1. Hebrew Bible, Numbers, 19.11-19.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •document burial and preservation, in qumran cemetery Found in books: Taylor (2012) 291| 19.11. "הַנֹּגֵעַ בְּמֵת לְכָל־נֶפֶשׁ אָדָם וְטָמֵא שִׁבְעַת יָמִים׃", 19.12. "הוּא יִתְחַטָּא־בוֹ בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי יִטְהָר וְאִם־לֹא יִתְחַטָּא בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי לֹא יִטְהָר׃", 19.13. "כָּל־הַנֹּגֵעַ בְּמֵת בְּנֶפֶשׁ הָאָדָם אֲשֶׁר־יָמוּת וְלֹא יִתְחַטָּא אֶת־מִשְׁכַּן יְהוָה טִמֵּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל כִּי מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בוֹ׃", 19.14. "זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃", 19.15. "וְכֹל כְּלִי פָתוּחַ אֲשֶׁר אֵין־צָמִיד פָּתִיל עָלָיו טָמֵא הוּא׃", 19.16. "וְכֹל אֲשֶׁר־יִגַּע עַל־פְּנֵי הַשָּׂדֶה בַּחֲלַל־חֶרֶב אוֹ בְמֵת אוֹ־בְעֶצֶם אָדָם אוֹ בְקָבֶר יִטְמָא שִׁבְעַת יָמִים׃", | 19.11. "He that toucheth the dead, even any man’s dead body, shall be unclean seven days;", 19.12. "the same shall purify himself therewith on the third day and on the seventh day, and he shall be clean; but if he purify not himself the third day and the seventh day, he shall not be clean.", 19.13. "Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him.", 19.14. "This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days.", 19.15. "And every open vessel, which hath no covering close-bound upon it, is unclean.", 19.16. "And whosoever in the open field toucheth one that is slain with a sword, or one that dieth of himself, or a bone of a man, or a grave, shall be unclean seven days.", |
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2. Hebrew Bible, Leviticus, 11.33-11.34 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •document burial and preservation, in qumran cemetery Found in books: Taylor (2012) 291| 11.33. "וְכָל־כְּלִי־חֶרֶשׂ אֲשֶׁר־יִפֹּל מֵהֶם אֶל־תּוֹכוֹ כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא וְאֹתוֹ תִשְׁבֹּרוּ׃", 11.34. "מִכָּל־הָאֹכֶל אֲשֶׁר יֵאָכֵל אֲשֶׁר יָבוֹא עָלָיו מַיִם יִטְמָא וְכָל־מַשְׁקֶה אֲשֶׁר יִשָּׁתֶה בְּכָל־כְּלִי יִטְמָא׃", | 11.33. "And every earthen vessel whereinto any of them falleth, whatsoever is in it shall be unclean, and it ye shall break.", 11.34. "All food therein which may be eaten, that on which water cometh, shall be unclean; and all drink in every such vessel that may be drunk shall be unclean.", |
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| 3. Septuagint, Jeremiah, 32.14 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •document burial and preservation •document burial and preservation, biblical attestation of •document burial and preservation, cedar oil and Found in books: Taylor (2012) 284 |
| 4. Dead Sea Scrolls, Community Rule, 6.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •document burial and preservation, and rejected scrolls Found in books: Taylor (2012) 302 |
| 5. Anon., Testament of Moses, 1.16-1.18 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •document burial and preservation •document burial and preservation, biblical attestation of •document burial and preservation, cedar oil and Found in books: Taylor (2012) 284 |
6. Philo of Alexandria, That Every Good Person Is Free, 75, 80-81, 90-91, 89 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012) 301 | 89. And a proof of this is that, though at different times a great number of chiefs of every variety of disposition and character, have occupied their country, some of whom have endeavoured to surpass even ferocious wild beasts in cruelty, leaving no sort of inhumanity unpractised, and have never ceased to murder their subjects in whole troops, and have even torn them to pieces while living, like cooks cutting them limb from limb, till they themselves, being overtaken by the vengeance of divine justice, have at last experienced the same miseries in their turn: |
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| 7. Philo of Alexandria, Hypothetica, 11.1, 11.5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •document burial and preservation, and mountain of quranic light •document burial and preservation, and rejected scrolls Found in books: Taylor (2012) 301, 302 |
8. Josephus Flavius, Jewish Antiquities, 13.311, 18.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •document burial and preservation, and rejected scrolls •document burial and preservation, and mountain of quranic light Found in books: Taylor (2012) 301, 302 | 13.311. But here one may take occasion to wonder at one Judas, who was of the sect of the Essenes, and who never missed the truth in his predictions; for this man, when he saw Antigonus passing by the temple, cried out to his companions and friends, who abode with him as his scholars, in order to learn the art of foretelling things to come? 18.20. It also deserves our admiration, how much they exceed all other men that addict themselves to virtue, and this in righteousness; and indeed to such a degree, that as it hath never appeared among any other men, neither Greeks nor barbarians, no, not for a little time, so hath it endured a long while among them. This is demonstrated by that institution of theirs, which will not suffer any thing to hinder them from having all things in common; so that a rich man enjoys no more of his own wealth than he who hath nothing at all. There are about four thousand men that live in this way, |
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9. Josephus Flavius, Jewish War, 2.124-2.125, 2.136, 2.145, 2.159 (1st cent. CE - 1st cent. CE) Tagged with subjects: •document burial and preservation, and rejected scrolls •document burial and preservation, and mountain of quranic light Found in books: Taylor (2012) 301, 302 | 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses], whom, if anyone blaspheme, he is punished capitally. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. |
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10. Mishnah, Bava Batra, 2.9, 6.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •document burial and preservation, and scroll cemeteries •document burial and preservation, in qumran cemetery Found in books: Taylor (2012) 290| 2.9. מַרְחִיקִין אֶת הַנְּבֵלוֹת וְאֶת הַקְּבָרוֹת וְאֶת הַבֻּרְסְקִי מִן הָעִיר חֲמִשִּׁים אַמָּה. אֵין עוֹשִׂין בֻּרְסְקִי אֶלָּא לְמִזְרַח הָעִיר. רַבִּי עֲקִיבָא אוֹמֵר, לְכָל רוּחַ הוּא עוֹשֶׂה, חוּץ מִמַּעֲרָבָהּ, וּמַרְחִיק חֲמִשִּׁים אַמָּה. 6.7. מִי שֶׁהָיְתָה דֶרֶךְ הָרַבִּים עוֹבֶרֶת בְּתוֹךְ שָׂדֵהוּ, נְטָלָהּ וְנָתַן לָהֶם מִן הַצַּד, מַה שֶּׁנָּתַן נָתַן, וְשֶׁלּוֹ לֹא הִגִּיעוֹ. דֶּרֶךְ הַיָּחִיד, אַרְבַּע אַמּוֹת. דֶּרֶךְ הָרַבִּים, שֵׁשׁ עֶשְׂרֵה אַמָּה. דֶּרֶךְ הַמֶּלֶךְ, אֵין לָהּ שִׁעוּר. דֶּרֶךְ הַקֶּבֶר, אֵין לָהּ שִׁעוּר. הַמַּעֲמָד, דַּיָּנֵי צִפּוֹרִי אָמְרוּ, בֵּית אַרְבַּעַת קַבִּין. | 2.9. "Animal carcasses, graves and tanneries must be distanced fifty cubits from a town. A tannery may be set up only to the east of a town. Rabbi Akiva says: “It may be set up on any side save the west, and it must be distanced fifty cubits [from the town].", 6.7. "If a public path passed through a man’s field and he took it and gave them [another path] by the side of the field, what he has given he has given and what he has taken for himself does not become his. A private path is four cubits. A public path is sixteen cubits. The king’s path has no prescribed measure. The path to a grave has no prescribed measure. The halting places, according to the judges of Tzippori, should be four kab’s space of ground.", |
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11. Mishnah, Shabbat, 9.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •document burial and preservation, and judaic law •document burial and preservation, and shemot (gods name) •document burial and preservation, cave burial •document burial and preservation, unusable documents as pesul Found in books: Taylor (2012) 287| 9.6. "פִּלְפֶּלֶת, כָּל שֶׁהוּא. וְעִטְרָן, כָּל שֶׁהוּא. מִינֵי בְשָׂמִים וּמִינֵי מַתָּכוֹת, כָּל שֶׁהֵן. מֵאַבְנֵי הַמִּזְבֵּחַ וּמֵעֲפַר הַמִּזְבֵּחַ, מֶקֶק סְפָרִים וּמֶקֶק מִטְפְּחוֹתֵיהֶם, כָּל שֶׁהוּא, שֶׁמַּצְנִיעִין אוֹתָן לְגָנְזָן. רַבִּי יְהוּדָה אוֹמֵר, אַף הַמּוֹצִיא מִמְּשַׁמְּשֵׁי עֲבוֹדַת כּוֹכָבִים, כָּל שֶׁהוּא, שֶׁנֶּאֱמַר (דברים יג) וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם: \n", | 9.6. "[If one carries out] pepper, in whatever quantity. Olive-refuse, in whatever quantity. Various kinds of spices and various kinds of metal, in whatever quantity. [Pieces] of the stones of the altar or the earth from the altar, worn-out pieces of scrolls or their worn-out covers, in whatever quantity, because they are stored away in order to hide them. Rabbi Judah says: also he who carries out the service vessels of idols, in whatever quantity, [is liable], for it is said, “Let nothing that has been doomed stick to your hand” (Deuteronomy 13:18).", |
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12. Mishnah, Yadayim, 4.5-4.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •document burial and preservation, and impurity of hands •document burial and preservation, and shemot (gods name) •document burial and preservation,sadducees approach to Found in books: Taylor (2012) 294| 4.5. "תַּרְגּוּם שֶׁבְּעֶזְרָא וְשֶׁבְּדָנִיֵּאל, מְטַמֵּא אֶת הַיָּדַיִם. תַּרְגּוּם שֶׁכְּתָבוֹ עִבְרִית וְעִבְרִית שֶׁכְּתָבוֹ תַּרְגּוּם, וּכְתָב עִבְרִי, אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. לְעוֹלָם אֵינוֹ מְטַמֵּא, עַד שֶׁיִּכְתְּבֶנּוּ אַשּׁוּרִית, עַל הָעוֹר, וּבִדְיוֹ: \n", 4.6. "אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם: \n", | 4.5. "The Aramaic sections in Ezra and Daniel defile the hands. If an Aramaic section was written in Hebrew, or a Hebrew section was written in Aramaic, or [Hebrew which was written with] Hebrew script, it does not defile the hands. It never defiles the hands until it is written in the Assyrian script, on parchment, and in ink.", 4.6. "The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.", |
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| 13. Pliny The Elder, Natural History, 5.1570-3, 13.2784-7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012) 284 |
| 14. Nag Hammadi, The Gospel of The Egyptians, 68.10-69.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •document burial and preservation •document burial and preservation, and jar storage •document burial and preservation, cave burial Found in books: Taylor (2012) 289 |
15. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •document burial and preservation, and judaic law •document burial and preservation, and shemot (gods name) •document burial and preservation, cave burial •document burial and preservation, unusable documents as pesul Found in books: Taylor (2012) 287| 56a. ואוכלין מתחת הנשרים בשבת ונותנין פאה לירק ומיחו בידם חכמים:, big strongגמ׳ /strong /big ת"ר ששה דברים עשה חזקיה המלך על שלשה הודו לו ועל שלשה לא הודו לו גירר עצמות אביו על מטה של חבלים והודו לו כיתת נחש הנחשת והודו לו גנז ספר רפואות והודו לו,ועל שלשה לא הודו לו קיצץ דלתות של היכל ושיגרן למלך אשור ולא הודו לו סתם מי גיחון העליון ולא הודו לו עיבר ניסן בניסן ולא הודו לו:,מרכיבין דקלים כל היום וכו': היכי עבדי אמר רב יהודה מייתי אסא דרא ושיכרא דדפנא וקימחא דשערי דרמי במנא דלא חלפי עליה ארבעין יומין ומרתחי להו ושדו להו לדיקלא בליביה וכל דקאי בארבע אמות דידיה אי לא עבדי ליה הכי צאוי לאלתר רב אחא בריה דרבא אמר מנחי כופרא דיכרא לנוקבתא:,וכורכין את שמע: היכי עבדי אמר רב יהודה אומרים (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד ולא היו מפסיקין רבא אמר מפסיקין היו אלא שהיו אומרים היום על לבבך דמשמע היום על לבבך ולא מחר על לבבך: ת"ר כיצד היו כורכין את שמע אומרים שמע ישראל ה' אלהינו ה' אחד ולא היו מפסיקין דברי רבי מאיר רבי יהודה אומר מפסיקין היו אלא שלא היו אומרים ברוך שם כבוד מלכותו לעולם ועד,ואנן מאי טעמא אמרינן ליה כדדריש ר' שמעון בן לקיש,דאמר רשב"ל (בראשית מט, א) ויקרא יעקב אל בניו ויאמר האספו ואגידה לכם ביקש יעקב לגלות לבניו קץ הימין ונסתלקה ממנו שכינה אמר שמא חס ושלום יש במטתי פסול כאברהם שיצא ממנו ישמעאל ואבי יצחק שיצא ממנו עשו אמרו לו בניו שמע ישראל ה' אלהינו ה' אחד אמרו כשם שאין בלבך אלא אחד כך אין בלבנו אלא אחד באותה שעה פתח יעקב אבינו ואמר ברוך שם כבוד מלכותו לעולם ועד,אמרי רבנן היכי נעביד נאמרוהו לא אמרו משה רבינו לא נאמרוהו אמרו יעקב התקינו שיהו אומרים אותו בחשאי אמר רבי יצחק אמרי דבי רבי אמי משל לבת מלך שהריחה ציקי קדירה אם תאמר יש לה גנאי לא תאמר יש לה צער התחילו עבדיה להביא בחשאי,אמר רבי אבהו התקינו שיהו אומרים אותו בקול רם מפני תרעומת המינין ובנהרדעא דליכא מינין עד השתא אמרי לה בחשאי:,תנו רבנן ששה דברים עשו אנשי יריחו שלשה ברצון חכמים ושלשה שלא ברצון חכמים ואלו ברצון חכמים מרכיבין דקלים כל היום וכורכין את שמע וקוצרין לפני העומר ואלו שלא ברצון חכמים גודשין לפני העומר ופורצין פרצות בגנותיהן ובפרדסותיהן להאכיל נשר לעניים בשני בצורת בשבתות וימים טובים ומתירין גמזיות של הקדש של חרוב ושל שקמה דברי רבי מאיר,אמר לו רבי יהודה אם ברצון חכמים היו עושין יהו כל אדם עושין כן אלא אלו ואלו שלא ברצון חכמים היו עושין על שלשה מיחו בידם ועל שלשה לא מיחו בידם,ואלו שלא מיחו בידם מרכיבין דקלים כל היום וכורכין את שמע וקוצרין וגודשין לפני העומר ואלו שמיחו בידם מתירין גמזיות של הקדש של חרוב ושל שקמה ופורצין פרצות בגנותיהן ופרדסיהן להאכיל נשר לעניים בשבתות וימים טובים בשני בצורת נותנין פיאה לירק ומיחו בידם חכמים,וסבר רבי יהודה קצירה שלא ברצון חכמים היא והתנן אנשי יריחו קוצרין לפני העומר ברצון חכמים וגודשין לפני העומר שלא ברצון חכמים ולא מיחו בידם חכמים | 56a. b and /b they would b eat /b fallen fruit b from beneath /b palm b trees that shed fruit /b that had fallen b on Shabbat; and they /b would b designate /b the produce in the b corner /b for the poor in a field of b vegetables, /b which is exempt from this obligation even by rabbinic law. b And the Sages reprimanded /b the people of Jericho for doing these three things., strong GEMARA: /strong Apropos the people of Jericho, who were reprimanded for some of their actions and not reprimanded for others, the Gemara cites a similar i baraita /i . b The Sages taught: King Hezekiah performed six actions. With regard to three /b of them, the Sages of his generation b conceded to him; and with regard to three /b of them, the Sages b did not concede to him. /b Due to King Hezekiah’s father’s wickedness, b he dragged the bones of his father /b Ahaz b on a bier of ropes /b and did not afford him the respect due to a king, b and /b the Sages b conceded to him. He ground the copper snake /b that Moses fashioned in the desert because Israel worshipped it, b and /b the Sages b conceded to him. He suppressed the Book of Cures, and they conceded to him. /b , b And with regard to three /b actions, the Sages b did not concede to him. He cut off the doors of the Sanctuary and sent them to the King of Assyria, and they did not concede to him /b because he thereby demeaned the Temple. b He sealed the waters of the upper Gihon /b stream, diverting its water into the city by means of a tunnel, b and they did not concede to him, /b because he harmed the local populace in the process and should have relied upon God ( i Me’iri /i ). b He intercalated /b the year, delaying the advent of the month b of Nisan during Nisan, and they did not concede to him. /b The Gemara explains that he declared the first of Nisan to be the thirtieth of Adar and only then intercalated the year (see II Chronicles 30:2).,We learned in the mishna: b They /b would b graft palm trees the entire day /b of the fourteenth of Nisan. The Gemara asks: b How did they perform /b this grafting? b Rabbi Yehuda said: They brought fresh myrtle, strong beer /b made b from the /b fruit of the b laurel tree, and barley flour that was cast into a vessel, and forty days has not passed /b since it was ground. b They boiled them /b together b and poured /b the mixture b into the core of the palm tree. /b And for b any /b tree b standing within four cubits of that /b tree, b if they did not perform this /b treatment with it, b it would immediately wither /b because the tree that received the treatment would grow faster at the expense of the surrounding trees. b Rav Aḥa, son /b of b Rava, said: They placed a branch of a male palm tree on the female, /b and by doing so the female tree would yield fruit.,We learned in the mishna that the residents of Jericho would b bundle i Shema /i . /b The Gemara asks: What does it mean that they bundled i Shema /i ? b How did they do /b so? b Rabbi Yehuda said /b that b they recited: “Hear Israel: The Lord is our God, the Lord is One /b ” (Deuteronomy 6:4), b and they would not pause /b between words. b Rava said: They /b would b pause /b between words, b but /b instead of reciting this verse in the proper manner: “That which I command you today, shall be on your heart” (Deuteronomy 6:5), pausing after the word today; b they would say: Today shall be on your heart, /b inferring: b Today it will be on your heart, and tomorrow it will not be on your heart. The Sages taught /b in the i Tosefta /i : b How would they bundle i Shema /i ? They recited: “Hear Israel, the Lord is our God the Lord is One,” without pausing; /b this is b the statement of Rabbi Meir. Rabbi Yehuda says: They paused, but they would not recite: Blessed be the name of His glorious kingdom for ever and ever. /b ,The Gemara asks: b What is the reason that we recite /b that passage: Blessed be the name of His glorious kingdom for ever and ever, even though it does not appear in the Torah? The Gemara answers: We recite it b in accordance with /b that b which Rabbi Shimon ben Lakish interpreted homiletically. /b , b As Rabbi Shimon ben Lakish said /b that it is written: b “And Jacob called his sons and said, Gather around and I will tell you /b what will occur to you in the end of days” (Genesis 49:1). b Jacob wanted to reveal to his sons /b when the complete redemption would arrive at b the end of days /b (see Daniel 12:13), b but the Divine Presence abandoned him, /b rendering him unable to prophesy. b He said: Perhaps /b the Divine Presence has abandoned me because, b Heaven forfend, one of my descendants is unfit, as /b was the case with my grandfather b Abraham, from whom Ishmael emerged, and /b like b my father Isaac, from whom Esau emerged. His sons said to him: Hear Israel, /b our father, b the Lord is our God, the Lord is One. They said: Just as there is only one /b God b in your heart, so too, there is only one in our hearts. At that moment Jacob our father said /b in praise: b Blessed be the name of His glorious kingdom for ever and ever, /b as all his children were righteous., b The Rabbis said: What should we do? Shall we recite /b this verse? But b Moses our teacher did not say it /b in the Torah as part of i Shema /i . b Shall we not recite it? /b But b Jacob said it. /b In order to resolve this dilemma b they established that /b this passage b should be recited surreptitiously. Rabbi Yitzḥak said /b that b the school of Rabbi Ami said: /b This is b analogous to the daughter of a king who smelled /b the fragrance of the dried b spices /b stuck to the bottom of b the pot /b and craved to eat them. What can she do? b If she tells /b her servants to give it to her, b she will be disgraced, /b as the dried spices are a contemptible food. However, if b she does not say /b she wants to eat them, b she will /b endure b suffering. Her servants began to bring /b them to her b surreptitiously. /b One should conduct himself in that manner in similar cases of uncertainty., b Rabbi Abbahu said: /b The Sages b instituted that /b the people b should recite it aloud due to the grievance of the heretics. /b It was instituted to prevent the heretics from claiming that the Jews are surreptitiously reciting inappropriate statements. The Gemara adds: b In Neharde’a, where there are no heretics, they recite it surreptitiously even now. /b , b The Sages taught /b a related matter in the i Tosefta /i : b The people of Jericho performed six actions, three /b in keeping b with the will of the Sages and three against the will of the Sages. And these /b are what they did in keeping b with the will of the Sages: They /b would b graft palm trees the entire day /b of the fourteenth of Nisan; b and they /b would b bundle i Shema /i ; and they /b would b harvest /b grain b before the i omer /i /b offering was brought. b And these /b are what they did b against the will of the Sages: They /b would b pile /b the harvest b before the i omer /i ; and they /b would b make breaches in /b the walls of b their gardens and their orchards to feed fallen /b fruit b to the poor during drought years, /b so that the poor could take the fruit that had fallen b on Shabbat and Festivals; and they /b would b permit /b the use of b consecrated branches of carob and of sycamore /b trees. This is b the statement of Rabbi Meir. /b , b Rabbi Yehuda said to him: /b It is inaccurate to formulate it in that manner, as b if they acted /b in keeping b with the will of the Sages, all people would do so, /b not only the residents of Jericho. b Rather, /b formulate it in this manner: Both b these /b three acts b and those /b three b were performed against the will of the Sages. With regard to three /b the Sages b reprimanded them; and with regard to three /b the Sages b did not reprimand them. /b Since one could contend that the latter are permitted and the people of Jericho had already performed them, the Sages chose not to reprimand them., b And these /b are what they did for which the Sages b did not reprimand them: They /b would b graft palm trees the entire day; and they /b would b bundle i Shema /i ; and they /b would b harvest and pile /b grain b before the i omer /i /b offering was brought. b And these /b are what they did for which the Sages b reprimanded them: They /b would b permit /b the use of b consecrated branches of carob and of sycamore /b trees; b they /b would b make breaches in /b the walls of b their gardens and orchards on Shabbat and Festivals, in order to feed the poor fallen fruit during drought years; and they /b would b designate /b for the poor b the /b produce in the b corner /b in a field of b vegetables. And the Sages reprimanded them /b for those actions.,The Gemara asks: b And /b does b Rabbi Yehuda maintain /b that this b harvest /b performed by the residents of Jericho b was against the will of the Sages? Didn’t we learn /b in a mishna: b The people of Jericho /b would b harvest before the i omer /i , /b in keeping b with the will of the Sages, and they /b would b pile /b the grain b before the i omer /i , against the will of the Sages, but the Sages did not reprimand them? /b |
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16. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •document burial and preservation, and judaic law •document burial and preservation, and shemot (gods name) •document burial and preservation, cave burial •document burial and preservation, unusable documents as pesul Found in books: Taylor (2012) 287| 25a. big strongגמ׳ /strong /big ואפי' חכם והתניא חכם שמת הכל קרוביו,הכל קרוביו סלקא דעתך אלא הכל כקרוביו הכל קורעין עליו והכל חולצין עליו והכל מברין עליו ברחבה לא צריכא דלאו חכם הוא,ואי אדם כשר הוא חיובי מיחייב למיקרע דתניא מפני מה בניו ובנותיו של אדם מתים כשהן קטנים כדי שיבכה ויתאבל על אדם כשר,יבכה ויתאבל ערבונא קא שקיל מיניה אלא מפני שלא בכה והתאבל על אדם כשר שכל הבוכה ומתאבל על אדם כשר מוחלין לו על כל עונותיו בשביל כבוד שעשה לו דלאו אדם כשר הוא,אי דקאי התם בשעת יציאת נשמה חיובי מיחייב דתניא רבי שמעון בן אלעזר אומר העומד על המת בשעת יציאת נשמה חייב לקרוע למה זה דומה לספר תורה שנשרף שחייב לקרוע,דלא קאי התם בשעת יציאת נשמה,כי נח נפשיה דרב ספרא לא קרעו רבנן עליה אמרי לא גמרינן מיניה אמר להו אביי מי תניא הרב שמת חכם שמת תניא ועוד כל יומא שמעתתיה בפומין בבי מדרשא,סבור מה דהוה הוה אמר להו אביי תנינא חכם כל זמן שעוסקין בהספד חייבין לקרוע סבור למיקרע לאלתר אמר להו אביי תניא חכם כבודו בהספידו,כי נח נפשיה דרב הונא סבור לאותובי ספר תורה אפורייה אמר להו רב חסדא מילתא דבחייה לא סבירא ליה השתא ליקום (ליה) ליעבד ליה דאמר רב תחליפא אנא חזיתיה לרב הונא דבעי למיתב אפוריי' והוה מנח ספר תורה עליה וכף כדא אארעא ואותיב ספר תורה עילויה אלמא קסבר אסור לישב על גבי מטה שספר תורה מונח עליה,לא הוה נפיק פוריא מבבא סבור לשלשולי דרך גגין אמר להו רב חסדא הא גמירנא מיניה חכם כבודו דרך פתח,סבור לאשנויי מפוריא לפוריא אמר להו רב חסדא הכי גמירנא מיניה חכם כבודו במטה ראשונה דאמר רב יהודה אמר רב מנין לחכם שכבודו במטה ראשונה שנאמר (שמואל ב ו, ג) וירכיבו את ארון האלהים אל עגלה חדשה פרוס בבא ואפקוה,פתח עליה רבי אבא ראוי היה רבינו שתשרה עליו שכינה אלא שבבל גרמה ליה,מתיב רב נחמן בר חסדא ואמרי לה רב חנן בר חסדא (יחזקאל א, ג) היה היה דבר ה' אל יחזקאל בן בוזי הכהן בארץ כשדים,טפח ליה אבוה בסנדליה א"ל לאו אמינא לך לא תיטרוד עלמא מאי היה שהיה כבר,כי אסקוה להתם אמרו ליה לר' אמי ולר' אסי רב הונא אתי אמרו כי הוינן התם לא הוה לן לדלויי רישין מיניה השתא אתינן הכא אתא בתרין,אמרו (ליה) ארונו בא ר' אמי ור' אסי נפוק ר' אילא ור' חנינא לא נפוק איכא דאמרי רבי אילא נפק ר' חנינא לא נפק,דנפק מאי טעמיה דתניא ארון העובר ממקום למקום עומדים עליו בשורה ואומרים עליו ברכת אבלים ותנחומי אבלים דלא נפק מאי טעמא דתניא ארון העובר ממקום למקום אין עומדין עליו בשורה ואין אומרים עליו ברכת אבלים ותנחומי אבלים,קשיין אהדדי לא קשיא כאן ששלדו קיימת כאן בשאין שלדו קיימת ורב הונא שלדו קיימת הוה דלא נפק לא סיימוה קמיה,אמרי היכא נינחיה רב הונא ריבץ תורה בישראל ור' חייא ריבץ תורה בישראל הוה,מאן מעייל ליה אמר להו רב חגא אנא מעיילנא ליה דאוקמתיה לתלמודאי כי הוינא בר תמני סרי שנין ולא חזי לי קרי ומשמע ליה קמיה וידעי בעובדיה דיומא חד אתהפיכא ליה רצועה דתפילין ויתיב עלה ארבעין תעניתא,עייליה הוה גני יהודה מימיניה דאבוה וחזקיה משמאליה אמר ליה יהודה לחזקיה קום מדוכתיך דלאו אורח ארעא דקאים רב הונא בהדי דקאים קם בהדיה עמודא דנורא חזייה רב חגא איבעית זקפיה לארוניה ונפק אתא והאי דלא איענש ענש משום דזקפיה לארוניה דרב הונא,כי נח נפשיה דרב חסדא סבור לאותובי ספר תורה אפורייה אמר להו ר' יצחק מילתא דלרביה לא סבירא ליה אנן ניקום נעביד ליה,סבור דלא למישלל קרעייהו אמר להו ר' יצחק בר אמי חכם כיון שהחזירו פניהם מאחורי המטה שוללין,כי נח נפשי' דרבה בר הונא ורב המנונא אסקינהו להתם | 25a. strong GEMARA: /strong The mishna teaches that only the relatives of the deceased rend their clothes. The Gemara asks: b And /b is this the case b even /b if the deceased was a Torah b Sage? But isn’t it taught /b otherwise in a i baraita /i : When a Torah b scholar dies, everyone is his relative. /b ,The Gemara clarifies: b Does it enter your mind /b to say that b everyone is his relative? Rather, /b this i baraita /i should be understood as follows: b Everyone is /b considered to be b like his relative /b in the sense that b everyone rends his /b garment in anguish b over him, and everyone bares /b his shoulder b over him /b in mourning, b and everyone eats the mourner’s meal over him in the public square /b as mourners do. The death of a Torah scholar is a personal loss for every Jew. So why is the mishna limited to only relatives? The Gemara answers: b No, /b it is b necessary /b for the mishna to teach this i halakha /i in a case b where /b the deceased b is not a /b Torah b scholar. /b ,The Gemara asks: b And if /b the deceased b was an upright person /b who feared Heaven and performed good deeds, then aren’t all those present at his death b obligated to rend /b their garments over his death? b As it is taught /b in a i baraita /i : b For what /b reason b do a person’s sons and daughters die when they are young? /b They die b so that he will cry and mourn /b over the death of b an upright person. /b ,The Gemara questions the formulation: They die so that b he will cry and mourn? Is security, /b i.e., his children, b taken from him /b in advance to ensure that in the future he will mourn over the death of an upright person? b Rather /b the i baraita /i means as follows: His children died b because he did not cry or mourn over an upright person /b who died. b As /b with regard to b anyone who cries and mourns over an upright person /b who died, b they forgive him /b for b all his transgressions because of the honor he accorded /b to the deceased. If this is the case, one also rends his clothes over an upright person. The Gemara answers: Rather, the mishna is referring only to one b who /b was b not an upright person. /b ,The Gemara challenges: But b if one was standing there at the time of the soul’s departure, /b i.e., at the time of death, he b is /b also b obligated /b to rend his clothes. b As it is taught /b in a i baraita /i : b Rabbi Shimon ben Elazar says: One who stands over the deceased at the time of the soul’s departure is obligated to rend /b his clothes. b To what may this be likened? To a Torah scroll that is burned, /b for which anyone present b is obligated to rend /b his clothes.,The Gemara answers: The mishna must be referring to a person b who was not standing there at the time of the soul’s departure /b but who heard that someone who is not a close relative died, and the deceased was neither a Torah scholar nor an upright person.,§ The Gemara relates that b when Rav Safra passed away the /b other b Sages did not rend /b their garments b over him. They said: We did not learn from him, /b as he did not disseminate his Torah knowledge to the public. b Abaye /b berated them and b said to them: Is it taught /b in the i baraita /i : If one’s b teacher died? It is taught: /b If a Torah b scholar died, /b and Rav Safra was certainly a Torah scholar. b And furthermore, every day his teachings are in our mouths in the study hall, /b so that even if we did not learn directly from him, we should still be considered his students.,The other Sages b thought that what was /b done b was /b done, and it was now too late for them to rend their garments. b Abaye said to them: We learned: /b With regard to a Torah b scholar, as long as they are engaged in eulogizing /b him, then people b are obligated to rend /b their garments, even after the time of his death. b They /b then b thought to rend /b their garments b immediately. Abaye said to them: It is taught /b in a i baraita /i : b A /b Torah b scholar’s honor is at /b the time of b his eulogy, /b and so you should wait until the time of the eulogy before rending your garments.,§ The Gemara relates another incident: b When Rav Huna died they thought to place a Torah scroll on his bier, /b as was commonly done after the death of a Torah scholar, as if to say that the deceased fulfilled everything written in the scroll. b Rav Ḥisda said to them: /b This is b a practice that he did not hold with during his lifetime; now should we stand up and do /b it b for him /b when he is dead? b As Rav Taḥlifa said: I /b myself b saw Rav Huna, who wished to sit on his bed, and there was a Torah scroll placed on it. And he turned a jug over and placed the Torah scroll on it /b so that he could then sit on the bed. b Apparently he holds /b that b it is prohibited to sit on a bed upon which a Torah scroll lies. /b Therefore, it would be inappropriate to lay a Torah scroll next to his body after he died.,When they tried to remove his corpse from his house for the burial, b the bier would not /b fit b through the /b narrow b door. They /b then b thought to lower /b the bier b from the roof. Rav Ḥisda said to them: This I learned from him, /b Rav Huna himself: b A scholar’s honor /b is for him to be taken out b through the /b main b opening, /b and not in any other manner., b They /b then b thought to move him from /b his b bier to /b a narrower b bier /b so that it would fit through the door. But b Rav Ḥisda said to them: I learned from him, /b Rav Huna himself, b as follows: A scholar’s honor is /b for him to be taken out b on the first bier. As Rav Yehuda said /b that b Rav said: From where /b is it derived that b a scholar’s honor is /b for him to be taken out b on the first bier? As it is stated: “And they set the Ark of God upon a new cart” /b (II Samuel 6:3). When taking the Ark to Jerusalem, King David had it placed back on the cart upon which it had been returned by the Philistines, and a Torah scholar is considered to be similar to the Ark of the Covet. When they saw that there was nothing else that they could do, b they broke the doorway and took him out /b through it., b Rabbi Abba opened /b his eulogy for b him: Our Rabbi was worthy that the Divine Presence should rest upon him, except /b for the fact b that Babylonia caused it /b not to rest. In other words, it was only because he lived in Babylonia and not in Eretz Yisrael that the Divine Presence did not rest upon him., b Rav Naḥman bar Ḥisda raised an objection /b against this, b and some say /b that it was b Rav Ḥa bar Ḥisda: /b Is it not stated: b “The word of the Lord came [ i hayo haya /i ] to Ezekiel the priest, son of Buzi, in the land of the Chaldeans” /b (Ezekiel 1:3), thereby implying that a prophet can prophesy outside of Eretz Yisrael?, b His father tapped him with his sandal /b on his foot, thereby hinting to him that he should be quiet. b He said to him: Have I not told you not to trouble everyone /b with questions in the middle of a eulogy? The Gemara answers the question: b What /b is the meaning of the doubling of the word b “came [ i hayo haya /i ]”? /b It implies b that it had already come /b before, i.e., that Ezekiel had already begun to prophesy in Eretz Yisrael, and his prophecy in Babylonia was merely a continuation of that prophecy.,§ The Gemara relates that b when they took /b Rav Huna b there, /b to Eretz Yisrael, for burial b they said to Rabbi Ami and Rabbi Asi: Rav Huna has come, /b and they misunderstood and thought that he was still alive. b They said: When we were there, /b in Babylonia, we b did not have strength to lift our heads before him. Now /b that b we have come here, has he come after us? /b , b They said to them: His coffin has come. Rabbi Ami and Rabbi Asi went out /b to meet his funeral procession. b Rabbi Ila and Rabbi Ḥanina did not go out. Some say /b that b Rabbi Ila went out, /b but b Rabbi Ḥanina did not go out. /b ,The Gemara asks: Those who b went out, what is /b the b reason /b that they went? b As it is taught /b in a i baraita /i : When b a coffin is passing from place to place, /b the people b stand in a line /b to show respect b for /b the deceased, b and they recite the mourners’ blessing and the consolation of the mourners over it. /b Those b who did not go out, what is the reason /b that they did not? b As it is taught /b in another i baraita /i : When a b coffin is passing from place to place, they do not stand in a line /b to show respect b for /b the deceased, b and they do not recite the mourners’ blessing or /b the b consolation of the mourners for him. /b ,The Gemara asks: If so, b these /b two tannaitic statements b contradict each other. /b The Gemara answers: b It is not difficult: Here, /b the i baraita /i is referring to a case b where the skeleton /b of the deceased b is /b still b intact, /b and the mourning practices must be observed. b And there /b the i baraita /i is referring to a case b where the skeleton /b of the deceased b is no longer intact, /b and it is not necessary to observe the customs of mourning. b And Rav Huna’s skeleton was /b still b intact. /b The reason that the b one /b Sage b did not go out /b was that b they did not confirm for him /b that the skeleton was still intact.,The Sages of Eretz Yisrael b said: Where shall we bury him? /b They concluded: b Rav Huna disseminated Torah to /b the people of b Israel, and /b similarly b Rabbi Ḥiyya disseminated Torah to /b the people of b Israel; /b therefore, it is appropriate to bury Rav Huna next to Rabbi Ḥiyya.,They asked: b Who will take him in /b to Rabbi Ḥiyya’s burial cave, as few are fit to enter it? b Rav Ḥagga said to them: I will take him into /b the cave, b for I presented my studies /b before him b when I was /b just b eighteen, never having experienced a seminal emission. And /b so too b I attended to him and knew his /b great b deeds. /b For example, b one day one of the straps of his phylacteries turned around, /b the unpainted side being turned outward, b and he observed forty fasts for this, /b as he had acted negligently, allowing the black side to face inward.,Rav Ḥagga b took him in. /b The body of Rabbi Ḥiyya’s son b Yehuda lay /b buried b to the right of his father, and /b the body of his other son b Ḥizkiyya /b lay b to his left. /b The spirit of b Yehuda said to /b the spirit of b Ḥizkiyya: Rise from your place, as /b it is b not proper conduct /b to remain lying when the body of b Rav Huna is standing here. When /b Ḥizkiyya’s corpse stood b up, a pillar of fire rose with him. /b When b Rabbi Ḥagga saw this, he was frightened /b by what he saw, and so b he stood up /b Rav Huna’s b coffin and went away. /b The Gemara comments: b And he was not punished /b or harmed by this pillar of fire b because he set up Rav Huna’s coffin /b as protection for himself.,§ The Gemara relates another story about the burial of one of the Sages: b When Rav Ḥisda died they thought to place a Torah scroll on his bier. Rabbi Yitzḥak said to them: /b This is b a practice that this Rabbi did not hold with during his lifetime; should we stand up and do /b it b for him /b now that he is dead?, b They /b then b thought not to tack, /b i.e., sew up, b the tears /b that they had made in their clothes. b Rabbi Yitzḥak bar Ami said to them: /b When the deceased is b a Torah Sage, they may tack /b the tears b once they turn their faces from the bier. /b ,The Gemara relates that b when Rabba bar Huna and Rav Hamnuna died, they took them /b both b up there, /b to Eretz Yisrael. |
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17. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •document burial and preservation, and judaic law •document burial and preservation, and shemot (gods name) •document burial and preservation, cave burial •document burial and preservation, unusable documents as pesul Found in books: Taylor (2012) 287| 26b. למישתא ביה שיכרא שפיר דמי,רבינא הוה ליה ההוא תילא דבי כנישתא אתא לקמיה דרב אשי אמר ליה מהו למיזרעה אמר ליה זיל זבניה משבעה טובי העיר במעמד אנשי העיר וזרעה,רמי בר אבא הוה קא בני בי כנישתא הוה ההיא כנישתא עתיקא הוה בעי למיסתריה ולאתויי ליבני וכשורי מינה ועיולי להתם יתיב וקא מיבעיא ליה הא דרב חסדא דאמר רב חסדא לא ליסתור בי כנישתא עד דבני בי כנישתא אחריתי התם משום פשיעותא כי האי גוונא מאי אתא לקמיה דרב פפא ואסר ליה לקמיה דרב הונא ואסר ליה,אמר רבא האי בי כנישתא חלופה וזבונה שרי אוגורה ומשכונה אסור מאי טעמא בקדושתה קאי,ליבני נמי חלופינהו וזבונינהו שרי אוזופינהו אסור הני מילי בעתיקתא אבל בחדתא לית לן בה,ואפילו למאן דאמר הזמנה מילתא היא ה"מ כגון האורג בגד למת אבל הכא כטווי לאריג דמי וליכא למאן דאמר,מתנה פליגי בה רב אחא ורבינא חד אסר וחד שרי מאן דאסר בהאי תפקע קדושתה ומאן דשרי אי לאו דהוה ליה הנאה מיניה לא הוה יהיב ליה הדר הוה ליה מתנה כזביני,ת"ר תשמישי מצוה נזרקין תשמישי קדושה נגנזין ואלו הן תשמישי מצוה סוכה לולב שופר ציצית ואלו הן תשמישי קדושה דלוסקמי ספרים תפילין ומזוזות ותיק של ס"ת ונרתיק של תפילין ורצועותיהן,אמר רבא מריש הוה אמינא האי כורסיא תשמיש דתשמיש הוא ושרי כיון דחזינא דמותבי עלויה ס"ת אמינא תשמיש קדושה הוא ואסור,ואמר רבא מריש הוה אמינא האי פריסא תשמיש דתשמיש הוא כיון דחזינא דעייפי ליה ומנחי סיפרא עלויה אמינא תשמיש קדושה הוא ואסור,ואמר רבא האי תיבותא דאירפט מיעבדה תיבה זוטרתי שרי כורסייא אסיר ואמר רבא האי פריסא דבלה למיעבדיה פריסא לספרי שרי לחומשין אסיר,ואמר רבא הני זבילי דחומשי וקמטרי דספרי תשמיש קדושה נינהו ונגנזין פשיטא מהו דתימא הני לאו לכבוד עבידן לנטורי בעלמא עבידי קמ"ל,ההוא בי כנישתא דיהודאי רומאי דהוה פתיח לההוא אידרונא דהוה מחית ביה מת והוו בעו כהני למיעל לצלויי התם אתו אמרו ליה לרבא אמר להו דלו תיבותא אותבוה דהוה ליה כלי עץ העשוי לנחת וכלי עץ העשוי לנחת אינו מקבל טומאה וחוצץ בפני הטומאה,אמרו ליה רבנן לרבא והא זמנין דמטלטלי ליה כי מנח ספר תורה עלויה והוה ליה מיטלטלא מלא וריקם אי הכי לא אפשר,אמר מר זוטרא מטפחות ספרים שבלו עושין אותן תכריכין למת מצוה וזו היא גניזתן,ואמר רבא ספר תורה שבלה גונזין אותו אצל תלמיד חכם ואפילו שונה הלכות אמר רב אחא בר יעקב ובכלי חרס שנאמר (ירמיהו לב, יד) ונתתם בכלי חרש למען יעמדו ימים רבים,(ואמר) רב פפי משמיה דר' מבי כנישתא לבי רבנן שרי מבי רבנן לבי כנישתא אסיר ורב פפא משמיה דרבא מתני איפכא אמר רב אחא | 26b. b to drink beer with /b the proceeds b seems well /b and is permitted. The seven representatives have the authority to annul the sanctity of the synagogue, and therefore the proceeds of its sale do not retain any sanctity.,The Gemara relates: b Ravina had a certain /b piece of land on which stood b a mound /b of the ruins b of a synagogue. He came before Rav Ashi /b and b said to him: What is /b the i halakha /i with regard b to sowing /b the land? b He said to him: Go, purchase it from the seven representatives of the town in an assembly of the residents of the town, and /b then you may b sow it. /b , b Rami bar Abba was /b once b building a synagogue. There was a certain old synagogue /b that b he wished to demolish, and bring bricks and beams from it, and bring them to there, /b to construct a new synagogue. b He sat and considered that which Rav Ḥisda /b said, b as Rav Ḥisda said: One should not demolish a synagogue until one has built another synagogue. /b Rami bar Abba reasoned that Rav Ḥisda’s ruling b there /b is b due to /b a concern of b negligence, /b as perhaps after the first synagogue is demolished, people will be negligent and a new one will never be built. However, in b a case like this, /b where the new synagogue is to be built directly from the materials of the old one, b what /b is the i halakha /i ? b He came before Rav Pappa /b to ask his opinion, b and he prohibited him /b from doing so. b He /b then came b before Rav Huna, and he /b also b prohibited him /b from doing so., b Rava said: /b With regard to b this synagogue, exchanging it /b for a different building b or selling it /b for money b is permitted, /b but b renting it /b out b or mortgaging it is prohibited. What is the reason /b for this? When a synagogue is rented out or mortgaged, it b remains in its sacred state. /b Therefore, it is prohibited to rent it out or mortgage it, because it will then be used for a non-sacred purpose. However, if it is exchanged or sold, its sanctity is transferred to the other building or to the proceeds of the sale, and therefore the old synagogue building may be used for any purpose.,The same i halakha /i is b also /b true of the b bricks /b of a synagogue; b exchanging them or selling them is permitted, /b but b renting them out is prohibited. /b The Gemara comments: b This applies to old /b bricks that have already been part of a synagogue, b but as for new /b bricks that have only been designated to be used in a synagogue, b we have no /b problem b with it /b if they are rented out for a non-sacred purpose., b And even according to the one who said /b that mere b designation is significant, /b i.e., although a certain object was not yet used for the designated purpose, the halakhic ramifications of using it for that purpose already take hold, b this applies /b only in a case where it was created from the outset for that purpose, b for example, one who weaves a garment /b to be used as shrouds b for a corpse. However, here /b the bricks are b comparable to /b already b spun /b thread that was then designated to be used b to weave /b burial shrouds. Concerning such designation, where nothing was specifically created for the designated purpose, b there is no one who said /b that the designation is significant., b Rav Aḥa and Ravina disagree about /b whether it is permitted to give away a synagogue as b a gift /b to then be used for a non-sacred purpose. b One /b of them b prohibited /b it, b and /b the other b one permitted /b it. b The one who prohibits /b it says: Is it possible that b with this /b act of giving alone b its sanctity is removed? /b This cannot be the case. Since the synagogue was not exchanged for anything else, there is nothing to which the sanctity may be transferred. Consequently, the synagogue remains sacred. b And the one who permitted /b it does so because he reasons that b if /b the donor b did not /b receive any b benefit from /b giving the synagogue, b he would not have given it. /b Therefore, b the gift has reverted to being like a sale, /b and the sanctity is transferred to the benefit received.,§ b The Sages taught /b in a i baraita /i : b Articles /b used in the performance b of a mitzva may be thrown out /b after use. Although these items were used in the performance of a mitzva, they are not thereby sanctified. However, b articles /b associated with the b sanctity /b of God’s name, i.e. articles on which God’s name is written, and articles that serve an article that has God’s name written on it, even after they are no longer used, b must be interred /b in a respectful manner. b And these /b items b are /b considered b articles of a mitzva: A i sukka /i ; a i lulav /i ; a i shofar /i ; /b and b ritual fringes. And these /b items b are /b considered b articles of sanctity: Cases /b of b scrolls, /b i.e. of Torah scrolls; b phylacteries; and i mezuzot /i ; and a container for a Torah scroll; and a cover for phylacteries; and their straps. /b , b Rava said: Initially, I used to say /b that b this lectern /b in the synagogue upon which the Torah is read b is /b only b an article of an article /b of sanctity, as the Torah scroll does not rest directly upon the lectern but rather upon the cloth that covers it. b And /b the i halakha /i is that once an article of an article of sanctity is no longer used, b it is permitted /b to throw it out. However, b once I saw that the Torah scroll is /b sometimes b placed /b directly b upon /b the lectern without an intervening cloth. b I said /b that b it is an article /b used directly for items b of sanctity, and /b as such b it is prohibited /b to simply discard it after use., b And Rava /b similarly b said: Initially, I used to say /b that b this curtain, /b which is placed at the opening to the ark as a decoration, b is /b only b an article of an article /b of sanctity, as it serves to beautify the ark but is not directly used for the Torah scroll. However, b once I saw that /b sometimes the curtain b is folded over and a Torah scroll is placed upon it. I said /b that b it is an article /b used directly for items b of sanctity and /b as such b it is prohibited /b to simply discard it after use., b And Rava /b further b said: /b With regard to b this ark that has fallen apart, constructing a smaller ark /b from its materials b is permitted, /b as both have the same level of sanctity, but to use the materials to construct b a lectern is prohibited /b because the lectern has a lesser degree of sanctity. b And Rava /b similarly b said: /b With regard to b this curtain /b used to decorate an ark b that has become worn out, to fashion it /b into b a wrapping cloth for /b Torah b scrolls is permitted, /b but to fashion it into a wrapping cloth b for /b a scroll of b one of the five /b books of the Torah b is prohibited. /b , b And Rava /b also b said: /b With regard to b these cases for /b storing scrolls of b one of the five /b books of the Torah b and sacks for /b storing Torah b scrolls, they are /b classified as b articles of sanctity. /b Therefore, b they are to be interred /b when they are no longer in use. The Gemara asks: b Isn’t /b that b obvious? /b The Gemara answers: b Lest you say /b that since b these /b items b are not made for the honor /b of the scrolls but rather b are made merely to /b provide b protection, /b they should not be classified as articles of sanctity, Rava therefore b teaches us /b that although they are indeed made to protect the scrolls, they also provide honor and are therefore to be classified as articles of sanctity.,The Gemara relates: There was b a certain synagogue of the Jews of Rome that opened out into a room in which a corpse was lying, /b thereby spreading the ritual impurity of the corpse throughout the synagogue. b And the priests wished to enter /b the synagogue b in order to pray there. /b However, it was prohibited for them to do so because a priest may not come in contact with ritual impurity of a corpse. b They came and spoke to Rava, /b about what to do. b He said to them: Lift up the ark and put it down /b in the opening between the two rooms, b as it is a wooden utensil that is designated to rest /b in one place and not be moved from there, b and /b the i halakha /i is that b a wooden utensil that is designated to rest is not susceptible to ritual impurity, and /b therefore it b serves as a barrier to /b prevent b ritual impurity /b from spreading., b The Rabbis said to Rava: But isn’t /b the ark b sometimes moved when a Torah scroll is /b still b resting inside it, and /b therefore b it is /b a utensil that b is moved /b both b when it is full and when it is empty; /b such a utensil is susceptible to ritual impurity and cannot prevent ritual impurity from spreading. He said to them: b If so, /b if it is as you claim, then b it is not possible /b to remedy the situation., b Mar Zutra said: /b With regard to b wrapping cloths of /b Torah b scrolls that have become worn out, they may be made into shrouds for a corpse with no one to bury it [ i met mitzva /i ], and this is their /b most appropriate manner for being b interred. /b , b And Rava said: A Torah scroll that became worn out is interred /b and buried b next to a Torah scholar, and /b in this regard, a Torah scholar is defined b even /b as b one who /b only b studies the i halakhot /i /b in the Mishna and the i baraitot /i but is not proficient in their analysis. b Rav Aḥa bar Ya’akov said: And /b when it is buried, it is first placed b in an earthenware vessel, as it is stated: “And put them in an earthenware vessel, that they may last for many days” /b (Jeremiah 32:14).,§ b And Rav Pappi said in the name of Rava: /b To convert a building b from a synagogue into a study hall /b is b permitted, /b but b from a study hall into a synagogue /b is b prohibited, /b as he holds that a study hall has a higher degree of sanctity than a synagogue. b And Rav Pappa in the name of Rava teaches the opposite, /b as he holds that a synagogue has a higher degree of sanctity than a study hall. b Rav Aḥa said: /b |
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18. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •document burial and preservation, and judaic law •document burial and preservation, and shemot (gods name) •document burial and preservation, cave burial •document burial and preservation, unusable documents as pesul Found in books: Taylor (2012) 287| 17a. וחד אמר שבעה ואמרי לה שלשים,ת"ר וכבוד עשו לו במותו זה חזקיה מלך יהודה שיצאו לפניו שלשים וששה אלף חלוצי כתף דברי ר' יהודה,א"ל ר' נחמיה והלא לפני אחאב עשו כן,אלא שהניחו ס"ת על מטתו ואמרו קיים זה מה שכתוב בזה,והאידנא נמי עבדינן הכי אפוקי מפקינן אנוחי לא מנחינן ואיבעית אימא אנוחי נמי מנחינן קיים לא אמרינן,אמר רבה בר בר חנה הוה אזילנא בהדיה דר' יוחנן למשאל שמעתא כי הוה עייל לבית הכסא והוה בעינא מיניה מלתא לא פשיט לן עד דמשי ידיה ומנח תפילין ומברך והדר אמר לן אפילו קיים אמרינן לימד לא אמרינן,והאמר מר גדול למוד תורה שהלמוד מביא לידי מעשה ל"ק הא למיגמר הא לאגמורי,א"ר יוחנן משום ר"ש בן יוחאי מאי דכתיב (ישעיהו לב, כ) אשריכם זורעי על כל מים משלחי רגל השור והחמור כל העוסק בתורה ובגמילות חסדים זוכה לנחלת שני שבטים,שנאמר אשריכם זורעי ואין זריעה אלא צדקה שנאמר (הושע י, יב) זרעו לכם לצדקה וקצרו לפי חסד ואין מים אלא תורה שנאמר (ישעיהו נה, א) הוי כל צמא לכו למים,וזוכה לנחלת שני שבטים זוכה לכילה כיוסף דכתיב (בראשית מט, כב) בן פורת יוסף בנות צעדה עלי שור וזוכה לנחלת יששכר דכתיב (בראשית מט, יד) יששכר חמור גרם,אית דאמרי אויביו נופלין לפניו כיוסף דכתיב (דברים לג, יז) בהם עמים ינגח יחדו אפסי ארץ וזוכה לבינה כיששכר דכתיב (דברי הימים א יב, לג) ומבני יששכר יודעי בינה לעתים לדעת מה יעשה ישראל, br br big strongהדרן עלך ארבע אבות /strong /big br br,מתני׳ big strongכיצד /strong /big הרגל מועדת לשבר בדרך הלוכה הבהמה מועדת להלך כדרכה ולשבר,היתה מבעטת או שהיו צרורות מנתזין מתחת רגליה ושברה את הכלים משלם חצי נזק דרסה על הכלי ושברתו ונפל על כלי ושברו על הראשון משלם נזק שלם ועל האחרון משלם חצי נזק,התרנגולין מועדין להלך כדרכן ולשבר היה דליל קשור ברגליו או שהיה מהדס ומשבר את הכלים משלם חצי נזק | 17a. b And /b the other b one said: /b They studied there for b seven /b days. b And some say /b they studied there for b thirty /b days., b The Sages taught /b a i baraita /i that offers another interpretation of the verse cited: b “And afforded him [ i lo /i ] honor in his death” /b (II Chronicles 32:33). b This /b is referring to the honor given to b Hezekiah, king of Judea, that /b at his burial b 36,000 /b men with b bared shoulders went out before him. /b They removed their robes from their shoulders as a sign of mourning. The number 36,000 is alluded to by the numerical value of the word i lo /i , which is thirty-six. This is b the statement of Rabbi Yehuda. /b , b Rabbi Neḥemya said to him: But didn’t they /b also b do this before Ahab? /b Apparently, if they did this for the wicked king Ahab, it is an honor shown to all kings, and it is was not a unique show of honor for the righteous Hezekiah., b Rather, /b the honor that was done for Hezekiah was b that they laid a Torah scroll upon his bier and they said: This one, /b i.e., Hezekiah, b fulfilled that which is written in this, /b i.e., the Torah scroll.,The Gemara asks: b But nowadays as well, we do this /b for any great Torah scholar that dies, so what is unique about what was done to honor Hezekiah? The Gemara answers: Nowadays, b we take /b a Torah scroll b out /b but b we do not lay /b it on the bier of the deceased. b And if you wish, say /b instead that nowadays b we also lay /b a Torah scroll on the bier of the deceased; but b we do not say: /b This one b fulfilled /b that which is written in this., b Rabba bar bar Ḥana said: I was /b once b walking together with Rabbi Yoḥa to ask /b him about this b statement. Whenever he would enter a lavatory, /b upon his exit b I would ask him /b to explain b a matter, /b and b he would not answer us until he had washed his hands and donned his phylacteries and made /b the b blessing, and /b only b then would he answer us. /b With regard to the honor given to King Hezekiah, he said: Nowadays, b we even say: /b This one b fulfilled /b that which is written in this, but b we do not say: He taught /b that which is written in this, which was a unique honor performed at the burial of the righteous King Hezekiah.,The Gemara asks: b But didn’t the Master say: Torah study is great because /b the b study /b of Torah b leads to /b one’s b performance /b of the mitzvot? This indicates that the performance of mitzvot is considered of greater value than Torah study. If so, once Hezekiah had been praised with the fact that he fulfilled the mitzvot of the Torah, why mention that he studied it? The Gemara explains: This is b not difficult: This /b statement of the Master is b about studying /b the Torah for one’s own knowledge, and b that /b unique praise given to King Hezekiah was b about teaching /b the Torah to others.,§ A verse that was cited at the beginning of the this chapter (2b) as part of a halakhic exposition is now explained homiletically: b Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: What /b is the meaning of that b which is written: “Happy are you that sow beside all waters, that send forth the feet of the ox and the donkey” /b (Isaiah 32:20)? It teaches that b whoever engages in /b the study of b Torah and in /b the performance of b acts of kindness merits /b reward equal to b the portion of two tribes, /b Joseph and Issachar.,The Gemara explains how this is derived from the verse: b As it is stated: “Happy are you that sow.” And /b the reference to b sowing /b refers b only /b to acts of b charity, as it is stated: “Sow for yourselves for charity, reap according to kindness” /b (Hosea 10:12). b And /b the reference to b water /b refers b only /b to the study of b Torah, as it is stated /b with regard to Torah study: b “Ho, all who are thirsty, go to water” /b (Isaiah 55:1)., b And /b the fact that b he merits /b reward equal to b the portion of two tribes /b is derived as follows: The reference to the ox in the verse is an allusion to Joseph, who is described as an ox (Deuteronomy 33:17), and one’s reward is that b he merits to /b receive b a canopy /b of honor, b as /b did b Joseph, as it is written: “Joseph is a fruitful vine, /b a fruitful vine by a fountain; b its branches run over the wall.” /b The branches over the wall in this verse allude to the canopy. b And /b the reference to the donkey is an allusion to the fact that b he merits /b to receive b the portion of Issachar, /b who is described as a donkey, b as it is stated: “Issachar is a large-boned donkey” /b (Genesis 49:14)., b There are /b some b who say /b that the comparison should be understood in a different manner. b His enemies will fall before him /b just b like /b in the blessing given by Moses to the tribe of b Joseph, as it is written /b in the blessing bestowed by Moses to the tribe of Joseph: “His horns are the horns of the wild-ox; b with them he shall gore the nations, even to the ends of the earth” /b (Deuteronomy 33:17). b And he merits the understanding of Issachar, as it is written: “And of the children of Issachar, men that had understanding of the times, to know what Israel ought to do” /b (I Chronicles 12:33).,, strong MISHNA: /strong The mishna in the previous chapter (15b) teaches that the owner of an animal is always forewarned with regard to the category of Trampling. The mishna elaborates: For b what /b damage caused with b the hoof /b is the animal deemed b forewarned? /b It is deemed forewarned with regard b to /b trampling objects and b breaking /b them b in the course of its walking. An animal is /b deemed b forewarned with regard to walking in its /b typical b manner and, /b by doing so, b breaking /b objects as it proceeds.,By contrast, if the animal b was kicking /b while it was walking, b or /b it transpired b that pebbles were /b inadvertently b propelled from under its feet and /b those pebbles b broke vessels, /b cases of that kind do not fit precisely into the primary category of Trampling. In both of these cases the owner of the animal b pays half /b the cost of b the damage. /b If an animal b trod upon a vessel and broke it and /b then a shard of that vessel b fell upon /b a second b vessel and broke it, /b the owner b pays /b the b full /b cost of the b damage for the first /b vessel, as its action is classified under the primary category of Trampling, b and he pays half /b the cost of b the damage for the latter /b vessel, as the damage caused by the shard is tantamount to damage caused by pebbles inadvertently propelled by the foot of an animal., b Chickens are /b deemed b forewarned /b with regard b to walking in their /b typical b manner and breaking /b objects, and therefore, the owner of a chicken pays the full restitution for the damage done to any objects broken by his chicken. If there b was a string [ i delil /i ] tied to /b a chicken’s b leg /b as an indication of ownership and it wrapped around a vessel and broke it, b or /b if the chicken b was hopping /b in an atypical manner b and breaking vessels, /b its owner b pays half /b the cost of b the damage. /b |
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19. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •document burial and preservation, and scroll cemeteries •document burial and preservation, in qumran cemetery Found in books: Taylor (2012) 290| 25a. שעושה אותו גלל: , big strongמתני׳ /strong /big מרחיקין את הנבלות ואת הקברות ואת הבורסקי מן העיר חמשים אמה אין עושין בורסקי אלא למזרח העיר רבי עקיבא אומר לכל רוח הוא עושה חוץ ממערבה ומרחיק חמשים אמה ומרחיקין את המשרה מן הירק ואת הכרישין מן הבצלים ואת החרדל מן הדבורים ורבי יוסי מתיר בחרדל: , big strongגמ׳ /strong /big איבעיא להו ר' עקיבא היכי קאמר לכל רוח הוא עושה וסומך חוץ ממערבה דמרחיק נ' אמה ועושה או דלמא לכל רוח הוא עושה ומרחיק חמשים אמה חוץ ממערבה דאינו עושה כלל,תא שמע דתניא ר"ע אומר לכל רוח הוא עושה ומרחיק חמשים אמה חוץ ממערבה דאינו עושה כל עיקר מפני שהיא תדירא,א"ל רבא לרב נחמן מאי תדירא אילימא תדירא ברוחות והא אמר רב חנן בר אבא אמר רב ד' רוחות מנשבות בכל יום ורוח צפונית עם כולן שאילמלא כן אין העולם מתקיים אפילו שעה אחת ורוח דרומית קשה מכולן ואילמלא בן נץ שמעמידה מחרבת את העולם שנאמר (איוב לט, כו) המבינתך יאבר נץ יפרוש כנפיו לתימן,אלא מאי תדירא תדירא בשכינה דאריב"ל בואו ונחזיק טובה לאבותינו שהודיעו מקום תפלה דכתיב (נחמיה ט, ו) וצבא השמים לך משתחוים,מתקיף לה רב אחא בר יעקב ודלמא כעבד שנוטל פרס מרבו וחוזר לאחוריו ומשתחוה קשיא,ורבי אושעיא סבר שכינה בכל מקום דאמר רבי אושעיא מאי דכתיב (נחמיה ט, ו) אתה הוא ה' לבדך אתה עשית את השמים וגו' שלוחיך לא כשלוחי בשר ודם שלוחי בשר ודם ממקום שמשתלחים לשם מחזירים שליחותן אבל שלוחיך למקום שמשתלחין משם מחזירין שליחותן שנאמר (איוב לח, לה) התשלח ברקים וילכו ויאמרו לך הננו יבואו ויאמרו לא נאמר אלא וילכו ויאמרו מלמד שהשכינה בכל מקום,ואף רבי ישמעאל סבר שכינה בכל מקום דתנא דבי רבי ישמעאל מנין ששכינה בכל מקום שנאמר (זכריה ב, ז) הנה המלאך הדובר בי יוצא ומלאך אחר יוצא לקראתו אחריו לא נאמר אלא לקראתו מלמד ששכינה בכל מקום,ואף רב ששת סבר שכינה בכל מקום דא"ל רב ששת לשמעיה לכל רוחתא אוקמן לבר ממזרח ולאו משום דלית ביה שכינה אלא משום דמורו בה מיני,ורבי אבהו אמר שכינה במערב דא"ר אבהו מאי אוריה אויר יה,אמר רב יהודה מאי דכתיב (דברים לב, ב) יערוף כמטר לקחי זו רוח מערבית שבאה מערפו של עולם,תזל כטל אמרתי זו רוח צפונית שמזלת את הזהב וכן הוא אומר (ישעיהו מו, ו) הזלים זהב מכיס,כשעירים עלי דשא זו רוח מזרחית שמסערת את כל העולם כשעיר וכרביבים עלי עשב זו רוח דרומית שהיא מעלה רביבים ומגדלת עשבים,תניא ר"א אומר עולם | 25a. b he turns it /b into b manure, /b i.e., the chaff acts like manure, and an excessive amount of manure damages the seeds., strong MISHNA: /strong b One must distance /b animal b carcasses, and graves, and a tannery [ i haburseki /i ], /b a place where hides are processed, b fifty cubits from the city. One may establish a tannery only on the east side of the city, /b because winds usually blow from the west and the foul smells would therefore be blown away from the residential area. b Rabbi Akiva says: One may establish /b a tannery b on any side /b of a city b except for the west, /b as the winds blowing from that direction will bring the odors into the city, b and one must distance /b it b fifty cubits /b from the city. b One must distance from vegetables water in which flax is steeped, /b because this water ruins them; b and /b likewise one must distance b leeks from onions, and mustard from bees. And Rabbi Yosei permits /b one not to do so in the case b of mustard. /b , strong GEMARA: /strong b A dilemma was raised before /b the Sages: With regard to b what /b case b is Rabbi Akiva speaking? /b Did he mean that b one may establish /b a tannery b on any side /b of a city, b and /b one may even b place /b the tannery b close /b to the city, b except for the west side, /b where b one must establish it at a distance of fifty cubits? Or perhaps /b he meant that b one may establish /b a tannery b on any side and distance it fifty cubits, except for the west side, /b where one b may not establish /b a tannery b at all. /b ,The Gemara cites a proof: b Come /b and b hear, as it is taught /b in a i baraita /i : b Rabbi Akiva says /b that b one may establish /b a tannery b on any side /b of the city b and distance it fifty cubits, except for the west side, /b where one b may not establish /b a tannery b at all, because /b the western wind is b frequent. /b ,§ With regard to the last statement of the i baraita /i , b Rava said to Rav Naḥman: What /b does b frequent /b mean in this context? b If we say /b it means b frequent among the winds, /b i.e., this wind blows all the time, that is difficult. b But doesn’t Rav Ḥa bar Abba say /b that b Rav says: Four winds blow every day /b from different directions, b and the northern wind /b blows b with each of /b the other three; b as, if this were not so, /b i.e., if it did not blow, b the world would not exist for even one hour, /b as the northern wind is pleasant and tempers the bitter effects of the other winds. b And the southern wind /b is b harsher than all of them, and were it not /b for the angel named b i Ben Netz /i , /b who b stops it /b from blowing even harder, it would b destroy the /b entire b world, as it is stated: “Does the hawk [ i netz /i ] soar by your wisdom, and stretch her wings toward the south?” /b (Job 39:26). This indicates that the northern wind is the most constant, not the western wind., b Rather, what /b is the meaning of b frequent? /b It means b frequent with the Divine Presence, /b i.e., the Divine Presence is found on the western side, and therefore it is inappropriate to set up a tannery there with its foul odors. b As Rabbi Yehoshua ben Levi says: Come and let us be grateful to our ancestors who revealed /b to us b the place of prayer, as it is written: “And the hosts of heaven bow down to You” /b (Nehemiah 9:6). Since the celestial bodies move from east to west, they bow in that direction, which indicates that the Divine Presence is in the west., b Rav Aḥa bar Ya’akov objects to this: But perhaps /b the celestial bodies are b like a servant who receives a gift from his master and walks backward /b while b bowing. /b If so, the Divine Presence is in the east and the celestial bodies are moving backward. The Gemara comments: Indeed, this is b difficult, /b i.e., the verse does not provide a definitive proof.,The Gemara comments: b And Rabbi Oshaya holds /b that b the Divine Presence /b is found b in every place, as Rabbi Oshaya says: What /b is the meaning of that b which is written: “You are the Lord, even You alone, You have made heaven… /b You preserve them all alive and the hosts of heaven bow down to You” (Nehemiah 9:6)? This indicates that b Your messengers are not like the messengers of flesh and blood. The messengers of flesh and blood return to the place from where they were sent /b to report on b their mission. But Your messengers return /b and report on b their mission from the /b very same b place /b to b which they are sent, as it is stated “Can you send forth lightnings, that they may go out and say to you: Here we are?” /b (Job 38:35). The verse b does not state: They will come and say, /b i.e., they do not return to their point of departure, b but: “They may go out and say,” /b which b teaches that the Divine Presence /b is found b in every place. /b ,The Gemara comments: b And Rabbi Yishmael, too, holds /b that b the Divine Presence /b is b in every place, as /b one of the Sages of b the school of Rabbi Yishmael taught: From where /b is it derived b that the Divine Presence /b is b in every place? As it is stated: “And behold the angel who spoke with me went forth, and another angel went out to meet him” /b (Zechariah 2:7). Although both angels were coming from the Divine Presence, the verse b does not state: After him, but: “To meet him,” /b which b teaches that the Divine Presence /b is b in every place, /b and therefore the angels depart for their missions from every place., b And Rav Sheshet, too, holds /b that b the Divine Presence /b is b in every place, as Rav Sheshet said to his servant: Set me facing any direction /b to pray b except for the east. /b Rav Sheshet, who was blind, required the assistance of his aide to prepare for prayer. He explained to his servant: b And /b the reason I do not wish to face east is b not because it does not contain the Divine Presence, but because the heretics instruct /b people to pray b in that /b direction., b But Rabbi Abbahu says: The Divine Presence /b is b in the west, as Rabbi Abbahu says: What /b is the meaning of b i oriyya /i , /b which is a name for the west? It means b the air of God [ i avir Yah /i ], /b i.e., this is the place of the Divine Presence.,The Gemara cites a statement connected to the four winds. b Rav Yehuda said: What /b is the meaning of that b which is written: “My doctrine shall drop as the rain, /b my speech shall distill as the dew; as the small rain upon the tender growth, and as the showers upon the herb” (Deuteronomy 32:2)? “My doctrine shall drop [ i ya’arof /i ] as the rain”; b this is the western wind, which comes from the back of [ i me’orpo /i ] the world, /b as the west is also referred to as the back., b “My speech shall distill [ i tizzal /i ] as the dew”; this is the northern wind, which /b brings dry air that reduces the rain and grain and thereby b devalues [ i mazzelet /i ] gold. /b When grain crops are reduced their price appreciates, and consequently the value of gold decreases. b And in addition, it says: “You who lavish [ i hazzalim /i ] gold out of the bag” /b (Isaiah 46:6)., b “As the small rain [ i kisirim /i ] upon the tender growth”; this is the eastern wind that rages through [ i maseret /i ] the entire world like a demon [ i sa’ir /i ] /b when it blows strongly. b “And as the showers upon the herb”; this is the southern wind, which raises showers and causes herbs to grow. /b , b It is taught /b in a i baraita /i that b Rabbi Eliezer says: /b The b world /b |
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| 20. Nag Hammadi, Allogenes, 68.6-68.20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •document burial and preservation •document burial and preservation, and jar storage •document burial and preservation, cave burial Found in books: Taylor (2012) 289 |
| 21. Anon., Avot Derabbi Nathan A, 19 (6th cent. CE - 8th cent. CE) Tagged with subjects: •document burial and preservation, and rejected scrolls Found in books: Taylor (2012) 302 |
| 22. Anon., Gospel of The Egyptians, 68.10-69.5 Tagged with subjects: •document burial and preservation •document burial and preservation, and jar storage •document burial and preservation, cave burial Found in books: Taylor (2012) 289 |
| 23. Solinus C. Julius, Collectanea Rerum Memorabilium, 35.1-35.12 Tagged with subjects: •document burial and preservation, and scroll cemeteries •document burial and preservation, and shemot (gods name) Found in books: Taylor (2012) 273 |
| 24. Dead Sea Scrolls, '1Q71=1Qdana (Dan.1.10-17), 0 Tagged with subjects: •document burial and preservation, and judaic law •document burial and preservation, and shemot (gods name) •document burial and preservation, cave burial •document burial and preservation, unusable documents as pesul Found in books: Taylor (2012) 287 |
| 25. Dead Sea Scrolls, '4Q365=4Qrpc, 0 Tagged with subjects: •document burial and preservation, and shemot (gods name) Found in books: Taylor (2012) 293 |
| 26. Synesius of Crete, Dio, 3.2 Tagged with subjects: •document burial and preservation, and scroll cemeteries •document burial and preservation, and shemot (gods name) Found in books: Taylor (2012) 273 |
| 27. Dead Sea Scrolls, '4Qmmt, 0 Tagged with subjects: •document burial and preservation, and mountain of quranic light Found in books: Taylor (2012) 301 |
| 28. Dead Sea Scrolls, '5Q14=5Qcurses, 0 Tagged with subjects: •document burial and preservation, and pharmacological lore Found in books: Taylor (2012) 328 |
| 29. Dead Sea Scrolls, '4Q561=4Qphysiognomy Ar, 0 Tagged with subjects: •document burial and preservation, and pharmacological lore Found in books: Taylor (2012) 328 |
| 30. Dead Sea Scrolls, '4Q560=4Qexorcism Ar, 0 Tagged with subjects: •document burial and preservation, and pharmacological lore Found in books: Taylor (2012) 328 |
| 31. Dead Sea Scrolls, '4Q534-6=4Qbirthnoah, 0 Tagged with subjects: •document burial and preservation, and pharmacological lore Found in books: Taylor (2012) 328 |
| 32. Dead Sea Scrolls, '4Q186=4Qzodiacal Physiognomy, 0 Tagged with subjects: •document burial and preservation, and pharmacological lore Found in books: Taylor (2012) 328 |
| 34. Dead Sea Scrolls, '1Q72=1Qdanb (Dan. 3.22-8), 0 Tagged with subjects: •document burial and preservation, and judaic law •document burial and preservation, and shemot (gods name) •document burial and preservation, cave burial •document burial and preservation, unusable documents as pesul Found in books: Taylor (2012) 287 |
| 35. Dead Sea Scrolls, '1Q34=1Qliturgicalprayersa, 0 Tagged with subjects: •document burial and preservation, and judaic law •document burial and preservation, and shemot (gods name) •document burial and preservation, cave burial •document burial and preservation, unusable documents as pesul Found in books: Taylor (2012) 287 |
