לך מה יער מלבלב אף בית המקדש מלבלב דאמר רב הושעיא בשעה שבנה שלמה בית המקדש נטע בו כל מיני מגדים של זהב והיו מוציאין פירות בזמניהן וכיון שהרוח מנשבת בהן היו נושרין פירותיהן שנאמר (תהלים עב, טז) ירעש כלבנון פריו ומהן היתה פרנסה לכהונה,וכיון שנכנסו עובדי כוכבים להיכל יבשו שנאמר (נחום א, ד) ופרח לבנון אומלל ועתיד הקב"ה להחזירה לנו שנאמר (ישעיהו לה, ב) פרוח תפרח ותגל אף גילת ורנן כבוד הלבנון נתן לה,נתנן על שני השעירים תנו רבנן עשר פעמים מזכיר כהן גדול את השם בו ביום ג' בוידוי ראשון ושלשה בוידוי שני ושלשה בשעיר המשתלח ואחד בגורלות,וכבר אמר השם ונשמע קולו ביריחו אמר רבה בר בר חנה מירושלים ליריחו עשרה פרסאות,וציר דלתות ההיכל נשמע בשמונה תחומי שבת עזים שביריחו היו מתעטשות מריח הקטורת נשים שביריחו אינן צריכות להתבשם מריח קטורת כלה שבירושלים אינה צריכה להתקשט מריח קטורת,אמר רבי (יוסי בן דולגאי) עזים היו לאבא בהרי (מכמר) והיו מתעטשות מריח הקטורת אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה סח לי זקן אחד פעם אחת הלכתי לשילה והרחתי ריח קטורת מבין כותליה,אמר ר' ינאי עליית גורל מתוך קלפי מעכבת הנחה אינה מעכבת ורבי יוחנן אמר אף עלייה אינה מעכבת,אליבא דרבי יהודה דאמר דברים הנעשין בבגדי לבן מבחוץ לא מעכבא כולי עלמא לא פליגי דלא מעכבא כי פליגי אליבא דר' נחמיה מ"ד מעכבא כר' נחמיה ומאן דאמר לא מעכבא הני מילי עבודה הגרלה לאו עבודה היא,איכא דאמרי,אליבא דרבי נחמיה דאמר מעכבא כולי עלמא לא פליגי דמעכבא,כי פליגי אליבא דר' יהודה מאן דאמר לא מעכבא כרבי יהודה ומאן דאמר מעכבא שאני הכא דתנא ביה קרא אשר עלה אשר עלה תרי זימני,מיתיבי מצוה להגריל ואם לא הגריל כשר,בשלמא להך לישנא דאמרת אליבא דרבי יהודה כולי עלמא לא פליגי דלא מעכבא הא מני רבי יהודה היא | 39b. b a robber [ i ḥamtzan /i ] until the day of his death. /b , b Rabba bar bar Sheila said: What is the verse /b that indicates that a i ḥamtzan /i is a robber? The verse states: b “O, my God, rescue me out of the hand of wicked, out of the hand of the unrighteous and robbing man [ i ḥometz /i ]” /b (Psalms 71:4). b Rava said: From here: “Learn to do well, seek justice, strengthen the robbed [ i ḥamotz /i ]” /b (Isaiah 1:17), which teaches that one should b strengthen the robbed, but not strengthen the robber. /b ,§ b The Sages taught: /b During b the year in which Shimon HaTzaddik died, he said to them, /b his associates: b In this year, he will die, /b euphemistically referring to himself. b They said to him: How do you know? He said to them: /b In previous years, b on every Yom Kippur, /b upon entering the Holy of Holies, b I was met, /b in a prophetic vision, b by an old man who was dressed in white, and /b his head was b wrapped up in white, /b and b he would enter /b the Holy of Holies b with me, and he would leave with me. But today, I was met by an old man who was dressed in black, and /b his head was b wrapped up in black, /b and b he entered /b the Holy of Holies b with me, /b but b he did not leave with me. /b He understood this to be a sign that his death was impending. Indeed, b after the festival /b of i Sukkot /i , b he was ill for seven days and died. /b ,Without the presence of Shimon HaTzaddik among them, the Jewish people were no longer worthy of the many miracles that had occurred during his lifetime. For this reason, following his death, b his brethren, the priests, refrained from blessing /b the Jewish people b with the /b explicit b name of God /b in the priestly blessing., b The Sages taught: /b During the tenure of Shimon HaTzaddik, the lot for God always arose in the High Priest’s right hand; after his death, it occurred only occasionally; but during the b forty years prior to the destruction of the /b Second b Temple, /b the b lot /b for God b did not arise in the /b High Priest’s b right /b hand at all. So too, b the strip of crimson /b wool that was tied to the head of the goat that was sent to Azazel b did not turn white, and the westernmost lamp /b of the candelabrum b did not burn /b continually., b And the doors of the Sanctuary opened by themselves /b as a sign that they would soon be opened by enemies, b until Rabban Yoḥa ben Zakkai scolded them. He said to /b the Sanctuary: b Sanctuary, Sanctuary, why do you frighten yourself /b with these signs? b I know about you that you will ultimately be destroyed, and Zechariah, son of Ido, has already prophesied concerning you: “Open your doors, O Lebanon, that the fire may devour your cedars” /b (Zechariah 11:1), Lebanon being an appellation for the Temple., b Rabbi Yitzḥak ben Tavlai said: Why is /b the Temple b called Lebanon [ i Levanon /i ]? Because it whitens [ i malbin /i ] the Jewish people’s sins, /b alluded to by the root i lavan /i , meaning white., b Rav Zutra bar Toviya said: Why is /b the Temple b called: Forest, as it is written: “The house of the forest of Lebanon” /b (I Kings 10:17)? b To tell you: Just as a forest blooms, so too the Temple blooms. As Rav Hoshaya said: When Solomon built the Temple, he planted in it all kinds of sweet fruit /b trees made b of gold, and /b miraculously these b brought forth fruit in their season. And when the wind blew upon them, their fruit would fall off, as it is stated: “May his fruits rustle like Lebanon” /b (Psalms 72:16). b And through /b selling these golden fruits to the public, b there was a source of income for the priesthood. /b , b But once the /b gentile b nations entered the Sanctuary /b the golden trees b withered, as it states “And the blossoms of Lebanon wither” /b (Nahum 1:4). b And in the future /b hour of redemption, b the Holy One, Blessed be He, will restore /b them b to us as it is stated: “It shall blossom abundantly, it shall also rejoice and shout, the glory of Lebanon will be given to it” /b (Isaiah 35:2).,§ The mishna states that after selecting the two lots, the High Priest b places /b them b upon the two goats. /b Upon placing the lot for God upon the appropriate goat, he says: For God, as a sin-offering. This is just one of the occasions on which he mentions God’s name, as b the Sages taught /b in the i Tosefta /i ( i Yoma /i 2:2): b The High Priest mentions the name /b of God b ten times on that day: Three /b times b during the first confession; and three /b times b during the second confession, /b over the bull; b and three /b times when he confesses over b the scapegoat /b to Azazel; b and one /b time b with the lots, /b when placing the lot for God upon the goat., b And there already /b was an incident when the High Priest b said the name /b of God and b his voice /b was so strong that it b was heard /b even b in Jericho. Rabba bar bar Ḥana said: /b The distance b from Jerusalem to Jericho is ten parasangs. /b Despite the great distance, his voice was miraculously heard there.,The Gemara describes similar miracles in which events in the Temple were sensed a great distance away. b And /b the sound of b the doors of the Sanctuary /b opening b was heard /b from a distance of b eight Shabbat limits, /b which is eight i mil /i . Furthermore, b goats that were in Jericho would sneeze from /b smelling b the fragrance of the incense /b that burned in the Temple; the b women that were in Jericho did not need to perfume themselves, /b since they were perfumed by the b fragrance /b of the b incense, /b which reached there; b a bride that was in Jerusalem did not need to adorn herself /b with perfumes, since she was perfumed by the b fragrance /b of the b incense, /b which filled the air of Jerusalem., b Rabbi Yosei ben Dolgai said: Father had goats in the hills of Mikhmar, /b a district some distance from Jerusalem, b and they would sneeze from /b smelling b the fragrance of the incense. /b Similarly, b Rabbi Ḥiyya bar Avin said /b that b Rabbi Yehoshua ben Korḥa said: An old man reported to me: One time I went to /b the ruins of the Tabernacle in b Shiloh, and I smelled the smell of the incense from between its walls. /b The Tabernacle stood there during the period of the Judges, and more than a thousand years had passed since its destruction.,§ b Rabbi Yannai said: /b The b drawing of the lot from inside the receptacle is an indispensable /b part of the service, as it determines which goat will be for God and which for Azazel. However, the actual b placing /b of the lots upon the goats b is not indispensable. And Rabbi Yoḥa said: Even /b the b drawing of the lots /b from inside the receptacle b is not indispensable, /b since the High Priest may designate the goats himself, without employing the lottery.,The Gemara explains the dispute: b In accordance with /b the opinion of b Rabbi Yehuda, who said /b that b matters that are performed in /b the b white garments outside /b of the Holy of Holies b are not indispensable, everyone agrees that /b the drawing of the lots b is not indispensable, /b since it is held outside the Holy of Holies. b When they disagree, it is in accordance with /b the opinion of b Rabbi Neḥemya. /b He holds that all matters performed in the white garments, even those performed outside the Holy of Holies, are indispensable. b The one who said /b the drawing of the lots b is indispensable /b holds b in accordance with /b the straightforward application of the principle of b Rabbi Neḥemya. And the one who said /b the drawing of the lots b is not indispensable /b claims that b this /b principle b applies /b only with regard b to /b matters that are classified as a Temple b service. /b The b drawing of the lots is not /b a Temple b service, /b therefore it is indispensable, even according to Rabbi Neḥemya’s principle., b Some say /b a different version of the dispute:, b In accordance with /b the opinion of b Rabbi Neḥemya, who said /b that all matters performed in the white garments, even those performed outside the Holy of Holies, are b indispensable, everyone agrees that /b the drawing of the lots b is indispensable. /b , b When they disagree, it is in accordance with /b the opinion of b Rabbi Yehuda, /b who holds that matters that are performed in the white garments outside of the Holy of Holies are not indispensable. b The one who said /b that the drawing of the lots b is not indispensable /b holds b in accordance with /b the straightforward application of the principle of b Rabbi Yehuda. And the one who said /b that the drawing of the lots b is indispensable /b claims that although Rabbi Yehuda’s principle is generally true, b it is different here, /b in the case of the lottery, b because the verse repeated /b the phrase b “which came up” /b (Leviticus 16:9) b “which came up” /b (Leviticus 16:10) b two times. /b In the laws of sacrifices, a repeated phrase indicates the matter is indispensable.,The Gemara b raises an objection /b from that which was taught in a i baraita /i : b It is a mitzva to draw /b the lots, b and if /b the High Priest b did not draw the lots /b but instead designated the goats without using the lots, the designation b is valid. /b ,The Gemara considers the opinion presented in the i baraita /i : b Granted, according to that /b first b version /b of the dispute, b in which you said: In accordance with /b the opinion of b Rabbi Yehuda everyone, /b i.e., Rabbi Yannai and Rabbi Yoḥa, b agrees that /b the drawing of the lots b is not indispensable, /b in accordance with b whose /b opinion b is this /b i baraita /i taught? b It is /b in accordance with the opinion of b Rabbi Yehuda, /b according to all opinions. |
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8. Anon., Exodus Rabbah, 1.29 (4th cent. CE - 9th cent. CE) Tagged with subjects: •divine names, destruction of world with Found in books: Janowitz (2002b) 28| 1.29. וַיַּרְא כִּי אֵין אִישׁ, כִּי בֶן מָוֶת הוּא. רַבִּי יְהוּדָה אוֹמֵר כִּי אֵין אִישׁ שֶׁיְקַנֵּא לְהַקָּדוֹשׁ בָּרוּךְ הוּא וְיַהַרְגֶּנּוּ. רַבִּי נְחֶמְיָה אוֹמֵר רָאָה שֶׁאֵין מִי שֶׁיַּזְכִּיר עָלָיו אֶת הַשֵּׁם וְיַהַרְגֶּנּוּ. וְרַבָּנָן אָמְרֵי רָאָה שֶׁאֵין תּוֹחֶלֶת שֶׁל צַדִּיקִים עוֹמְדוֹת הֵימֶנּוּ וְלֹא מִזַּרְעוֹ עַד סוֹף כָּל הַדּוֹרוֹת. כֵּיוָן שֶׁרָאָה משֶׁה כָּךְ נִמְלַךְ בַּמַּלְאָכִים וְאָמַר לָהֶם חַיָּב זֶה הֲרִיגָה, אָמְרוּ לוֹ הֵן, הֲדָא הוּא דִכְתִיב: וַיַּרְא כִּי אֵין אִישׁ שֶׁיְלַמֵּד עָלָיו זְכוּת. וַיַּךְ אֶת הַמִּצְרִי, בַּמֶּה הֲרָגוֹ רַבִּי אֶבְיָתָר אָמַר הִכָּהוּ בְּאֶגְרוֹף, וְיֵשׁ אוֹמְרִים מַגְרֵפָה שֶׁל טִיט נָטַל וְהוֹצִיא אֶת מֹחוֹ. רַבָּנָן אָמְרֵי הִזְכִּיר עָלָיו אֶת הַשֵּׁם וַהֲרָגוֹ, שֶׁנֶּאֱמַר (שמות ב, יד): הַלְּהָרְגֵנִי אַתָּה אֹמֵר. וַיִּטְמְנֵהוּ בַּחוֹל, שֶׁלֹא הָיָה שָׁם אֶלָּא יִשְׂרָאֵל, טְמָנוֹ בִּפְנֵיהֶן שֶׁל יִשְׂרָאֵל שֶׁנִּמְשְׁלוּ לְחוֹל, אָמַר לָהֶם אַתֶּם מְשׁוּלִים כַּחוֹל מַה חוֹל הַזֶּה אָדָם נוֹטְלוֹ מִכָּאן וְנוֹתְנוֹ לְכָאן וְאֵין קוֹלוֹ נִשְׁמָע, כָּךְ יִטָּמֵן הַדָּבָר הַזֶּה בֵּינֵיכֶם וְלֹא יִשָּׁמַע. וְכֵן אַתָּה מוֹצֵא שֶׁלֹא נִשְׁמַע הַדָּבָר אֶלָּא עַל יְדֵי הָעִבְרִים, שֶׁנֶּאֱמַר: וַיֵּצֵא בַּיּוֹם הַשֵּׁנִי וְהִנֵּה שְׁנֵי אֲנָשִׁים עִבְרִים נִצִּים, זֶה דָּתָן וַאֲבִירָם, קְרָאָם נִצִּים עַל שֵׁם סוֹפָם, הֵם הֵם שֶׁאָמְרוּ דָּבָר זֶה, הֵם הָיוּ שֶׁהוֹתִירוּ מִן הַמָּן, הֵם הָיוּ שֶׁאָמְרוּ (במדבר יד, ד): נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה, הֵם שֶׁהִמְרוּ עַל יַם סוּף. דָּבָר אַחֵר, נִצִּים, שֶׁהָיוּ מִתְכַּוְּונִים לַהֲרֹג זֶה אֶת זֶה, כְּמָה דְתֵימָא (דברים כה, יא): כִּי יִנָּצוּ אֲנָשִׁים יַחְדָּו, וְאָמַר רַבִּי אֶלְעָזָר בְּמַצּוּת שֶׁל מִיתָה הַכָּתוּב מְדַבֵּר. וַיֹּאמֶר לָרָשָׁע לָמָּה תַכֶּה רֵעֶךָ, הִכִּיתָ לֹא נֶאֱמַר אֶלָּא תַכֶּה, מִכָּאן שֶׁמִּשָׁעָה שֶׁאָדָם מֵרִים יָדוֹ לְהַכּוֹת חֲבֵרוֹ אַף עַל פִּי שֶׁלֹא הִכָּהוּ נִקְרָא רָשָׁע. רֵעֶךָ, שֶׁהוּא רָשָׁע כַּיּוֹצֵא בְּךָ, מְלַמֵּד שֶׁשְּׁנֵיהֶם רְשָׁעִים. | |
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| 9. Marinus, Vita Proclus, 22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •divine names, destruction of world with Found in books: Janowitz (2002b) 28 |
| 10. Anon., Midrash Psalms, 91.8 (4th cent. CE - 9th cent. CE) Tagged with subjects: •divine names, destruction of world with Found in books: Janowitz (2002b) 28 |
| 11. Anon., 3 Enoch, 13.1 Tagged with subjects: •divine names, destruction of world with Found in books: Janowitz (2002b) 28 |
| 12. Anon., Massekhet Hekhalot, 2.46 Tagged with subjects: •divine names, destruction of world with Found in books: Janowitz (2002b) 28 |
13. Anon., Midrash On Song of Songs, 1.2 Tagged with subjects: •divine names, destruction of world with Found in books: Janowitz (2002b) 28 | 1.2. "An additional meaning: \"See a man diligent in his work, before kings he will stand, he will not stand before mean men.\" That is Moses, our teacher, regarding the work of the Tabernacle. Therefore, before kings he will stand, this is Pharaoh, as it says, \"Hurriedly awaken in the morning and stand before Pharaoh (Exodus 8).\" \"He will not stand before mean men\", this is Jethro. Rabbi Nehemiah said: \"You have made that which is holy, profane!\" Rather, \"Before kings he will stand\", that is King, the King of Kings, the Holy One Blessed Be He. As it is said, \"And he (Moses) was there with the Lord, for 40 days (Exodus 34).\" \"He will not stand before mean men\", that is Pharaoh, as it says: \"And there was dark darkness, etc. (Exodus 10).\"", |
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