1. Hebrew Bible, Job, 6.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •elazar, rabbi •el‘azar, rabbi Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 121; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 121| 6.18. "יִלָּפְתוּ אָרְחוֹת דַּרְכָּם יַעֲלוּ בַתֹּהוּ וְיֹאבֵדוּ׃", | 6.18. "The paths of their way do wind, They go up into the waste, and are lost.", |
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2. Hebrew Bible, Esther, 7.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •elazar, rabbi Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 192| 7.6. "וַתֹּאמֶר־אֶסְתֵּר אִישׁ צַר וְאוֹיֵב הָמָן הָרָע הַזֶּה וְהָמָן נִבְעַת מִלִּפְנֵי הַמֶּלֶךְ וְהַמַּלְכָּה׃", | 7.6. "And Esther said: ‘An adversary and an enemy, even this wicked Haman.’ Then Haman was terrified before the king and the queen.", |
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3. Hebrew Bible, Exodus, 2.23, 4.30-4.31, 12.1, 12.48, 13.9-13.10, 14.10, 14.13, 15.1, 17.12, 19.8, 19.17, 20.10, 24.4, 31.14, 31.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 74, 75; Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 133; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 72, 73; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 249; Levine (2005), The Ancient Synagogue, The First Thousand Years, 348, 537; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 304| 2.23. "וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם וַיֵּאָנְחוּ בְנֵי־יִשְׂרָאֵל מִן־הָעֲבֹדָה וַיִּזְעָקוּ וַתַּעַל שַׁוְעָתָם אֶל־הָאֱלֹהִים מִן־הָעֲבֹדָה׃", 4.31. "וַיַּאֲמֵן הָעָם וַיִּשְׁמְעוּ כִּי־פָקַד יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל וְכִי רָאָה אֶת־עָנְיָם וַיִּקְּדוּ וַיִּשְׁתַּחֲוּוּ׃", 12.1. "וְלֹא־תוֹתִירוּ מִמֶּנּוּ עַד־בֹּקֶר וְהַנֹּתָר מִמֶּנּוּ עַד־בֹּקֶר בָּאֵשׁ תִּשְׂרֹפוּ׃", 12.1. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר׃", 12.48. "וְכִי־יָגוּר אִתְּךָ גֵּר וְעָשָׂה פֶסַח לַיהוָה הִמּוֹל לוֹ כָל־זָכָר וְאָז יִקְרַב לַעֲשֹׂתוֹ וְהָיָה כְּאֶזְרַח הָאָרֶץ וְכָל־עָרֵל לֹא־יֹאכַל בּוֹ׃", 13.9. "וְהָיָה לְךָ לְאוֹת עַל־יָדְךָ וּלְזִכָּרוֹן בֵּין עֵינֶיךָ לְמַעַן תִּהְיֶה תּוֹרַת יְהוָה בְּפִיךָ כִּי בְּיָד חֲזָקָה הוֹצִאֲךָ יְהֹוָה מִמִּצְרָיִם׃", 14.13. "וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ הִתְיַצְבוּ וּרְאוּ אֶת־יְשׁוּעַת יְהוָה אֲשֶׁר־יַעֲשֶׂה לָכֶם הַיּוֹם כִּי אֲשֶׁר רְאִיתֶם אֶת־מִצְרַיִם הַיּוֹם לֹא תֹסִיפוּ לִרְאֹתָם עוֹד עַד־עוֹלָם׃", 15.1. "אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃", 15.1. "נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃", 17.12. "וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ־אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה עַד־בֹּא הַשָּׁמֶשׁ׃", 19.8. "וַיַּעֲנוּ כָל־הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃", 19.17. "וַיּוֹצֵא מֹשֶׁה אֶת־הָעָם לִקְרַאת הָאֱלֹהִים מִן־הַמַּחֲנֶה וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר׃", 24.4. "וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃", 31.14. "וּשְׁמַרְתֶּם אֶת־הַשַּׁבָּת כִּי קֹדֶשׁ הִוא לָכֶם מְחַלְלֶיהָ מוֹת יוּמָת כִּי כָּל־הָעֹשֶׂה בָהּ מְלָאכָה וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמֶּיהָ׃", 31.16. "וְשָׁמְרוּ בְנֵי־יִשְׂרָאֵל אֶת־הַשַּׁבָּת לַעֲשׂוֹת אֶת־הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם׃", | 2.23. "And it came to pass in the course of those many days that the king of Egypt died; and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.", 4.30. "And Aaron spoke all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people.", 4.31. "And the people believed; and when they heard that the LORD had remembered the children of Israel, and that He had seen their affliction, then they bowed their heads and worshipped.", 12.1. "And the LORD spoke unto Moses and Aaron in the land of Egypt, saying:", 12.48. "And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof.", 13.9. "And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of the LORD may be in thy mouth; for with a strong hand hath the LORD brought thee out of Egypt.", 13.10. "Thou shalt therefore keep this ordice in its season from year to year.", 14.10. "And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians were marching after them; and they were sore afraid; and the children of Israel cried out unto the LORD.", 14.13. "And Moses said unto the people: ‘Fear ye not, stand still, and see the salvation of the LORD, which He will work for you to-day; for whereas ye have seen the Egyptians to-day, ye shall see them again no more for ever.", 15.1. "Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea.", 17.12. "But Moses’hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.", 19.8. "And all the people answered together, and said: ‘All that the LORD hath spoken we will do.’ And Moses reported the words of the people unto the LORD.", 19.17. "And Moses brought forth the people out of the camp to meet God; and they stood at the nether part of the mount.", 20.10. "but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;", 24.4. "And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel.", 31.14. "Ye shall keep the sabbath therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people.", 31.16. "Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covet.", |
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4. Hebrew Bible, Genesis, 1.26, 1.28, 2.19, 5.2, 9.6, 15.6, 17.12, 39.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 50, 86, 102, 103, 104; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 124; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 124; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 304, 363| 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 1.28. "וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃", 2.19. "וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃", 5.2. "וַיִּהְיוּ כָּל־יְמֵי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃", 5.2. "זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם׃", 9.6. "שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃", 15.6. "וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃", 17.12. "וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא׃", | 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", 1.28. "And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’", 2.19. "And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof.", 5.2. "male and female created He them, and blessed them, and called their name Adam, in the day when they were created.", 9.6. "Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.", 15.6. "And he believed in the LORD; and He counted it to him for righteousness.", 17.12. "And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed.", 39.10. "And it came to pass, as she spoke to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.", |
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5. Hebrew Bible, Song of Songs, 1.8-1.9, 2.8-2.14, 5.2, 6.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua •elazar ben arakh •elazar, rabbi Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 72, 73, 78, 88, 115; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245| 1.8. "אִם־לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים צְאִי־לָךְ בְּעִקְבֵי הַצֹּאן וּרְעִי אֶת־גְּדִיֹּתַיִךְ עַל מִשְׁכְּנוֹת הָרֹעִים׃", 1.9. "לְסֻסָתִי בְּרִכְבֵי פַרְעֹה דִּמִּיתִיךְ רַעְיָתִי׃", 2.8. "קוֹל דּוֹדִי הִנֵּה־זֶה בָּא מְדַלֵּג עַל־הֶהָרִים מְקַפֵּץ עַל־הַגְּבָעוֹת׃", 2.9. "דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים הִנֵּה־זֶה עוֹמֵד אַחַר כָּתְלֵנוּ מַשְׁגִּיחַ מִן־הַחֲלֹּנוֹת מֵצִיץ מִן־הַחֲרַכִּים׃", 2.11. "כִּי־הִנֵּה הסתו [הַסְּתָיו] עָבָר הַגֶּשֶׁם חָלַף הָלַךְ לוֹ׃", 2.12. "הַנִּצָּנִים נִרְאוּ בָאָרֶץ עֵת הַזָּמִיר הִגִּיעַ וְקוֹל הַתּוֹר נִשְׁמַע בְּאַרְצֵנוּ׃", 2.13. "הַתְּאֵנָה חָנְטָה פַגֶּיהָ וְהַגְּפָנִים סְמָדַר נָתְנוּ רֵיחַ קוּמִי לכי [לָךְ] רַעְיָתִי יָפָתִי וּלְכִי־לָךְ׃", 2.14. "יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃", 5.2. "אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻּצּוֹתַי רְסִיסֵי לָיְלָה׃", 6.9. "אַחַת הִיא יוֹנָתִי תַמָּתִי אַחַת הִיא לְאִמָּהּ בָּרָה הִיא לְיוֹלַדְתָּהּ רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְלוּהָ׃", | 1.8. If thou know not, O thou fairest among women, Go thy way forth by the footsteps of the flock And feed thy kids, beside the shepherds’tents. 1.9. I have compared thee, O my love, To a steed in Pharaoh’s chariots. 2.8. Hark! my beloved! behold, he cometh, Leaping upon the mountains, skipping upon the hills. 2.9. My beloved is like a gazelle or a young hart; Behold, he standeth behind our wall, He looketh in through the windows, He peereth through the lattice. 2.10. My beloved spoke, and said unto me: ‘Rise up, my love, my fair one, and come away. 2.11. For, lo, the winter is past, The rain is over and gone; 2.12. The flowers appear on the earth; The time of singing is come, And the voice of the turtle is heard in our land; 2.13. The fig-tree putteth forth her green figs, And the vines in blossom give forth their fragrance. Arise, my love, my fair one, and come away. 2.14. O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’ 5.2. I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’ 6.9. My dove, my undefiled, is but one; She is the only one of her mother; She is the choice one of her that bore her. The daughters saw her, and called her happy; Yea, the queens and the concubines, and they praised her. |
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6. Hebrew Bible, Hosea, 5.14, 13.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •elazar ben dama, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 634| 5.14. "כִּי אָנֹכִי כַשַּׁחַל לְאֶפְרַיִם וְכַכְּפִיר לְבֵית יְהוּדָה אֲנִי אֲנִי אֶטְרֹף וְאֵלֵךְ אֶשָּׂא וְאֵין מַצִּיל׃", | 5.14. "For I will be unto Ephraim as a lion, And as a young lion to the house of Judah; I, even I, will tear and go away, I will take away, and there shall be none to deliver.", |
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7. Hebrew Bible, Leviticus, 9.5, 11.29, 18.5, 26.43 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua •r. elazar bar r. yosi •rabbi elazar ben dama Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 55, 57, 62, 70; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 72, 73, 88; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 90, 202| 9.5. "וַיִּקְחוּ אֵת אֲשֶׁר צִוָּה מֹשֶׁה אֶל־פְּנֵי אֹהֶל מוֹעֵד וַיִּקְרְבוּ כָּל־הָעֵדָה וַיַּעַמְדוּ לִפְנֵי יְהוָה׃", 11.29. "וְזֶה לָכֶם הַטָּמֵא בַּשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ הַחֹלֶד וְהָעַכְבָּר וְהַצָּב לְמִינֵהוּ׃", 18.5. "וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃", 26.43. "וְהָאָרֶץ תֵּעָזֵב מֵהֶם וְתִרֶץ אֶת־שַׁבְּתֹתֶיהָ בָּהְשַׁמָּה מֵהֶם וְהֵם יִרְצוּ אֶת־עֲוֺנָם יַעַן וּבְיַעַן בְּמִשְׁפָּטַי מָאָסוּ וְאֶת־חֻקֹּתַי גָּעֲלָה נַפְשָׁם׃", | 9.5. "And they brought that which Moses commanded before the tent of meeting; and all the congregation drew near and stood before the LORD.", 11.29. "And these are they which are unclean unto you among the swarming things that swarm upon the earth: the weasel, and the mouse, and the great lizard after its kinds,", 18.5. "Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD.", 26.43. "For the land shall lie forsaken without them, and shall be paid her sabbaths, while she lieth desolate without them; and they shall be paid the punishment of their iniquity; because, even because they rejected Mine ordices, and their soul abhorred My statutes.", |
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8. Hebrew Bible, Malachi, 2.13, 2.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •elazar, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 87| 2.13. "וְזֹאת שֵׁנִית תַּעֲשׂוּ כַּסּוֹת דִּמְעָה אֶת־מִזְבַּח יְהוָה בְּכִי וַאֲנָקָה מֵאֵין עוֹד פְּנוֹת אֶל־הַמִּנְחָה וְלָקַחַת רָצוֹן מִיֶּדְכֶם׃", 2.16. "כִּי־שָׂנֵא שַׁלַּח אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל וְכִסָּה חָמָס עַל־לְבוּשׁוֹ אָמַר יְהוָה צְבָאוֹת וְנִשְׁמַרְתֶּם בְּרוּחֲכֶם וְלֹא תִבְגֹּדוּ׃", | 2.13. "And this further ye do: Ye cover the altar of the LORD with tears, With weeping, and with sighing, Insomuch that He regardeth not the offering any more, Neither receiveth it with good will at your hand.", 2.16. "For I hate putting away, Saith the LORD, the God of Israel, And him that covereth his garment with violence, Saith the LORD of hosts; Therefore take heed to your spirit, That ye deal not treacherously.", |
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9. Hebrew Bible, Deuteronomy, 4.11, 5.14, 5.25, 16.3, 23.5, 23.7-23.8, 24.2, 26.17, 28.47-28.48 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua •elazar b. azariah •elazar, r., on women’s obligation to eat matzah •rabbi elazar ben pedat •elazar, r. •r. simeon b. elazar Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 126, 127; Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 133; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 72, 73, 88; Levine (2005), The Ancient Synagogue, The First Thousand Years, 537; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 133; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 87| 4.11. "וַתִּקְרְבוּן וַתַּעַמְדוּן תַּחַת הָהָר וְהָהָר בֹּעֵר בָּאֵשׁ עַד־לֵב הַשָּׁמַיִם חֹשֶׁךְ עָנָן וַעֲרָפֶל׃", 5.14. "וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ וְעַבְדְּךָ־וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל־בְּהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ׃", 5.25. "וַיִּשְׁמַע יְהוָה אֶת־קוֹל דִּבְרֵיכֶם בְּדַבֶּרְכֶם אֵלָי וַיֹּאמֶר יְהוָה אֵלַי שָׁמַעְתִּי אֶת־קוֹל דִּבְרֵי הָעָם הַזֶּה אֲשֶׁר דִּבְּרוּ אֵלֶיךָ הֵיטִיבוּ כָּל־אֲשֶׁר דִּבֵּרוּ׃", 16.3. "לֹא־תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל־עָלָיו מַצּוֹת לֶחֶם עֹנִי כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם לְמַעַן תִּזְכֹּר אֶת־יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ׃", 23.5. "עַל־דְּבַר אֲשֶׁר לֹא־קִדְּמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם וַאֲשֶׁר שָׂכַר עָלֶיךָ אֶת־בִּלְעָם בֶּן־בְּעוֹר מִפְּתוֹר אֲרַם נַהֲרַיִם לְקַלְלֶךָּ׃", 23.7. "לֹא־תִדְרֹשׁ שְׁלֹמָם וְטֹבָתָם כָּל־יָמֶיךָ לְעוֹלָם׃", 23.8. "לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃", 24.2. "וְיָצְאָה מִבֵּיתוֹ וְהָלְכָה וְהָיְתָה לְאִישׁ־אַחֵר׃", 24.2. "כִּי תַחְבֹּט זֵיתְךָ לֹא תְפָאֵר אַחֲרֶיךָ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה׃", 26.17. "אֶת־יְהוָה הֶאֱמַרְתָּ הַיּוֹם לִהְיוֹת לְךָ לֵאלֹהִים וְלָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר חֻקָּיו וּמִצְוֺתָיו וּמִשְׁפָּטָיו וְלִשְׁמֹעַ בְּקֹלוֹ׃", 28.47. "תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־יְהוָה אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל׃", 28.48. "וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃", | 4.11. "And ye came near and stood under the mountain; and the mountain burned with fire unto the heart of heaven, with darkness, cloud, and thick darkness.", 5.14. "but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant and thy maid-servant may rest as well as thou.", 5.25. "And the LORD heard the voice of your words, when ye spoke unto me; and the LORD said unto me: ‘I have heard the voice of the words of this people, which they have spoken unto thee; they have well said all that they have spoken.", 16.3. "Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.", 23.5. "because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor from Pethor of Aram-naharaim, to curse thee.", 23.7. "Thou shalt not seek their peace nor their prosperity all thy days for ever.", 23.8. "Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land.", 24.2. "and she departeth out of his house, and goeth and becometh another man’s wife,", 26.17. "Thou hast avouched the LORD this day to be thy God, and that thou wouldest walk in His ways, and keep His statutes, and His commandments, and His ordices, and hearken unto His voice.", 28.47. "because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things;", 28.48. "therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee.", |
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10. Hebrew Bible, Proverbs, 5.8, 21.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •elazar ben dama, r. •elazar, rabbi Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 115; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 633| 5.8. "הַרְחֵק מֵעָלֶיהָ דַרְכֶּךָ וְאַל־תִּקְרַב אֶל־פֶּתַח בֵּיתָהּ׃", 21.3. "אֵין חָכְמָה וְאֵין תְּבוּנָה וְאֵין עֵצָה לְנֶגֶד יְהוָה׃", 21.3. "עֲשֹׂה צְדָקָה וּמִשְׁפָּט נִבְחָר לַיהוָה מִזָּבַח׃", | 5.8. "Remove thy way far from her, And come not nigh the door of her house;", 21.3. "To do righteousness and justice Is more acceptable to the LORD than sacrifice.", |
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11. Hebrew Bible, Psalms, 8.3, 73.9, 82.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 72; Levine (2005), The Ancient Synagogue, The First Thousand Years, 198, 486, 554; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 120; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 120| 8.3. "מִפִּי עוֹלְלִים וְיֹנְקִים יִסַּדְתָּ עֹז לְמַעַן צוֹרְרֶיךָ לְהַשְׁבִּית אוֹיֵב וּמִתְנַקֵּם׃", 73.9. "שַׁתּוּ בַשָּׁמַיִם פִּיהֶם וּלְשׁוֹנָם תִּהֲלַךְ בָּאָרֶץ׃", 82.1. "מִזְמוֹר לְאָסָף אֱלֹהִים נִצָּב בַּעֲדַת־אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט׃", | 8.3. "Out of the mouth of babes and sucklings hast Thou founded strength, Because of Thine adversaries; That Thou mightest still the enemy and the avenger.", 73.9. "They have set their mouth against the heavens, And their tongue walketh through the earth.", 82.1. "A Psalm of Asaph. God standeth in the congregation of God; in the midst of the judges He judgeth:", |
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12. Hebrew Bible, Numbers, 5.18, 19.1, 28.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua •r. simeon b. elazar •elazar, rabbi Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 88, 115; Levine (2005), The Ancient Synagogue, The First Thousand Years, 537| 5.18. "וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃", 19.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃", 19.1. "וְכִבֶּס הָאֹסֵף אֶת־אֵפֶר הַפָּרָה אֶת־בְּגָדָיו וְטָמֵא עַד־הָעָרֶב וְהָיְתָה לִבְנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם לְחֻקַּת עוֹלָם׃", 28.2. "וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃", 28.2. "צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃", | 5.18. "And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse.", 19.1. "And the LORD spoke unto Moses and unto Aaron, saying:", 28.2. "Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season.", |
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13. Hebrew Bible, Jeremiah, 33.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •elazar ben arakh Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245| 33.11. "קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה קוֹל אֹמְרִים הוֹדוּ אֶת־יְהוָה צְבָאוֹת כִּי־טוֹב יְהוָה כִּי־לְעוֹלָם חַסְדּוֹ מְבִאִים תּוֹדָה בֵּית יְהוָה כִּי־אָשִׁיב אֶת־שְׁבוּת־הָאָרֶץ כְּבָרִאשֹׁנָה אָמַר יְהוָה׃", | 33.11. "the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that say: ‘Give thanks to the LORD of hosts, for the LORD is good, for His mercy endureth for ever’, even of them that bring offerings of thanksgiving into the house of the LORD. For I will cause the captivity of the land to return as at the first, saith the LORD.", |
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14. Hebrew Bible, Isaiah, 2.3, 6.9, 40.22, 53.1, 53.10, 58.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •elazar, r. •elazar ben dama, r. •eliezer (or elazar), rabbi, ben shamua •elazar, rabbi •el‘azar, rabbi Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 73; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 83; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 121; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 121; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 38, 638| 2.3. "וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה אֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃", 6.9. "וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃", 40.22. "הַיֹּשֵׁב עַל־חוּג הָאָרֶץ וְיֹשְׁבֶיהָ כַּחֲגָבִים הַנּוֹטֶה כַדֹּק שָׁמַיִם וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת׃", 53.1. "וַיהוָה חָפֵץ דַּכְּאוֹ הֶחֱלִי אִם־תָּשִׂים אָשָׁם נַפְשׁוֹ יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים וְחֵפֶץ יְהוָה בְּיָדוֹ יִצְלָח׃", 53.1. "מִי הֶאֱמִין לִשְׁמֻעָתֵנוּ וּזְרוֹעַ יְהוָה עַל־מִי נִגְלָתָה׃", 58.8. "אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ וַאֲרֻכָתְךָ מְהֵרָה תִצְמָח וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְּבוֹד יְהוָה יַאַסְפֶךָ׃", | 2.3. "And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, To the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths.’ For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.", 6.9. "And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not.", 40.22. "It is He that sitteth above the circle of the earth, And the inhabitants thereof are as grasshoppers; That stretcheth out the heavens as a curtain, And spreadeth them out as a tent to dwell in;", 53.1. "'Who would have believed our report? And to whom hath the arm of the LORD been revealed?", 53.10. "Yet it pleased the LORD to crush him by disease; To see if his soul would offer itself in restitution, That he might see his seed, prolong his days, And that the purpose of the LORD might prosper by his hand:", 58.8. "Then shall thy light break forth as the morning, And thy healing shall spring forth speedily; And thy righteousness shall go before thee, The glory of the LORD shall be thy rearward.", |
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15. Hebrew Bible, Habakkuk, 2.4, 2.20 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •elazar (lazar) ben azaria, r. •r. isaac b. r. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 486, 489; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 363| 2.4. "הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃", | 2.4. "Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith.", 2.20. "But the LORD is in His holy temple; Let all the earth keep silence before Him.", |
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16. Hebrew Bible, 1 Kings, 8.44 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •r. ishmael b. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 198| 8.44. "כִּי־יֵצֵא עַמְּךָ לַמִּלְחָמָה עַל־אֹיְבוֹ בַּדֶּרֶךְ אֲשֶׁר תִּשְׁלָחֵם וְהִתְפַּלְלוּ אֶל־יְהוָה דֶּרֶךְ הָעִיר אֲשֶׁר בָּחַרְתָּ בָּהּ וְהַבַּיִת אֲשֶׁר־בָּנִתִי לִשְׁמֶךָ׃", | 8.44. "If Thy people go out to battle against their enemy, by whatsoever way Thou shalt send them, and they pray unto the LORD toward the city which Thou hast chosen, and toward the house which I have built for Thy name;", |
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| 17. Hebrew Bible, Ezekiel, 1 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •elazar ben arakh Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245, 406 |
18. Hebrew Bible, Haggai, 1.1 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 88| 1.1. "עַל־כֵּן עֲלֵיכֶם כָּלְאוּ שָמַיִם מִטָּל וְהָאָרֶץ כָּלְאָה יְבוּלָהּ׃", 1.1. "בִּשְׁנַת שְׁתַּיִם לְדָרְיָוֶשׁ הַמֶּלֶךְ בַּחֹדֶשׁ הַשִּׁשִּׁי בְּיוֹם אֶחָד לַחֹדֶשׁ הָיָה דְבַר־יְהוָה בְּיַד־חַגַּי הַנָּבִיא אֶל־זְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל פַּחַת יְהוּדָה וְאֶל־יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל לֵאמֹר׃" | 1.1. "In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, saying:" |
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19. Hebrew Bible, Ecclesiastes, 10.8, 12.2 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •rabbi elazar ben dama •elazar ben dama, r. •elazar b. perata, rabbi •el‘azar b. perata, rabbi Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 89; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 56; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 56; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 633| 10.8. "חֹפֵר גּוּמָּץ בּוֹ יִפּוֹל וּפֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ׃", 12.2. "עַד אֲשֶׁר לֹא־תֶחְשַׁךְ הַשֶּׁמֶשׁ וְהָאוֹר וְהַיָּרֵחַ וְהַכּוֹכָבִים וְשָׁבוּ הֶעָבִים אַחַר הַגָּשֶׁם׃", | 10.8. "He that diggeth a pit shall fall into it; and whoso breaketh through a fence, a serpent shall bite him.", 12.2. "Before the sun, and the light, and the moon, and the stars, are darkened, and the clouds return after the rain;", |
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20. Hebrew Bible, Zechariah, 14.12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •elazar, rabbi •el‘azar, rabbi Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 120; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 120| 14.12. "וְזֹאת תִּהְיֶה הַמַּגֵּפָה אֲשֶׁר יִגֹּף יְהוָה אֶת־כָּל־הָעַמִּים אֲשֶׁר צָבְאוּ עַל־יְרוּשָׁלִָם הָמֵק בְּשָׂרוֹ וְהוּא עֹמֵד עַל־רַגְלָיו וְעֵינָיו תִּמַּקְנָה בְחֹרֵיהֶן וּלְשׁוֹנוֹ תִּמַּק בְּפִיהֶם׃", | 14.12. "And this shall be the plague wherewith the LORD will smite All the peoples that have warred against Jerusalem: Their flesh shall consume away while they stand upon their feet, And their eyes shall consume away in their sockets, And their tongue shall consume away in their mouth.", |
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21. Hebrew Bible, 2 Chronicles, 6.34, 6.38 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •r. ishmael b. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 198| 6.34. "כִּי־יֵצֵא עַמְּךָ לַמִּלְחָמָה עַל־אוֹיְבָיו בַּדֶּרֶךְ אֲשֶׁר תִּשְׁלָחֵם וְהִתְפַּלְלוּ אֵלֶיךָ דֶּרֶךְ הָעִיר הַזֹּאת אֲשֶׁר בָּחַרְתָּ בָּהּ וְהַבַּיִת אֲשֶׁר־בָּנִיתִי לִשְׁמֶךָ׃", 6.38. "וְשָׁבוּ אֵלֶיךָ בְּכָל־לִבָּם וּבְכָל־נַפְשָׁם בְּאֶרֶץ שִׁבְיָם אֲשֶׁר־שָׁבוּ אֹתָם וְהִתְפַּלְלוּ דֶּרֶךְ אַרְצָם אֲשֶׁר נָתַתָּה לַאֲבוֹתָם וְהָעִיר אֲשֶׁר בָּחַרְתָּ וְלַבַּיִת אֲשֶׁר־בָּנִיתִי לִשְׁמֶךָ׃", | 6.34. "If Thy people go out to battle against their enemies, by whatsoever way Thou shalt send them, and they pray unto Thee toward this city which Thou hast chosen, and the house which I have built for Thy name;", 6.38. "if they return unto Thee with all their heart and with all their soul in the land of their captivity, whither they have carried them captive, and pray toward their land, which Thou gavest unto their fathers, and the city which Thou hast chosen, and toward the house which I have built for Thy name;", |
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22. Anon., 1 Enoch, 37-62, 64-71, 63 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 38 | 63. In those days shall the mighty and the kings who possess the earth implore (Him) to grant them a little respite from His angels of punishment to whom they were delivered, that they might fall,down and worship before the Lord of Spirits, and confess their sins before Him. And they shall bless and glorify the Lord of Spirits, and say:,Blessed is the Lord of Spirits and the Lord of kings, And the Lord of the mighty and the Lord of the rich, And the Lord of glory and the Lord of wisdom,,And splendid in every secret thing is Thy power from generation to generation, And Thy glory for ever and ever:Deep are all Thy secrets and innumerable, And Thy righteousness is beyond reckoning.,We have now learnt that we should glorify And bless the Lord of kings and Him who is king over all kings.'",And they shall say: ' Would that we had rest to glorify and give thanks And confess our faith before His glory !",And now we long for a little rest but find it not: We follow hard upon and obtain (it) not:And light has vanished from before us, And darkness is our dwelling-place for ever and ever:,For we have not believed before Him Nor glorified the name of the Lord of Spirits, [nor glorified our Lord]But our hope was in the sceptre of our kingdom, And in our glory.,And in the day of our suffering and tribulation He saves us not, And we find no respite for confessionThat our Lord is true in all His works, and in His judgements and His justice, And His judgements have no respect of persons.And we pass away from before His face on account of our works, And all our sins are reckoned up in righteousness.',Now they shall say unto themselves: ' Our souls are full of unrighteous gain, but it does not prevent us from descending from the midst thereof into the burden of Sheol.',And after that their faces shall be filled with darkness And shame before that Son of Man, And they shall be driven from his presence, And the sword shall abide before his face in their midst.,Thus spake the Lord of Spirits: ' This is the ordice and judgement with respect to the mighty and the kings and the exalted and those who possess the earth before the Lord of Spirits.'" |
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| 23. Septuagint, 3 Maccabees, 1-7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 192 |
| 24. Dead Sea Scrolls, Hodayot, 226 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •elazar (lazar) ben azaria, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 363 |
25. Anon., Jubilees, 39.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •elazar, rabbi •el‘azar, rabbi Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 124; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 124 | 39.6. that no man should commit fornication with a woman who hath a husband; that for him the punishment of death hath been ordained in the heavens before the Most High God, |
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26. Septuagint, Ecclesiasticus (Siracides), 35.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •elazar, rabbi Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 115 | 35.4. Do not appear before the Lord empty-handed, |
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27. Septuagint, Wisdom of Solomon, 4.20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •elazar, rabbi Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 207 | 4.20. They will come with dread when their sins are reckoned up,and their lawless deeds will convict them to their face. |
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28. Hebrew Bible, Daniel, 6.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •r. ishmael b. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 198| 6.11. "וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃", | 6.11. "And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.", |
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| 29. Dead Sea Scrolls, 4Q397, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •elazar, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 648 |
| 30. Dead Sea Scrolls, 4Qmmt, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •elazar (lazar) ben azaria, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 363 |
31. Philo of Alexandria, Hypothetica, 7.13 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •r. ishmael b. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 28 | 7.13. and, in fact, they do constantly assemble together, and they do sit down one with another, the multitude in general in silence, except when it is customary to say any words of good omen, by way of assent to what is being read. And then some priest who is present, or some one of the elders, reads the sacred laws to them, and interprets each of them separately till eventide; and then when separate they depart, having gained some skill in the sacred laws, and having made great advancers towards piety. |
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32. Mishnah, Pesahim, 8.1, 8.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •elazar, r., on women’s obligation to eat matzah •elazar b. zadok Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 127; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 249| 8.1. "הָאִשָּׁה בִּזְמַן שֶׁהִיא בְּבֵית בַּעְלָהּ, שָׁחַט עָלֶיהָ בַּעְלָהּ וְשָׁחַט עָלֶיהָ אָבִיהָ, תֹּאכַל מִשֶּׁל בַּעְלָהּ. הָלְכָה רֶגֶל רִאשׁוֹן לַעֲשׂוֹת בְּבֵית אָבִיהָ, שָׁחַט עָלֶיהָ אָבִיהָ וְשָׁחַט עָלֶיהָ בַּעְלָהּ, תֹּאכַל בִּמְקוֹם שֶׁהִיא רוֹצָה. יָתוֹם שֶׁשָּׁחֲטוּ עָלָיו אַפֹּטְרוֹפְּסִין, יֹאכַל בִּמְקוֹם שֶׁהוּא רוֹצֶה. עֶבֶד שֶׁל שְׁנֵי שֻׁתָּפִין, לֹא יֹאכַל מִשֶּׁל שְׁנֵיהֶן. מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין, לֹא יֹאכַל מִשֶּׁל רַבּוֹ: \n", 8.8. "אוֹנֵן טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב, אֲבָל לֹא בַקָּדָשִׁים. הַשּׁוֹמֵעַ עַל מֵתוֹ, וְהַמְלַקֵּט לוֹ עֲצָמוֹת, טוֹבֵל וְאוֹכֵל בַּקָּדָשִׁים. גֵּר שֶׁנִּתְגַּיֵּר בְּעֶרֶב פֶּסַח, בֵּית שַׁמַּאי אוֹמְרִים, טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב. וּבֵית הִלֵּל אוֹמְרִים, הַפּוֹרֵשׁ מִן הָעָרְלָה כְּפוֹרֵשׁ מִן הַקָּבֶר: \n", | 8.1. "A wife, when she is in her husband’s home, and her husband slaughtered on her behalf and her father slaughtered on her behalf, she must eat of her husband's. If she went to spend the first festival in her father's home, and her father slaughtered on her behalf and her husband slaughtered on her behalf, she may eat wherever she pleases. An orphan on whose behalf his guardians slaughtered may eat wherever he pleases. A slave of two partners may not eat of either. He who is half slave and half free may not eat of his master's.", 8.8. "An onen immerses [in a mikveh] and eats his pesah in the evening, but not [other] sacred food. One who hears about his dead [for the first time], and one who gathers the bones [of his dead relative] immerses and eats sacred food. A convert who converts on the eve of Pesah: Bet Shammai say: he immerses and eats his pesah in the evening. Bet Hillel say: anyone who separates from the foreskin is like one who separates from the grave.", |
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33. Tosefta, Horayot, 1.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •elazar ha-modai Found in books: Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 55| 1.5. "הורו ב\"ד שהוא מוצאי שבת ואח\"כ זרחה חמה אין זה הורייה אלא טעות. הורו ב\"ד לעקור את כל הגוף אמרו אין דם בתורה אין חלב בתורה אין פגול בתורה הרי אלו פטורין הורו לבטל מקצת ולקיים מקצת הרי אלו חייבין כיצד אמרו יש דם אבל אין חייבין אלא על דם הקרב לשלמים. יש חלב בתורה אבל אין חייבין אלא על חלב הקרב לשלמים. יש פיגול בתורה אבל אין חייבין אלא על פיגול שבשלמים הרי אלו חייבין שנאמר דבר נאמר כאן דבר ונאמר להלן דבר מה דבר האמור להלן מקצתו ולא כולו אף דבר האמור כאן מקצתו ולא כולו אתה אומר דבר מקצתו ולא כולו או אינו אלא כולו ת\"ל (דברים יז) בין דם לדם ולא כל דם בין דין לדין ולא כל דין בין נגע לנגע ולא כל נגע הא אין צורך לומר בלשון הראשון אלא בלשון האחרון נאמר כאן דבר ונאמר להלן דבר מה דבר האמור להלן מקצתו ולא כולו אף דבר האמור כאן מקצתו ולא כולו רשב\"א אומר משום ר\"מ חטאו ששה והן רובן או שבעה אע\"פ שאינו רובן הרי חייבין.", | |
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| 34. Tosefta, Hulin, 2.13, 2.15, 2.18-2.24, 8.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi shimon ben elazar •rabbi elazar ben dama •elazar ben dama, r. Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 101, 187; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 633, 634 |
| 35. Tosefta, Ketuvot, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 88 |
36. Tosefta, Kiddushin, 1.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •elazar, r., on women’s obligation to eat matzah Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 128 | 1.10. "Rabbi Elazar bar Rabbi Shimon says: Any mitzvah that Yisrael was obligated in before they came to the Land is practised in the Land and ouside the Land; [any mitzvah] that [Yisrael] was not obligated in before they came to the Land is only practised in the Land, except for remission of loans, redemption of sales and sending away the Hebrew slave, for even though they were not obligated in them until they came to the Land, they are practised in the Land and outside the Land.", |
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| 37. Tosefta, Megillah, 2.14, 2.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. ishmael b. elazar •r. isaac b. r. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 198, 486 |
38. Tosefta, Pesahim, 1.5-1.8, 2.19, 7.13-7.14, 10.6-10.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •elazar, r. •elazar ben arakh •elazar b. zadok •r. elazar (son of r.yosi the galilean) •r. isaac b. r. elazar Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 249; Levine (2005), The Ancient Synagogue, The First Thousand Years, 486, 554; Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 39; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 18| 1.5. "ר' יהודה אומר משום רבן גמליאל [שתי] חלות של תודה פסולות מונחות על [גב] האצטבא כל זמן [שהם מונחות] כל העם אוכלין חולין ניטלה אחת מהן כל העם אוכלין תרומה ניטלו שתיהן שורפין אלו ואלו [שורפין תרומה תלויה טמאה וטהורה] כאחת דר\"מ [וחכ\"א תלויה בפני עצמה וטהורה בפ\"ע וטמאה] בפ\"ע אר\"ש לא נחלקו ר\"א ור' יהושע על הטהורה ועל הטמאה [ששורפין זו בעצמה וזו בעצמה] על מה נחלקו על התלויה ועל הטמאה שר\"א אומר תשרף זו [בעצמה וזו בעצמה] ור' יהושע אומר שתיהן כאחת א\"ר יוסי אין הנידון [זה] דומה לראיה [בשר] שנטמא בולד הטומאה [עם בשר] שנטמא באב הטומאה [שניהן טמאין] אלא שזה טמא טומאה חמורה וזה טמא טומאה קלה [וכן שמן] שנפסל בטבול יום [ובנר] שנטמא בטמא מת [שניהם טמאים אלא שזה טמא טומאה חמורה וזה טמא טומאה קלה ואני אומר ששורפין תרומה שנטמאת בולד טומאה] עם תרומה שנטמאת באב הטומאה אע\"פ שמוסיפין [לה] טומאה על טומאתה [ותלויה וטמאה אומר אני שהתלויה אם נשרפת עם הטמאה נמצאת זו מטמאתה ב\"ש אומרים אין שורפין בשר טהור עם בשר טמא וב\"ה מתירין].", 1.6. "בראשונה היו אומרים אין מוכרים חמץ לנכרי ואין נותנין לו במתנה אלא כדי שיאכל עד שלא הגיע שעת ביעור עד שבא רבי עקיבה ולימד [שמוכרין ונותנין במתנה] אף בשעת הביעור א\"ר יוסי אלו דברי בית שמאי ואלו דברי בית הלל הכריע רבי עקיבה לסייע דברי בית הלל.", 1.7. "האוכל חמץ אחר חצות וחמץ שעבר עליו הפסח הרי זה בלא תעשה ואין בו כרת דברי ר' יהודה [וחכמים אומרים] כל שאין בו כרת אין בו [בלא תעשה] האוכל כזית חמץ בפסח חייב על זדונו כרת ועל שגגתו חטאת ועל לא הודע אשם תלוי.", 1.8. "האוכל תרומת חמץ בפסח [אין משלם דמי עצים לכהן] אמר רבי יוחנן בן נורי נמתי לו לרבי עקיבה מפני מה האוכל תרומת חמץ בפסח אין משלם דמי עצים לכהן [מה] נשתנית זו משאר ימות השנה שבשאר ימות השנה משלם דמי עצים לכהן אמר לו לא אם אמרת בשאר ימות השנה שאע\"פ שאין לו בה היתר אכילה יש לו בה היתר [עצים תאמר בזו] שאין לו בה היתר אכילה ולא היתר [עצים] למה זה דומה לתרומת תותים [ואבטיחים ומלפפונות שנטמאות] שאין לו בה היתר אכילה ולא היתר [עצים בד\"א בתרומה שהפרישה חמץ קודם לפסח לשום תרומה אבל המפריש] תרומת חמץ בפסח [אינה תרומה].", 10.6. "ר\"א אומר חוטפין מצה לתינוקות בשביל שלא יישנו ר' יהודה אומר משמו אפילו לא אכל אלא פרפרת אחת אפילו לא טבל אלא חזרת אחת חוטפין מצה לתנוקות בשביל שלא יישנו עד היכן הוא אומר ב\"ש אומרים עד אם הבנים שמחה [וב\"ה] אומר עד חלמיש למעינו מים וחותם בגאולה אמרו ב\"ש וב\"ה [וכי] כבר יצאו [שמזכירין] יציאת מצרים אמרו להם ב\"ה אפילו הוא ממתין עד קרית הגבר הרי אלו לא יצאו עד שש שעות ביום היאך אומר את הגאולה ועדיין לא נגאלו.", 10.7. "[המצה החזרת והחרוסת] אע\"פ שאין חרוסת מצוה ר' אליעזר בר' צדוק אומר מצוה במקדש מביאין לפניו גופו של של פסח [מעשה ואמר להם ר\"א ב\"ר לתגרי לוד בואו וטלו לכם תבלי מצוה].", 10.8. "אין מפטירין אחר הפסח [אפיקומן] כגון [אגוזים] תמרים [וקליות] חייב אדם [לעסוק בהלכות הפסח] כל הלילה אפילו בינו לבין בנו אפילו בינו לבין עצמו אפילו בינו לבין תלמידו מעשה ברבן גמליאל וזקנים שהיו מסובין בבית ביתוס בן זונין בלוד והיו [עסוקין בהלכות הפסח] כל הלילה עד קרות הגבר הגביהו מלפניהם ונועדו והלכו [להן] לבית המדרש איזו היא ברכת הפסח ברוך אשר קדשנו במצותיו וצונו לאכול הפסח איזו ברכת הזבח ברוך אשר קדשנו במצותיו וצונו לאכול הזבח.", | 10.6. "Rabbi Eliezer says, \"We snatch the matzot for the small children so that they don't fall asleep.\" Rabbi Yehuda said in his name, \"Even if he only ate one entree, even if he only dipped one [piece of] lettuce, we snatch the matzot for the small children so that they don't fall asleep.\" Up until [which point in i Hallel /i - Psalms of thanksgiving recited joyously and communally on many festivals] should one recite [before the meal]? Beit Shammai says, \"Up to [the verse that ends with the phrase] 'A happy mother of children'\" (Psalms 113:9). Beit Hillel says, \"Up to [the verse that ends with the phrase] 'flint stone into a water-spring'\" (Psalms 114:8). And one should conclude [this section of i Hallel /i with [the blessing of] redemption. Beit Shammai, said to Beit Hillel, \"And did they already go out [of Egypt at this time] that we [already] mention the going out of Egypt?\" Beit Hillel said [back] to them, \"Even if he waits for the call of the rooster, behold, they didn't go out until six hours into the day; how is it that he says 'the redemption' [when] they have not yet been redeemed?\"", 10.8. "We may not eat an i afikoman /i [a dessert or other foods eaten after the meal] after [we are finished eating] the Pesach sacrifice; for example nuts, dates and roasted wheat. A man is obligated to be involved with the laws of Pesach the whole night, even if it [is only a discussion] between him and his son, even if it is between him and himself, even if it is between him and his student. It happened that Rabban Gamliel and the Elders were [once] reclining in the house of Beitos ben Zunin in Lud, and they were involved with the laws of Pesach the whole night until the call of the rooster. [Their students] raised the covering of the window from in front of them, and they [then] convened and went to the house of study. What is the blessing on the Pesach sacrifice? Blessed [...] who has sanctified us with His commandments and has commanded us on the eating of the Pesach sacrifice. What is the blessing on the [other] offerings? Blessed [...] who has sanctified us with His commandments and has commanded us on the eating of the offering.", |
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| 39. Tosefta, Rosh Hashanah, 2.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. elazar (second century) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 549 |
| 40. Tosefta, Sanhedrin, 12.15, 13.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •elazar ha-modai •elazar (lazar) ben azaria, r. Found in books: Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 55; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 428 |
41. Tosefta, Shabbat, 1.11, 1.16-1.17, 13.5, 15.16-15.17, 16.22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •elazar (lazar) ben azaria, r. •rabbi elazar (ben shamua) •rabbi elazar ben dama •elazar, r. •r. simeon b. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 59; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 172, 202; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 305, 428| 1.11. "פותקין מים לגינה בע\"ש עם חשיכה והיא שותת והולכת [בשבת] נותנין קילור לעין ואיספלנית ע\"ג המכה בע\"ש עם חשיכה והן מתרפאין והולכין [בשבת] נותנין גפרית תחת הכלים בע\"ש והן מתגפרין והולכין [בשבת נותנין] מוגמר על גבי גחלים בערב שבת עם חשיכה [ואין נותנין חטים לרחיים של מים אלא כדי שיטחנו].", 13.5. "הצד בהמה חיה ועוף מאפר [שברשות אדם] אם היו מחוסרין צידה חייב לאפר [שברשות אדם אע\"פ שמחוסרין] צידה פטור הפורס מצודה ע\"ג בהמה חיה ועוף [אע\"פ שנכנסין לתוכה פטור לבהמה חיה ועוף] אם היו נכנסין לתוכה חייב המפרק בהמה ועוף מן המצודה פטור.", | |
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42. Tosefta, Sotah, 5.9, 6.2-6.3, 15.3-15.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •elazar, r. •r. elazar (son of r.yosi the galilean) •elazar hakappar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 554; Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 157; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 87| 6.2. "דרש ר\"ע בשעה שעלו ישראל מן הים בקשו לומר שירה שרתה עליהן רוח הקודש ואמרו שירה כיצד אמרו שירה כגדול [שמקרא] את ההלל בבית הכנסת [ועונין] אחריו על כל ענין משה אמר (שמות ט״ו:ב׳) אשירה לה' [וישראל אמרו] אשירה לה' משה אמר עזי וזמרת יה [וישראל אמרו] אשירה לה' משה אמר ה' איש מלחמה וגו' [וישראל] אמרו אשירה לה' ר' אליעזר בנו של ר' יוסי הגלילי אומר כקטן שקורא את ההלל בבית [הסופר] ועונין אחריו על כל דבר ודבר משה אמר אשירה לה' וישראל אמרו אשירה לה' משה אמר עזי וזמרת יה וישראל אמרו עזי וזמרת יה משה אמר ה' איש מלחמה וגו' ר' נחמיה אומר [כבני אדם שקורין] שמע בבית הכנסת שנאמר אז ישיר משה וגו' שאין ת\"ל לאמר [ולמה נאמר] מלמד שהיה משה פותח בדבר [תחלה] וישראל עונין אחריו וגומרין עמו משה אמר אז ישיר וישראל אמרו אשירה לה' כי גאה גאה [וגו'] משה אמר עזי וזמרת יה וישראל אמרו זה אלי ואנוהו משה אמר ה' איש מלחמה וישראל אמרו ה' שמו ר' יוסי הגלילי אומר כיון שעלו ישראל מן הים וראו את אויביהם פגרים מתים ומוטלין על שפת הים אמרו כולם שירה עולל מוטל בין ברכי אמו כיון [שראו] את השכינה הגביה עולל צוארו ותינוק שמט פיו משדי אמו וענו כולם שירה ואמרו זה אלי ואנוהו ר' מאיר אומר מנין שאפילו עוברין [במעי אמותן] אמרו שירה שנאמר (תהילים ס״ח:כ״ז) במקהלות ברכו אלהים [ותינוק] שמט דד מפיו ואמר שירה שנא' (תהילים ח׳:ג׳) מפי עוללים ויונקים וגו' באותה שעה הציצו מלאכי השרת [קשרו] קטיגור לפני הקב\"ה בשעה שברא אדם הראשון ואמרו לפניו רבש\"ע (שם) מה אנוש כי תזכרנו וגו' ותחסרהו מעט מאלהים וגו' [תמשילהו במעשה ידיך צונה ואלפים וגו' צפור שמים וגו'] באותה שעה אמר [להם] הקב\"ה למלאכי השרת בואו וראו שירה שבני אומרין לפני אף הן כיון שראו אמרו שירה מה שירה אמרו (תהילים ח׳:ב׳) ה' אדונינו מה אדיר שמך בכל הארץ מפי עוללים ויונקים וגו' ה' אדונינו ר' שמעון בן מנסיא אומר לא נאמרה פרשה זו אלא על יצחק בן אברהם לענין עקידה.", 6.3. "אמר ר\"ש בן יוחאי ארבעה דברים היה ר\"ע דורש ודברי נראין מדבריו דרש ר\"ע (בראשית כ״א:ט׳) ותרא שרה את בן הגר המצרית אשר ילדה לאברהם מצחק אין צחוק האמור כאן אלא עבודת כוכבים שנא' (שמות לא) וישב העם לאכול ושתו ויקומו לצחק מלמד שהיתה אמנו שרה רואה את ישמעאל בונה במסין וצד חגבים ומעלה ומקטיר לעבודת כוכבים ר\"א בנו של ר' יוסי הגלילי אומר אין צחוק האמור כאן אלא גילוי עריות שנא' (בראשית ל״ט:י״ז) בא אלי העבד וגו' לצחק בי מלמד שהיתה [אמנו שרה] רואה את ישמעאל מכבש את [הגנות] ומענה את הנשים ר' ישמעאל אומר אין לשון צחוק אלא שפיכות דמים שנא' (שמואל ב ב׳:י״ד) ויאמר אבנר אל יואב יקומו נא הנערים וישחקו לפנינו [וגו'] ויקומו ויעברו במספר [וגו'] ויחזיקו איש בראש רעהו וחרבו בצד רעהו ויפלו יחדיו מלמד שהיתה אמנו שרה רואה את ישמעאל נוטל קשת וחצים ומזרק כלפי יצחק שנא' (משלי כ״ו:י״ט) כמתלהלה היורה זקים וגו' כן איש רמה [וגו'] ואני אומר חס ושלום שיהיה בביתו של [אותו] צדיק ההוא כך. אפשר [למי] שנא' עליו (בראשית י״ח:י״ט) כי ידעתיו למען אשר יצוה וגו' יהא בביתו עבודת כוכבים [וגילו] עריות ושפיכות דמים אלא אין צחוק האמור כאן אלא לענין ירושה שכשנולד אבינו יצחק לאברהם אבינו היו הכל שמחין ואומרין נולד בן לאברהם [נולד בן לאברהם] נוחל את העולם ונוטל שני חלקים והיה ישמעאל מצחק [בדעתו] ואומר אל תהי שוטים [אל תהי שוטים] אני בכור ואני נוטל שני חלקים שמתשובת הדבר אתה למד [שנאמר] (בראשית כ״א:י׳) כי לא יירש בן האמה וגו' ורואה אני את דברי מדברי ר\"ע.", 15.3. "משבטלה [סנהדרין בטל שיר מבית המשתאות] וכי מה היתה סנהדרין מועלת להן לישראל אלא לענין שנאמר (ויקרא כ׳:ד׳) ואם העלם יעלימו עם הארץ וגו' בראשונה כשהיה אדם חוטא [כשהיתה] סנהדרין קיימת נפרעין ממנו עכשיו ממנו ומקרוביו שנאמר (שם) ושמתי אני את פני באיש ההוא ובמשפחתו וגו' משלו משל למה הדבר דומה לאחד שסרח בעיר ומסרוהו לרוצען ורצעו היה קשה מן [הרוצען מסרוהו לבעל זמורה וחבטו היה קשה מבעל זמורה מסרוהו לקטרין וחבשו היה קשה מקטרין מסרוהו לשלטון והטילו לקמין אף כן ישראל צרות האחרונות] משכחות את הראשונות.", 15.4. "בפולמוס של אספסיינוס גזרו על [עטרת] חתנים ואלו הן [עטרות] חתנים של מלח ושל גפרית אבל של ורד ושל הדס התירו בפולמוס של טיטוס גזרו על עטרות כלות [אלו זהורית מזוהבות אבל יוצאה היא בכפה של מלח ושלא ילמד את בניו] יונית התירו להם לבית ר\"ג ללמד בניהם יונית מפני שהן קרובין למלכות ושלא לסוד [את] ביתו בסיד בביצת הסיד [אם ערב בו תבן או חול] מותר ר\"י אומר ערב בו חול ה\"ז טרכסיד ואסור אם ערב בו תבן מותר פולמוס האחרון גזרו על חופת חתנים אלו הן חופת חתנים [ואלו של זהב] אבל עושה [הוא] אפיפירות ותולה בה כל מה שירצה ושלא תצא כלה באפיריון בתוך העיר ורבותינו התירו [שתצא באפריון בתוך העיר] אף על פלייטין גזר ר' יהודה בן בבא ולא הודו לו חכמים.", 15.5. "א\"ר ישמעאל מיום שחרב בהמ\"ק דין הוא שלא לאכול בשר ושלא לשתות יין אלא שאין ב\"ד גוזרין על הצבור [דברים שאין יכולין לעמוד בהן] הוא היה אומר הואיל ועוקרין את התורה מבינותינו [נגזר על העולם שיהא שמם שלא לישא אשה ושלא להוליד בנים ושלא להקים שבוע הבן עד שיכלה זרעו של אברהם מאליו אמרו לו מוטב להן לצבור] שיהיו שוגגים ואל יהיו מזידין משחרב בית [האחרון] רבו פרושין בישראל שלא [היו אוכלין בשר ולא שותין] יין נטפל להם ר' יהושע אמר להם מפני מה [אין] אתם אוכלים בשר אמרו לו נאכל בשר שבכל יום היה [תמיד קרב לגבי מזבח ועכשיו בטל אמר להם לא נאכל ומפני מה אין אתם שותים יין אמרו לו יין נשתה שבכל יום היה מתנסך ע\"ג המזבח ועכשיו בטל אמר להם לא נשתה אמר להם א\"כ לחם לא נאכל שממנו היו מביאין שתי הלחם ולחם הפנים מים לא נשתה שמהן היו מנסכין מים בחג תאנים וענבים לא נאכל שמהן מביאין בכורים] בעצרת שתקו אמר להם בני להתאבל יותר מדאי אי אפשר [ושלא להתאבל כלל אי אפשר] אלא כך אמרו חכמים סד אדם את ביתו בסיד ומשייר דבר מועט זכר לירושלים עושה אדם [עסקי סעודה] ומשייר דבר מועט [זכר לירושלים] עושה אשה כל תכשיטיה ומשיירה דבר מועט זכר לירושלים שנאמר (תהילים קל״ז:ה׳-ו׳) אם אשכחך ירושלים תשכח ימיני תדבק לשוני לחכי אם לא אזכרכי וכל המתאבלים עליה בעוה\"ז שמחים עמה לעוה\"ב שנא' (ישעיהו ס״ו:י׳) שמחו את ירושלים וגילו בה כל אוהביה וגו'. ", | 15.5. "Rabbi Ishmael said: From the day that the Temple was destroyed, it would be appropriate that we not eat meat or drink wine (since these were used in the Temple service). But a court does not decree (restrictions) on the community which they cannot uphold. He would say that since they (the Romans) decree upon us that we not learn Torah, we should decree upon the community that they not marry women (since they do not know marriage and family laws), and not have children - and as a consequence, the seed of Abraham will cease. Rather, leave Israel alone (to continue to do as they now do, marrying and having families); it is better that (if they transgress), they do so inadvertently and not intentionally.", |
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43. Tosefta, Sukkah, 3.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. elazar (son of r.yosi the galilean) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 554| 3.2. "ערבה הלכה למשה מסיני אבא שאול אומר מן התורה שנאמר וערבי נחל [שתים ערבה ללולב וערבה למזבח] רבי אליעזר בן יעקב אומר כך היו אומרין ליה וליך המזבח ליה וליך המזבח י\"ח יום בשנה ולילה אחת קורין בהן] את ההלל ואלו הן שמונת ימי [חג ושמונת ימי חנוכה ויום טוב הראשון של פסח ולילו ויו\"ט של עצרת].", | 3.2. "The [beat of the willow] is a tradition from Moses at Sinai, and Abba Sha'ul deduced it from Scripture, as it is says, “Willows of the brook”, the plural denoting two, one for the lulav, and one for the altar. Rabbi Elieser ben Yacov said, Thus were they saying, \"To Him and to thee, O altar, to Him and to thee, O altar!\" Eighteen days and one night (in the year) the entire Hallel is repeated. These are: the eight days of sukkot, the eight days of Hanukkah, the first day of Passover, the night of the first day of Passover, and the first day of Shavuot.", |
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| 44. Tosefta, Yevamot, 1.10-1.13, 8.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •elazar (lazar) ben azaria, r. •elazar, r. •elazar ben azariah Found in books: Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 133; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 428, 648 |
| 45. Tosefta, Toharot, 1.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •elazar, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 18 |
46. Tosefta, Zavim, 5.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •elazar, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 18| 5.2. "רוב הטמא על הטהור על מקצתו בין בזב בין במשכב טמא. מקצת טמא על הטהור על מקצתו בין בזב בין במשכב טמא. מקצת טהור על הטמא ועל מקצתו בזב טמא ובמשכב טהור ר\"ש אומר מקצת טהור על הטמא אף בזב טהור.", | |
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47. Mishnah, Rosh Hashanah, 4.1, 4.3, 4.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. elazar (son of r.yosi the galilean) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 554| 4.1. "יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בַּמִּקְדָּשׁ הָיוּ תוֹקְעִים, אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ תּוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר, לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְיַבְנֶה בִּלְבָד. אָמְרוּ לוֹ, אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין: \n", 4.3. "בָּרִאשׁוֹנָה הָיָה הַלּוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n", 4.7. "הָעוֹבֵר לִפְנֵי הַתֵּבָה בְּיוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה, הַשֵּׁנִי מַתְקִיעַ. וּבִשְׁעַת הַהַלֵּל, רִאשׁוֹן מַקְרֵא אֶת הַהַלֵּל: \n", | 4.1. "If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yoha ben Zakai decreed that it should be blown [on Shabbat] in every place where there was a court. Rabbi Eliezer said: Rabban Yoha ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court.", 4.3. "In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].", 4.7. "The one who passes before the ark on the festival of Rosh Hashanah: the second one blows the shofar. On days when Hallel is said, the first one recites the Hallel.", |
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48. Tosefta, Hagigah, 2.1, 2.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. elazar b. arakh •elazar ben arakh •elazar, r. Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 38, 245, 406| 2.1. "אין דורשין בעריות בשלשה אבל דורשין בשנים [ולא] במעשה בראשית בשנים אבל דורשין ביחיד ולא במרכבה ביחיד אא\"כ היה חכם מבין מדעתו מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה רבי אלעזר בן ערך מחמר אחריו אמר לו רבי שנה פרק אחד במעשה מרכבה אמר לו לא [כן אמרתי לך מתחלה שאין שונין] במרכבה ביחיד אלא אם כן היה חכם מבין מדעתו אמר לו מעתה ארצה לפניך אמר לו אמור פתח רבי אלעזר בן ערך ודרש במעשה מרכבה ירד רבי יוחנן בן זכאי מן החמור ונתעטף בטליתו וישבו שניהם על גבי אבן תחת הזית והרצה לפניו עמד ונשקו ואמר ברוך ה' אלהי ישראל אשר נתן בן לאברהם אבינו שיודע להבין ולדרוש בכבוד אביו שבשמים יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש [אלעזר בן ערך] נאה דורש ונאה מקיים אשריך [אברהם] אבינו שאלעזר בן ערך יצא מחלציך [שיודע להבין ולדרוש בכבוד אביו שבשמים] רבי יוסי ברבי יהודה אומר רבי יהושע הרצה לפני רבן יוחנן בן זכאי [רבי עקיבה] הרצה לפני רבי יהושע חנניא בן חכינאי הרצה לפני רבי עקיבה.", | |
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49. Mishnah, Sanhedrin, 3.5, 4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •elazar ben arakh •shimon ben elazar, rabbi Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 103; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245| 3.5. "הָאוֹהֵב וְהַשּׂוֹנֵא. אוֹהֵב, זֶה שׁוּשְׁבִינוֹ. שׂוֹנֵא, כָּל שֶׁלֹּא דִבֶּר עִמּוֹ שְׁלֹשָׁה יָמִים בְּאֵיבָה. אָמְרוּ לוֹ, לֹא נֶחְשְׁדוּ יִשְׂרָאֵל עַל כָּךְ: \n", 4.5. "כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה: \n", | 3.5. "A friend or an enemy [is disqualified]. “A friend”: this is one’s groomsman. “An enemy”: anyone whom he has not spoken to in three days because of anger. They replied: “Israelites are not suspected of such.”", 4.5. "How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]", |
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50. Tosefta, Gittin, 1.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •elazar ben dama, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 634| 1.3. "המביא גט ממדה\"י ולא נכתב [בפניו] ולא נחתם בפניו ה\"ז מחזירו למקומו ועושה לו ב\"ד ומקיימו בחותמיו ומביאו [ואומר] שליח ב\"ד אני בא\"י שליח עושה שליח רשב\"ג אומר אין [השליח] עושה שליח בגיטין.", | |
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51. Mishnah, Menachot, 13.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •elazar, rabbi Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 83| 13.11. "נֶאֱמַר בְּעוֹלַת הַבְּהֵמָה אִשֵּׁה רֵיחַ נִיחֹחַ (ויקרא א), וּבְעוֹלַת הָעוֹף אִשֵּׁה רֵיחַ נִיחֹחַ (שם), וּבַמִּנְחָה אִשֵּׁה רֵיחַ נִיחֹחַ (שם ב), לְלַמֵּד, שֶׁאֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּן אָדָם אֶת דַּעְתּוֹ לַשָּׁמָיִם: \n", | 13.11. "It is said of the olah of cattle, “An offering made by fire of pleasing odor” (Leviticus 1:9); and of the olah of birds, “An offering made by fire of pleasing odor (vs. 17); and of the minhah, “An offering made by fire of pleasing odor” (Leviticus 2:2): to teach you that it is the same whether one offers much or little, so long as one directs one’s heart to heaven. Congratulations! We have finished Tractate Menahot! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. It is no accident that the last mishnah of the tractate finishes with the message that we learned today. After having learned 14 chapters of Zevahim and 13 chapters of Menahot, there is a grave danger that one could learn that all God cares about, and all that is important in Judaism, is bringing the proper sacrifice in the proper manner. Our mishnah teaches that the important issue is the proper intent, that one’s intent in sacrifice should be to worship God. This is not to deny that that the minutiae of rules are extremely important, both in the eyes of the rabbis and surely in the eyes of the priests who served in the Temple while it still stood. Rather, what today’s mishnah seems to say is that the rules are an outer manifestation of the inner kavannah, intent, of the worshipper. Without following the rules, there is no way to bring that intent into the world. But without the intent, the rules are just empty exercises devoid of meaning. I believe that this is a message that is as true of Judaism today as it was in Temple times. Mishnah Menahot has probably been a great challenge for many of you; I know it was for me. So please accept an extra congratulations on completing it. Tomorrow we begin Hullin, the one tractate in all of Seder Kodashim that does not deal with sacrifices or the Temple.", |
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52. Mishnah, Avodah Zarah, 1.1, 2.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •elazar ben dama, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 633| 1.1. "לִפְנֵי אֵידֵיהֶן שֶׁל גּוֹיִם שְׁלשָׁה יָמִים אָסוּר לָשֵׂאת וְלָתֵת עִמָּהֶן, לְהַשְׁאִילָן וְלִשְׁאֹל מֵהֶן, לְהַלְוֹתָן וְלִלְוֹת מֵהֶן, לְפָרְעָן וְלִפָּרַע מֵהֶן. רַבִּי יְהוּדָה אוֹמֵר, נִפְרָעִין מֵהֶן מִפְּנֵי שֶׁהוּא מֵצֵר לוֹ. אָמְרוּ לוֹ, אַף עַל פִּי שֶׁמֵּצֵר הוּא עַכְשָׁיו, שָׂמֵחַ הוּא לְאַחַר זְמָן: \n", 2.3. "אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאִסּוּרָן אִסּוּר הֲנָאָה. הַיַּיִן, וְהַחֹמֶץ שֶׁל גּוֹיִם שֶׁהָיָה מִתְּחִלָּתוֹ יַיִן, וְחֶרֶס הַדְרִיָּנִי, וְעוֹרוֹת לְבוּבִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, בִּזְמַן שֶׁהַקֶּרַע שֶׁלּוֹ עָגוֹל, אָסוּר. מָשׁוּךְ, מֻתָּר. בָּשָׂר הַנִּכְנָס לַעֲבוֹדָה זָרָה, מֻתָּר. וְהַיּוֹצֵא, אָסוּר, מִפְּנֵי שֶׁהוּא כְזִבְחֵי מֵתִים, דִּבְרֵי רַבִּי עֲקִיבָא. הַהוֹלְכִין לַתַּרְפּוּת, אָסוּר לָשֵׂאת וְלָתֵת עִמָּהֶם. וְהַבָּאִין, מֻתָּרִין: \n" | 1.1. "On the three days preceding the festivals of idolaters, it is forbidden to conduct business with them, to lend articles to them or borrow from them, to lend or borrow any money from them, to repay a debt, or receive repayment from them. Rabbi Judah says: we should receive repayment from them, as this can only depress them; But they [the Rabbis] said to him: even though it is depressing at the time, they are glad of it subsequently.", 2.3. "The following things belonging to non-Jews are forbidden [for Jews to use] and the prohibition extends to any benefit that may be derived from them: wine, or a non-Jew’s vinegar that was formerly wine, Hadrianic earthenware, skins pierced at the animal’s heart. Rabban Shimon Gamaliel says: when its tear is round, [the skin] is forbidden, but if oblong it is permitted. Meat which is being brought into a place of idol worship is permitted, but that which is brought out is forbidden, because it is like a sacrifice to the dead, this is the opinion of Rabbi Akiba. With non-Jews going on a pilgrimage [to worship idols] it is forbidden to have any business transactions, but with those returning it is permitted." |
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53. Mishnah, Avot, 1.17, 3.9-3.11, 3.17, 4.5, 4.20-4.21, 5.14 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •elazar (lazar) ben azaria, r. •r. isaac b. r. elazar •elazar ha-modai •shimon ben elazar, rabbi •elazar haqappar, rabbi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 476; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 47, 99; Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 55; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 363| 1.17. "שִׁמְעוֹן בְּנוֹ אוֹמֵר, כָּל יָמַי גָּדַלְתִּי בֵין הַחֲכָמִים, וְלֹא מָצָאתִי לַגּוּף טוֹב אֶלָּא שְׁתִיקָה. וְלֹא הַמִּדְרָשׁ הוּא הָעִקָּר, אֶלָּא הַמַּעֲשֶׂה. וְכָל הַמַּרְבֶּה דְבָרִים, מֵבִיא חֵטְא: \n", 3.9. "רַבִּי חֲנִינָא בֶן דּוֹסָא אוֹמֵר, כָּל שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּמֶת. וְכָל שֶׁחָכְמָתוֹ קוֹדֶמֶת לְיִרְאַת חֶטְאוֹ, אֵין חָכְמָתוֹ מִתְקַיֶּמֶת. הוּא הָיָה אוֹמֵר, כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּמֶת. וְכָל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, אֵין חָכְמָתוֹ מִתְקַיֶּמֶת:", 3.10. "הוּא הָיָה אוֹמֵר, כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. וְכָל שֶׁאֵין רוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, אֵין רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. רַבִּי דוֹסָא בֶן הַרְכִּינַס אוֹמֵר, שֵׁנָה שֶׁל שַׁחֲרִית, וְיַיִן שֶׁל צָהֳרַיִם, וְשִׂיחַת הַיְלָדִים, וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם:", 3.11. "רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר, הַמְחַלֵּל אֶת הַקָּדָשִׁים, וְהַמְבַזֶּה אֶת הַמּוֹעֲדוֹת, וְהַמַּלְבִּין פְּנֵי חֲבֵרוֹ בָרַבִּים, וְהַמֵּפֵר בְּרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, וְהַמְגַלֶּה פָנִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה, אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תוֹרָה וּמַעֲשִׂים טוֹבִים, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא:", 3.17. "רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אִם אֵין תּוֹרָה, אֵין דֶּרֶךְ אֶרֶץ. אִם אֵין דֶּרֶךְ אֶרֶץ, אֵין תּוֹרָה. אִם אֵין חָכְמָה, אֵין יִרְאָה. אִם אֵין יִרְאָה, אֵין חָכְמָה. אִם אֵין בִּינָה, אֵין דַּעַת. אִם אֵין דַּעַת, אֵין בִּינָה. אִם אֵין קֶמַח, אֵין תּוֹרָה. אִם אֵין תּוֹרָה, אֵין קֶמַח. הוּא הָיָה אוֹמֵר, כָּל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, לְמַה הוּא דוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מְרֻבִּין וְשָׁרָשָׁיו מֻעָטִין, וְהָרוּחַ בָּאָה וְעוֹקַרְתּוֹ וְהוֹפַכְתּוֹ עַל פָּנָיו, שֶׁנֶּאֱמַר (ירמיה יז) וְהָיָה כְּעַרְעָר בָּעֲרָבָה וְלֹא יִרְאֶה כִּי יָבוֹא טוֹב וְשָׁכַן חֲרֵרִים בַּמִּדְבָּר אֶרֶץ מְלֵחָה וְלֹא תֵשֵׁב. אֲבָל כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, לְמַה הוּא דוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מֻעָטִין וְשָׁרָשָׁיו מְרֻבִּין, שֶׁאֲפִלּוּ כָל הָרוּחוֹת שֶׁבָּעוֹלָם בָּאוֹת וְנוֹשְׁבוֹת בּוֹ אֵין מְזִיזִין אוֹתוֹ מִמְּקוֹמוֹ, שֶׁנֶּאֱמַר (שם) וְהָיָה כְּעֵץ שָׁתוּל עַל מַיִם וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו וְלֹא יִרְאֶה כִּי יָבֹא חֹם, וְהָיָה עָלֵהוּ רַעֲנָן, וּבִשְׁנַת בַּצֹּרֶת לֹא יִדְאָג, וְלֹא יָמִישׁ מֵעֲשׂוֹת פֶּרִי:", 4.5. "רַבִּי יִשְׁמָעֵאל בְּנוֹ אוֹמֵר, הַלּוֹמֵד תּוֹרָה עַל מְנָת לְלַמֵּד, מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד. וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת, מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת. רַבִּי צָדוֹק אוֹמֵר, אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶם, וְלֹא קַרְדֹּם לַחְפֹּר בָּהֶם. וְכָךְ הָיָה הִלֵּל אוֹמֵר, וּדְאִשְׁתַּמֵּשׁ בְּתָגָא, חָלָף. הָא לָמַדְתָּ, כָּל הַנֶּהֱנֶה מִדִּבְרֵי תוֹרָה, נוֹטֵל חַיָּיו מִן הָעוֹלָם: \n", 4.20. "אֱלִישָׁע בֶּן אֲבוּיָה אוֹמֵר, הַלּוֹמֵד יֶלֶד לְמַה הוּא דוֹמֶה, לִדְיוֹ כְתוּבָה עַל נְיָר חָדָשׁ. וְהַלּוֹמֵד זָקֵן לְמַה הוּא דוֹמֶה, לִדְיוֹ כְתוּבָה עַל נְיָר מָחוּק. רַבִּי יוֹסֵי בַר יְהוּדָה אִישׁ כְּפַר הַבַּבְלִי אוֹמֵר, הַלּוֹמֵד מִן הַקְּטַנִּים לְמַה הוּא דוֹמֶה, לְאֹכֵל עֲנָבִים קֵהוֹת וְשׁוֹתֶה יַיִן מִגִּתּוֹ. וְהַלּוֹמֵד מִן הַזְּקֵנִים לְמַה הוּא דוֹמֶה, לְאֹכֵל עֲנָבִים בְּשֵׁלוֹת וְשׁוֹתֶה יַיִן יָשָׁן. רַבִּי אוֹמֵר, אַל תִּסְתַּכֵּל בַּקַּנְקַן, אֶלָּא בְמַה שֶּׁיֶּשׁ בּוֹ. יֵשׁ קַנְקַן חָדָשׁ מָלֵא יָשָׁן, וְיָשָׁן שֶׁאֲפִלּוּ חָדָשׁ אֵין בּוֹ: \n", 4.21. "רַבִּי אֶלְעָזָר הַקַּפָּר אוֹמֵר, הַקִּנְאָה וְהַתַּאֲוָה וְהַכָּבוֹד, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם: \n", 5.14. "אַרְבַּע מִדּוֹת בְּהוֹלְכֵי לְבֵית הַמִּדְרָשׁ. הוֹלֵךְ וְאֵינוֹ עוֹשֶׂה, שְׂכַר הֲלִיכָה בְיָדוֹ. עוֹשֶׂה וְאֵינוֹ הוֹלֵךְ, שְׂכַר מַעֲשֶׂה בְיָדוֹ. הוֹלֵךְ וְעוֹשֶׂה, חָסִיד. לֹא הוֹלֵךְ וְלֹא עוֹשֶׂה, רָשָׁע: \n", | 1.17. "Shimon, his son, used to say: all my days I grew up among the sages, and I have found nothing better for a person than silence. Study is not the most important thing, but actions; whoever indulges in too many words brings about sin.", 3.9. "Rabbi Hanina ben Dosa said: anyone whose fear of sin precedes his wisdom, his wisdom is enduring, but anyone whose wisdom precedes his fear of sin, his wisdom is not enduring. He [also] used to say: anyone whose deeds exceed his wisdom, his wisdom is enduring, but anyone whose wisdom exceeds his deeds, his wisdom is not enduring.", 3.10. "He used to say: one with whom men are pleased, God is pleased. But anyone from whom men are displeased, God is displeased. Rabbi Dosa ben Harkinas said: morning sleep, midday wine, children’s talk and sitting in the assemblies of the ignorant put a man out of the world.", 3.11. "Rabbi Elazar of Modiin said: one who profanes sacred things, and one who despises the festivals, and one who causes his fellow’s face to blush in public, and one who annuls the covet of our father Abraham, may he rest in peace, and he who is contemptuous towards the Torah, even though he has to his credit [knowledge of the] Torah and good deeds, he has not a share in the world to come.", 3.17. "...Rabbi Elazar ben Azariah says: If there is no Torah, there is no worldly occupation, if there is no worldly occupation, there is no Torah. If there is no wisdom, there is no fear of God; if there is no fear of God, there is no wisdom. If there is no knowledge, there is no understanding; if there is no understanding, there is no knowledge. If there is no flour, there is no Torah; if there is no Torah, there is no flour. He used to say: Anyone whose wisdom exceeds his deeds, to what is he compared? To a tree who branches are many but whose roots are few; then the winds comes and uproots it and turns it upside down; as it is said; \"And he shall be like a lonely juniper tree in the wasteland and shall not see when good comes, but shall inhabit the parched places of the wilderness, a salt filled land which is uninhabitable.\" [Jeremiah 17:6]. But one whose deeds exceed one's wisdom, what is that person like? Like a tree whose branches are few, but whose roots are many; even if all the winds of the world were to come and blow upon it, they would not move it from its place, as it is said; \"He shall be like a tree planted by the waters, which spreads out its roots by the river, and shall not perceive when heat comes, but its leaf shall remain fresh; and it will not be troubled in the year of drought, nor will it cease to bear fruit.\" [Jeremiah 17:8].", 4.5. "Rabbi Ishmael his son said: He who learns in order to teach, it is granted to him to study and to teach; But he who learns in order to practice, it is granted to him to learn and to teach and to practice. Rabbi Zadok said: do not make them a crown for self-exaltation, nor a spade with which to dig. So to Hillel used to say, “And he that puts the crown to his own use shall perish.” Thus you have learned, anyone who derives worldly benefit from the words of the Torah, removes his life from the world.", 4.20. "Elisha ben Abuyah said: He who learns when a child, to what is he compared? To ink written upon a new writing sheet. And he who learns when an old man, to what is he compared? To ink written on a rubbed writing sheet. Rabbi Yose ben Judah a man of Kfar Ha-babli said: He who learns from the young, to what is he compared? To one who eats unripe grapes, and drinks wine from his vat; And he who learns from the old, to what is he compared? To one who eats ripe grapes, and drinks old wine. Rabbi said: don’t look at the container but at that which is in it: there is a new container full of old wine, and an old [container] in which there is not even new [wine].", 4.21. "Rabbi Elazar Ha-kappar said: envy, lust and [the desire for] honor put a man out of the world.", 5.14. "There are four types among those who frequent the study-house (bet midrash):He who attends but does not practice: he receives a reward for attendance. He who practices but does not attend: he receives a reward for practice. He who attends and practices: he is a pious man; He who neither attends nor practices: he is a wicked man.", |
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| 54. Josephus Flavius, Life, 270, 86, 52 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 136 |
55. Josephus Flavius, Against Apion, 1.209 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. ishmael b. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 28 | 1.209. “There are a people called Jews, who dwell in a city the strongest of all other cities, which the inhabitants call Jerusalem, and are accustomed to rest on every seventh day; on which times they make no use of their arms, nor meddle with husbandry, nor take care of any affairs of life, but spread out their hands in their holy places, and pray till the evening. |
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56. Josephus Flavius, Jewish War, 2.20, 2.409 (1st cent. CE - 1st cent. CE) Tagged with subjects: •elazar qalir •elazar (lazar) ben azaria, r. Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 136; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 428 | 2.20. 3. In the meantime, Antipas went also to Rome, to strive for the kingdom, and to insist that the former testament, wherein he was named to be king, was valid before the latter testament. Salome had also promised to assist him, as had many of Archelaus’s kindred, who sailed along with Archelaus himself also. 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; |
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57. Mishnah, Beitzah, 2.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •elazar b. azariah Found in books: Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 133| 2.8. "שְׁלשָׁה דְבָרִים רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מַתִּיר, וַחֲכָמִים אוֹסְרִין. פָּרָתוֹ יוֹצְאָה בִרְצוּעָה שֶׁבֵּין קַרְנֶיהָ, וּמְקָרְדִין אֶת הַבְּהֵמָה בְיוֹם טוֹב, וְשׁוֹחֲקִין אֶת הַפִּלְפְּלִין בָּרֵחַיִם שֶׁלָּהֶם. רַבִּי יְהוּדָה אוֹמֵר, אֵין מְקָרְדִין אֶת הַבְּהֵמָה בְיוֹם טוֹב, מִפְּנֵי שֶׁעוֹשֶׂה חַבּוּרָה, אֲבָל מְקַרְצְפִין. וַחֲכָמִים אוֹמְרִים, אֵין מְקָרְדִין, אַף לֹא מְקַרְצְפִין: \n", | 2.8. "Rabbi Eleazar ben Azariah allows three things and the Sages forbid them:His cow used to go out with the strap which she had between her horns; One may curry cattle on a festival; And one may grind pepper in its own mill. Rabbi Judah says: one may not curry cattle on a festival, because it may cause a wound, but one may comb them. But the Sages say: one may not curry them, and one may not even comb them.", |
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58. Tosefta, Berachot, 3.7, 3.12-3.13, 3.25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi elazar ben dama •elazar, r. •r. elazar (second century) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 549; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 203; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270| 3.7. "א\"ר יהודה כשהיה רבי עקיבה מתפלל עם הצבור היה מקצר בפני כולן כשהיה מתפלל בינו לבין עצמו היה אדם מניחו בצד זה ובא ומצאו בצד אחר מפני הכריעות והשתחויות שהיה עושה.", 3.12. "כבוד יום כבוד לילה כבוד יום קודם לכבוד לילה אם אין לו אלא כוס אחד קדושת היום קודמת לכבוד יום ולכבוד לילה לילי שבתות ולילי ימים טובים יש להם קדושת היום על הכוס ויש להם הזכרת היום בברכת המזון שבת ור\"ח וחולו של מועד ויו\"ט יש בהם הזכרת היום בברכת המזון ואין להם קדושת היום על הכוס.", 3.13. "לא הזכיר גבורות גשמים בתחיית המתים ולא שאלה בברכת השנים מחזירין אותו לא אמר הבדלה בחונן הדעת אומרה על הכוס ואם לא אמר מחזירין אותו רבי יוסי אומר אף מי שלא הזכיר ברית בברכת הארץ מחזירין אותו.", 3.25. "שמונה עשרה שאמרו חכמים כנגד שמונה עשרה אזכרות שבהבו לה' בני אלים וכולל של מינים בשל פרושין ושל גרים בשל זקנים ושל דוד בירושלים ואם אמר אלו לעצמן ואלו לעצמן יצא.", | |
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59. Mishnah, Nedarim, 3.11, 9.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •elazar (lazar) ben azaria, r. •elazar, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 305| 3.11. "קוֹנָם שֶׁאֵינִי נֶהֱנֶה לִבְנֵי נֹחַ, מֻתָּר בְּיִשְׂרָאֵל וְאָסוּר בְּאֻמּוֹת הָעוֹלָם. שֶׁאֵינִי נֶהֱנֶה לְזֶרַע אַבְרָהָם, אָסוּר בְּיִשְׂרָאֵל וּמֻתָּר בְּאֻמּוֹת הָעוֹלָם. שֶׁאֵינִי נֶהֱנֶה לְיִשְׂרָאֵל, לוֹקֵחַ בְּיוֹתֵר וּמוֹכֵר בְּפָחוֹת. שֶׁיִּשְׂרָאֵל נֶהֱנִין לִי, לוֹקֵחַ בְּפָחוֹת וּמוֹכֵר בְּיוֹתֵר, אִם שׁוֹמְעִין לוֹ. שֶׁאֵינִי נֶהֱנֶה לָהֶן וְהֵן לִי, יְהַנֶּה לַנָּכְרִים. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לָעֲרֵלִים, מֻתָּר בְּעַרְלֵי יִשְׂרָאֵל וְאָסוּר בְּמוּלֵי הַגּוֹיִם. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לַמּוּלִים, אָסוּר בְּעַרְלֵי יִשְׂרָאֵל וּמֻתָּר בְּמוּלֵי הַגּוֹיִם, שֶׁאֵין הָעָרְלָה קְרוּיָה אֶלָּא לְשֵׁם הַגּוֹיִם, שֶׁנֶּאֱמַר (ירמיה ט) כִּי כָל הַגּוֹיִם עֲרֵלִים וְכָל בֵּית יִשְׂרָאֵל עַרְלֵי לֵב, וְאוֹמֵר (שמואל א יז) וְהָיָה הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה, וְאוֹמֵר (שמואל ב א) פֶּן תִּשְׂמַחְנָה בְּנוֹת פְּלִשְׁתִּים, פֶּן תַּעֲלֹזְנָה בְּנוֹת הָעֲרֵלִים. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, מְאוּסָה עָרְלָה שֶׁנִּתְגַּנּוּ בָהּ הָרְשָׁעִים, שֶׁנֶּאֱמַר, כִּי כָל הַגּוֹיִם עֲרֵלִים. רַבִּי יִשְׁמָעֵאל אוֹמֵר, גְּדוֹלָה מִילָה שֶׁנִּכְרְתוּ עָלֶיהָ שְׁלֹשׁ עֶשְׂרֵה בְרִיתוֹת. רַבִּי יוֹסֵי אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁדּוֹחָה אֶת הַשַּׁבָּת הַחֲמוּרָה. רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁלֹּא נִתְלָה לוֹ לְמֹשֶׁה הַצַדִּיק עָלֶיהָ מְלֹא שָׁעָה. רַבִּי נְחֶמְיָה אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁדּוֹחָה אֶת הַנְּגָעִים. רַבִּי אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁכָּל הַמִּצְוֹת שֶׁעָשָׂה אַבְרָהָם אָבִינוּ לֹא נִקְרָא שָׁלֵם, עַד שֶׁמָּל, שֶׁנֱּאֶמַר (בראשית יז), הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים. דָּבָר אַחֵר, גְּדוֹלָה מִילָה, שֶׁאִלְמָלֵא הִיא, לֹא בָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, שֶׁנֶּאֱמַר (ירמיה לג), כֹּה אָמַר ה' אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה, חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי: \n", 9.1. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, פּוֹתְחִין לָאָדָם בִּכְבוֹד אָבִיו וְאִמּוֹ. וַחֲכָמִים אוֹסְרִין. אָמַר רַבִּי צָדוֹק, עַד שֶׁפּוֹתְחִין לוֹ בִכְבוֹד אָבִיו וְאִמּוֹ, יִפְתְּחוּ לוֹ בִכְבוֹד הַמָּקוֹם, אִם כֵּן אֵין נְדָרִים. וּמוֹדִים חֲכָמִים לְרַבִּי אֱלִיעֶזֶר בְּדָבָר שֶׁבֵּינוֹ לְבֵין אָבִיו וְאִמּוֹ, שֶׁפּוֹתְחִין לוֹ בִּכְבוֹד אָבִיו וְאִמּוֹ: \n", | 3.11. "[If one says,] “Konam that I do not benefit from the Children of Noah,” he may benefit from Israelites, and he is forbidden to benefit from the nations of the world. [If one says, “Konam] that I do not benefit from the seed of Abraham,” he is forbidden [to benefit] from Israelites, but permitted [to benefit] from the nations of the world. [If one says, “Konam] that I do not benefit from Israelites”, he may buy things from them for more [than their worth] and sell them for less. [If he says, “Konam] if Israelites benefit from me, he must buy from them for less and sell for more [than their worth], if they will listen to him. [If he says, “Konam] that I do not benefit from them, nor they from me”, he may benefit only from non-Jews. [If one says,] “Konam that I do not benefit from the uncircumcised”, he may benefit from uncircumcised Israelites but not from circumcised heathens”; [If one says, “Konam] that I do not benefit from the circumcised,” he is forbidden to benefit from uncircumcised Israelites but not from circumcised non-Jews, because “uncircumcised” is a term applicable only to non-Jews, as it says, “For all the nations are uncircumcised and all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25). And it says, “And this uncircumcised Philistine shall be [as one of them]” (I Samuel 17:6). And it says, “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult” (II Samuel 1:20). Rabbi Eleazar ben Azariah says: The foreskin is loathsome, since it is a term of disgrace for the wicked, as it says, “For all the nations are uncircumcised”. Rabbi Ishmael says: Great is circumcision, since thirteen covets were made upon it. Rabbi Yose says: Great is circumcision, for it overrides the Sabbath. Rabbi Joshua ben Karha says: Great is circumcision for Moses’s punishment for neglecting it was not suspended even for one hour. Rabbi Nehemiah says: Great is circumcision, since it overrides the laws of leprosy. Rabbi says: Great is circumcision, for despite all of the commandments which Abraham fulfilled he was not designated complete until he circumcised himself, as it says, “Walk before me, and be complete” (Genesis 17:1). Another explanation: “Great is circumcision, for were it not for it, the Holy One, Blessed Be He, would not have created the world, as it says, “Were it not for my covet by day and night, I would not have appointed the ordices of heaven and earth” (Jeremiah 33:35).", 9.1. "Rabbi Eliezer says: They release a vow [by reference] to the honor of his father and mother but the Sages forbid. Rabbi Zadok said: Instead of releasing through the honor of his father and mother, they should release [by reference] to the honor of God. If so, there would be no vows! But the Sages admit to Rabbi Eliezer that in a matter concerning himself and his father and mother one may release a vow [by reference] to the honor of his father and mother.", |
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60. Mishnah, Berachot, 4.3-4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •elazar, r. •r. ishmael b. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 198; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270| 4.3. "רַבָּן גַּמְלִיאֵל אוֹמֵר, בְּכָל יוֹם מִתְפַּלֵּל אָדָם שְׁמֹנֶה עֶשְׂרֵה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה. רַבִּי עֲקִיבָא אוֹמֵר, אִם שְׁגוּרָה תְפִלָּתוֹ בְּפִיו, יִתְפַּלֵּל שְׁמֹנֶה עֶשְׂרֵה. וְאִם לָאו, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה:", 4.4. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, הָעוֹשֶׂה תְפִלָּתוֹ קֶבַע, אֵין תְּפִלָּתוֹ תַּחֲנוּנִים. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, הַמְהַלֵּךְ בִּמְקוֹם סַכָּנָה, מִתְפַּלֵּל תְּפִלָּה קְצָרָה. אוֹמֵר, הוֹשַׁע הַשֵּׁם אֶת עַמְּךָ אֶת שְׁאֵרִית יִשְׂרָאֵל, בְּכָל פָּרָשַׁת הָעִבּוּר יִהְיוּ צָרְכֵיהֶם לְפָנֶיךָ. בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה:", 4.5. "הָיָה רוֹכֵב עַל הַחֲמוֹר, יֵרֵד. וְאִם אֵינוֹ יָכוֹל לֵירֵד, יַחֲזִיר אֶת פָּנָיו, וְאִם אֵינוֹ יָכוֹל לְהַחֲזִיר אֶת פָּנָיו, יְכַוֵּן אֶת לִבּוֹ כְּנֶגֶד בֵּית קֹדֶשׁ הַקָּדָשִׁים:", | 4.3. "Rabban Gamaliel says: every day a man should pray the eighteen [blessings]. Rabbi Joshua says: an abstract of the eighteen. Rabbi Akiva says: if he knows it fluently he prays the eighteen, and if not an abstract of the eighteen.", 4.4. "Rabbi Eliezer says: if a man makes his prayers fixed, it is not [true] supplication. Rabbi Joshua says: if one is traveling in a dangerous place, he says a short prayer, saying: Save, O Lord, Your people the remt of Israel. In every time of crisis may their needs be before You. Blessed are You, O Lord, who hears prayer.", 4.5. "If he is riding on a donkey, he gets down [and prays.] If he is unable to get down he should turn his face [towards Jerusalem], and if he cannot turn his face, he should direct his heart to the Holy of Holies.", |
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61. Mishnah, Hagigah, 1.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •elazar ben arakh Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 406| 1.1. "הַכֹּל חַיָּבִין בָּרְאִיָּה, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה וְקָטָן, וְטֻמְטוּם, וְאַנְדְּרוֹגִינוֹס, וְנָשִׁים, וַעֲבָדִים שֶׁאֵינָם מְשֻׁחְרָרִים, הַחִגֵּר, וְהַסּוּמָא, וְהַחוֹלֶה, וְהַזָּקֵן, וּמִי שֶׁאֵינוֹ יָכוֹל לַעֲלוֹת בְּרַגְלָיו. אֵיזֶהוּ קָטָן, כֹּל שֶׁאֵינוֹ יָכוֹל לִרְכּוֹב עַל כְּתֵפָיו שֶׁל אָבִיו וְלַעֲלוֹת מִירוּשָׁלַיִם לְהַר הַבַּיִת, דִּבְרֵי בֵית שַׁמַּאי. וּבֵית הִלֵּל אוֹמְרִים, כֹּל שֶׁאֵינוֹ יָכוֹל לֶאֱחֹז בְּיָדוֹ שֶׁל אָבִיו וְלַעֲלוֹת מִירוּשָׁלַיִם לְהַר הַבַּיִת, שֶׁנֶּאֱמַר (שמות כג) שָׁלֹשׁ רְגָלִים: \n", | 1.1. "All are obligated to appear [at the Temple], except a deaf person, an imbecile and a minor, a person of unknown sex [tumtum], a hermaphrodite, women, unfreed slaves, a lame person, a blind person, a sick person, an aged person, and one who is unable to go up on foot. Who is a minor? Whoever is unable to ride on his father’s shoulders and go up from Jerusalem to the Temple Mount, the words of Bet Shammai. But Bet Hillel say: whoever is unable to hold his father’s hand and go up from Jerusalem to the Temple Mount, as it is said: “Three regalim” (Exodus 23:14).", |
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62. Mishnah, Hulin, 2.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •elazar (lazar) ben azaria, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 428| 2.7. "הַשּׁוֹחֵט לְנָכְרִי, שְׁחִיטָתוֹ כְשֵׁרָה. וְרַבִּי אֱלִיעֶזֶר פּוֹסֵל. אָמַר רַבִּי אֱלִיעֶזֶר, אֲפִלּוּ שְׁחָטָהּ שֶׁיֹּאכַל הַנָּכְרִי מֵחֲצַר כָּבֵד שֶׁלָּהּ, פְּסוּלָה, שֶׁסְּתָם מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה. אָמַר רַבִּי יוֹסֵי, קַל וָחֹמֶר הַדְּבָרִים, וּמַה בִּמְקוֹם שֶׁהַמַּחֲשָׁבָה פוֹסֶלֶת, בְּמֻקְדָּשִׁין, אֵין הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הָעוֹבֵד, מְקוֹם שֶׁאֵין מַחֲשָׁבָה פוֹסֶלֶת, בְּחֻלִּין, אֵינוֹ דִין שֶׁלֹּא יְהֵא הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הַשּׁוֹחֵט: \n", | 2.7. "If one slaughtered for a non-Jew, the slaughtering is valid. Rabbi Eliezer declares it invalid. Rabbi Eliezer said: even if one slaughtered a beast with the intention that a non-Jew should eat [only] its liver, the slaughtering is invalid, for the thoughts of a non-Jew are usually directed towards idolatry. Rabbi Yose said: is there not a kal vehomer argument? For if in the case of consecrated animals, where a wrongful intention can render invalid, it is established that everything depends solely upon the intention of him who performs the service, how much more in the case of unconsecrated animals, where a wrongful intention cannot render invalid, is it not logical that everything should depend solely upon the intention of him who slaughters!", |
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63. Mishnah, Ketuvot, 13.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. ishmael b. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 195| 13.11. "הַכֹּל מַעֲלִין לְאֶרֶץ יִשְׂרָאֵל, וְאֵין הַכֹּל מוֹצִיאִין. הַכֹּל מַעֲלִין לִירוּשָׁלַיִם, וְאֵין הַכֹּל מוֹצִיאִין, אֶחָד הָאֲנָשִׁים וְאֶחָד הַנָּשִׁים (וְאֶחָד עֲבָדִים). נָשָׂא אִשָּׁה בְאֶרֶץ יִשְׂרָאֵל וְגֵרְשָׁהּ בְּאֶרֶץ יִשְׂרָאֵל, נוֹתֵן לָהּ מִמְּעוֹת אֶרֶץ יִשְׂרָאֵל. נָשָׂא אִשָּׁה בְאֶרֶץ יִשְׂרָאֵל וְגֵרְשָׁהּ בְּקַפּוֹטְקִיָּא, נוֹתֵן לָהּ מִמְּעוֹת אֶרֶץ יִשְׂרָאֵל. נָשָׂא אִשָּׁה בְקַפּוֹטְקִיָּא וְגֵרְשָׁהּ בְּאֶרֶץ יִשְׂרָאֵל, נוֹתֵן לָהּ מִמְּעוֹת אֶרֶץ יִשְׂרָאֵל. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, נוֹתֵן לָהּ מִמְּעוֹת קַפּוֹטְקִיָּא. נָשָׂא אִשָּׁה בְקַפּוֹטְקִיָּא וְגֵרְשָׁהּ בְּקַפּוֹטְקִיָּא, נוֹתֵן לָהּ מִמְּעוֹת קַפּוֹטְקִיָּא: \n", | 13.11. "Everyone may compel [their spouse] to go up to the land of Israel, but none may compel [their spouse] to leave. Everyone may compel [their spouse] to go up to Jerusalem, but none may compel [their spouse] to leave. The same is true for both men and women and [slaves]. If a man married a woman in the land of Israel and divorced her in the land of Israel, he must pay her [her ketubah] in the currency of the land of Israel. If he married a woman in the land of Israel and divorced her in Cappadocia he must pay her [her ketubah] in the currency of the land of Israel. If he married a woman in Cappadocia and divorced her in the land of Israel, he must a gain pay [her ketubah] in the currency of the land of Israel. Rabbi Shimon ben Gamaliel says that he must pay her [her ketubah] in the Cappadocian currency.", |
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64. Mishnah, Kelim, 1.6-1.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. ishmael b. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 195| 1.6. "עֶשֶׂר קְדֻשּׁוֹת הֵן, אֶרֶץ יִשְׂרָאֵל מְקֻדֶּשֶׁת מִכָּל הָאֲרָצוֹת. וּמַה הִיא קְדֻשָּׁתָהּ, שֶׁמְּבִיאִים מִמֶּנָּה הָעֹמֶר וְהַבִּכּוּרִים וּשְׁתֵּי הַלֶּחֶם, מַה שֶּׁאֵין מְבִיאִים כֵּן מִכָּל הָאֲרָצוֹת: \n", 1.7. "עֲיָרוֹת הַמֻּקָּפוֹת חוֹמָה מְקֻדָּשׁוֹת מִמֶּנָּה, שֶׁמְּשַׁלְּחִים מִתּוֹכָן אֶת הַמְּצֹרָעִים, וּמְסַבְּבִין לְתוֹכָן מֵת עַד שֶׁיִּרְצוּ. יָצָא, אֵין מַחֲזִירִין אוֹתוֹ: \n", 1.8. "לִפְנִים מִן הַחוֹמָה מְקֻדָּשׁ מֵהֶם, שֶׁאוֹכְלִים שָׁם קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי. הַר הַבַּיִת מְקֻדָּשׁ מִמֶּנּוּ, שֶׁאֵין זָבִים וְזָבוֹת, נִדּוֹת וְיוֹלְדוֹת נִכְנָסִים לְשָׁם. הַחֵיל מְקֻדָּשׁ מִמֶּנּוּ, שֶׁאֵין גּוֹיִם וּטְמֵא מֵת נִכְנָסִים לְשָׁם. עֶזְרַת נָשִׁים מְקֻדֶּשֶׁת מִמֶּנּוּ, שֶׁאֵין טְבוּל יוֹם נִכְנָס לְשָׁם, וְאֵין חַיָּבִים עָלֶיהָ חַטָּאת. עֶזְרַת יִשְׂרָאֵל מְקֻדֶּשֶׁת מִמֶּנָּה, שֶׁאֵין מְחֻסַּר כִּפּוּרִים נִכְנָס לְשָׁם, וְחַיָּבִין עָלֶיהָ חַטָּאת. עֶזְרַת הַכֹּהֲנִים מְקֻדֶּשֶׁת מִמֶּנָּה, שֶׁאֵין יִשְׂרָאֵל נִכְנָסִים לְשָׁם אֶלָּא בִשְׁעַת צָרְכֵיהֶם, לִסְמִיכָה לִשְׁחִיטָה וְלִתְנוּפָה: \n", 1.9. "בֵּין הָאוּלָם וְלַמִּזְבֵּחַ מְקֻדָּשׁ מִמֶּנָּה, שֶׁאֵין בַּעֲלֵי מוּמִין וּפְרוּעֵי רֹאשׁ נִכְנָסִים לְשָׁם. הַהֵיכָל מְקֻדָּשׁ מִמֶּנּוּ, שֶׁאֵין נִכְנָס לְשָׁם שֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלָיִם. קֹדֶשׁ הַקֳּדָשִׁים מְקֻדָּשׁ מֵהֶם, שֶׁאֵין נִכְנָס לְשָׁם אֶלָּא כֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים בִּשְׁעַת הָעֲבוֹדָה. אָמַר רַבִּי יוֹסֵי, בַּחֲמִשָּׁה דְבָרִים בֵּין הָאוּלָם וְלַמִּזְבֵּחַ שָׁוֶה לַהֵיכָל, שֶׁאֵין בַּעֲלֵי מוּמִין, וּפְרוּעֵי רֹאשׁ, וּשְׁתוּיֵי יַיִן, וְשֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם נִכְנָסִים לְשָׁם, וּפוֹרְשִׁין מִבֵּין הָאוּלָם וְלַמִּזְבֵּחַ בִּשְׁעַת הַקְטָרָה: \n", | 1.6. "There are ten grades of holiness: the land of Israel is holier than all other lands. And what is the nature of its holiness? That from it are brought the omer, the firstfruits and the two loaves, which cannot be brought from any of the other lands.", 1.7. "Cities that are walled are holier, for metzoras must be sent out of them and a corpse, though it may be carried about within them as long as it is desired, may not be brought back once it has been taken out.", 1.8. "The area within the wall [of Jerusalem] is holier, for it is there that lesser holy things and second tithe may be eaten. The Temple Mount is holier, for zavim, zavot, menstruants and women after childbirth may not enter it. The chel is holier, for neither non-Jews nor one who contracted corpse impurity may enter it. The court of women is holier, for a tevul yom may not enter it, though he is not obligated a hatat for doing so. The court of the Israelites is holier, for a man who has not yet offered his obligatory sacrifices may not enter it, and if he enters he is liable for a hatat. The court of the priests is holier, for Israelites may not enter it except when they are required to do so: for laying on of the hands, slaying or waving.", 1.9. "The area between the porch (ulam) and the altar is holier, for [priests] who have blemishes or unkempt hair may not enter it. The Hekhal is holier, for no one whose hands or feet are unwashed may enter it. The Holy of Holies is holier, for only the high priest, on Yom Kippur, at the time of the service, may enter it. Rabbi Yose said: in five respects the area between the porch and the altar is equal to the Hekhal, for those afflicted with blemishes or with a wild growth of hair, or who have drunk wine or whose hands or feet are unwashed may not enter there, and the people must keep away from the area between the porch and the altar when the incense is being burned.", |
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| 65. Tosefta, Eruvin, 11.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •elazar, r. Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 79, 98 |
66. Mishnah, Kiddushin, 1.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •elazar, r., on women’s obligation to eat matzah Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 127, 128| 1.7. "כָּל מִצְוֹת הַבֵּן עַל הָאָב, אֲנָשִׁים חַיָּבִין וְנָשִׁים פְּטוּרוֹת. וְכָל מִצְוֹת הָאָב עַל הַבֵּן, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין. וְכָל מִצְוַת עֲשֵׂה שֶׁהַזְּמָן גְּרָמָהּ, אֲנָשִׁים חַיָּבִין וְנָשִׁים פְּטוּרוֹת. וְכָל מִצְוַת עֲשֵׂה שֶׁלֹּא הַזְּמָן גְּרָמָהּ, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין. וְכָל מִצְוַת לֹא תַעֲשֶׂה, בֵּין שֶׁהַזְּמָן גְּרָמָהּ בֵּין שֶׁלֹּא הַזְּמָן גְּרָמָהּ, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין, חוּץ מִבַּל תַּשְׁחִית וּבַל תַּקִּיף וּבַל תִּטַּמָּא לְמֵתִים: \n", | 1.7. "All obligations of the son upon the father, men are obligated, but women are exempt. But all obligations of the father upon the son, both men and women are obligated. All positive, time-bound commandments, men are obligated and women are exempt. But all positive non-time-bound commandments both men and women are obligated. And all negative commandments, whether time-bound or not time-bound, both men and women are obligated, except for, the prohibition against rounding [the corners of the head], and the prohibition against marring [the corner of the beard], and the prohibition [for a priest] to become impure through contact with the dead.", |
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67. Mishnah, Megillah, 3.3-3.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. isaac b. r. elazar •r. simeon b. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 486, 537| 3.3. "וְעוֹד אָמַר רַבִּי יְהוּדָה, בֵּית הַכְּנֶסֶת שֶׁחָרַב, אֵין מַסְפִּידִין בְּתוֹכוֹ, וְאֵין מַפְשִׁילִין בְּתוֹכוֹ חֲבָלִים, וְאֵין פּוֹרְשִׂין לְתוֹכוֹ מְצוּדוֹת, וְאֵין שׁוֹטְחִין עַל גַּגּוֹ פֵרוֹת, וְאֵין עוֹשִׂין אוֹתוֹ קַפַּנְדַּרְיָא, שֶׁנֶּאֱמַר (ויקרא כו), וַהֲשִׁמּוֹתִי אֶת מִקְדְּשֵׁיכֶם, קְדֻשָּׁתָן אַף כְּשֶׁהֵן שׁוֹמֵמִין. עָלוּ בוֹ עֲשָׂבִים, לֹא יִתְלֹשׁ, מִפְּנֵי עָגְמַת נָפֶשׁ: \n", 3.4. "רֹאשׁ חֹדֶשׁ אֲדָר שֶׁחָל לִהְיוֹת בְּשַׁבָּת, קוֹרִין בְּפָרָשַׁת שְׁקָלִים (שמות ל). חָל לִהְיוֹת בְּתוֹךְ הַשַּׁבָּת, מַקְדִּימִין לְשֶׁעָבַר וּמַפְסִיקִין לְשַׁבָּת אַחֶרֶת. בַּשְּׁנִיָּה, זָכוֹר (דברים כה). בַּשְּׁלִישִׁית, פָּרָה אֲדֻמָּה (במדבר י״ט:ב׳). בָּרְבִיעִית, הַחֹדֶשׁ הַזֶּה לָכֶם (שמות יב). בָּחֲמִישִׁית, חוֹזְרִין לִכְסִדְרָן. לַכֹּל מַפְסִיקִין, בְּרָאשֵׁי חֳדָשִׁים, בַּחֲנֻכָּה וּבְפוּרִים, בַּתַּעֲנִיּוֹת וּבַמַּעֲמָדוֹת וּבְיוֹם הַכִּפּוּרִים: \n", | 3.3. "Rabbi Judah said further: a synagogue that has fallen into ruins, they may not eulogize in it, nor twist ropes, nor to spread nets [to trap animals], nor to lay out produce on its roof [to dry], nor to use it as a short cut, as it says, “And I will desolate your holy places” (Leviticus 26:3 their holiness remains even when they are desolate. If grass comes up in it, it should not be plucked, [in order to elicit] melancholy.", 3.4. "If Rosh Hodesh Adar falls on Shabbat the portion of shekalim is read [on that day]. If it falls in the middle of the week, it is read on the Shabbat before, and on the next Shabbat there is a break. On the second [of the special Shabbatot] they read “Zakhor;” On the third the portion of the red heifer; On the fourth “This month shall be for you;” On the fifth the regular order is resumed. They interrupt [the regular order] for anything: for Rosh Hodesh, for Hanukkah, for Purim, for fasts, for Ma’amadot, and for Yom HaKippurim.", |
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68. Mishnah, Eduyot, 3.12, 5.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •elazar b. azariah •elazar b. hóanokh Found in books: Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 133; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 100| 3.12. "שְׁלֹשָׁה דְבָרִים רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מַתִּיר, וַחֲכָמִים אוֹסְרִין. פָּרָתוֹ יוֹצְאָה בִרְצוּעָה שֶׁבֵּין קַרְנֶיהָ, וּמְקָרְדִין אֶת הַבְּהֵמָה בְּיוֹם טוֹב, וְשׁוֹחֲקִין אֶת הַפִּלְפְּלִין בָּרֵחַיִם שֶׁלָּהֶן. רַבִּי יְהוּדָה אוֹמֵר, אֵין מְקָרְדִין אֶת הַבְּהֵמָה בְּיוֹם טוֹב, מִפְּנֵי שֶׁהוּא עוֹשֶׂה חַבּוּרָה, אֲבָל מְקַרְצְפִין. וַחֲכָמִים אוֹמְרִים, אֵין מְקָרְדִין אַף לֹא מְקַרְצְפִין: \n", 5.6. "עֲקַבְיָא בֶּן מַהֲלַלְאֵל הֵעִיד אַרְבָּעָה דְבָרִים. אָמְרוּ לוֹ, עֲקַבְיָא, חֲזֹר בְּךָ בְאַרְבָּעָה דְבָרִים שֶׁהָיִיתָ אוֹמֵר וְנַעַשְׂךָ אַב בֵּית דִּין לְיִשְׂרָאֵל. אָמַר לָהֶן, מוּטָב לִי לְהִקָּרֵא שׁוֹטֶה כָּל יָמַי, וְלֹא לֵעָשׂוֹת שָׁעָה אַחַת רָשָׁע לִפְנֵי הַמָּקוֹם, שֶׁלֹּא יִהְיוּ אוֹמְרִים, בִּשְׁבִיל שְׂרָרָה חָזַר בּוֹ. הוּא הָיָה מְטַמֵּא שְׂעַר הַפְּקֻדָּה וְדַם הַיָּרוֹק. וַחֲכָמִים מְטַהֲרִין. הוּא הָיָה מַתִּיר שְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר וְהִנִּיחוֹ בְחַלּוֹן וְאַחַר כָּךְ שְׁחָטוֹ, וַחֲכָמִים אוֹסְרִים. הוּא הָיָה אוֹמֵר, אֵין מַשְׁקִין לֹא אֶת הַגִּיֹּרֶת וְלֹא אֶת שִׁפְחָה הַמְשֻׁחְרֶרֶת. וַחֲכָמִים אוֹמְרִים, מַשְׁקִין. אָמְרוּ לוֹ, מַעֲשֶׂה בְּכַרְכְּמִית, שִׁפְחָה מְשֻׁחְרֶרֶת שֶׁהָיְתָה בִירוּשָׁלַיִם, וְהִשְׁקוּהָ שְׁמַעְיָה וְאַבְטַלְיוֹן. אָמַר לָהֶם, דֻּגְמָא הִשְׁקוּהָ. וְנִדּוּהוּ, וּמֵת בְּנִדּוּיוֹ, וְסָקְלוּ בֵית דִּין אֶת אֲרוֹנוֹ. אָמַר רַבִּי יְהוּדָה, חַס וְשָׁלוֹם שֶׁעֲקַבְיָא נִתְנַדָּה, שֶׁאֵין עֲזָרָה נִנְעֶלֶת בִּפְנֵי כָל אָדָם מִיִּשְׂרָאֵל בְּחָכְמָה וּבְיִרְאַת חֵטְא כַּעֲקַבְיָא בֶּן מַהֲלַלְאֵל. וְאֶת מִי נִדּוּ, אֱלִיעֶזֶר בֶּן חֲנוֹךְ, שֶׁפִּקְפֵּק בְּטָהֳרַת יָדָיִם. וּכְשֶׁמֵּת, שָׁלְחוּ בֵית דִּין וְהִנִּיחוּ אֶבֶן עַל אֲרוֹנוֹ. מְלַמֵּד שֶׁכָּל הַמִּתְנַדֶּה וּמֵת בְּנִדּוּיוֹ, סוֹקְלִין אֶת אֲרוֹנוֹ: \n", | 3.12. "Rabbi Eleazar ben Azariah allows three things and the Sages forbid them:His cow used to go out with the strap which she had between her horns; One may curry cattle on a festival; And one may grind pepper in its own mill. Rabbi Judah says: one may not curry cattle on a festival, because it may cause a wound, but one may comb them. But the Sages say: one may not curry them, and one may not even comb them.", 5.6. "Akavia ben Mahalalel testified concerning four things. They said to him: Akavia, retract these four things which you say, and we will make you the head of the court in Israel. He said to them: it is better for me to be called a fool all my days than that I should become [even] for one hour a wicked man before God; So they shouldn’t say: “he withdrew his opinions for the sake of power.” He used to pronounce impure the hair which has been left over [in leprosy], And green (yellow) blood (of vaginal discharge); But the Sages declared them clean. He used to permit the wool of a first-born animal which was blemished and which had fallen out and had been put in a niche, the first-born being slaughtered afterwards; But the sages forbid it. He used to say: a woman proselyte and a freed slave-woman are not made to drink of the bitter waters. But the Sages say: they are made to drink. They said to him: it happened in the case of Karkemith, a freed slave-woman who was in Jerusalem, that Shemaiah and Avtalion made her drink. He said to them: they made her drink an example (and not the real water). Whereupon they excommunicated him; and he died while he was under excommunication, and the court stoned his coffin. Rabbi Judah said: God forbid [that one should say] that Akavia was excommunicated; for the courtyard is never locked for any man in Israel who was equal to Avavia ben Mahalalel in wisdom and the fear of sin. But whom did they excommunicate? Eliezer the son of Hanoch who cast doubt against the laws concerning the purifying of the hands. And when he died the court sent and laid a stone on his coffin. This teaches that whoever is excommunicated and dies while under excommunication, his coffin is stoned.", |
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69. Mishnah, Shabbat, 1.4, 19.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •elazar (lazar) ben azaria, r. •elazar, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 304, 428, 648| 1.4. "וְאֵלּוּ מִן הַהֲלָכוֹת שֶׁאָמְרוּ בַעֲלִיַּת חֲנַנְיָה בֶן חִזְקִיָּה בֶן גֻּרְיוֹן כְּשֶׁעָלוּ לְבַקְּרוֹ. נִמְנוּ וְרַבּוּ בֵּית שַׁמַּאי עַל בֵּית הִלֵּל, וּשְׁמֹנָה עָשָׂר דְּבָרִים גָּזְרוּ בוֹ בַיּוֹם: \n", 19.3. "מַרְחִיצִין אֶת הַקָּטָן, בֵּין לִפְנֵי הַמִּילָה וּבֵין לְאַחַר הַמִּילָה, וּמְזַלְּפִין עָלָיו בַּיָּד, אֲבָל לֹא בִכְלִי. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, מַרְחִיצִין אֶת הַקָּטָן בַּיּוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בְּשַׁבָּת, שֶׁנֶּאֱמַר (בראשית לד) וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים. סָפֵק וְאַנְדְּרוֹגִינוֹס אֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת, וְרַבִּי יְהוּדָה מַתִּיר בְּאַנְדְּרוֹגִינוֹס: \n", | 1.4. "And these are of halakhot which they stated in the upper chamber of Haiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Beth Hillel and on that day they enacted eighteen measures.", 19.3. "They bathe the infant both before and after the circumcision, and sprinkle [warm water] over him by hand but not with a vessel. R. Elazar ben Azaryah says: they may bathe an infant on the third day [of circumcision] which falls on the Shabbat, as it is said, “And it came to pass on the third day, when they were sore” (Genesis 34:25). For one who about whom it is doubtful, and a hermaphrodite, they may not desecrate Shabbat But Rabbi Judah permits [it] in the case of a hermaphrodite.", |
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| 70. Martial, Epigrams, 5.20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi elazar Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 211 |
71. Mishnah, Sukkah, 3.12-3.13 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. elazar (son of r.yosi the galilean) •r. isaac b. r. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 486, 554| 3.12. "בָּרִאשׁוֹנָה הָיָה לוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה, זֵכֶר לַמִּקְדָשׁ. וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n", 3.13. "יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, כָּל הָעָם מוֹלִיכִין אֶת לוּלְבֵיהֶן לְבֵית הַכְּנֶסֶת. לַמָּחֳרָת מַשְׁכִּימִין וּבָאִין, כָּל אֶחָד וְאֶחָד מַכִּיר אֶת שֶׁלּוֹ, וְנוֹטְלוֹ. מִפְּנֵי שֶׁאָמְרוּ חֲכָמִים, אֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ. וּשְׁאָר יְמוֹת הֶחָג, אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ: \n", | 3.12. "In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].", 3.13. "If the first day of the festival falls on Shabbat, all the people bring their lulavim to the synagogue [on Friday]. The next day they arise early [and come to the synagogue] and each one recognizes his own [lulav] and takes it, since the sages said “one cannot fulfill his obligation on the first day of the festival with his friend’s lulav.” But on the other days of the festival one may fulfill his obligation with the lulav of his fellow.", |
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72. New Testament, Matthew, 4.13, 6.16-6.18, 6.25-6.34, 7.21-7.27, 9.1, 10.3, 12.8, 12.14, 15.3-15.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •elazar qalir •elazar ben arakh •elazar, r. •elazar (lazar) ben azaria, r. •r. elazar bar r. yosi •elazar b. hóanokh •r. elazar (second century) Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 138; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 73; Levine (2005), The Ancient Synagogue, The First Thousand Years, 47; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 100; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245, 270, 305, 363| 4.13. καὶ καταλιπὼν τὴν Ναζαρὰ ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλείμ· 6.16. Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 6.17. σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι, 6.18. ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυφαίῳ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι. 6.25. Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε [ἢ τί πίητε], μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε· οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος; 6.26. ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά· οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν; 6.27. τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα; 6.28. καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν· 6.29. λέγω δὲ ὑμῖν ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων. 6.30. εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι; 6.31. μὴ οὖν μεριμνήσητε λέγοντες Τί φάγωμεν; ἤ Τί πίωμεν; ἤ Τί περιβαλώμεθα; 6.32. πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητοῦσιν· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων. 6.33. ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. 6.34. μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει αὑτῆς· ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς. 7.21. Οὐ πᾶς ὁ λέγων μοι Κύριε κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. 7.22. πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ Κύριε κύριε, οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν; 7.23. καὶ τότε ὁμολογήσω αὐτοῖς ὅτι Οὐδέποτε ἔγνων ὑμᾶς· ἀποχωρεῖτε ἀπʼ ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν. 7.24. Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους [τούτους] καὶ ποιεῖ αὐτούς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν. 7.25. καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν. 7.26. Καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιῶν αὐτοὺς ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον. 7.27. καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσεν, καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη. 9.1. Καὶ ἐμβὰς εἰς πλοῖον διεπέρασεν, καὶ ἦλθεν εἰς τὴν ἰδίαν πόλιν. 10.3. Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ Θαδδαῖος, 12.8. κύριος γάρ ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου. 12.14. Ἐξελθόντες δὲ οἱ Φαρισαῖοι συμβούλιον ἔλαβον κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. 15.3. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν; 15.4. ὁ γὰρ θεὸς εἶπεν Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω· 15.5. ὑμεῖς δὲ λέγετε Ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί Δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 15.6. οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ· καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν. | 4.13. Leaving Nazareth, he came and lived in Capernaum, which is by the sea, in the region of Zebulun and Naphtali, 6.16. "Moreover when you fast, don't be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward. 6.17. But you, when you fast, anoint your head, and wash your face; 6.18. so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. 6.25. Therefore, I tell you, don't be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn't life more than food, and the body more than clothing? 6.26. See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they? 6.27. "Which of you, by being anxious, can add one cubit to the measure of his life? 6.28. Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don't toil, neither do they spin, 6.29. yet I tell you that even Solomon in all his glory was not dressed like one of these. 6.30. But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won't he much more clothe you, you of little faith? 6.31. "Therefore don't be anxious, saying, 'What will we eat?', 'What will we drink?' or, 'With what will we be clothed?' 6.32. For the Gentiles seek after all these things, for your heavenly Father knows that you need all these things. 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 7.22. Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' 7.23. Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.' 7.24. "Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 7.25. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. 7.26. Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand. 7.27. The rain came down, the floods came, and the winds blew, and beat on that house; and it fell -- and great was its fall." 9.1. He entered into a boat, and crossed over, and came into his own city. 10.3. Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; and Lebbaeus, whose surname was Thaddaeus; 12.8. For the Son of Man is Lord of the Sabbath." 12.14. But the Pharisees went out, and conspired against him, how they might destroy him. 15.3. He answered them, "Why do you also disobey the commandment of God because of your tradition? 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 15.5. But you say, 'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God," 15.6. he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. |
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73. New Testament, Mark, 1.21, 2.9, 2.27, 3.6, 3.18, 7.9-7.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 138; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 73; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 100; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 305, 307| 1.21. Καὶ εἰσπορεύονται εἰς Καφαρναούμ. Καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν. 2.9. τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ Ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν Ἐγείρου [καὶ] ἆρον τὸν κράβαττόν σου καὶ περιπάτει; 2.27. καὶ ἔλεγεν αὐτοῖς Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον· 3.6. Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. 3.18. καὶ Ἀνδρέαν καὶ Φίλιππον καὶ Βαρθολομαῖον καὶ Μαθθαῖον καὶ Θωμᾶν καὶ Ἰάκωβον τὸν τοῦ Ἁλφαίου καὶ Θαδδαῖον καὶ Σίμωνα τὸν Καναναῖον 7.9. καὶ ἔλεγεν αὐτοῖς Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε· 7.10. Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω· 7.11. ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 7.12. οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί, 7.13. ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε. | 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.27. He said to them, "The Sabbath was made for man, not man for the Sabbath. 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 3.18. Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; 7.9. He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. 7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' 7.11. But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"' 7.12. then you no longer allow him to do anything for his father or his mother, 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this." |
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74. New Testament, Luke, 4.20-4.22, 6.5, 6.14, 6.47-6.49, 13.14-13.15, 14.5, 21.22-21.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. elazar b. arakh •elazar (lazar) ben azaria, r. •r. elazar bar r. yosi •r. elazar (second century) •yishmael son of r. elazar b. azaryah, r. •elazar, r. Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 73; Levine (2005), The Ancient Synagogue, The First Thousand Years, 47, 348; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 303, 305, 363| 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21. ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. 4.22. καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος; 6.5. καὶ ἔλεγεν αὐτοῖς Κύριός ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου. 6.14. Σίμωνα ὃν καὶ ὠνόμασεν Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ καὶ Ἰάκωβον καὶ Ἰωάνην καὶ Φίλιππον καὶ Βαρθολομαῖον 6.47. πᾶς ὁ ἐρχόμενος πρός με καὶ ἀκούων μου τῶν λόγων καὶ ποιῶν αὐτούς, ὑποδείξω ὑμῖν τίνι ἐστὶν ὅμοιος· 6.48. ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομοῦντι οἰκίαν ὃς ἔσκαψεν καὶ ἐβάθυνεν καὶ ἔθηκεν θεμέλιον ἐπὶ τὴν πέτραν· πλημμύρης δὲ γενομένης προσέρηξεν ὁ ποταμὸς τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἴσχυσεν σαλεῦσαι αὐτὴν διὰ τὸ καλῶς οἰκοδομῆσθαι αὐτήν. 6.49. ὁ δὲ ἀκούσας καὶ μὴ ποιήσας ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομήσαντι οἰκίαν ἐπὶ τὴν γῆν χωρὶς θεμελίου, ᾗ προσέρηξεν ὁ ποταμός, καὶ εὐθὺς συνέπεσεν, καὶ ἐγένετο τὸ ῥῆγμα τῆς οἰκίας ἐκείνης μέγα. 13.14. ἀποκριθεὶς δὲ ὁ ἀρχισυνάγωγος, ἀγανακτῶν ὅτι τῷ σαββάτῳ ἐθεράπευσεν ὁ Ἰησοῦς, ἔλεγεν τῷ ὄχλῳ ὅτι Ἓξ ἡμέραι εἰσὶν ἐν αἷς δεῖ ἐργάζεσθαι· ἐν αὐταῖς οὖν ἐρχόμενοι θεραπεύεσθε καὶ μὴ τῇ ἡμέρᾳ τοῦ σαββάτου. 13.15. ἀπεκρίθη δὲ αὐτῷ ὁ κύριος καὶ εἶπεν Ὑποκριται, ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ ἢ τὸν ὄνον ἀπὸ τῆς φάτνης καὶ ἀπάγων ποτίζει; 14.5. καὶ πρὸς αὐτοὺς εἶπεν Τίνος ὑμῶν υἱὸς ἢ βοῦς εἰς φρέαρ πεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν ἡμέρᾳ τοῦ σαββάτου; 21.22. ὅτι ἡμέραι ἐκδικήσεως αὗταί εἰσιν τοῦ πλησθῆναι πάντα τὰ γεγραμμένα. 21.23. οὐαὶ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις· ἔσται γὰρ ἀνάγκη μεγάλη ἐπὶ τῆς γῆς καὶ ὀργὴ τῷ λαῷ τούτῳ, 21.24. καὶ πεσοῦνται στόματι μαχαίρης καὶ αἰχμαλωτισθήσονται εἰς τὰ ἔθνη πάντα, καὶ Ἰερουσαλὴμ ἔσται πατουμένη ὑπὸ ἐθνῶν, ἄχρι οὗ πληρωθῶσιν [καὶ ἔσονται] καιροὶ ἐθνῶν. 21.25. καὶ ἔσονται σημεῖα ἐν ἡλίῳ καὶ σελήνῃ καὶ ἄστροις, καὶ ἐπὶ τῆς γῆς συνοχὴ ἐθνῶν ἐν ἀπορίᾳ ἠχοῦς θαλάσσης καὶ σάλου, 21.26. ἀποψυχόντων ἀνθρώπων ἀπὸ φόβου καὶ προσδοκίας τῶν ἐπερχομένων τῇ οἰκουμένῃ, αἱ γὰρ δυνάμεις τῶν οὐρανῶν σαλευθήσονται. 21.27. καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλῃ μετὰ δυνάμεως καὶ δόξης πολλῆς. 21.28. Ἀρχομένων δὲ τούτων γίνεσθαι ἀνακύψατε καὶ ἐπάρατε τὰς κεφαλὰς ὑμῶν, διότι. ἐγγίζει ἡ ἀπολύτρωσις ὑμῶν. 21.29. Καὶ εἶπεν παραβολὴν αὐτοῖς Ἴδετε τὴν συκῆν καὶ πάντα τὰ δένδρα· 21.30. ὅταν προβάλωσιν ἤδη, βλέποντες ἀφʼ ἑαυτῶν γινώσκετε ὅτι ἤδη ἐγγὺς τὸ θέρος ἐστίν· 21.31. οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἡ βασιλεία τοῦ θεοῦ. 21.32. ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη ἕως [ἂν] πάντα γένηται. | 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing." 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?" 6.5. He said to them, "The Son of Man is lord of the Sabbath." 6.14. Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 6.48. He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 6.49. But he who hears, and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great." 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!" 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 14.5. He answered them, "Which of you, if your son or an ox fell into a well, wouldn't immediately pull him out on a Sabbath day?" 21.22. For these are days of vengeance, that all things which are written may be fulfilled. 21.23. Woe to those who are pregt and to those who nurse infants in those days! For there will be great distress in the land, and wrath to this people. 21.24. They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles, until the times of the Gentiles are fulfilled. 21.25. There will be signs in the sun, moon, and stars; and on the earth anxiety of nations, in perplexity for the roaring of the sea and the waves; 21.26. men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens will be shaken. 21.27. Then they will see the Son of Man coming in a cloud with power and great glory. 21.28. But when these things begin to happen, look up, and lift up your heads, because your redemption is near." 21.29. He told them a parable. "See the fig tree, and all the trees. 21.30. When they are already budding, you see it and know by your own selves that the summer is already near. 21.31. Even so you also, when you see these things happening, know that the Kingdom of God is near. 21.32. Most assuredly I tell you, this generation will not pass away until all things are accomplished. |
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75. New Testament, John, 1.17, 1.43-1.51, 2.1-2.11, 5.8-5.9, 7.22-7.23, 9.14, 9.28, 12.37-12.43 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 136; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 73; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 303, 304, 307, 310, 638| 1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 1.43. Τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλιλαίαν. καὶ εὑρίσκει Φίλιππον καὶ λέγει αὐτῷ ὁ Ἰησοῦς Ἀκολούθει μοι. 1.44. ἦν δὲ ὁ Φίλιππος ἀπὸ Βηθσαιδά, ἐκ τῆς πόλεως Ἀνδρέου καὶ Πέτρου. 1.45. εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ Ὃν ἔγραψεν Μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. 1.46. καὶ εἶπεν αὐτῷ Ναθαναήλ Ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῷ ὁ Φίλιππος Ἔρχου καὶ ἴδε. 1.47. εἶδεν Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ Ἴδε ἀληθῶς Ἰσραηλείτης ἐν ᾧ δόλος οὐκ ἔστιν. 1.48. λέγει αὐτῷ Ναθαναήλ Πόθεν με γινώσκεις; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Πρὸ τοῦ σε Φίλιππον φωνῆσαι ὄντα ὑπὸ τὴν συκῆν εἶδόν σε. 1.49. ἀπεκρίθη αὐτῷ Ναθαναήλ Ῥαββεί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ. 1.50. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ὅτι εἶπόν σοι ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς πιστεύεις; μείζω τούτων ὄψῃ. 1.51. καὶ λέγει αὐτῷ Ἀμὴν ἀμὴν λέγω ὑμῖν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου. 2.1. Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανὰ τῆς Γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ· 2.2. ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον. 2.3. καὶ ὑστερήσαντος οἴνου λέγει ἡ μήτηρ τοῦ Ἰησοῦ πρὸς αὐτόν Οἶνον οὐκ ἔχουσιν. 2.4. καὶ λέγει αὐτῇ ὁ Ἰησοῦς Τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου. 2.5. λέγει ἡ μήτηρ αὐτοῦ τοῖς διακόνοις Ὅτι ἂν λέγῃ ὑμῖν ποιήσατε. 2.6. ἦσαν δὲ ἐκεῖ λίθιναι ὑδρίαι ἓξ κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων κείμεναι, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς. 2.7. λέγει αὐτοῖς ὁ Ἰησοῦς Γεμίσατε τὰς ὑδρίας ὕδατος· καὶ ἐγέμισαν αὐτὰς ἕως ἄνω. 2.8. καὶ λέγει αὐτοῖς Ἀντλήσατε νῦν καὶ φέρετε τῷ ἀρχιτρικλίνῳ· οἱ δὲ ἤνεγκαν. 2.9. ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδει πόθεν ἐστίν, οἱ δὲ διάκονοι ᾔδεισαν οἱ ἠντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος 2.10. καὶ λέγει αὐτῷ Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησιν, καὶ ὅταν μεθυσθῶσιν τὸν ἐλάσσω· σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι. 2.11. Ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ. 5.8. λέγει αὐτῷ ὁ Ἰησοῦς Ἔγειρε ἆρον τὸν κράβαττόν σου καὶ περιπάτει. 5.9. καὶ εὐθέως ἐγένετο ὑγιὴς ὁ ἄνθρωπος, καὶ ἦρε τὸν κράβαττον αὐτοῦ καὶ περιεπάτει. Ἦν δὲ σάββατον ἐν ἐκείνῃ τῇ ἡμέρᾳ. 7.22. διὰ τοῦτο Μωυσῆς δέδωκεν ὑμῖν τὴν περιτομήν, — οὐχ ὅτι ἐκ τοῦ Μωυσέως ἐστὶν ἀλλʼ ἐκ τῶν πατέρων, — καὶ [ἐν] σαββάτῳ περιτέμνετε ἄνθρωπον. 7.23. εἰ περιτομὴν λαμβάνει [ὁ] ἄνθρωπος ἐν σαββάτῳ ἵνα μὴ λυθῇ ὁ νόμος Μωυσέως, ἐμοὶ χολᾶτε ὅτι ὅλον ἄνθρωπον ὑγιῆ ἐποίησα ἐν σαββάτῳ; 9.14. ἦν δὲ σάββατον ἐν ᾗ ἡμέρᾳ τὸν πηλὸν ἐποίησεν ὁ Ἰησοῦς καὶ ἀνέῳξεν αὐτοῦ τοὺς ὀφθαλμούς. 9.28. καὶ ἐλοιδόρησαν αὐτὸν καὶ εἶπαν Σὺ μαθητὴς εἶ ἐκείνου, ἡμεῖς δὲ τοῦ Μωυσέως ἐσμὲν μαθηταί· 12.37. Τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος ἔμπροσθεν αὐτῶν οὐκ ἐπίστευον εἰς αὐτόν, 12.38. ἵνα ὁ λόγος Ἠσαίου τοῦ προφήτου πληρωθῇ ὃν εἶπεν Κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη; 12.39. διὰ τοῦτο οὐκ ἠδύναντο πιστεύειν ὅτι πάλιν εἶπεν Ἠσαίας 12.40. Τετύφλωκεν αὐτῶν τοῦς ὀφθαλμοὺς καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν, ἵνα μὴ ἴδωσιν τοις ὀφθαλμοῖς καὶ νοήσωσιν τῇ καρδίᾳ καὶ στραφῶσιν, καὶ ἰάσομαι αὐτούς. 12.41. ταῦτα εἶπεν Ἠσαίας ὅτι εἶδεν τὴν δόξαν αὐτοῦ, καὶ ἐλάλησεν περὶ αὐτοῦ. 12.42. Ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτόν, ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν ἵνα μὴ ἀποσυνάγωγοι γένωνται, 12.43. ἠγάπησαν γὰρ τὴν δόξαν τῶν ἀνθρώπων μᾶλλον ἤπερ τὴν δόξαν τοῦ θεοῦ. | 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.43. On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, "Follow me." 1.44. Now Philip was from Bethsaida, of the city of Andrew and Peter. 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph." 1.46. Nathanael said to him, "Can any good thing come out of Nazareth?"Philip said to him, "Come and see." 1.47. Jesus saw Nathanael coming to him, and said about him, "Behold, an Israelite indeed, in whom is no deceit!" 1.48. Nathanael said to him, "How do you know me?"Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." 1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel!" 1.50. Jesus answered him, "Because I told you, 'I saw you underneath the fig tree,' do you believe? You will see greater things than these!" 1.51. He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man." 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.2. Jesus also was invited, with his disciples, to the marriage. 2.3. When the wine ran out, Jesus' mother said to him, "They have no wine." 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come." 2.5. His mother said to the servants, "Whatever he says to you, do it." 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.7. Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8. He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom, 2.10. and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now!" 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 5.8. Jesus said to him, "Arise, take up your mat, and walk." 5.9. Immediately, the man was made well, and took up his mat and walked. Now it was the Sabbath on that day. 7.22. Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy. 7.23. If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man every bit whole on the Sabbath? 9.14. It was a Sabbath when Jesus made the mud and opened his eyes. 9.28. They insulted him and said, "You are his disciple, but we are disciples of Moses. 12.37. But though he had done so many signs before them, yet they didn't believe in him, 12.38. that the word of Isaiah the prophet might be fulfilled, which he spoke, "Lord, who has believed our report? To whom has the arm of the Lord been revealed?" 12.39. For this cause they couldn't believe, for Isaiah said again, 12.40. "He has blinded their eyes and he hardened their heart, Lest they should see with their eyes, And perceive with their heart, And would turn, And I would heal them." 12.41. Isaiah said these things when he saw his glory, and spoke of him. 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue, 12.43. for they loved men's praise more than God's praise. |
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76. New Testament, Romans, 2.13, 3.20, 3.28, 4.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •elazar (lazar) ben azaria, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 363| 2.13. οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ [τῷ] θεῷ, ἀλλʼ οἱ ποιηταὶ νόμου δικαιωθήσονται. 3.20. διότι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ,διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας. 3.28. λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου. 4.6. καθάπερ καὶ Δαυεὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου ᾧ ὁ θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων | 2.13. For it isn't the hearers of the law who are righteous before God, but the doers of the law will be justified 3.20. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 3.28. We maintain therefore that a man is justified by faith apart from the works of the law. 4.6. Even as David also pronounces blessing on the man to whom God counts righteousness apart from works, |
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77. New Testament, Galatians, 2.16, 4.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •elazar (lazar) ben azaria, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 363| 2.16. εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Χριστοῦ Ἰησοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σάρξ. 4.6. Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ. | 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!" |
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78. New Testament, James, 1.22-1.25, 4.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •elazar (lazar) ben azaria, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 363| 1.22. Γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ ἀκροαταὶ μόνον παραλογιζόμενοι ἑαυτούς. 1.23. ὅτι εἴ τις ἀκροατὴς λόγου ἐστὶν καὶ οὐ ποιητής, οὗτος ἔοικεν ἀνδρὶ κατανοοῦντι τὸ πρόσωπον τῆς γενέσεως αὐτοῦ ἐν ἐσόπτρῳ, 1.24. κατενόησεν γὰρ ἑαυτὸν καὶ ἀπελήλυθεν καὶ εὐθέως ἐπελάθετο ὁποῖος ἦν. 1.25. ὁ δὲ παρακύψας εἰς νόμον τέλειον τὸν τῆς ἐλευθερίας καὶ παραμείνας, οὐκ ἀκροατὴς ἐπιλησμονῆς γενόμενος ἀλλὰ ποιητὴς ἔργου, οὗτος μακάριος ἐν τῇ ποιήσει αὐτοῦ ἔσται. 4.11. Μὴ καταλαλεῖτε ἀλλήλων, ἀδελφοί· ὁ καταλαλῶν ἀδελφοῦ ἢ κρίνων τὸν ἀδελφὸν αὐτοῦ καταλαλεῖ νόμου καὶ κρίνει νόμον· εἰ δὲ νόμον κρίνεις, οὐκ εἶ ποιητὴς νόμου ἀλλὰ κριτής. | 1.22. But be doers of the word, and not only hearers, deluding your own selves. 1.23. For if anyone is a hearer of the word and not a doer, he is like a man beholding his natural face in a mirror; 1.24. for he sees himself, and goes away, and immediately forgets what kind of man he was. 1.25. But he who looks into the perfect law, the law of freedom, and continues, not being a hearer who forgets but a doer of the work, this man will be blessed in what he does. 4.11. Don't speak against one another, brothers. He who speaks against a brother and judges his brother, speaks against the law and judges the law. But if you judge the law, you are not a doer of the law, but a judge. |
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79. New Testament, Apocalypse, 14.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •elazar, rabbi •el‘azar, rabbi Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 207; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 207| 14.13. Καὶ ἤκουσα φωνῆς ἐκ τοῦ οὐρανοῦ λεγούσης Γράψον Μακάριοι οἱ νεκροὶ οἱ ἐν κυρίῳ ἀποθνήσκοντες ἀπʼ ἄρτι. ναί, λέγει τὸ πνεῦμα, ἵνα ἀναπαήσονται ἐκ τῶν κόπων αὐτῶν, τὰ γὰρ ἔργα αὐτῶν ἀκολουθεῖ μετʼ αὐτῶν. | 14.13. I heard the voice from heaven saying, "Write, 'Blessed are the dead who die in the Lord from now on.'""Yes," says the Spirit, "that they may rest from their labors; for their works follow with them." |
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80. New Testament, Acts, 11.26, 26.28 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •elazar ben dama, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 638| 11.26. καὶ εὑρὼν ἤγαγεν εἰς Ἀντιόχειαν. ἐγένετο δὲ αὐτοῖς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ καὶ διδάξαι ὄχλον ἱκανόν, χρηματίσαὶ τε πρώτως ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς. 26.28. ὁ δὲ Ἀγρίππας πρὸς τὸν Παῦλον Ἐν ὀλίγῳ με πείθεις Χριστιανὸν ποιῆσαι. | 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 26.28. Agrippa said to Paul, "With a little persuasion are you trying to make me a Christian?" |
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81. Mishnah, Sotah, 9.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. elazar (second century) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436| 9.15. "מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן: \n", | 9.15. "When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”", |
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| 82. New Testament, 1 Corinthians, 5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •elazar, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 38 |
83. New Testament, 1 Peter, 4.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •elazar ben dama, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 638| 4.16. εἰ δὲ ὡς Χριστιανός, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν θεὸν ἐν τῷ ὀνόματι τούτῳ. | 4.16. But if one of you suffers for being a Christian, let him not be ashamed; but let him glorify God in this matter. |
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| 84. Anon., Didache, 8.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •elazar ben arakh Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245 |
85. Mishnah, Zavim, 5.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 18| 5.12. "אֵלּוּ פוֹסְלִים אֶת הַתְּרוּמָה. הָאוֹכֵל אֹכֶל רִאשׁוֹן, וְהָאוֹכֵל אֹכֶל שֵׁנִי, וְהַשּׁוֹתֶה מַשְׁקִין טְמֵאִין, וְהַבָּא רֹאשׁוֹ וְרֻבּוֹ בְּמַיִם שְׁאוּבִין, וְטָהוֹר שֶׁנָּפְלוּ עַל רֹאשׁוֹ וְעַל רֻבּוֹ שְׁלשָׁה לֻגִּין מַיִם שְׁאוּבִין, וְהַסֵּפֶר, וְהַיָּדַיִם, וּטְבוּל יוֹם, וְהָאֳכָלִים וְהַכֵּלִים שֶׁנִּטְמְאוּ בְמַשְׁקִים: \n", | 5.12. "The following disqualify terumah:One who eats foods with first degree uncleanness; Or one who eats food with second degree uncleanness; And who drinks unclean liquids. And the one who has immersed his head and the greater part of him in drawn water; And a clean person upon whose head and greater part of him there fell three logs of drawn water; And a scroll [of Holy Scriptures], And [unwashed] hands; And one that has had immersion that same day; And foods and vessels which have become defiled by liquids.", |
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| 86. Martial, Epigrams, 5.20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi elazar Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 211 |
87. New Testament, 2 Corinthians, 12.2-12.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •elazar ben arakh Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 406| 12.2. οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, —εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, —ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. 12.3. καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον,—εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος [οὐκ οἶδα,] ὁ θεὸς οἶδεν, 12.4. —ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. | |
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| 88. Mishnah, Tamid, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 115 |
89. Mishnah, Yadayim, 3.1, 3.5, 4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •elazar, r. •elazar (lazar) ben azaria, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 18, 428| 3.1. "הַמַּכְנִיס יָדָיו לְבַיִת הַמְנֻגָּע, יָדָיו תְּחִלּוֹת, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, יָדָיו שְׁנִיּוֹת. כֹּל הַמְטַמֵּא בְגָדִים בִּשְׁעַת מַגָּעוֹ, מְטַמֵּא אֶת הַיָּדַיִם לִהְיוֹת תְּחִלּוֹת, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, לִהְיוֹת שְׁנִיּוֹת. אָמְרוּ לוֹ לְרַבִּי עֲקִיבָא, הֵיכָן מָצִינוּ שֶׁהַיָּדַיִם תְּחִלָּה בְכָל מָקוֹם. אָמַר לָהֶם, וְכִי הֵיאַךְ אֶפְשָׁר לָהֶן לִהְיוֹת תְּחִלָּה אֶלָּא אִם כֵּן נִטְמָא גוּפוֹ, חוּץ מִזֶּה. הָאֳכָלִין וְהַכֵּלִים שֶׁנִּטְמְאוּ בְמַשְׁקִין, מְטַמְּאִין אֶת הַיָּדַיִם לִהְיוֹת שְׁנִיּוֹת, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. וַחֲכָמִים אוֹמְרִים, אֶת שֶׁנִּטְמָא בְאַב הַטֻּמְאָה, מְטַמֵּא אֶת הַיָּדַיִם. בִּוְלַד הַטֻּמְאָה, אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁבָּאָת לִפְנֵי אַבָּא, אָמְרָה לוֹ, נִכְנְסוּ יָדַי לַאֲוִיר כְּלִי חֶרֶשׂ. אָמַר לָהּ, בִּתִּי, וּבַמֶּה הָיְתָה טֻמְאָתָהּ, וְלֹא שָׁמַעְתִּי מָה אָמְרָה לוֹ. אָמְרוּ חֲכָמִים, מְבֹאָר הַדָּבָר. אֶת שֶׁנִּטְמָא בְאַב הַטֻּמְאָה, מְטַמֵּא אֶת הַיָּדַיִם. בִּוְלַד הַטֻּמְאָה, אֵינוֹ מְטַמֵּא אֶת הַיָּדָיִם: \n", 3.5. "סֵפֶר שֶׁנִּמְחַק וְנִשְׁתַּיֵּר בּוֹ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת, כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמֵּא אֶת הַיָּדַיִם. מְגִלָּה שֶׁכָּתוּב בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמָּא אֶת הַיָּדַיִם. כָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם. שִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וְקֹהֶלֶת מַחֲלֹקֶת. רַבִּי יוֹסֵי אוֹמֵר, קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם וְשִׁיר הַשִּׁירִים מַחֲלֹקֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, קֹהֶלֶת מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִים אֶת הַיָּדַיִם. אָמַר רַבִּי עֲקִיבָא, חַס וְשָׁלוֹם, לֹא נֶחֱלַק אָדָם מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְדַאי כַּיּוֹם שֶׁנִּתַּן בּוֹ שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. וְאִם נֶחְלְקוּ, לֹא נֶחְלְקוּ אֶלָּא עַל קֹהֶלֶת. אָמַר רַבִּי יוֹחָנָן בֶּן יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא, כְּדִבְרֵי בֶן עַזַּאי, כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ: \n", 4.4. "בּוֹ בַיּוֹם בָּא יְהוּדָה, גֵּר עַמּוֹנִי, וְעָמַד לִפְנֵיהֶן בְּבֵית הַמִּדְרָשׁ. אָמַר לָהֶם, מָה אֲנִי לָבֹא בַקָּהָל. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, אָסוּר אָתָּה. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, מֻתָּר אָתָּה. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, הַכָּתוּב אוֹמֵר (דברים כג), לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל ה' גַּם דּוֹר עֲשִׂירִי וְגוֹ'. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, וְכִי עַמּוֹנִים וּמוֹאָבִים בִּמְקוֹמָן הֵן. כְּבָר עָלָה סַנְחֵרִיב מֶלֶךְ אַשּׁוּר וּבִלְבֵּל אֶת כָּל הָאֻמּוֹת, שֶׁנֶּאֱמַר (ישעיה י), וְאָסִיר גְּבוּלֹת עַמִּים וַעֲתוּדוֹתֵיהֶם שׁוֹשֵׂתִי וְאוֹרִיד כַּאבִּיר יוֹשְׁבִים. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, הַכָּתוּב אוֹמֵר (ירמיה מט), וְאַחֲרֵי כֵן אָשִׁיב אֶת שְׁבוּת בְּנֵי עַמּוֹן, וּכְבָר חָזְרוּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, הַכָּתוּב אוֹמֵר (עמוס ט), וְשַׁבְתִּי אֶת שְׁבוּת עַמִּי יִשְׂרָאֵל וִיהוּדָה, וַעֲדַיִן לֹא שָׁבוּ. הִתִּירוּהוּ לָבֹא בַקָּהָל: \n", | 3.1. "If a person puts his hands inside a house with scale disease, his hands have first degree uncleanness, the words of Rabbi Akiba. But the sages say: his hands have second degree uncleanness. Whoever defiles garments: at the time when he touches [the uncleanness], he defiles hands so that they have first degree uncleanness, the words of Rabbi Akiba. But the sages say: such that they have second degree of uncleanness. They said to Rabbi Akiba: where do we find anywhere that hands have first degree uncleanness? He said to them: but how is it possible for them to become unclean with first degree uncleanness without his whole body becoming unclean? Only in these cases [can they have first degree uncleanness]. Foods and vessels which have been defiled by liquids convey second degree of uncleanness to the hands, the words of Rabbi Joshua. But the sages say: that which has been defiled by a father of uncleanness conveys uncleanness to the hands, but that which has been defiled by an offspring of uncleanness does not defiled the hands. Rabban Shimon ben Gamaliel said: it happened that a certain woman came before my father and said to him, \"My hands went into the air-space inside an earthenware vessel.\" He said to her: \"My daughter, what was the cause of its uncleanness?\" But I did not hear what she said to him. The sages said: the matter is clear that which has been defiled by a father of uncleanness conveys uncleanness to the hands, but that which has been rendered unclean by an offspring of uncleanness does not defiled the hands.", 3.5. "A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \"And it came to pass when the ark set forward\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \"And it came to pass when the ark set forward\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision.", 4.4. "On that day Judah, an Ammonite convert, came and stood before them in the house of study. He said to them: Do I have the right to enter into the assembly? Rabban Gamaliel said to him: you are forbidden. Rabbi Joshua said to him: you are permitted. Rabban Gamaliel said to him: the verse says, \"An Ammonite or a Moabite shall not enter into the assembly of the Lord: even to the tenth generation\" (Deuteronomy 23:4). R. Joshua said to him: But are the Ammonites and Moabites still in their own territory? Sanheriv, the king of Assyria, has long since come up and mingled all the nations, as it is said: \"In that I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants\" (Isaiah 10:1. Rabban Gamaliel said to him: the verse says, \"But afterward I will bring back the captivity of the children of Ammon,\" (Jeremiah 49:6) they have already returned. Rabbi Joshua said to him: [another] verse says, \"I will return the captivity of my people Israel and Judah\" (Amos 9:14). Yet they have not yet returned. So they permitted him to enter the assembly.", |
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| 90. Mishnah, Toharot, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •elazar, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 18 |
91. Mishnah, Sheviit, 8.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi shimon ben elazar Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 187| 8.10. "וְעוֹד אָמְרוּ לְפָנָיו, אוֹמֵר הָיָה רַבִּי אֱלִיעֶזֶר, הָאוֹכֵל פַּת כּוּתִים כְּאוֹכֵל בְּשַׂר חֲזִיר. אָמַר לָהֶם, שְׁתֹקוּ, לֹא אוֹמַר לָכֶם מַה שֶּׁרַבִּי אֱלִיעֶזֶר אוֹמֵר בּוֹ: \n", | 8.10. "They also said in front of him: Rabbi Eliezer use to say: “Whoever eats bread [baked] by Samaritans is like one who eats the flesh of a pig.” He replied: Silence! I won’t tell you what Rabbi Eliezer actually said in this connection.", |
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92. Mishnah, Yevamot, 1.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •elazar (lazar) ben azaria, r. •elazar, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 428, 648| 1.4. "בֵּית שַׁמַּאי מַתִּירִין הַצָּרוֹת לָאַחִים, וּבֵית הִלֵּל אוֹסְרִים. חָלְצוּ, בֵּית שַׁמַּאי פּוֹסְלִין מִן הַכְּהֻנָּה, וּבֵית הִלֵּל מַכְשִׁירִים. נִתְיַבְּמוּ, בֵּית שַׁמַּאי מַכְשִׁירִים, וּבֵית הִלֵּל פּוֹסְלִין. אַף עַל פִּי שֶׁאֵלּוּ אוֹסְרִין וְאֵלּוּ מַתִּירִין, אֵלּוּ פּוֹסְלִין וְאֵלּוּ מַכְשִׁירִין, לֹא נִמְנְעוּ בֵּית שַׁמַּאי מִלִּשָּׂא נָשִׁים מִבֵּית הִלֵּל, וְלֹא בֵית הִלֵּל מִבֵּית שַׁמַּאי. כָּל הַטָּהֳרוֹת וְהַטֻּמְאוֹת שֶׁהָיוּ אֵלּוּ מְטַהֲרִין וְאֵלּוּ מְטַמְּאִין, לֹא נִמְנְעוּ עוֹשִׂין טָהֳרוֹת אֵלּוּ עַל גַּבֵּי אֵלּוּ: \n", | 1.4. "Beth Shammai permits the rival wives to the surviving brothers, and Beth Hillel prohibits them. If they perform the halitzah, Beth Shammai disqualifies them from marrying a priest, and Beth Hillel makes the eligible. If they performed yibbum, Beth Shammai makes them eligible [to marry a priest], and Beth Hillel disqualifies them. Though these forbid and these permit, and these disqualify and these make eligible, Beth Shammai did not refrain from marrying women from [the families of] Beth Hillel, nor did Beth Hillel [refrain from marrying women] from [the families of] Beth Shammai. [With regard to] purity and impurity, which these declare pure and the others declare impure, neither of them refrained from using the utensils of the others for the preparation of food that was ritually clean.", |
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93. Anon., Epistle of Barnabas, 4.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •elazar, rabbi •el‘azar, rabbi Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 207; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 207 | 4.12. The Lord judgeth the world without respect of persons; each man shall receive according to his deeds. If he be good, his righteousness shall go before him in the way; if he be evil, the recompense of his evil-doing is before him; lest perchance, |
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94. Mishnah, Taanit, 4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. elazar (son of r.yosi the galilean) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 554| 4.4. "כָּל יוֹם שֶׁיֶּשׁ בּוֹ הַלֵּל, אֵין בּוֹ מַעֲמָד בַּשַּׁחֲרִית. קָרְבַּן מוּסָף, אֵין בּוֹ בַנְּעִילָה. קָרְבַּן עֵצִים, אֵין בּוֹ בַמִּנְחָה, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר לוֹ בֶן עַזַּאי, כָּךְ הָיָה רַבִּי יְהוֹשֻׁעַ שׁוֹנֶה, קָרְבַּן מוּסָף, אֵין בּוֹ בַמִּנְחָה. קָרְבַּן עֵצִים, אֵין בּוֹ בַנְּעִילָה. חָזַר רַבִּי עֲקִיבָא לִהְיוֹת שׁוֹנֶה כְבֶן עַזַּאי: \n", | 4.4. "On any day when there is Hallel there was no maamad at Shaharit; [On the day when] there is a Musaf-offering, there was no [maamad] at Ne'ilah. [On the day of] the wood-offering, there was no [maamad] at Minhah, the words of Rabbi Akiva. Ben Azzai said to him: Thus did Rabbi Joshua learn: [On the day when] there is a Musaf-offering, there was no [maamad] at Minhah; [On the day of] the wood-offering, there was no [maamad] at Ne’ilah. Rabbi Akiva retracted and learned like Ben Azzai.", |
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| 95. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 96. Palestinian Talmud, Horayot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 97. Palestinian Talmud, Ketuvot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 88 |
| 98. Palestinian Talmud, Kiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •elazar, r., on women’s obligation to eat matzah Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 124, 126 |
| 99. Palestinian Talmud, Nedarim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •elazar ben arakh Found in books: Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 39 |
| 100. Palestinian Talmud, Nazir, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 101. Palestinian Talmud, Pesahim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •elazar, r., on women’s obligation to eat matzah Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 124, 126, 127 |
| 102. Palestinian Talmud, Rosh Hashanah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 103. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
| 104. Palestinian Talmud, Eruvin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •elazar, r. •elazar, r., on tefillin at night Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 74, 98 |
| 105. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 106. Palestinian Talmud, Avodah Zarah, 2.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •rabbi elazar ben dama •rabbi shimon ben elazar Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 89, 90, 208 |
| 107. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 108. Palestinian Talmud, Shabbat, 5.4, 14.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •elazar b. azariah •rabbi shimon ben elazar Found in books: Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 134; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 208 |
| 109. Palestinian Talmud, Yevamot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 110. Palestinian Talmud, Yoma, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 111. Palestinian Talmud, Bikkurim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 112. Palestinian Talmud, Sheqalim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 113. Palestinian Talmud, Sheviit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 187, 202 |
| 114. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 124 |
| 115. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
| 116. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436 |
| 117. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 55; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 202 |
| 118. Pliny The Younger, Letters, 10.96.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •elazar ben dama, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 633 |
| 119. Anon., Lamentations Rabbah, a b c d\n0 1.16 § 48 1.16 § 48 1 16 § 48 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 88 |
120. Anon., Genesis Rabba, 33.3, 79.20, 80.1, 81.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436, 476, 486| 33.3. טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו (תהלים קמה, ט), אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ (תהלים קמה, ח): חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב (בראשית ו, ה): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, (בראשית ו, ו): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל, (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' (בראשית ל, כב): וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. 80.1. וַתֵּצֵא דִינָה בַּת לֵאָה (בראשית לד, א), (יחזקאל טז, מד): הִנֵּה כָּל הַמּשֵׁל עָלַיִךְ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ, יוֹסֵי מְעוֹנָאָה תִּרְגֵּם בִּכְנִישָׁתְהוֹן דִּמְעוֹנָא, (הושע ה, א): שִׁמְעוּ זֹאת הַכֹּהֲנִים וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל וּבֵית הַמֶּלֶךְ הַאֲזִינוּ, אָמַר עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִטֹּל אֶת הַכֹּהֲנִים וּלְהַעֲמִידָן בַּדִּין וְלֵאמֹר לָהֶם לָמָּה לֹא יְגַעְתֶּם בַּתּוֹרָה, לֹא הֱיִיתֶם נֶהֱנִים מֵאַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה, וְאִינוּן אָמְרִין לֵיהּ לָא יָהֲבִין לָן כְּלוּם. וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל, לָמָּה לֹא הֱיִיתֶם נוֹתְנִים לַכֹּהֲנִים אַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה שֶׁכָּתַבְתִּי לָכֶם בַּתּוֹרָה, וְאִינוּן אָמְרִין לֵיהּ עַל אִלֵּין דְּבֵי נְשִׂיאָה דַּהֲווֹ נָסְבִין כּוֹלָּא. בֵּית הַמֶּלֶךְ הַאֲזִינוּ כִּי לָכֶם הַמִּשְׁפָּט, שֶׁלָּכֶם הָיָה, (דברים יח, ג): וְזֶה יִהְיֶה מִשְׁפַּט הַכֹּהֲנִים, לְפִיכָךְ לָכֶם וַעֲלֵיכֶם מִדַּת הַדִּין נֶהְפָּכֶת. שָׁמַע רַבִּי וְכָעַס, בְּפַתֵּי רַמְשָׁא סְלֵיק רֵישׁ לָקִישׁ שָׁאֵיל שְׁלָמֵיהּ דְּרַבִּי וּפַיְּסֵי עֲלוֹהִי דְּיוֹסֵי מְעוֹנָאָה, אָמַר לוֹ רַבִּי, צְרִיכִין אָנוּ לְהַחֲזִיק טוֹבָה לְאֻמּוֹת הָעוֹלָם, שֶׁהֵן מַכְנִיסִין מוּמָסִין לְבָתֵּי טְרַטְיָאוֹת וּלְבָתֵּי קַרְקְסָאוֹת שֶׁלָּהֶן וּמְשַׂחֲקִין בָּהֶם כְּדֵי שֶׁלֹא יִהְיוּ מְשִׂיחִין אֵלּוּ עִם אֵלּוּ וְיָבוֹאוּ לִידֵי קְטָטָה בְּטֵלָה, יוֹסֵי מְעוֹנָאָה אָמַר מִלָּה דְּאוֹרָיְיתָא וְאַקְפַּדְתְּ עֲלוֹהִי, אָמַר לוֹ וְיוֹדֵעַ הוּא בְּדִבְרֵי תוֹרָה כְּלוּם, אָמַר לוֹ הֵן. אֲמַר לֵיהּ וְאוּלְפַן קַבֵּיל, אֲמַר לֵיהּ אֵין. וְאִי שָׁאֵלְנָא לֵיהּ מְגִיִּיב, אֲמַר לֵיהּ אֵין, אִם כֵּן יִסַּק לְהָכָא, וּסְלֵיק לְגַבֵּיהּ, אֲמַר לֵיהּ מַהוּ דִּכְתִיב: הִנֵּה כָּל הַמּשֵׁל עָלַיִךָ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ. אֲמַר לֵיהּ כַּבַּת כֵּן אִמָּהּ, כַּדּוֹר כֵּן נָשִׂיא, כַּמִּזְבֵּחַ כֵּן כֹּהֲנָיו. הָכָא אָמְרֵי לְפוּם גִּנְּתָא גַּנָּנָא. אָמַר לוֹ רֵישׁ לָקִישׁ עַד כַּדּוּן לָא חֲסֵלִית מִן מְפַיְּסֵיהּ עַל הָדָא וְאַתָּה מַיְיתֵי לָן אוֹחֲרִי, עִקָּרוֹ שֶׁל דָּבָר הִנֵּה כָּל הַמּשֵׁל מַהוּ, אֲמַר לֵיהּ לֵית תּוֹרְתָא עֲנִישָׁא עַד דִּבְרַתָּהּ בְּעִיטָא, לֵית אִתְּתָא זָנְיָא עַד דִּבְרַתָּהּ זָנְיָא. אָמְרוּ לֵיהּ אִם כֵּן לֵאָה אִמֵּנוּ זוֹנָה הָיְתָה, אָמַר לָהֶם (בראשית ל, טז): וַתֵּצֵא לִקְרָאתוֹ וגו', יָצָאת מְקֻשֶּׁטֶת כְּזוֹנָה, לְפִיכָךְ וַתֵּצֵא דִינָה בַּת לֵאָה. 80.1. וַיִּקְּחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי (בראשית לד, כה), מִמַּשְׁמַע שֶׁנֶּאֱמַר: שִׁמְעוֹן וְלֵוִי, יָדַעְנוּ שֶׁבְּנֵי יַעֲקֹב הֵם, אֶלָּא בְּנֵי יַעֲקֹב שֶׁלֹא נָטְלוּ עֵצָה מִיַּעֲקֹב. שִׁמְעוֹן וְלֵוִי, שֶׁנָטְלוּ עֵצָה זֶה מִזֶּה. אֲחֵי דִינָה, וְכִי אֲחוֹת שְׁנֵיהֶם הָיְתָה וַהֲלוֹא אֲחוֹת כָּל הַשְּׁבָטִים הָיְתָה, אֶלָּא לְפִי שֶׁנָּתְנוּ אֵלּוּ נַפְשָׁם עָלֶיהָ נִקְרֵאת עַל שְׁמָם, וְדִכְוָתָהּ (שמות טו, כ): וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן, וְכִי אֲחוֹת אַהֲרֹן הָיְתָה וַהֲלוֹא אֲחוֹת שְׁנֵיהֶם הָיְתָה, אֶלָּא לְפִי שֶׁנָּתַן אַהֲרֹן נַפְשׁוֹ עָלֶיהָ לְפִיכָךְ נִקְרֵאת עַל שְׁמוֹ, וְדִכְוָתָהּ (במדבר כה, יח): וְעַל דְּבַר כָּזְבִּי בַת נְשִׂיא מִדְיָן אֲחֹתָם, וְכִי אֲחוֹתָם הָיְתָה וַהֲלוֹא בַּת אֻמָּתָן הָיְתָה, אֶלָּא לְפִי שֶׁנָּתְנָה נַפְשָׁהּ עַל אֻמָּתָהּ נִקְרֵאת אֻמָּתָהּ לִשְׁמָהּ. (בראשית לד, כה): אִישׁ חַרְבּוֹ, רַבִּי אֶלְעָזָר אוֹמֵר בֶּן שְׁלשׁ עֶשְׂרֵה שָׁנָה הָיוּ. שְׁמוּאֵל שָׁאַל לְלֵוִי בַּר סִיסִי אָמַר לוֹ מַהוּ דֵין דִּכְתִיב (בראשית לד, כה): וַיָּבֹאוּ עַל הָעִיר בֶּטַח, אָמַר לוֹ בְּטוּחִים הָיוּ עַל כֹּחוֹ שֶׁל זָקֵן, וְלֹא הָיָה אָבִינוּ יַעֲקֹב רוֹצֶה שֶׁיַּעֲשׂוּ בָנָיו אוֹתוֹ הַמַּעֲשֶׂה, וְכֵיוָן שֶׁעָשׂוּ בָנָיו אוֹתוֹ מַעֲשֶׂה, אָמַר מָה אֲנִי מַנִּיחַ אֶת בָּנַי לִפֹּל בְּיַד אֻמּוֹת הָעוֹלָם, מֶה עָשָׂה נָטַל חַרְבּוֹ וְקַשְׁתּוֹ וְעָמַד לוֹ עַל פִּתְחָהּ שֶׁל שְׁכֶם וְאָמַר אִם יָבוֹאוּ אֻמּוֹת הָעוֹלָם לְהִזְדַּוֵּג לָהֶם לְבָנַי אֲנִי נִלְחַם כְּנֶגְדָן, הוּא דְּהוּא אוֹמֵר לוֹ לְיוֹסֵף (בראשית מח, כב): וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ וגו', וְהֵיכָן מָצִינוּ שֶׁנָּטַל אָבִינוּ יַעֲקֹב חַרְבּוֹ וְקַשְׁתּוֹ בִּשְׁכֶם, שֶׁנֶּאֱמַר (בראשית מח, כב): אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי. (בראשית לד, כו): וְאֶת חֲמוֹר וְאֶת שְׁכֶם בְּנוֹ. 81.2. וַיֹּאמֶר אֱלֹהִים אֶל יַעֲקֹב קוּם עֲלֵה בֵּית אֵל (בראשית לה, א), (משלי ל, לב): אִם נָבַלְתָּ בְהִתְנַשֵֹּׂא וְאִם זַמּוֹתָ יָד לְפֶה, בֶּן עַזַּאי וְרַבִּי עֲקִיבָא, בֶּן עַזַּאי אוֹמֵר אִם נִבַלְתָּ עַצְמְךָ בְּדִבְרֵי תוֹרָה סוֹפְךָ לְהִתְנַשֵֹּׂא בָהֶם, וְאִם זַמּוֹתָ יָד לְפֶה, אִם נִזְדַּמְּמוּ אַחֲרֶיךָ דְּבָרִים יָד לְפֶה, חַד יָדַע תְּרֵין לָא יָדְעִין. רַבִּי עֲקִיבָא אָמַר מִי גָרַם לְךָ לְהִתְנַבֵּל בְּדִבְרֵי תוֹרָה עַל יְדֵי שֶׁנִּשֵֹּׂאתָ אֶת עַצְמְךָ בְּהוֹן. רַבֵּינוּ הֲוָה עָבַר עַל סֵימוֹנְיָא וְיָצְאוּ אַנְשֵׁי סֵימוֹנְיָא לִקְרָאתוֹ, אָמְרוּ לוֹ רַבִּי תֵּן לָנוּ אָדָם אֶחָד שֶׁיְהֵא מַקְרֵא אוֹתָנוּ וְשׁוֹנֶה אוֹתָנוּ וְדָן אֶת דִּינֵנוּ, נָתַן לָהֶם רַבִּי לֵוִי בַּר סִיסִי וְעָשׂוּ לוֹ בִּימָה גְדוֹלָה וְהוֹשִׁיבוּ אוֹתוֹ לְמַעְלָה מִמֶּנָּהּ, נִתְעַלְּמָה דִּבְרֵי תוֹרָה מִפִּיו, שָׁאֲלוּ אוֹתוֹ שְׁלשָׁה שְׁאֵלוֹת, אָמְרוּ לוֹ, גִּדֶּמֶת יְבָמָה הֵיאךְ חוֹלֶצֶת, וְלֹא הֱשִׁיבָן, רָקְקָה דַּם מַהוּ, וְלֹא הֱשִׁיבָן כְּלוּם, אָמְרוּ דִּלְמָא דְּלֵית בַּר אוּלְפַן בַּר אַגָדָה הוּא, נִשְׁאֲלֵיהּ קְרָאֵי, אֲמָרוּן לֵיהּ מַהוּ דֵין דִּכְתִיב (דניאל י, כא): אֶת הָרָשׁוּם בִּכְתָב אֱמֶת, אִם אֱמֶת לָמָּה רָשׁוּם וְאִם רָשׁוּם לָמָּה אֱמֶת, וְלֹא הֱשִׁיבָן, וְכֵיוָן שֶׁרָאָה שֶׁצָּרָתוֹ צָרָה הִשְׁכִּים בַּבֹּקֶר וְהָלַךְ לוֹ אֵצֶל רַבֵּנוּ, אָמַר לֵיהּ מָה עֲבָדוּן לָךְ אַנְשֵׁי סֵימוֹנְיָא, אָמַר לוֹ אַל תַּזְכִּירֵנִי צָרָתִי, שְׁלשָׁה שְׁאֵלוֹת שָׁאֲלוּ אוֹתִי וְלֹא יָכֹלְתִּי לַהֲשִׁיבָן. אֲמַר לֵיהּ וּמָה אִינוּן, אָמַר לוֹ גִּדֶּמֶת בַּמֶּה הִיא חוֹלֶצֶת, אָמַר לוֹ וְהָא לֹא הָיִיתָ יוֹדֵעַ לְהָשִׁיב, אֲמַר לֵיהּ אֵין אֲפִלּוּ בְּשִׁנֶּיהָ אֲפִלּוּ בְּגוּפָהּ. רָקְקָה דַם מַהוּ, אָמַר לוֹ וְלֹא הָיִיתָ יוֹדֵעַ מַה לְּהָשִׁיב, אָמַר לוֹ אִם הָיָה בּוֹ צַחְצוּחִית שֶׁל רֹק הֲרֵי הוּא כָּשֵׁר וְאִם לָאו הֲרֵי זֶה פָּסוּל. אֲבָל אַגִּיד לְךָ אֶת הָרָשׁוּם בִּכְתַב אֱמֶת, אִם אֱמֶת לָמָּה רָשׁוּם וְאִם רָשׁוּם לָמָּה אֱמֶת, אָמַר לוֹ וְלֹא הָיִיתָ יוֹדֵעַ לְהָשִׁיב, אָמַר לוֹ רָשׁוּם עַד שֶׁלֹא נִגְזְרָה גְזֵרָה, אֱמֶת מִשֶּׁנִּגְזְרָה גְזֵרָה, וּמָה הוּא, חוֹתָמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. רַבֵּנוּ בְּשֵׁם רַבִּי רְאוּבֵן אָמַר אֱמֶת, מַהוּ אֱמֶת, אָמַר רֵישׁ לָקִישׁ אָלֶ"ף בְּרֹאשָׁן שֶׁל אוֹתִיּוֹת, מ"ם בָּאֶמְצַע, תי"ו בַּסּוֹף, וְעַל שֵׁם (ישעיה מד, ו): אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וגו'. אָמַר לוֹ וְלָמָּה לֹא הֲשִׁיבוֹתָ אוֹתָן כְּשֵׁם שֶׁהֲשִׁיבוֹתָ אוֹתִי, אָמַר לֵיהּ עָשׂוּ לִי בִּימָה גְדוֹלָה וְהוֹשִׁיבוּ אוֹתִי עָלֶיהָ לְמַעְלָה הֵימֶנָּהּ, וּטְפַת רוּחִי עָלַי וְנִתְעַלְּמוּ מִמֶּנִּי דִבְרֵי תוֹרָה, וְקָרָא עָלָיו הַמִּקְרָא הַזֶּה: אִם נָבַלְתָּ בְהִתְנַשֵֹּׂא. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא אִם חָשַׁבְתָּ בְּלִבְּךָ דְּבַר מִצְוָה לַעֲשׂוֹת וְלֹא עָשִׂיתָ נוֹחַ לְךָ לִתֵּן זָמָם עַל פִּיךָ וְלֹא לִפְסֹק. אָמַר רַבִּי יוּדָן מַה יָּדְךָ סְמוּכָה לְפִיךָ כֵּן יִהְיֶה נִדְרְךָ סָמוּךְ לְפִיךָ. רַבָּנָן אָמְרֵי מַה יָּדְךָ קֹדֶם לְפִיךָ כֵּן יִהְיֶה נִדְרְךָ קֹדֶם לְפִיךָ. תֵּדַע לְךָ שֶׁכֵּן שֶׁהֲרֵי אָבִינוּ יַעֲקֹב עַל יְדֵי שֶׁאִחֵר נִדְרוֹ נִתְבַּקְּרָה פִּנְקָסוֹ, שֶׁנֶּאֱמַר: וַיֹּאמֶר אֱלֹהִים אֶל יַעֲקֹב קוּם עֲלֵה בֵּית אֵל וְשֶׁב שָׁם וַעֲשֵׂה שָׁם מִזְבֵּחַ, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא בִּשְׁעַת עָקְתָא נִדְרָא בִּשְׁעַת רַוְחָא שִׁטְפָא. אָמַר רַבִּי לֵוִי מְהוּלְתָךְ חַרְשָׁה אַקֵּשׁ עֲלָהּ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, יַעֲקֹב, שָׁכַחְתָּ נִדְרְךָ, קוּם עֲלֵה בֵית אֵל, לְבֵיתוֹ שֶׁל אֵל, וַעֲשֵׂה שָׁם מִזְבֵּחַ לָאֵל הַנִּרְאֶה אֵלֶיךָ, וְאִם אֵין אַתְּ עוֹשֶׂה כֵּן הֲרֵי אַתְּ כְּעֵשָׂו, מַה עֵשָׂו נוֹדֵר וְאֵינוֹ מְקַיֵּם אַף אַתְּ נוֹדֵר וְאֵינְךָ מְקַיֵּם. | 33.3. " b God is good to all and His mercies are upon all of His works (Psalms 145:9): /b Rabbi Levi said, \"'God is good to all,' upon all, that He is their maker.\" Rabbi Shmuel said, \"'God is good to all and His mercies' - upon all that are His traits, He has mercy.” Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, \"'God is good to all' and His merciful ones He give to His creatures.\" Rabbi Tanchuma and Rabbi Abba bar Avin [said] in the name of Rav Acha, “Tomorrow a famine will arrive and the creatures will have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on them.” In the days of Rabbi Tanchuma, Israel required a fast (to bring about rain). They came to [Rabbi Tanchuma and] said to him, “Rabbi, decree a fast.” [So] he decreed a fast on the first day, on the second day, on the third day and rain did not fall. He got up and expounded to them. He said to them, \"My children, have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on you.\" While they were still distributing charity to the poor, they saw a man giving money to his ex-wife. They came to [Rabbi Tanchuma] and said to him, \"Rabbi, how are we sitting here [while] there is a sin here.\" He said [back] to them, \"What did you see?\" They said to him, \"We saw Mr. x give money to his ex-wife.\" They sent for them and they brought them in front of the community. [Rabbi Tanchuma] said to him, \"What is she to you?\" He said [back] to him, \"She is my ex-wife.\" He said to him, \"Why did you give her money?\" He said to him, \"Rabbi, I saw her in distress and I was filled with mercy on her.\" At that time, Rabbi Tanchuma lifted his head towards above and said, \"Master over the worlds, just like this one that does not have an obligation to sustain [her] saw her in distress and he was filled with mercy for her, all the more so, You, that it is written about You, 'Compassionate and Merciful' and we are the children of Your friends, Avraham, Yitschak and Yaakov, will You be filled with mercy on us.\" Immediately, rains fell and the world was irrigated. Our rabbi (Yehuda Hanassi) was sitting, involved in Torah in front of the synagogue of the Babylonian [Jews] in Tzippori [when] a calf passed in front of him [and] was going to be slaughtered and started to yell out as if to say, \"Save me.\" He said to it, \"And what can I do for you? That is what you were created for.\" [As a result, Rabbi Yehuda Hanassi] had toothaches for thirteen years. Rabbi Yoss bar Avin said, \"[During] those entire thirteen years that [he] had toothaches, no pregt woman had a miscarriage in the Land of Israel and no birthing mother had pain. After some time, a crawling animal passed in front of his daughter and she wanted to kill it. He said to her, \"My daughter, let it go, as it is written, \"and His mercies are upon all of his works.\" Our rabbi had great modesty and said, \"I will do anything that people tell me except what the sons of Batira did to my forefather - that they came down from their greatness (office) and brought him up; and [even] if Rabbi Huna, the Exilarch, came here, I would get up in front of him. Why? As he is from [the tribe of] Yehuda and I am from Binyamin, and he is from the males of Yehuda and I am from the females.\" Rabbi Chiya the Great said to him, \"And behold, he is [waiting] outside.\" [Rabbi Yehuda Hanassi]'s face changed colors. And when he saw that his face changed colors, [Rabbi Chiya] said to him, \"It is [Rabbi Huna]'s coffin.\" He said [back] to [Rabbi Chiya], \"Go out and see who needs you outside.\" He went out and did not find a person and he knew that he was excommunicated - and there is no excommunication less than thirty days. Rabbi Yossi bar Avin said, \"[During] the entire thirty days that Rabbi Chiya the Great was excommunicated from our rabbi, he taught Rav, the son of his sister, the principles of the Torah.\" And what are the principles of the Torah? They are the laws of the Babylonians. At the end of thirty days, Eliyahu - may he be remembered for good - came in the likeness of Rabbi Chiya the Great to our rabbi and put his hand on his teeth and he became healed. When Rabbi Chiya the Great came to our rabbi, he said to him, \"What did you do to your teeth?\" He said [back] to him, \"From the time that you put your hand on them, they became better. He said, \"I do not know what this is.\" When he heard this, he began to treat him with respect and he brought close the students and brought up [Rabbi Chiya] to the top. Rabbi Yishmael bar Yose said, \"And [should he] come closer than I?\" He said [back] to him, \"God forbid, such should not be done in Israel.\" Our rabbi was teaching the praises of Rabbi Chiya the Great in front of Rabbi Yishmael bar Yose - he said, \"He is a great man, he is a holy man.\" One time, [Rabbi Yishmael bar Yose] saw [Rabbi Chiya] in the bathhouse and [the latter] did not humble himself before him. He said to [Rabbi Yehuda Hanassi], \"Is this your student that you have been praising? I saw him in the bathhouse and he did not humble himself before me.\" He said to him, \"Why did you not humble yourself before him?\" Rabbi Chiya said [back], I was looking at the homilies (aggadot) of Psalms.\" Once [Rabbi Yehudah Hanassi] heard this, he gave him two students to go with him to the dark places, that he not get confounded and lose himself. Another explanation: \"God is good to all, etc.\" \"And God remembered Noach, etc.\" - Rabbi Shmuel bar Nachmani said, \"Woe to the evildoers who switch the [Divine] trait of mercy to the [Divine] trait of [strict] justice. In every place that it states 'the Lord,' it is the trait of mercy: 'The Lord, the Lord, merciful and compassionate God' (Exodus 34:6). And [yet] it is written (Genesis 6:5-6), 'And the Lord saw that the evil of man on the earth was very great[...] And the Lord regretted that He had made man on the earth, and the Lord said, \"I will erase, etc.\"' Happy are the righteous who switch the trait of [Divine] justice to the [divine] trait of mercy. In every place that it states ' i Elohim /i ,' it is the trait of mercy: 'Judges ( i Elohim /i ) you shall not curse' (Exodus 22:27); 'to the judges ( i elohim /i ) the matter of both of them will come' (Exodus 22:8). And [yet] it is written (Exodus 2:24), 'And God heard their cries and God remembered His covet'; '(Genesis 30:22), 'And God remembered Rachel'; 'And God remembered Noach.' And what memory did He remember for him? That he fed and sustained them all of the twelve months in the ark.\" \"And God remembered Noach\" - and justice requires it, from the merit of the pure ones that he brought with him into the ark. Rabbi Eliezer says, \"[Noach] was named corresponding to his sacrifice, as it states, 'And the Lord smelled the pleasant ( i nichoach /i ) fragrance.'\" Rabbi Yose bar Chaninah [says], \"He was named corresponding to the resting of the ark, as it states, 'And the ark rested ( i tanach /i ) on the seventh month, etc.'\" Rabbi Yehoshua says, \"'Will not cease' (Genesis 8:22) implies that they ceased.\"", |
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| 121. Anon., Sifre Numbers, 11 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •elazar ha-modai Found in books: Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 55 |
122. Anon., Leviticus Rabba, 7.11, 18.1, 20.11, 23.4, 30.1, 34.3, 35.12 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •r. elazar b. r. simeon •elazar ben azariah •eliezer (or elazar), rabbi, ben shamua •r. elazar (second century) •shimon ben elazar, rabbi •r. isaac b. r. elazar Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 88; Levine (2005), The Ancient Synagogue, The First Thousand Years, 436, 487, 489; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 103; Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 133| 18.1. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ וגו' (ויקרא טו, ב), הֲדָא הוּא דִכְתִיב (קהלת יב, א): וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ, תְּנַן (משנה אבות ג-א): עֲקַבְיָא בֶּן מַהַלַּלְאֵל אוֹמֵר הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאֵין אַתָּה בָּא לִידֵי עֲבֵרָה, דַּע מֵאַיִן בָּאתָ מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לֶעָפָר רִמָּה וְתוֹלֵעָה, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא וכו', רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בְּשֵׁם רַב פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי שְׁלָשְׁתָּן דָּרַשׁ רַבִּי עֲקִיבָא מִתּוֹךְ פָּסוּק אֶחָד, וּזְכֹר אֶת בּוֹרְאֶךָ, בְּאֵרְךָ זוֹ לֵיחָה סְרוּחָה, בּוֹרְךָ זוֹ רִמָּה וְתוֹלֵעָה, בּוֹרְאֶךָ זֶה מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעָתִיד לִתֵּן לְפָנָיו דִּין וְחֶשְׁבּוֹן. בִּימֵי בְּחוּרֹתֶיךָ, בְּיוֹמֵי טַלְיוּתָךְ עַד דְּחֵילָךְ עֲלָךְ. (קהלת יב, א): עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה, אֵלּוּ יְמֵי זִקְנָה, (קהלת יב, א): וְהִגִּיעוּ שָׁנִים אֲשֶׁר תֹּאמַר אֵין לִי בָהֶם חֵפֶץ, אֵלּוּ יְמֵי הַמָּשִׁיחַ, שֶׁאֵין בָּהֶם לֹא זְכוּת וְלֹא חוֹבָה, (קהלת יב, ב): עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ וְהָאוֹר וגו', הַשֶּׁמֶשׁ זֶה קְלַסְתֵּר פָּנִים, וְהָאוֹר זֶה הַמֵּצַח, וְהַיָּרֵחַ זֶה הַחוֹטֶם, וְהַכּוֹכָבִים אֵלּוּ רָאשֵׁי לְסָתוֹת, (קהלת יב, ב): וְשָׁבוּ הֶעָבִים אַחַר הַגָּשֶׁם, רַבִּי לֵוִי אָמַר תַּרְתֵּי חָדָא לְחַבְרַיָיא וְחָדָא לְבוּרַיָא. חָדָא לְחַבְרַיָא, בָּא לִבְכּוֹת זָלְגוּ עֵינָיו דְּמָעוֹת. חָדָא לְבוּרַיָא, בָּא לְהַטִּיל מַיִם הַגְּלָלִין מְקַדְּמִין אוֹתוֹ. (קהלת יב, ג): בַּיּוֹם שֶׁיָּזֻעוּ שֹׁמְרֵי הַבַּיִת וגו', בַּיּוֹם שֶׁיָּזֻעוּ שֹׁמְרֵי הַבַּיִת אֵלּוּ אַרְכֻּבּוֹתָיו, (קהלת יב, ג): וְהִתְעַוְתוּ אַנְשֵׁי הֶחָיִל אֵלּוּ צְלָעוֹתָיו. רַבִּי חִיָא בַּר נַחְמָן אָמַר אֵלּוּ זְרוֹעוֹתָיו, (קהלת יב, ג): וּבָטְלוּ הַטֹּחֲנוֹת זֶה הַמַּסָּס, (קהלת יב, ג): כִּי מִעֵטוּ אֵלּוּ הַשִּׁנַּיִם, (קהלת יב, ג): וְחָשְׁכוּ הָרֹאוֹת בָּאֲרֻבּוֹת אֵלּוּ הָעֵינַיִם. רַבִּי חִיָּא בַּר נַחְמָן אָמַר אֵלּוּ כַּנְפֵי הָרֵאָה, שֶׁמִּשָּׁם יוֹצֵא הַקּוֹל, (קהלת יב, ד): וְסֻגְּרוּ דְלָתַיִם בַּשּׁוּק אֵלּוּ נְקָבָיו שֶׁל אָדָם, שֶׁהֵן כְּמוֹ דֶּלֶת הַפּוֹתֵחַ וְהַסּוֹגֵר, (קהלת יב, ד): בִּשְׁפַל קוֹל הַטַּחֲנָה בִּשְׁבִיל שֶׁאֵין הַמַּסָּס טוֹחֵן, (קהלת יב, ד): וְיָקוּם לְקוֹל הַצִּפּוֹר, הָדֵין סָבָא כַּד שָׁמַע קוֹל צִפֳּרִין מְצַיְצִין אֲמַר בְּלִיבֵּיהּ לִיסְטִין אָתָאן לִמְקַפְּחָא יָתִי, (קהלת יב, ד): וְיִשַּׁחוּ כָּל בְּנוֹת הַשִּׁיר אֵלּוּ שִׂפְתוֹתָיו, רַבִּי חִיָּא בַּר נְחֶמְיָה אָמַר אֵלּוּ הַכְּלָיוֹת, שֶׁהֵן חוֹשְׁבוֹת וְהַלֵּב גּוֹמֵר, (קהלת יב, ה): גַּם מִגָּבֹהַּ יִרָאוּ וגו', גַּם מִגָּבֹהַּ יִרָאוּ הָדֵין סָבָא דְּצָוְחִין לֵיהּ זִיל לַאֲתַר פְּלַן וְהוּא שָׁאֵיל וַאֲמַר אִית תַּמָּן מַסְּקִין, אִית תַּמָּן מַחֲתִין, (קהלת יב, ה): וְחַתְחַתִּים בַּדֶּרֶךְ, רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי לֵוִי, רַבִּי אַבָּא בַּר כַּהֲנָא חִתִּיתָא שֶׁל דֶּרֶךְ נוֹפֵל עָלָיו, וָחֳרָנָא אֲמַר הִתְחִיל מַתְוֶוה תְּוָואִים, אֲמַר עַד אֲתַר פְּלַן אִית לִי מַהֲלַךְ בַּאֲתַר פְּלַן לֵית לִי מַהֲלַךְ. (קהלת יב, ה): וְיָנֵאץ הַשָּׁקֵד אִילֵּין קַרְסוּלוֹת, (קהלת יב, ה): וְיִסְתַּבֵּל הֶחָגָב זֶה לוּז שֶׁל שִׁדְרָה. אַדְרִיָּנוּס שְׁחִיק עֲצָמוֹת שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בַּר חֲנַנְיָא אָמַר לוֹ מֵהֵיכָן הַקָּדוֹשׁ בָּרוּךְ הוּא מֵצִיץ אֶת הָאָדָם לֶעָתִיד לָבוֹא, אָמַר לוֹ מִלּוּז שֶׁל שִׁדְרָה, אָמַר לוֹ מִן הֵן אַתְּ מוֹדַע לִי, אַיְיתֵי יָתֵיהּ קוֹמוֹי נְתָנוֹ בַּמַּיִם וְלֹא נִמְחָה, טְחָנוֹ בָּרֵיחַיִם וְלֹא נִטְחַן, נְתָנוֹ בָּאֵשׁ וְלֹא נִשְׂרַף, נְתָנוֹ עַל הַסַּדָּן הִתְחִיל מַכֶּה עָלָיו בַּפַּטִּישׁ, נֶחְלַק הַסַּדָּן וְנִבְקַע הַפַּטִּישׁ וְלֹא הוֹעִיל מִמֶּנּוּ כְּלוּם. (קהלת יב, ה): וְתָפֵר הָאֲבִיּוֹנָה זוֹ הַתַּאֲוָה שֶׁהִיא מַטִּילָה שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא הֲוָה סָלֵיק שָׁאֵיל בִּשְׁלָמֵיהּ דְּרַבִּי בְּכָל יֶרַח וְיֶרַח, כֵּיוָן דְּסָב יָתֵיב לֵיהּ וְלָא יָכוֹל לְמֵיסַק, יוֹם חַד סָלֵיק אֲמַר לֵיהּ מָה עִסְקָךְ דְּלֵית אַתְּ סָלֵיק לְגַבִּי הֵיךְ דַּהֲוֵית יָלֵיף, אֲמַר לֵיהּ רְחוֹקוֹת נַעֲשׂוּ קְרוֹבוֹת, קְרוֹבוֹת נַעֲשׂוּ רְחוֹקוֹת, שְׁתַּיִם נַעֲשׂוּ שָׁלשׁ, וּמֵטִיל שָׁלוֹם בַּבַּיִת בָּטֵל, [ופרושו: רחוקות נעשו קרובות, אילין עיניא דהוו חמיין מרחוק כדו אפלו מקרוב לית אינון חמיין. קרובות נעשו רחוקות, אילין אודני דהוו שמעין בחד זמן בתרי זמני, כדו אפלו במאה זימנין לית אינון שמעין. שתים נעשו שלש, חוטרא ותרתין ריגלי. ומטיל שלום בבית בטל, זו התאוה שמטיל שלום בין איש לאשתו]. (קהלת יב, ה): כִּי הֹלֵךְ הָאָדָם אֶל בֵּית עוֹלָמוֹ, בֵּית הָעוֹלָם לֹא נֶאֱמַר אֶלָּא בֵּית עוֹלָמוֹ, מְלַמֵּד שֶׁכָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ, מָשָׁל לְמֶלֶךְ שֶׁנִּכְנַס לַמְּדִינָה וְעִמּוֹ דֻּכָּסִין וְאִפַּרְכִין וְאִיסְטְרַטְיוֹטִין, אַף עַל פִּי שֶׁהַכֹּל נִכְנָסִין בְּפוֹלִין אֶחָד, כָּל אֶחָד וְאֶחָד שָׁרוּי לְפִי כְבוֹדוֹ, כָּךְ אַף עַל פִּי שֶׁהַכֹּל טוֹעֲמִין טַעַם מִיתָה, כָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ. (קהלת יב, ה): וְסָבְבוּ בַשּׁוּק הַסּוֹפְדִים אֵלּוּ הַתּוֹלָעִים, (קהלת יב, ו): עַד אֲשֶׁר לֹא יֵרָתֵק חֶבֶל הַכֶּסֶף זֶה חוּט הַשִּׁדְרָה, (קהלת יב, ו): וְתָרֻץ גֻּלַּת הַזָּהָב זוֹ גֻּלְגֹּלֶת. רַבִּי חִיָּא בַּר נְחֶמְיָא אָמַר זוֹ גַּרְגֶּרֶת שֶׁמְכַלָּה אֶת הַזָּהָב וּמֵרִיקָה אֶת הַכָּסֶף. (קהלת יב, ו): וְתִשָּׁבֶר כַּד עַל הַמַּבּוּעַ זוֹ כָּרֵס. רַבִּי חִיָּא בְּרֵיהּ דְּרַבִּי פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי לְאַחַר שְׁלשָׁה יָמִים כְּרֵיסוֹ שֶׁל אָדָם נִבְקַעַת וּמוֹסֶרֶת לַפֶּה וְאוֹמֶרֶת לוֹ הֵילָךְ מַה שֶּׁגָּזַלְתָּ וְחָמַסְתָּ וְנָתַתָּ לִי. רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק מַיְיתֵי לָהּ מִן הָדֵין קְרָיָא (מלאכי ב, ג): וְזֵרִיתִי פֶרֶשׁ עַל פְּנֵיכֶם פֶּרֶשׁ חֲגֵיכֶם. רַבִּי אַבָּא בְּרֵיהּ דְּרַב פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי כָּל תְּלָתָא יוֹמִין נַפְשָׁא טָיְיסָא עַל גּוּפָה סָבְרָה דְּהִיא חָזְרָה לֵיהּ, וְכֵיוָן דְּהִיא חָמְיָא לֵיהּ דְּאִישְׁתַּנֵּי זִיוְהוֹן דְּאַפּוֹי, הִיא אָזְלַת לָהּ, דִּכְתִיב (איוב יד, כב): אַךְ בְּשָׂרוֹ וגו'. בַּר קַפָּרָא אָמַר עַד שְׁלשָׁה יָמִים תָּקְפּוֹ שֶׁל אֵבֶל קַיָּם, לָמָּה שֶׁצּוּרַת הַפָּנִים נִכֶּרֶת, דִּתְנַן אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים עִם הַחֹטֶם, וְאֵין מְעִידִין לְאַחַר שְׁלשָׁה יָמִים. (קהלת יב, ו): וְנָרֹץ הַגַּלְגַּל אֶל הַבּוֹר, תְּרֵין אֲמוֹרָאִין, חַד אָמַר כְּאִילֵּין גַּלְגְּלַיָא דְצִפּוֹרִי, וְחוֹרָנָא אֲמַר כְּאִילֵּין רִגְבַיָּיא דִּטְבֶרְיָא, כְּמָה דְתֵימָא (איוב כא, לג): מָתְקוּ לוֹ רִגְבֵי נָחַל. (קהלת יב, ז): וְיָשֹׁב הֶעָפָר עַל הָאָרֶץ כְּשֶׁהָיָה וגו', רַבִּי פִּנְחָס וְרַבִּי חִלְקִיָה בְּשֵׁם רַבִּי סִימוֹן אֵימָתַי הָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ, כְּשֶׁשָּׁב הֶעָפָר אֶל הָאָרֶץ כְּשֶׁהָיָה, וְאִם לָאו (שמואל א כה, כט): וְאֶת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה וגו'. רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן מַתְנֵי לָהּ בְּשֵׁם רַבִּי אַבְדִּימֵי דְמִן חֵיפָא לְכֹהֵן חָבֵר שֶׁמָּסַר לְכֹהֵן עַם הָאָרֶץ כִּכָּר שֶׁל תְּרוּמָה, אָמַר לוֹ רְאֵה שֶׁאֲנִי טָהוֹר וּבֵיתִי טָהוֹר וְכִכָּר שֶׁנָּתַתִּי לְךָ טָהוֹר, אִם אַתָּה נוֹתְנָהּ לִי כְּדֶרֶךְ שֶׁאֲנִי נָתַתִּי לְךָ מוּטָב, וְאִם לָאו הֲרֵינִי זוֹרְקָהּ לְפָנֶיךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם זֶה, רְאֵה שֶׁאֲנִי טָהוֹר וּמְעוֹנִי טָהוֹר וּמְשָׁרְתַי טְהוֹרִים וּנְשָׁמָה שֶׁנָּתַתִּי לְךָ טְהוֹרָה, אִם אַתָּה מַחֲזִירָהּ לִי כְּדֶרֶךְ שֶׁאֲנִי נוֹתְנָהּ לְךָ, מוּטָב, וְאִם לָאו הֲרֵינִי טוֹרְפָהּ לְפָנֶיךָ, כָּל אֵלּוּ בִּימֵי זִקְנוּתוֹ אֲבָל בִּימֵי בַּחֲרוּתוֹ אִם חָטָא לוֹקֶה בְּזִיבוּת וּבְצָרַעַת, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם: אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ. 20.11. וּבָנִים לֹא הָיוּ לָהֶם (במדבר ג, ד), רַבִּי יַעֲקֹב בַּר אָבִין בְּשֵׁם רַבִּי אָבִין בְּשֵׁם רַב אַחָא אָמַר אִלּוּ הָיוּ לָהֶם בָּנִים הָיוּ קוֹדְמִין לְאֶלְעָזָר וּלְאִיתָמָר, דְּתָנִינַן תַּמָּן כָּל הַקּוֹדֵם לְנַחֲלָה קוֹדֵם לְכָבוֹד וּבִלְבָד שֶׁיְהֵא נוֹהֵג כְּמִנְהַג אֲבוֹתָיו. (במדבר ג, ד): וַיְכַהֵן אֶלְעָזָר וְאִיתָמָר עַל פְּנֵי אַהֲרֹן אֲבִיהֶם, רַבִּי יִצְחָק אָמַר בְּחַיָּיו, רַבִּי חִיָּא בַּר אַבָּא אָמַר בְּמוֹתוֹ. עַל דַּעְתֵּיהּ דְּרַבִּי חִיָּא בַּר אַבָּא דְּאָמַר בְּמוֹתוֹ, כְּתִיב הָכָא פְּנֵי, וּלְהַלָּן הוּא אוֹמֵר (בראשית כג, ג): וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ, מַה לְּהַלָּן בְּמוֹתוֹ, אַף כָּאן בְּמוֹתוֹ. עַל דַּעְתֵּיהּ דְּרַבִּי יִצְחָק דְּאָמַר בְּחַיָּיו, נֶאֱמַר כָּאן עַל פְּנֵי, וְנֶאֱמַר לְהַלָּן (בראשית יא, כח): וַיָּמָת הָרָן עַל פְּנֵי תֶּרַח אָבִיו, מַה לְּהַלָּן בְּחַיָּיו אַף כָּאן בְּחַיָּיו. אֵירַע טֻמְאָה בְּאַהֲרֹן שִׁמֵּשׁ אֶלְעָזָר, אֵירַע בְּאֶלְעָזָר שִׁמֵּשׁ אִיתָמָר. מַעֲשֶׂה בְּשִׁמְעוֹן בֶּן קִמְחִית שֶׁיָּצָא לְדַבֵּר עִם הַמֶּלֶךְ הָעַרְבִי, נִתְּזָא צִנּוֹרָא מִפִּיו עַל בְּגָדָיו וְטִמְאַתּוּ, וְנִכְנַס יְהוּדָה אָחִיו וְשִׁמֵּשׁ תַּחְתָּיו בִּכְהֻנָּה גְדוֹלָה, אוֹתוֹ הַיּוֹם רָאֲתָה אִמָּם שְׁנֵי בָּנֶיהָ כֹּהֲנִים גְּדוֹלִים. אָמְרוּ שִׁבְעָה בָּנִים הָיוּ לָהּ לְקִמְחִית וְכֻלָּם שִׁמְשׁוּ בִּכְהֻנָּה גְדוֹלָה, שָׁלְחוּ אַחֲרֶיהָ אָמְרוּ לָהּ מַה מַּעֲשִׂים טוֹבִים יֵשׁ בְּיָדֵךְ, אָמְרָה לָהֶם מֵעוֹלָם לֹא רָאוּ קוֹרוֹת בֵּיתִי שַׂעֲרוֹת רֹאשִׁי וְאִמְרַת חֲלוּקִי. אָמְרוּ כָּל קִמְחַיָּא קֶמַח וְקֶמַח דְּקִמְחִית סֹלֶת, וְקָרוֹן עֲלָהּ (תהלים מה, יד): כָּל כְּבוּדָהּ בַת מֶלֶךְ פְּנִימָה. עַל דַּעְתֵּיהּ דְּרַבִּי חִיָּא בַּר אַבָּא דְּאָמַר בְּמוֹתוֹ, מֵת אַהֲרֹן שִׁמֵּשׁ אֶלְעָזָר, מֵת אֶלְעָזָר שִׁמֵּשׁ אִיתָמָר. 23.4. רַב חָנָן דְּצִפּוֹרִי פָּתַר קְרָיָא בִּגְמִילוּת חֲסָדִים, בְּנֹהַג שֶׁבָּעוֹלָם עֲשָׂרָה בְּנֵי אָדָם נִכְנָסִין לְבֵית הֶאָבֵל וְאֵין אֶחָד מֵהֶם יָכוֹל לִפְתֹּחַ אֶת פִּיו וּלְבָרֵךְ בִּרְכַּת אֲבֵלִים, וְאֶחָד מֵהֶם פּוֹתֵחַ פִּיו וּמְבָרֵךְ, דּוֹמֶה כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. בְּנֹהַג שֶׁבָּעוֹלָם עֲשָׂרָה בְּנֵי אָדָם נִכְנָסִין לְבֵית הַכְּנֶסֶת וְאֵין אֶחָד מֵהֶם יָכוֹל לִפְרֹס עַל שְׁמַע וְלַעֲבֹר לִפְנֵי הַתֵּבָה, וְאֶחָד מֵהֶם יוֹדֵעַ, דּוֹמֶה כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. רַבִּי אֶלְעָזָר אָזַל לְחַד אֲתַר אָמְרוּ לֵיהּ פְּרֹס עַל שְׁמַע, אָמַר לָהֶן לֵינָא חָכֵם עֲבֹר לִפְנֵי הַתֵּבָה. אָמַר לָהֶן לֵינָא חָכֵם, אָמְרִין דֵּין הוּא רַבִּי אֶלְעָזָר, דֵּין הוּא דְּאַתּוּן מִתְגַּלְגְּלִין בֵּיהּ, עַל מַגָּן צָוְוחִין לֵיהּ רַבִּי. נִתְכַּרְכְּמוּ פָנָיו וְהָלַךְ לוֹ אֵצֶל רַבִּי עֲקִיבָא רַבּוֹ, אָמַר לֵיהּ לָמָּה פָנֶיךָ חוֹלָנִיּוֹת, תָּנֵי לֵיהּ עוֹבָדָא. אֲמַר לֵיהּ צָבֵי מָרִי דְּיֵלִיף, אֲמַר לֵיהּ אִין, אִלְפֵיהּ. לְבָתַר יוֹמִין אָזַל לְהַהוּא אַתְרָא, אָמְרוּ לֵיהּ פְּרֹס עַל שְׁמַע, פָּרַס. עֲבֹר לִפְנֵי הַתֵּבָה, עָבַר. אָמְרִין אִתְחַסַּם רַבִּי אֶלְעָזָר, וְקוֹרִין לֵיהּ רַבִּי אֶלְעָזָר חִסְמָא. רַבִּי יוֹנָה הֲוָה מַלֵּיף לְתַלְמִידוֹי בִּרְכַּת אֲבֵלִים, אֲמַר יֶהֱווֹן גַּבְרִין בְּכָל מִלָּה. 30.1. וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן (ויקרא כג, מ), רַבִּי אַבָּא בַּר כַּהֲנָא פָּתַח (משלי ח, י): קְחוּ מוּסָרִי וְאַל כָּסֶף, קְחוּ מוּסָרָהּ שֶׁל תּוֹרָה וְאַל כָּסֶף, (ישעיה נה, ב): לָמָּה תִשְׁקְלוּ כֶסֶף בְּלוֹא לֶחֶם, לָמָּה אַתֶּם שׁוֹקְלִים כֶּסֶף לִבְנֵי עֵשָׂו בְּלוֹא לֶחֶם, עַל שֶׁלֹּא שְׂבַעְתֶּם מִלַּחְמָהּ שֶׁל תּוֹרָה. (ישעיה נה, ב): וִיגִיעֲכֶם בְּלוֹא לְשָׂבְעָה, לָמָּה אַתֶּם יְגֵעִים וְאֻמּוֹת הָעוֹלָם שְׂבֵעִים, בְּלֹא לְשָׂבְעָה, עַל שֶׁלֹּא שְׂבַעְתֶּם מִיֵּינָהּ שֶׁל תּוֹרָה, דִּכְתִיב (משלי ט, ה): וּשְׁתוּ בְּיַיִן מָסָכְתִּי. רַבִּי בֶּרֶכְיָה וְרַבִּי חִיָּא אֲבוֹי בְּשֵׁם רַבִּי יוֹסֵי בֶּן נְהוֹרָאי אָמַר, כְּתִיב (ירמיה ל, כ): וּפָקַדְתִּי עַל כָּל לֹחֲצָיו, אֲפִלּוּ עַל גַּבָּאֵי צְדָקָה, חוּץ מִשְּׂכַר סוֹפְרִים וּמַשְׁנִים, שֶׁאֵינָן נוֹטְלִין אֶלָּא שְׂכַר בַּטָּלָה בִּלְבָד, אֲבָל שְׂכַר דָּבָר אֶחָד מִן הַתּוֹרָה אֵין כָּל בְּרִיָּה יְכוֹלָה לִתֵּן מַתַּן שְׂכָרָהּ. תָּנֵי מֵרֹאשׁ הַשָּׁנָה נִקְצָצִין מְזוֹנוֹתָיו שֶׁל אָדָם חוּץ מִמַּה שֶּׁמּוֹצִיא בְּשַׁבָּתוֹת וְיָמִים טוֹבִים וְרָאשֵׁי חֳדָשִׁים וּמַה שֶּׁהַתִּינוֹקוֹת מוֹלִיכִים לְבֵית רַבָּן, אִם מוֹסִיף מוֹסִיפִים לוֹ אִם פּוֹחֵת פּוֹחֲתִין לוֹ. רַבִּי יוֹחָנָן הֲוָה מְטַיֵּל, סָלֵק מִטְבֶרְיָא לְצִפּוֹרִין, וַהֲוָה רַבִּי חִיָּא בַּר אַבָּא מִסְמַךְ לֵיהּ, מָטוֹן חַד בֵּית חֲקַל אֲמַר הָדֵין בֵּית חַקְלָא הֲוָה דִידִי וְזַבֵּינִית יָתֵיהּ בִּגְלַל לְמִזְכֵּי בְּאוֹרַיְתָא. מָטוֹן חַד דְּבֵית כַּרְמָא אֲמַר הָדֵין בֵּית כַּרְמָא דִידִי הֲוֵית וְזַבֵּינִית יָתֵיהּ בִּגְלַל לְמִזְכֵּי בְּאוֹרַיְתָא. מָטוֹן חַד דְּבֵית זֵיתָא, אֲמַר הָדֵין בֵּית זֵיתָא דִידִי הֲוָה וְזַבֵּינִית יָתֵיהּ בִּגְלַל לְמִזְכֵּי בְּאוֹרַיְתָא, שָׁרֵי רַבִּי חִיָּא בָּכֵי, אָמַר רַבִּי יוֹחָנָן מָה אַתְּ בָּכֵי, אֲמַר לֵיהּ עַל דְּלָא שְׁבַקְתְּ לְסִיבוּתָךְ כְּלוּם. אָמַר לוֹ קַלָּה הִיא בְּעֵינֶיךָ מַה שֶּׁעָשִׂיתִי שֶׁמָּכַרְתִּי דָבָר שֶׁנִּבְרָא לְשִׁשָּׁה יָמִים וְקָנִיתִי דָּבָר שֶׁנִּתַּן לְאַרְבָּעִים יוֹם, שֶׁנֶּאֱמַר (שמות לד, כח): וַיְהִי שָׁם עִם ה' אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה, וּכְתִיב (דברים ט, ט): וָאֵשֵׁב בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה. כַּד דְּמַךְ רַבִּי יוֹחָנָן הֲוָה דּוֹרוֹ קוֹרֵא עָלָיו (שיר השירים ח, ז): אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בָּאַהֲבָה, שֶׁאָהַב רַבִּי יוֹחָנָן אֶת הַתּוֹרָה, (דברים ט, ט): בּוֹז יָבוּזוּ לוֹ. כַּד דְּמַךְ רַבִּי הוֹשַׁעְיָא אִישׁ טִירְיָא רָאוּ מִטָּתוֹ שֶׁפָּרְחָה בָּאֲוִיר, וְהָיָה דּוֹרוֹ קוֹרֵא עָלָיו (שיר השירים ח, ז): אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בָּאַהֲבָה, שֶׁאָהַב הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבָּא הוֹשַׁעְיָא אִישׁ טִירְיָא, בּוֹז יָבוּזוּ לוֹ. כַּד דְּמַךְ רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, הָיָה דּוֹרוֹ קוֹרֵא עָלָיו (שיר השירים ג, ו): מִי זֹאת עֹלָה מִן הַמִּדְבָּר כְּתִימְרוֹת עָשָׁן מְקֻטֶּרֶת מֹר וּלְבוֹנָה מִכֹּל אַבְקַת רוֹכֵל, מַהוּ מִכֹּל אַבְקַת רוֹכֵל, אֶלָּא דַהֲוָה קָרָיי וְתָנָיי וּפַּיְיטָן וְדַרְשָׁן. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא מִשְּׂכַר לְקִיחָה אַתָּה לָמֵד שְׂכַר לְקִיחָה, בְּמִצְרַיִם כְּתִיב (שמות יב, כב): וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב, בְּכַמָּה הֲוָת טִימְיָא דִּידֵיהּ בְּאַרְבָּעָה מִינֵי, וְהוּא גָּרַם לְיִשְׂרָאֵל לִירַשׁ בִּזַּת הַיָּם, בִּזַּת סִיחוֹן וְעוֹג, בִּזַּת שְׁלשִׁים וְאֶחָד מְלָכִים. לוּלָב שֶׁעוֹמֵד עַל הָאָדָם בְּכַמָּה דָּמִים, וְכַמָּה מִצְווֹת יֵשׁ בּוֹ, עַל אַחַת כַּמָּה וְכַמָּה. לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן. 30.1. דָּבָר אַחֵר, פְּרִי עֵץ הָדָר, זֶה אַבְרָהָם שֶׁהִדְּרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשֵׂיבָה טוֹבָה, שֶׁנֶּאֱמַר (בראשית כד, א): וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים, וּכְתִיב (ויקרא יט, לב): וְהָדַרְתָּ פְּנֵי זָקֵן. כַּפֹּת תְּמָרִים, זֶה יִצְחָק, שֶׁהָיָה כָּפוּת וְעָקוּד עַל גַּבֵּי הַמִּזְבֵּחַ. וַעֲנַף עֵץ עָבֹת, זֶה יַעֲקֹב, מָה הֲדַס זֶה רָחוּשׁ בְּעָלִין, כָּךְ הָיָה יַעֲקֹב רָחוּשׁ בְּבָנִים. וְעַרְבֵי נָחַל, זֶה יוֹסֵף, מָה עֲרָבָה זוֹ כְּמוּשָׁה לִפְנֵי שְׁלשָׁה מִינִין הַלָּלוּ, כָּךְ מֵת יוֹסֵף לִפְנֵי אֶחָיו. דָּבָר אַחֵר, פְּרִי עֵץ הָדָר, זוֹ שָׂרָה שֶׁהִדְּרָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשֵׂיבָה טוֹבָה, שֶׁנֶּאֱמַר (בראשית יח, יא): וְאַבְרָהָם וְשָׂרָה זְקֵנִים. כַּפֹּת תְּמָרִים, זוֹ רִבְקָה, מַה תְּמָרָה זוֹ יֵשׁ בָּהּ אֹכֶל וְיֵשׁ בָּהּ עֳקָצִין, כָּךְ הֶעֱמִידָה רִבְקָה צַדִּיק וְרָשָׁע. וַעֲנַף עֵץ עָבֹת, זוֹ לֵאָה, מָה הֲדַס זֶה רָחוּשׁ בְּעָלִין, כָּךְ הָיְתָה לֵאָה רְחוּשָׁה בְּבָנִים. וְעַרְבֵי נָחַל, זוֹ רָחֵל, מָה עֲרָבָה זוֹ כְּמוּשָׁה לִפְנֵי שְׁלשֶׁת הַמִּינִין, כָּךְ רָחֵל מֵתָה לִפְנֵי אֲחוֹתָהּ. 34.3. דָּבָר אַחֵר, וְכִי יָמוּךְ, הֲדָא הוּא דִכְתִיב (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ אָמַר לָהֶם לַעֲשׂוֹת מִצְוָה, אָמְרוּ לוֹ וְכִי מַה מִּצְוָה זוֹ, אָמַר לָהֶן לִרְחֹץ בְּבֵית הַמֶּרְחָץ, אָמְרוּ לוֹ וְכִי זוֹ מִצְוָה הִיא, אָמַר לָהֶם, הֵן. מָה אִם אִיקוֹנִין שֶׁל מְלָכִים שֶׁמַּעֲמִידִים אוֹתָן בְּבָתֵּי טַרְטִיאוֹת וּבְבָתֵּי קִרְקָסִיאוֹת, מִי שֶׁנִּתְמַנֶּה עֲלֵיהֶם הוּא מוֹרְקָן וְשׁוֹטְפָן וְהֵן מַעֲלִין לוֹ מְזוֹנוֹת, וְלֹא עוֹד אֶלָּא שֶׁהוּא מִתְגַּדֵּל עִם גְּדוֹלֵי מַלְכוּת, אֲנִי שֶׁנִּבְרֵאתִי בְּצֶלֶם וּבִדְמוּת, דִּכְתִיב (בראשית ט, ו): כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם, עַל אַחַת כַּמָּה וְכַמָּה. דָּבָר אַחֵר, גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ, אָמַר לָהֶם לִגְמֹל חֶסֶד עִם הָדֵין אַכְסַנְיָא בְּגוֹ בֵּיתָא. אָמְרוּ לוֹ, כָּל יוֹם אִית לָךְ אַכְסַנְיָא, אָמַר לָהֶם, וְהָדֵין נַפְשָׁא עֲלוּבְתָּא לָאו אַכְסַנְיָא הוּא בְּגוֹ גוּפָא, יוֹמָא דֵין הִיא הָכָא לְמָחָר לֵית הִיא הָכָא. דָּבָר אַחֵר (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד וְעֹכֵר שְׁאֵרוֹ אַכְזָרִי, אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי זֶה שֶׁמַּגַעַת לוֹ שִׂמְחָה וְאֵינוֹ מַדְבִּיק אֶת קְרוֹבָיו עִמּוֹ מִשּׁוּם עֲנִיּוּת. אָמַר רַבִּי נַחְמָן כְּתִיב (דברים טו, י): כִּי בִּגְלַל הַדָּבָר הַזֶּה, גַּלְגַּל הוּא שֶׁחוֹזֵר בָּעוֹלָם, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ. 35.12. עַד כַּמָּה גְשָׁמִים יוֹרְדִים וְהָאָרֶץ עוֹשָׂה פֵּרוֹת, רַבִּי מֵאִיר אוֹמֵר עַד שְׁנַיִם, רַבִּי יוֹסֵי אוֹמֵר עַד שְׁלשָׁה. עַל דַּעְתֵּיהּ דְּרַבִּי מֵאִיר דְּאָמַר עַד שְׁנַיִם יוֹרֶה וּמַלְקוֹשׁ, יוֹרֶה בְּמַרְחֶשְׁוָן וּמַלְקוֹשׁ בְּנִיסָן, עַל דַּעְתֵּיהּ דְּרַבִּי יוֹסֵי דְּהוּא אוֹמֵר עַד שְׁלשָׁה, יוֹרֶה בְּכִסְלֵו וּמַלְקוֹשׁ בְּנִיסָן וּגְשָׁמִים בָּאֶמְצַע הֲרֵי שְׁלשָׁה. רַבִּי דּוֹסְתָּאי בְּרַבִּי יַנַּאי אָמַר הֲדָא הוּא דִכְתִיב (איוב לז, ו): כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ וְגֶשֶׁם מָטָר וְגֶשֶׁם, הֲרֵי שְׁלשָׁה, (איוב לז, ו): מִטְרוֹת, שְׁנַיִם, הֲרֵי חֲמִשָּׁה. וְרַבָּנָן אָמְרִין שִׁבְעָה, אִלּלֵין חַמְשִׁיתָה, יוֹרֶה וּמַלְקוֹשׁ, יוֹרֶה בְּכִסְלֵו וּמַלְקוֹשׁ בְּנִיסָן, הֲרֵי שִׁבְעָה. אָמַר רַבִּי אַבָּהוּ עָבַר הֲוֵינָא קוֹמֵי כְּנִישְׁתָּא דְּטַרְסַיָּא דְּלוֹד וּשְׁמָעִית קָלֵיהּ דְּרַבִּי שְׁמוּאֵל בַּר נַחְמָנִי יָתֵיב וְדָרֵשׁ רַבָּנִין בְּשֵׁם חִזְקִיָּה אֲמַר בְּשָׁעָה שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא פְּקִידָה אַחַת הוּא פּוֹקֵד הָאָרֶץ וּמִיָּד הִיא עוֹשָׂה, מַה טַּעְמָא (תהלים סה, י): פָּקַדְתָּ הָאָרֶץ וַתְּשֹׁקְקֶהָ רַבַּת תַּעְשְׁרֶנָּה, שֶׁהִיא עוֹשָׂה לָכֶם אֶחָד לַעֲשָׂרָה. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַב פַּפֵּי בְּשֵׁם רַבִּי אֶלְעָזָר אָמְרֵי פְּעָמִים שֶׁעוֹשֶׂה בִּזְכוּת אִישׁ אֶחָד, בִּזְכוּת עֵשֶׂב אֶחָד, בִּזְכוּת שָׂדֶה אֶחָת, וּשְׁלָשְׁתָּן בְּפָסוּק אֶחָד, שֶׁנֶּאֱמַר (זכריה י, א): שַׁאֲלוּ מֵה' מָטָר בְּעֵת מַלְקוֹשׁ ה' עֹשֶׂה חֲזִיזִים וּמְטַר גֶּשֶׁם יִתֵּן לָהֶם לְאִישׁ עֵשֶׂב בַּשָּׂדֶה, לְאִישׁ וְלֹא לַאֲנָשִׁים, לְעֵשֶׂב וְלֹא לַעֲשָׂבִים, לְשָׂדֶה וְלֹא לְשָׂדוֹת. (מלאכי ג, י): הָבִיאוּ [את כל] הַמַּעֲשֵׂר אֶל בֵּית הָאוֹצָר וגו' בְּרָכָה עַד בְּלִי דָּי, מַהוּ עַד בְּלִי דָּי, רַבִּי יוֹנָה בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר דָּבָר שֶׁאִי אֶפְשָׁר לוֹמַר עָלָיו דַּי, הוּא בְּרָכָה. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בְּשֵׁם רַב, עַד שֶׁיִּבְלוּ שִׂפְתוֹתֵיכֶם לוֹמַר דַּיֵּנוּ, לְפִי שֶׁבָּעוֹלָם הַזֶּה גְּשָׁמִים טוֹרְדִים לָעוֹלָם יוֹצְאֵי דְרָכִים מְצֵירִין בָּהֶם, מְפָרְשֵׁי יַמִּים מְצֵירִין בָּהֶם, וְדוֹרְכֵי גִתּוֹת וְטָחֵי גַּגּוֹת. אֲבָל לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה אוֹתָן בְּרָכָה, מַה טַּעְמָא (יחזקאל לד, כו): וְנָתַתִּי אוֹתָם וּסְבִיבוֹת גִּבְעָתִי בְּרָכָה וְהוֹרַדְתִּי הַגֶּשֶׁם בְּעִתּוֹ גִּשְׁמֵי בְרָכָה יִהְיוּ. | 34.3. "Another Thing: 'But if he is impoverished', here it is written, \"The merciful man does good to his own soul (Proverbs 11:17),\" this [refers to] Hillel the Elder, who, at the time that he was departing from his students, would walk with them. They said to him, \"Rabbi, where are you walking to?\" He said to them, \"To fulfill a commandment!\" They said to him, \"And what commandment is this?\" He said to them, \"To bathe in the bathhouse.\" They said to him: \"But is this really a commandment?\" He said to them: \"Yes. Just like regarding the statues (lit. icons) of kings, that are set up in the theaters and the circuses, the one who is appointed over them bathes them and scrubs them, and they give him sustece, and furthermore, he attains status with the leaders of the kingdom; I, who was created in the [Divine] Image and Form, as it is written, \"For in the Image of G-d He made Man (Genesis 9:6),\" even more so!...", |
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| 123. Tosefta, Tevulyom, 1.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •elazar, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 18 |
| 124. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •elazar ha-modai Found in books: Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 55 |
125. Anon., Deuteronomy Rabbah, 5.15 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •r. elazar b. r. simeon Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 487| 5.15. דָּבָר אַחֵר (דברים כ, י): וְקָרָאתָ אֵלֶיהָ לְשָׁלוֹם, רְאֵה כַּמָּה הוּא כֹּחוֹ שֶׁל שָׁלוֹם, בּוֹא וּרְאֵה בָּשָׂר וָדָם אִם יֵשׁ לוֹ שׂוֹנֵא הוּא מְבַקֵּשׁ וּמְחַזֵּר מַה לַּעֲשׂוֹת לוֹ, מַהוּ עוֹשֶׂה לוֹ, הוֹלֵךְ וּמְכַבֵּד לְאָדָם גָּדוֹל מִמֶּנּוּ שֶׁיַּעֲשֶׂה לְאוֹתוֹ שׂוֹנֵא רָעָה, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן אֶלָּא כָּל עוֹבְדֵי כּוֹכָבִים מַכְעִיסִין אוֹתוֹ וְהֵן יְשֵׁנִים וְכָל הַנְּפָשׁוֹת עוֹלוֹת אֶצְלוֹ, מִנַּיִן, שֶׁנֶּאֱמַר (איוב יב, י): אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי, וּבַבֹּקֶר הוּא מַחֲזִיר לְכָל אֶחָד וְאֶחָד נִשְׁמָתוֹ, מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה מב, ה): נֹתֵן נְשָׁמָה לָעָם עָלֶיהָ. דָּבָר אַחֵר, בָּשָׂר וָדָם אִם יַעֲשֶׂה לַחֲבֵרוֹ רָעָה, אֵינָהּ זָזָה מִלִּבּוֹ לְעוֹלָם, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא הָיוּ יִשְׂרָאֵל בְּמִצְרַיִם וְהָיוּ הַמִּצְרִים מְשַׁעְבְּדִין אוֹתָם בְּטִיט וּבִלְבֵנִים, לְאַחַר כָּל הָרָעוֹת שֶׁעָשׂוּ לְיִשְׂרָאֵל חָס הַכָּתוּב עֲלֵיהֶן, וְאָמַר (דברים כג, ח): לֹא תְתַעֵב מִצְרִי כִּי גֵר הָיִיתָ בְּאַרְצוֹ, אֶלָּא רִדְּפוּ אַחַר הַשָּׁלוֹם, שֶׁנֶּאֱמַר (תהלים לד, טו): בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ. דָּבָר אַחֵר, מַהוּ בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ, מַעֲשֶׂה בְּרַבִּי מֵאִיר שֶׁהָיָה יוֹשֵׁב וְדוֹרֵשׁ וכו' הָלְכָה אוֹתָהּ אִשָּׁה לְבֵיתָהּ, שֶׁהָיָה לֵיל שַׁבָּת וּמָצְאָה הַנֵּר שֶׁלָּה שֶׁכָּבָה, אָמַר לָהּ בַּעֲלָהּ הֵיכָן הָיִית עַד עַכְשָׁו, אָמְרָה לוֹ שׁוֹמַעַת הָיִיתִי לְרַבִּי מֵאִיר דּוֹרֵשׁ, וְהָיָה אוֹתוֹ הָאִישׁ לֵיצָן, אָמַר לָהּ בְּכָךְ וְכָךְ אֵין אַתְּ נִכְנֶסֶת לְבֵיתִי עַד שֶׁתֵּלְכִי וְתָרֹקִּי בְּפָנָיו שֶׁל רַבִּי מֵאִיר, יָצְאָה לָהּ מִבֵּיתוֹ. נִגְלָה אֵלִיָּהוּ זָכוּר לַטּוֹב עַל רַבִּי מֵאִיר, אָמַר לוֹ הֲרֵי בִּשְׁבִילְךָ יָצְאָה הָאִשָּׁה מִבֵּיתָהּ, הוֹדִיעוֹ אֵלִיָּהוּ זָכוּר לַטּוֹב הֵיאַךְ הָיָה הַמַּעֲשֶׂה, מֶה עָשָׂה רַבִּי מֵאִיר, הָלַךְ וְיָשַׁב לוֹ בְּבֵית הַמִּדְרָשׁ הַגָּדוֹל, בָּאֲתָה אוֹתָהּ אִשָּׁה לְהִתְפַּלֵּל וְרָאָה אוֹתָהּ, וְעָשָׂה עַצְמוֹ מִתְפַּסֵּק, אָמַר מִי יוֹדֵעַ לִלְחשׁ לָעַיִן, אָמְרָה לוֹ אוֹתָהּ אִשָּׁה אֲנִי בָּאתִי לִלְחשׁ, רָקְקָה בְּפָנָיו. אָמַר לָהּ, אִמְרִי לְבַעֲלֵךְ הֲרֵי רָקַקְתִּי בְּפָנָיו שֶׁל רַבִּי מֵאִיר, אָמַר לָהּ לְכִי הִתְרַצִּי לְבַעֲלֵךְ. רְאֵה כַּמָּה גָדוֹל הוּא כֹּחוֹ שֶׁל שָׁלוֹם. דָּבָר אַחֵר, אָמַר רַבִּי עֲקִיבָא תֵּדַע לָךְ כַּמָּה גָּדוֹל הוּא כֹּחוֹ שֶׁל שָׁלוֹם, שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשָׁעָה שֶׁאָדָם מְקַנֵּא לְאִשְׁתּוֹ הַשֵּׁם הַקָּדוֹשׁ הַנִּכְתָּב בִּקְדֻשָּׁה יִמָּחֶה עַל הַמַּיִם, כְּדֵי לְהַטִּיל שָׁלוֹם בֵּין סוֹטָה לְבַעֲלָהּ. אָמַר רֵישׁ לָקִישׁ, גָּדוֹל הוּא הַשָּׁלוֹם, שֶׁאָמַר הַכָּתוּב דְּבָרִים שֶׁל בְּדַאי לִתֵּן שָׁלוֹם בֵּין יוֹסֵף לְאֶחָיו, בְּשָׁעָה שֶׁמֵּת אֲבִיהֶן הָיוּ מִתְיָרְאִין שֶׁלֹא יִנְקֹם לָהֶן, וּמָה אָמְרוּ לוֹ (בראשית נ, טז יז): אָבִיךָ צִוָּה לִפְנֵי מוֹתוֹ לֵאמֹר כֹּה תֹאמְרוּ לְיוֹסֵף, וְאֵין אָנוּ מוֹצְאִים שֶׁצִּוָּה יַעֲקֹב אָבִינוּ, אֶלָּא אָמְרוּ הַכְּתוּבִים דִּבְרֵי בְּדַאי מִפְּנֵי דַרְכֵי שָׁלוֹם. דָּבָר אַחֵר, חָבִיב הוּא הַשָּׁלוֹם שֶׁנְּתָנוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְצִיּוֹן, שֶׁנֶּאֱמַר (תהלים קכב, ו): שַׁאֲלוּ שְׁלוֹם יְרוּשָׁלָיִם. דָּבָר אַחֵר, חָבִיב הוּא הַשָּׁלוֹם שֶׁנְּתָנוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בַּשָּׁמַיִם, שֶׁנֶּאֱמַר (איוב כה, ב): עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו. דָּבָר אַחֵר, חָבִיב הוּא הַשָּׁלוֹם שֶׁנְּתָנוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לַקְּרוֹבִים וְלָרְחוֹקִים, שֶׁנֶּאֱמַר (ישעיה נז, יט): שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב. דָּבָר אַחֵר, חָבִיב הוּא הַשָּׁלוֹם שֶׁלֹא נְתָנוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לָרְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה מח, כב): אֵין שָׁלוֹם אָמַר ה' לָרְשָׁעִים. דָּבָר אַחֵר, חָבִיב הוּא הַשָּׁלוֹם שֶׁנְּתָנוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְפִינְחָס בִּשְׂכָרוֹ, שֶׁנֶּאֱמַר (במדבר כה, יב): הִנְנִי נֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם. דָּבָר אַחֵר, גָּדוֹל הַשָּׁלוֹם שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַשֵֹּׂר אֶת יְרוּשָׁלַיִם שֶׁיִּהְיוּ נִגְאָלִים אֶלָּא בַּשָּׁלוֹם, שֶׁנֶּאֱמַר (ישעיה נב, ז): מַשְׁמִיעַ שָׁלוֹם וגו'. דָּבָר אַחֵר, אָמַר רַבִּי לֵוִי חָבִיב הוּא הַשָּׁלוֹם שֶׁכָּל חוֹתְמֵיהֶם שֶׁל בְּרָכוֹת אֵינָן אֶלָּא בְּשָׁלוֹם, קְרִיאַת שְׁמַע חוֹתֶמֶת בְּשָׁלוֹם, פּוֹרֵס סֻכַּת שָׁלוֹם. הַתְּפִלָּה חוֹתֶמֶת בְּשָׁלוֹם. בִּרְכַּת כֹּהֲנִים חוֹתֶמֶת (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם. דָּבָר אַחֵר, חָבִיב הוּא הַשָּׁלוֹם שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַחֵם אֶת יְרוּשָׁלַיִם אֶלָּא בְּשָׁלוֹם, מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה סו, יב): הִנְנִי נוֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם. אָמַר דָּוִד מְבַקֵּשׁ הָיִיתִי לִשְׁמֹעַ מַהוּ שִׂיחָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִשְׂרָאֵל, וְשָׁמַעְתִּי שֶׁהָיָה עָסוּק בִּשְׁלוֹמָן, שֶׁנֶּאֱמַר (תהלים פה, ט): אֶשְׁמְעָה מַה יְּדַבֵּר הָאֵל ה' כִּי יְדַבֵּר שָׁלוֹם אֶל עַמּוֹ וְאֶל חֲסִידָיו וגו'. אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא, רְאֵה מָה חָבִיב הַשָׁלוֹם, כְּשֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְבָרֵךְ אֶת יִשְׂרָאֵל לֹא מָצָא כְּלִי שֶׁהוּא מַחֲזִיק כָּל הַבְּרָכוֹת לְבָרְכָן בּוֹ אֶלָּא הַשָּׁלוֹם, מִנַּיִן, שֶׁנֶּאֱמַר (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם. | 5.15. "Alternatively, \"proclaim peace unto it\" (Deuteronomy 20), See how great is the power of peace. Come see, a human of flesh and blood, if he has an enemy he asks and asks what to do to him. What does he do to him? He goes and honor a man greater than him so that he will do evil to that same enemy. But the Holy One Blessed Be He is not so, rather all the idol worshipers anger him, and they sleep and all the souls rise up to him. From where do we know this? As it says, \"He in Whose hand is the spirit of all life\" (Job 12) And in the morning he returns to each and every one their soul. From where? As it says \"He gives breath to the people upon it\" (Isaiah 42) Alternatively: A human of flesh and blood, if his friend does evil to him it does not leave his heart for ever. But the Holy One Blessed Be He is not so, rather Israel was in Egypt and the Egyptians enslaved them with mortar and brick, and after all the evil they did to Israel, the Torah has mercy on them and it says \"You shall not abhor an Egyptian for you were a stranger in his land\", but rather pursue peace as it is written \"seek peace and pursue it\". (Psalms 34) Alternatively: Dear is peace, that the Holy One Blessed Be He gave it to Zion, as it says \"Ask for the peace of Jerusalem\". (Psalms 122) Alternatively: Dear is peace, that the Holy One Blessed Be He gave in the heavens, as it says \"He makes peace in His high places\". (Job 25) Alternatively: Dear is peace, that the Holy One Blessed Be He gave it to near ones and far ones, as it says \"Peace peace, to the far and to the near\". (Isaiah 57) Alternatively: Dear is peace, that the Holy One Blessed Be He did not give it to the wicked, as it says \"There is no peace, said G-d, for the wicked\". (Isaiah 48) Alternatively: Dear is peace, that the Holy One Blessed Be He gave it to Pinchas as his reward, as it says \"Behold I give him my covet of peace\". (Numbers 25) Alternatively: Great is peace, that the Holy One Blessed Be He doesn't announce to Jerusalem that they will be redeemed except in peace, as it says \"Announce peace...\" (Isaiah 52) Alternatively: R' Levi said: Dear is peace, that all the closings of blessings are in peace. The reading of the Shema closes in peace: \"Spread a sukah of peace\", prayer closes in peace, the priestly blessing closes in peace \"And He shall give unto you peace\". Alternatively: Dear is peace, that the Holy One Blessed Be He only comforts Jerusalem with peace. From where do we know this? As it is written \"Behold I will extend peace to her like a river\" (Isaiah 66). David said, 'I asked to hear what the Holy One Blessed Be He says about Israel, and I heard him busy with their peace', as it says \"I will hear what G-d the LORD will speak, He will speak peace unto His people, and unto his followers\" (Psalms 85). R' Shimon Ben Chalafta said: See how dear peace is, when the Holy One Blessed Be He asked to bless Israel he found no vessel that could hold all the blessings to bless them with except for peace. From where do we know this? As it says \"G-d will give strength unto his people, G-d will bless his people with peace\". (Psalms 29)", |
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| 126. Pliny The Younger, Letters, 10.96.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •elazar ben dama, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 633 |
| 127. Anon., Qohelet Rabba, 3.7, 9.12, 11.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •elazar ben dama, r. •elazar, rabbi •el‘azar, rabbi •rabbi elazar ben pedat Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 133; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 120; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 120; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 633 |
| 128. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 187 |
| 129. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 187 |
| 130. Anon., Sifre Deuteronomy, 307, 328, 352, 40, 320 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 172 |
131. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 180; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 180; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 38| 81a. גוף כולו לא כל שכן אמרי אין כביסה אלימא לר' יוסי דאמר שמואל האי ערבוביתא דרישא מתיא לידי עוירא ערבוביתא דמאני מתיא לידי שעמומיתא ערבוביתא דגופא מתיא לידי שיחני וכיבי,שלחו מתם הזהרו בערבוביתא הזהרו בחבורה הזהרו בבני עניים שמהן תצא תורה שנאמר (במדבר כד, ז) יזל מים מדליו שמהן תצא תורה,ומפני מה אין מצויין ת"ח לצאת ת"ח מבניהן אמר רב יוסף שלא יאמרו תורה ירושה היא להם רב ששת בריה דרב אידי אומר כדי שלא יתגדרו על הצבור מר זוטרא אומר מפני שהן מתגברין על הצבור רב אשי אומר משום דקרו לאינשי חמרי,רבינא אומר שאין מברכין בתורה תחלה דאמר רב יהודה אמר רב מאי דכתיב (ירמיהו ט, יא) מי האיש החכם ויבן את זאת דבר זה נשאל לחכמים ולנביאים ולא פירשוהו,עד שפירשו הקב"ה בעצמו דכתיב (ירמיהו ט, יב) ויאמר ה' על עזבם את תורתי וגו' היינו לא שמעו בקולי היינו לא הלכו בה אמר רב יהודה אמר רב שאין מברכין בתורה תחלה,איסי בר יהודה לא אתא למתיבתא דר' יוסי תלתא יומי אשכחיה ורדימוס בר' יוסי א"ל מאי טעמא לא אתי מר לבי מדרשא דאבא הא תלתא יומין א"ל כי טעמיה דאבוך לא ידענא היכא איתאי א"ל לימא מר מאי קא"ל דלמא ידענא טעמיה א"ל הא דתניא ר' יוסי אומר כביסתן קודמין לחיי אחרים קרא מנלן,א"ל דכתיב (במדבר לה, ג) ומגרשיהם יהיו לבהמתם וגו' מאי חייתם אילימא חיה והלא חיה בכלל בהמה היא אלא מאי חייתם חיותא ממש פשיטא אלא לאו כביסה דהא איכא צערא דערבוביתא,א"ר יוסי אין אלו נדרי עינוי נפש איבעיא להו לר' יוסי מהו שיפר משום דברים שבינו לבינה ת"ש א"ר יוסי אין אלו נדרי עינוי נפש אבל דברים שבינו לבינה הויין,דלמא לדידהו קאמר להו לדידי אפי' דברים שבינו לבינה לא הויין לדידכו דאמריתו הויין נדרי עינוי נפש אודו לי דאין אלו נדרי עינוי נפש,מאי רב אדא בר אהבה אומר מפר רב הונא אומר אין מפר | 81a. is it b not all the more so /b the case that if one does not bathe, which affects the b entire body, /b Rabbi Yosei would agree that he will suffer pain? The Gemara refutes this argument: The Sages b say /b in response: b Yes, /b the pain of refraining from b laundering /b one’s clothes b is stronger, according to Rabbi Yosei, /b than the pain of not washing one’s body. b As Shmuel said: Grime on /b one’s b head leads to blindness, /b and b grime on /b one’s b clothes leads to madness, /b whereas b grime on /b one’s b body leads to boils and sores, /b which are less serious than madness and blindness. Based on this it may be suggested that according to Rabbi Yosei, soiled clothing presents a greater danger than an unwashed body.,§ With regard to this issue, the Gemara relates that the Sages b sent /b the following message b from there, /b i.e., Eretz Yisrael, to Babylonia: b Be careful with regard to grime, /b as it can lead to disease and sickness. b Be careful /b to learn Torah b in the company /b of others, rather than study it alone. And b be careful /b with regard to the education b of the sons of paupers, as /b it is b from them /b that b the Torah will issue forth. As it is stated: “Water shall flow from his branches [ i midalyav /i ]” /b (Numbers 24:7), which is expounded to mean: From the poor ones [ i midalim /i ] among him, b as /b it is b from them /b that b the Torah, /b which may be compared to water, b will issue forth. /b ,With regard to a similar matter, the Gemara inquires: b And for what reason is it not common for Torah scholars to give rise to Torah scholars from among their sons? /b Why are Torah scholars generally born to paupers, who are not Torah scholars themselves? b Rav Yosef said: /b This is b so that they should not say the Torah is their inheritance. /b Therefore, it is unusual to find that all the sons of a Torah scholar are also Torah scholars. b Rav Sheshet, son of Rav Idi, said: /b This is b so that they should not be presumptuous [ i yitgadderu /i ] toward the community, /b with the knowledge that they will be Torah scholars like their fathers. b Mar Zutra said: Because they /b take advantage of their fathers’ standing to b lord over the community /b and are punished for their conduct. b Rav Ashi said: Because they call /b ordinary b people donkeys. /b , b Ravina says: /b They are punished b because they do not first recite a blessing over the Torah /b before commencing their studies. b As Rav Yehuda said /b that b Rav said: What is /b the meaning of that b which is written: “Who is the wise man that may understand this, /b and who is he to whom the mouth of the Lord has spoken, that he may declare it, for what the land is perished and laid waste like a wilderness, so that none passes through” (Jeremiah 9:11)? b This matter, /b the question as to why Eretz Yisrael was destroyed, b was asked of the Sages, /b i.e., “the wise man,” b and of the prophets, /b “he to whom the mouth of the Lord has spoken,” b but they could not explain it. /b ,The matter remained a mystery b until the Holy One, Blessed be He, Himself explained /b why Eretz Yisrael was laid waste, b as it is written /b in the next verse: b “And the Lord said: Because they have forsaken My Torah /b which I set before them, and have not obeyed My voice, nor walked therein” (Jeremiah 9:12). It would appear that b “have not obeyed My voice” is /b the same as b “nor walked therein.” Rav Yehuda said /b that b Rav said: /b The expression “nor walked therein” means b that they do not first recite a blessing over the Torah, /b and they are therefore liable to receive the severe punishments listed in the verse.,§ Returning to the issue of laundering clothes, the Gemara relates that it once happened that b Isi bar Yehuda did not come to the academy of Rabbi Yosei /b for b three /b straight b days. Vardimus, son of Rabbi Yosei, found him /b and b said to him: What is the reason that the Master did not come to Father’s academy these three days? He said to him: When I do not know your father’s reasoning, how can I come? /b Vardimus b said to him: Let the Master say what he, /b my father, b is saying to him; perhaps I know his reasoning. He said to him: /b With regard to b that which is taught /b in a i baraita /i : b Rabbi Yosei says /b that b their /b own b laundry takes precedence over the lives of others, from where do we /b have b a verse /b that teaches this i halakha /i ?,Vardimus b said to him: As it is written /b with regard to the Levite cities: b “And their open land shall be for their animals /b and for their substance, and for all their beasts” (Numbers 35:3). b What is /b the meaning of b “their beasts”? If we say /b an actual b beast, /b there is a difficulty, b as isn’t a beast included in /b the category of b animal, /b which has already been mentioned in the verse? b Rather, what is /b the meaning of b “their beasts /b [ b i ḥayyatam /i /b ]”? It means b their actual lives [ i ḥiyyuta /i ]. /b This, however, is difficult, as it b is obvious /b that the Levites received their cities in order to live their lives there. b Rather, is it not /b referring to b laundering /b clothes, b as there is /b the b pain /b caused by the b grime /b on one’s unwashed clothes? Since it is vitally necessary for their well-being, laundering the clothing of the city’s residents takes precedence over the lives of others.,§ With regard to the vows: If I bathe, and: If I do not bathe, and: If I adorn myself, and: If I do not adorn myself, b Rabbi Yosei said /b in the mishna that b these are not vows of affliction. A dilemma was raised /b before the Sages: b According to Rabbi Yosei, what is /b the i halakha /i as to whether the husband b can nullify /b these vows b as matters that /b adversely affect the relationship b between him and her? /b The Gemara suggests: b Come /b and b hear /b a resolution to this question from what b Rabbi Yosei said: These are not vows of affliction, /b which indicates, b however, /b that b they are matters /b that affect the relationship b between him and her. /b ,The Gemara refutes this proof: b Perhaps /b Rabbi Yosei b was speaking to /b the Rabbis in accordance with b their /b own opinion, as follows: b According to my /b opinion, b they are not even matters /b that affect the relationship b between him and her. /b But b according to your /b opinion, b that you say /b that b they are vows of affliction, agree with me /b at least that b these are not vows of affliction. /b In other words, one should not infer from the phrasing of Rabbi Yosei’s response to the Rabbis that he holds that these vows are concerning matters that affect the relationship between him and her, as he was merely countering the claim of the Rabbis that they are vows of affliction.,The question therefore remains: b What /b does Rabbi Yosei maintain in this regard? b Rav Adda bar Ahava says: He can nullify /b these vows as matters between him and her, whereas b Rav Huna says: He cannot nullify /b them. |
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132. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 47, 50| 81b. תיב שפיר אמר ליה הבו לי כסא יהבו ליה כסא אכמר שדא ביה כיחו נחרו ביה שקא ומית שמעו דהוו קאמרי פלימו קטל גברא פלימו קטל גברא ערק וטשא נפשיה בבית הכסא אזיל בתריה נפל קמיה כי דחזייה דהוה מצטער גלי ליה נפשיה אמר ליה מאי טעמא אמרת הכי ואלא היכי אימא אמר ליה לימא מר רחמנא נגער ביה בשטן,רבי חייא בר אשי הוה רגיל כל עידן דהוה נפל לאפיה הוה אמר הרחמן יצילנו מיצר הרע יומא חד שמעתינהו דביתהו אמרה מכדי הא כמה שני דפריש ליה מינאי מאי טעמא קאמר הכי,יומא חדא הוה קא גריס בגינתיה קשטה נפשה חלפה ותנייה קמיה אמר לה מאן את אמרה אנא חרותא דהדרי מיומא תבעה אמרה ליה אייתי ניהליה להך רומנא דריש צוציתא שוור אזל אתייה ניהלה,כי אתא לביתיה הוה קא שגרא דביתהו תנורא סליק וקא יתיב בגויה אמרה ליה מאי האי אמר לה הכי והכי הוה מעשה אמרה ליה אנא הואי לא אשגח בה עד דיהבה ליה סימני אמר לה אנא מיהא לאיסורא איכווני כל ימיו של אותו צדיק היה מתענה עד שמת באותה מיתה,דתניא (במדבר ל, יג) אישה הפרם וה' יסלח לה במה הכתוב מדבר באשה שנדרה בנזיר ושמע בעלה והפר לה והיא לא ידעה שהפר לה בעלה והיתה שותה יין ומטמאה למתים,רבי עקיבא כי הוה מטי להאי פסוקא הוה בכי אמר ומה מי שנתכוין לאכול בשר חזיר ועלה בידו בשר טלה אמרה תורה צריכה כפרה וסליחה מי שנתכוין לאכול בשר חזיר ועלה בידו בשר חזיר על אחת כמה וכמה,כיוצא בדבר אתה אומר (ויקרא ה, יז) ולא ידע ואשם ונשא עונו כשהיה רבי עקיבא מגיע לפסוק זה היה בוכה ומה מי שנתכוין לאכול שומן ועלה בידו חלב אמרה תורה ולא ידע ואשם ונשא עונו מי שנתכוין לאכול חלב ועלה בידו חלב על אחת כמה וכמה איסי בן יהודה אומר ולא ידע ואשם ונשא עונו על דבר זה ידוו כל הדווים,מתייחד אדם עם אמו אמר רב יהודה אמר רב אסי מתייחד אדם עם אחותו ודר עם אמו ועם בתו כי אמרה קמיה דשמואל אמר אסור להתייחד עם כל עריות שבתורה ואפילו עם בהמה,תנן מתייחד אדם עם אמו ועם בתו וישן עמהם בקירוב בשר ותיובתא דשמואל אמר לך שמואל וליטעמיך הא דתניא אחותו וחמותו ושאר כל עריות שבתורה אין מתייחד עמהם אלא בעדים בעדים אין שלא בעדים לא,אלא תנאי היא דתניא אמר רבי מאיר הזהרו בי מפני בתי אמר רבי טרפון הזהרו בי מפני כלתי ליגלג עליו אותו תלמיד אמר רבי אבהו משום רבי חנינא בן גמליאל לא היו ימים מועטים עד שנכשל אותו תלמיד בחמותו,אפילו עם בהמה אביי מכלליה מכולה דברא רב ששת מעבר ליה מצרא רב חנן מנהרדעא איקלע לרב כהנא לפום נהרא חזייה דיתיב וקא גרס וקיימא בהמה קמיה אמר ליה לא סבר לה מר אפילו עם בהמה אמר ליה לאו אדעתאי,אמר רבא מתייחד אדם עם שתי יבמות ועם שתי צרות עם אשה וחמותה עם אשה ובת בעלה עם אשה ותינוקת שיודעת טעם ביאה ואין מוסרת עצמה לביאה,הגדילו זה ישן בכסותו וכו' וכמה אמר רב אדא בר רב עזא אמר רב אסי תינוקת בת תשע שנים ויום אחד תינוק בן שתים עשרה שנה ויום אחד איכא דאמרי תינוקת בת שתים עשרה שנה ויום אחד תינוק בן שלש עשרה ויום אחד וזה וזה כדי שיהיו (יחזקאל טז, ז) שדים נכונו ושערך צמח,אמר רפרם בר פפא א"ר חסדא לא שנו אלא שאינה בושה לעמוד לפניו ערום אבל בושה לעמוד לפניו ערום אסור מאי טעמא יצר אלבשה,רב אחא בר אבא איקלע לבי רב חסדא חתניה שקליה לבת ברתיה אותבוה בכנפיה אמר ליה לא סבר לה מר דמקדשא אמר ליה עברת לך אדרב דאמר רב יהודה אמר רב ואיתימא רבי אלעזר אסור לאדם שיקדש את בתו כשהיא קטנה עד שתגדיל ותאמר בפלוני אני רוצה מר נמי עבר ליה אדשמואל דאמר שמואל אין משתמשים באשה אמר ליה אנא כאידך דשמואל סבירא לי דאמר שמואל | 81b. b Sit properly /b and do not act in a revolting manner. Satan then b said to him: Give me a cup. They gave him a cup. He coughed up his phlegm and spat it into /b the cup. b They berated him /b for acting this way, at which point Satan pretended to b sink /b down b and die. They heard /b people around them b saying: Peleimu killed a man! Peleimu killed a man! /b Peleimu b fled and hid himself in the bathroom. /b Satan b followed him /b and b fell before him. Upon seeing that /b Peleimu b was suffering, he revealed himself to him. /b Satan b said to him: What is the reason that you spoke this way, /b provoking me by saying: An arrow in the eye of Satan? He replied: b But what then should I say? /b Satan b said to him: Let the Master, /b i.e., Peleimu, b say: /b Let b the Merciful One rebuke the Satan. /b ,The Gemara relates: b Rabbi Ḥiyya bar Ashi was accustomed to say, whenever he would fall on his face /b in prayer: b May the Merciful One save us from the evil inclination. One day his wife heard him /b saying this prayer. b She said: After all, it has been several years since he has withdrawn from /b engaging in intercourse with b me /b due to his advanced years. b What is the reason that he says this /b prayer, as there is no concern that he will engage in sinful sexual behavior?, b One day, /b while b he was studying in his garden, she adorned herself and repeatedly walked past him. He said: Who are you? She said: I am Ḥaruta, /b a well-known prostitute, b returning from my day /b at work. b He propositioned her. She said to him: Give me that pomegranate from the top of the tree /b as payment. b He leapt up, went, /b and b brought it to her, /b and they engaged in intercourse., b When he came home, his wife was lighting /b a fire in the b oven. He went and sat inside it. She said to him: What is this? He said to her: Such and such an incident /b occurred; he told her that he engaged in intercourse with a prostitute. b She said to him: It was I. He paid no attention to her, /b thinking she was merely trying to comfort him, b until she gave him signs /b that it was indeed she. b He said to her: I, in any event, intended to transgress. /b The Gemara relates: b All the days of that righteous man he would fast /b for the transgression he intended to commit, b until he died by that death /b in his misery.,The Gemara explains the source that one who intended to transgress is punished even though he did not actually sin. b As it is taught /b in a i baraita /i concerning a husband who nullified the vow of his wife: b “Her husband has made them null; and the Lord will forgive her” /b (Numbers 30:13). b With regard to what /b case b is the verse speaking? /b Why would the woman require forgiveness if her husband has nullified her vow? It is referring b to a woman who vowed /b to b be a nazirite, and her husband heard and nullified her /b vow. b And she did not know that her husband had nullified her /b vow, b and she drank wine and contracted impurity from a corpse, /b violating her presumed vow.,The Gemara relates: b When Rabbi Akiva came to this verse he would cry. He said: And if /b with regard to b one who intended to eat pork, and /b kosher b lamb came up in his hand, /b like this woman who intended to violate her vow but in fact did not, b the Torah /b nevertheless b says: She requires atonement and forgiveness, all the more so /b does b one who intended to eat pork and pork came up in his hand /b require atonement and forgiveness., b In a similar manner, you /b can b say /b that the same lesson can be derived from the verse: b “Though he know it not, yet is he guilty, and shall bear his iniquity” /b (Leviticus 5:17). b When Rabbi Akiva came to this verse he would cry. /b He said: b And if /b with regard to b one who intended to eat /b permitted b fat, and /b forbidden b fat /b mistakenly b came up in his hand, the Torah states: “Though he know it not, yet is he guilty, and shall bear his iniquity,” all the more so /b is this true for b one who intended to eat /b forbidden b fat and /b forbidden b fat came up in his hand. Isi ben Yehuda says /b with regard to the verse b “Though he know it not, yet is he guilty, and shall bear his iniquity”: With regard to this matter all sufferers shall grieve, /b since the verse teaches that one is punished even for sinning unawares.,§ The mishna teaches that b a man may be secluded with his mother. Rav Yehuda says /b that b Rav Asi says: A man may be secluded with his sister, and live with his mother or with his daughter /b in a permanent arrangement, without concern. b When he said this before Shmuel, /b the latter b said: It is prohibited to be secluded with all those with whom relations are forbidden by the Torah, and even with an animal, /b as it is prohibited to engage in intercourse with an animal as well., b We learned /b in the mishna: b A man may be secluded with his mother, and with his daughter, and sleep alongside them with bodily contact, and /b this appears to be b a conclusive refutation of /b the statement of b Shmuel. /b The Gemara answers: b Shmuel /b could have b said to you: And according to your reasoning, /b how should one explain b that which is taught /b in a i baraita /i : With regard to b his sister, and his mother-in-law, and all those with whom relations are forbidden, /b including his mother and daughter, b one may be secluded with them only /b in the presence b of witnesses, /b from which it can be inferred: In the presence b of witnesses, yes; without /b the presence b of witnesses, no. /b This i baraita /i supports the opinion of Shmuel that one may not be secluded with his mother or sister., b Rather, /b it b is /b a dispute between b i tanna’im /i /b as to whether one may be secluded with his mother or sister. b As it is taught /b in a i baraita /i : b Rabbi Meir said: Be careful with me because of my daughter, /b i.e., make sure I am not left secluded with her. Similarly, b Rabbi Tarfon said: Be careful with me because of my daughter-in-law. A certain student mocked him /b for being wary of the possibility of sinning with his daughter-in-law. b Rabbi Abbahu said in the name of Rabbi Ḥanina ben Gamliel: Not many days passed until that student stumbled /b into sin b with his mother-in-law. /b ,The Gemara stated that according to Shmuel it is prohibited for one to be alone b even with an animal. /b The Gemara relates: b Abaye removed /b the animals b from the entire field /b he was in. b Rav Sheshet transferred /b the animals to the other side b of the fence. Rav Ḥa from Neharde’a happened /b to come b to Rav Kahana in Pum Nahara. He saw that /b he b was sitting and studying, and an animal was standing before him. /b Rav Ḥa b said to him: Doesn’t the Master hold /b that one may not be secluded b even with an animal? /b Rav Kahana b said to him: It /b did b not /b enter b my mind /b that an animal was before me., b Rava says: A man may be secluded with two sisters-in-law and with two rival wives, /b i.e., two women who share a husband; b with a woman and her mother-in-law; /b and b with a woman and her husband’s daughter. /b Since these women typically dislike each other, each fears that the other will publicize her sins, and they will be careful not to transgress. Similarly, a man may be secluded b with a woman and a girl who knows the meaning of sexual intercourse, /b i.e., one who is old enough to understand the nature of intercourse, b but /b is still young enough that b she does not submit herself to intercourse, /b since she does not yet desire it. In such a situation, the woman is concerned that the child will reveal her behavior.,§ The mishna teaches that b when /b one’s children b have grown up, this one sleeps in his garment /b and that one sleeps in her garment, but they may share a bed. The Gemara asks: b And how /b old must a child be to be considered grown up for the purposes of this i halakha /i ? b Rav Adda bar Rav Azza says /b that b Rav Asi says: A girl /b must reach the b age /b of b nine years and one day; a boy /b must reach the b age /b of b twelve years and one day. There are /b those b who say: A girl /b must reach the b age /b of b twelve years and one day; a boy /b must reach the b age /b of b thirteen /b years b and one day. And /b according to b this and that, /b according to both opinions, the girl is considered a child b until /b she has reached the stage of: b “Your breasts were fashioned, and your hair was grown” /b (Ezekiel 16:7), meaning the onset of puberty., b Rafram bar Pappa says /b that b Rav Ḥisda says: They taught /b that a man may sleep in close proximity to his minor daughter b only if she is not ashamed to stand naked before him, but /b if she is b ashamed to stand naked before him, it is prohibited /b for him to sleep close to her, regardless of her age. b What is the reason? /b It is that the b inclination has a hold upon her, /b as otherwise she would not be ashamed.,The Gemara relates: b Rav Aḥa bar Abba arrived at the house of Rav Ḥisda, his son-in-law. He took his daughter’s daughter and placed her on his lap. /b Rav Ḥisda b said to him: Doesn’t the Master think that she /b might already be b betrothed? /b Rav Aḥa b said to him: /b If that is true, b you have transgressed /b the ruling b of Rav, as Rav Yehuda says /b that b Rav says, and some say /b it was said by b Rabbi Elazar: It is prohibited for a man to betroth his daughter when she is a minor, until she grows up and says: I want /b to marry b so-and-so, /b as otherwise she might reject the designated husband and ultimately sin by committing adultery. Rav Ḥisda replied: b The Master has likewise transgressed /b the words b of Shmuel. As Shmuel says: One may not make use of a woman, /b so how can you hold her on your lap? b He said to him: I hold in accordance with another /b statement b of Shmuel, as Shmuel says: /b |
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133. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 476| 22b. ממעט על אביו ועל אמו ממעט,על כל המתים כולן רצה חולץ רצה אינו חולץ על אביו ועל אמו חולץ,ומעשה בגדול הדור אחד שמת אביו וביקש לחלוץ וביקש גדול הדור אחר שעמו לחלוץ ונמנע ולא חלץ,אמר אביי גדול הדור רבי גדול הדור שעמו ר' יעקב בר אחא ואיכא דאמרי גדול הדור ר' יעקב בר אחא גדול הדור שעמו רבי,בשלמא למ"ד גדול הדור שעמו רבי היינו דנמנע ולא חלץ,אלא למ"ד רבי יעקב בר אחא אמאי נמנע ולא חלץ רשב"ג נשיא הוה וכולי עלמא מיחייבי למיחלץ קשיא,על כל המתים כולן מסתפר לאחר ל' יום על אביו ועל אמו עד שיגערו בו חבריו על כל המתים כולן נכנס לבית השמחה לאחר ל' יום על אביו ועל אמו לאחר י"ב חדש,אמר רבה בר בר חנה ולשמחת מריעות מיתיבי ולשמחה ולמריעות ל' יום קשיא,אמימר מתני הכי אמר רבה בר בר חנה ולשמחת מריעות מותר ליכנס לאלתר והא תניא לשמחה שלשים ולמריעות שלשים,ל"ק הא באריסותא הא בפורענותא,על כל המתים כולן קורע טפח על אביו ועל אמו עד שיגלה את לבו א"ר אבהו מאי קרא (שמואל ב א, יא) ויחזק דוד בבגדיו ויקרעם ואין אחיזה פחות מטפח,על כל המתים כולן אפילו לבוש עשרה חלוקין אינו קורע אלא עליון על אביו ועל אמו קורע את כולן ואפיקרסותו אינה מעכבת,אחד האיש ואחד אשה ר"ש בן אלעזר אומר האשה קורעת את התחתון ומחזירתו לאחוריה וחוזרת וקורעת את העליון,על כל המתים כולן רצה מבדיל קמי שפה שלו רצה אינו מבדיל על אביו ועל אמו מבדיל,רבי יהודה אומר כל קריעה שאינו מבדיל קמי שפה שלו אינו אלא קרע של תיפלות אמר רבי אבהו מ"ט דר' יהודה דכתיב (מלכים ב ב, יב) ויחזק בבגדיו ויקרעם לשנים קרעים ממשמע שנאמר ויקרעם איני יודע שהן לשנים אלא שנראין קרועים כשנים,על כל המתים כולן שולל לאחר שבעה ומאחה לאחר שלשים על אביו ועל אמו שולל לאחר ל' ואינו מאחה לעולם והאשה שוללתו לאלתר מפני כבודה,כי אתא רבין א"ר יוחנן על כל המתים רצה קורע ביד רצה קורע בכלי על אביו ועל אמו ביד,וא"ר חייא בר אבא א"ר יוחנן על כל המתים כולן מבפנים על אביו ועל אמו קורע מבחוץ אמר רב חסדא וכן לנשיא,מיתיבי לא הושוו לאביו ולאמו אלא לאיחוי בלבד,מאי לאו אפילו לנשיא לא לבר מנשיא,נשיאה שכיב א"ל רב חסדא (לרב חנן בר רבא) כפי אסיתא וקום עלה ואחוי קריעה לעלמא,על חכם חולץ מימין על אב ב"ד משמאל על נשיא מכאן ומכאן,ת"ר חכם שמת בית מדרשו בטל אב ב"ד שמת כל בתי מדרשות שבעירו בטילין ונכנסין לביהכ"נ ומשנין את מקומן היושבין בצפון יושבין בדרום היושבין בדרום יושבין בצפון נשיא שמת בתי מדרשות כולן בטילין ובני הכנסת נכנסין לבית הכנסת | 22b. b reduce /b it. b In /b the case of b his father or mother, /b he must always b reduce /b his business., b With regard to all /b other b deceased /b relatives, if the mourner b wishes, he may remove /b his garment from one of his shoulders, and if b he wishes /b not to remove it, b he need not remove /b it. However, b in /b the case of b his father or mother, he /b must always b remove /b his garment from one of his shoulders.,There was b an incident when the father of a leading authority of /b his b generation died, and /b the authority b wished to remove /b his garment from one shoulder. b Another leading authority of the generation /b also b wished to remove /b his own garment together b with him, /b in order to join him in his mourning, b but /b due to this the first person b refrained and did not remove /b his garment, so that his colleague would not remove his garment as well., b Abaye said: The leading authority of the generation /b mentioned here is b Rabbi /b Yehuda HaNasi, and b the leading authority of the generation /b who was b with him /b was b Rabbi Ya’akov bar Aḥa. And some say: The leading authority of the generation /b was b Rabbi Ya’akov bar Aḥa, /b and b the leading authority of the generation /b who was b with him /b was b Rabbi /b Yehuda HaNasi.,The Gemara examines this issue: b Granted, according to the one who said /b that b the leading authority of the generation /b who was b with him was Rabbi /b Yehuda HaNasi, b this is /b the reason that b he refrained and did not remove /b his garment from his shoulder. That is to say, Rabbi Ya’akov bar Aḥa refrained from doing so because he did not wish to cause the i Nasi /i to remove his own garment., b But according to the one who said /b that it is b Rabbi Ya’akov bar Aḥa /b who was the leader of the generation with him, b why did /b Rabbi Yehuda HaNasi b refrain and not remove /b his garment from his shoulder? b Rabban Shimon ben Gamliel, /b the father of Rabbi Yehuda HaNasi, was also b the i Nasi /i , and everyone is required to remove /b his garment from his shoulder for him, as was the accepted practice. Therefore, Rabbi Ya’akov bar Aḥa would also have been required to bare his shoulder. Why, then, did Rabbi Yehuda HaNasi prevent him from doing so? The Gemara concludes: Indeed b this /b is b difficult. /b ,§ The Gemara returns to the continuation of the i baraita /i : b With regard to all deceased /b relatives except for parents, b one may cut his hair after thirty days. In /b the case of b one’s father or mother, /b one may not cut his hair b until his colleagues have rebuked him /b for his hair being too long. b With regard to all /b other b deceased /b relatives, b he may enter a place /b where b a joyous /b celebration is taking place b after thirty days; in /b the case of b his father or mother, /b he may enter such a place only b after twelve months. /b , b Rabba bar bar Ḥana said: /b The ruling that a mourner may enter a house of joy after thirty days applies specifically b to a joyous social gathering, /b that is to say, to the joyous meals that a group of friends would eat together, each taking a turn hosting. But this ruling does not apply to a large joyous occasion, such as a wedding feast. The Gemara b raises an objection /b from a i baraita /i which adds: b And /b also b for joyous social gatherings, thirty days. /b This implies that when the i baraita /i speaks of joyous celebrations without further specification, it is not referring to joyous social gatherings, but even to weddings and other joyous occasions. The Gemara concludes: Indeed, b it /b is b difficult. /b , b Ameimar taught /b the previous discussion b as follows: Rabba bar bar Ḥana said /b an alternative version of the discussion: b For a joyous social gathering one is permitted to enter immediately. /b The Gemara poses a question: b But isn’t it taught /b in a i baraita /i : b For joyous celebrations and for joyous social gatherings, /b one must wait b thirty /b days?,The Gemara answers: b This is not difficult. This /b ruling, of the i baraita /i , is referring b to an initial /b gathering, when the mourner is the first in the group of friends to host. The i baraita /i teaches that in such a situation the mourner is required to wait thirty days before doing so. b That /b ruling, of Rabba bar bar Ḥana, is referring b to a reciprocal /b gathering. The mourner’s friends have already hosted these gatherings, and now it is his turn to host. Since he is required to host such a gathering for his colleagues, he need not postpone it. Rather, he may host the group immediately.,The i baraita /i continues: b With regard to all /b other b deceased /b relatives, b one rends /b his garment the length b of a handbreadth, /b and that suffices. b In /b the case of b his father or mother, /b he must rend his garment b until he reveals his heart. Rabbi Abbahu said: What is the verse /b that teaches that the rent must be a handbreadth? b “And David took hold of his clothes and rent them” /b (II Samuel 1:11), b and taking hold cannot /b be done for a garment b less than a handbreadth. /b ,The i baraita /i teaches further: b With regard to all /b other deceased relatives, b even if he is wearing ten garments, /b one on top of the other, b he rends only /b his b outer /b garment. But b in /b the case of b his father or mother, he must rend them all. /b Failure to rend b his undergarment, /b however, b does not invalidate /b the fulfillment of the mitzva., b Both a man and a woman /b are required to rend their garments. b Rabbi Shimon ben Elazar says: A woman /b first b rends /b her b inner /b garment b and turns /b it b around, /b so that the tear is b on her back. And /b only b afterward /b does b she rend /b her b outer /b garment, so that she does not expose her chest., b With regard to all /b other b deceased /b relatives, if b one wishes he may rip apart /b his garment b on the hem, /b rather than merely expanding the neck hole, so that the tear stands out distinctly from the opening of the garment. If he b wishes /b not to do this, b he does not rip apart /b the hem in this manner. That is to say, one may simply enlarge the neck hole, although rending a garment in this way makes the tear less prominent. b In /b the case of b one’s father or mother, /b however, b he must /b always b rip apart /b the hem., b Rabbi Yehuda says: Any rending that does not rip apart /b his garment b on the hem /b of the garment b is nothing other than a frivolous rent /b of no significance, as it must be evident that one has rent his garment in mourning and that the rent is not merely an imperfection in the garment. b Rabbi Abbahu said: What is the reason /b for b Rabbi Yehuda’s /b opinion? b As it is written: “And he took hold of his own clothes and he rent them in two pieces” /b (II Kings 2:12). b From that which is stated: “And he rent,” do I not know that /b he rent them b in two? Rather, /b these words teach b that /b the rent clothes must b appear as if they were torn into two /b pieces, i.e., the tear must be obvious and visible.,The i baraita /i continues: b With regard to all /b other b deceased /b relatives, b one may tack /b the tear with rough stitches b after seven days, and one may join /b the edges more carefully b after thirty /b days. But b in /b the case of b one’s father or mother, he may tack /b the tear only b after thirty days, and he may never /b again b join /b the edges more carefully. b A woman, /b however, b may tack /b the tear b immediately, due to her honor, /b for it would be dishonorable for her to be seen with torn garments., b When Ravin came /b from Eretz Yisrael to Babylonia, b he said that Rabbi Yoḥa said: With regard to all /b other b deceased /b relatives, b if one wishes, he may rend /b his garment b with /b his b hand; /b and if b he wishes, he may rend /b it b with a utensil /b in a way that will preserve it. But b in /b the case of b his father or mother, /b he must rend his garment b with his hand /b in a manner that will utterly ruin it., b And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: With regard to all /b other b deceased /b relatives, one rends his garment b on the inside, /b meaning, he rends his inner garment and not necessarily his outermost garment. b In /b the case of b one’s father or mother, /b however, b he must rend /b the garment b on the outside, /b i.e., the outermost garment. b Rav Ḥisda said: And likewise, over a i Nasi /i , /b one is required to rend his garment as he does over his father.,The Gemara b raises an objection /b from a i baraita /i in which it was taught: The i halakhot /i of rending for the death of other people referred to in the i baraita /i , e.g., a i Nasi /i , a president of the court, or one’s teacher, b were likened to /b the i halakhot /i of rending for b one’s father or mother only with regard to /b the issue of carefully b rejoining /b the edges of the rent, as in all of these cases it is prohibited to mend one’s garment with precise stitches., b What, is /b this i baraita /i b not /b also referring b even /b to one who rends his garment b for the i Nasi /i ? /b The Gemara rejects this: b No, /b the i baraita /i is referring to the other people, b aside /b from one who rends his garment for the i Nasi /i , as rending for the i Nasi /i is the same as rending for one’s father with regard to all aspects of the rending.,It was related that the b i Nasi /i died, /b and b Rav Ḥisda said to Rav Ḥa bar Rava: Turn the mortar over and stand on it, and show /b the b rent to everyone. /b Everyone will then rend his garment in this manner, as everyone is required to rend his garment over the death of the i Nasi /i .,§ It was further taught: b For /b mourning b a Sage, one removes /b his garment b from the right /b shoulder. b For /b the b president of the court /b he removes his garment b from the left /b shoulder. b For /b the b i Nasi /i /b he removes his garment b from here and from here, /b from both shoulders., b The Sages taught /b the following i baraita /i : When b a Sage dies, his study hall ceases /b its regular study as a sign of mourning over him. When b the president of the court dies, all of the study halls in his city cease /b their regular study, and everyone b enters the synagogue and changes their places /b there as a sign of mourning over him. b Those who /b ordinarily b sit in the north /b should b sit in the south, and those who /b ordinarily b sit in the south /b should b sit in the north. /b When b a i Nasi /i dies, all study halls cease /b their regular study. On Shabbat, b the members of the synagogue enter the synagogue /b for public Torah reading, which requires a congregation of ten, |
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134. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 554| 31b. ומיבנה לאושא ומאושא ליבנה ומיבנה לאושא ומאושא לשפרעם ומשפרעם לבית שערים ומבית שערים לצפורי ומצפורי לטבריא וטבריא עמוקה מכולן שנאמר (ישעיהו כט, ד) ושפלת מארץ תדברי,רבי אלעזר אומר שש גלות שנאמר (ישעיהו כו, ה) כי השח יושבי מרום קריה נשגבה ישפילנה ישפילה עד ארץ יגיענה עד עפר א"ר יוחנן ומשם עתידין ליגאל שנאמר (ישעיהו נב, ב) התנערי מעפר קומי שבי:, big strongמתני׳ /strong /big אמר ר' יהושע בן קרחה ועוד זאת התקין רבן יוחנן בן זכאי שאפילו ראש בית דין בכל מקום שלא יהו העדים הולכין אלא למקום הוועד:, big strongגמ׳ /strong /big ההיא איתתא דאזמנוה לדינא קמיה דאמימר בנהרדעי אזל אמימר למחוזא ולא אזלה בתריה כתב פתיחא עילווה אמר ליה רב אשי לאמימר והא אנן תנן אפילו ראש בית דין בכל מקום שלא יהו העדים הולכין אלא למקום הוועד,א"ל הנ"מ לענין עדות החדש דא"כ נמצאת מכשילן לעתיד לבא אבל הכא (משלי כב, ז) עבד לוה לאיש מלוה,ת"ר אין כהנים רשאין לעלות בסנדליהן לדוכן וזו אחד מתשע תקנות שהתקין ריב"ז שית דהאי פירקא וחדא דפירקא קמא,ואידך דתני' גר שנתגייר בזמן הזה צריך שיפריש רובע לקינו אמר רשב"א כבר נמנה עליה רבן יוחנן וביטלה מפני התקלה,ואידך פלוגתא דרב פפא ורב נחמן בר יצחק רב פפא אמר כרם רבעי רב נחמן בר יצחק אמר לשון של זהורית,רב פפא אמר כרם רבעי (דתניא) כרם רבעי היה עולה לירושלים מהלך יום לכל צד וזו היא תחומה אילת מן (הצפון) ועקרבת מן (הדרום) לוד מן המערב וירדן מן המזרח,ואמר עולא ואיתימא רבה בר עולא א"ר יוחנן מה טעם כדי לעטר שוקי ירושלים בפירות,ותניא כרם רבעי היה לו לרבי אליעזר במזרח לוד בצד כפר טבי וביקש ר' אליעזר להפקירו לעניים,אמרו לו תלמידיו רבי כבר נמנו חבריך עליו והתירוהו מאן חבריך רבן יוחנן בן זכאי,רב נחמן בר יצחק אמר לשון של זהורית דתניא בראשונה היו קושרין לשון של זהורית על פתח אולם מבחוץ הלבין היו שמחין לא הלבין היו עצבין התקינו שיהו קושרין אותו על פתח אולם מבפנים,ועדיין היו מציצין ורואין הלבין היו שמחין לא הלבין היו עצבין התקינו שיהו קושרין אותו חציו בסלע וחציו בין קרניו של שעיר המשתלח,רב נחמן בר יצחק מאי טעמא לא אמר כרב פפא אמר לך אי סלקא דעתך רבן יוחנן בן זכאי חבריו דרבי אליעזר מי הוה רבו הוה ואידך כיון דתלמידים הוו לאו אורח ארעא למימרא ליה לרביה רבך,ורב פפא מאי טעמא לא אמר כרב נחמן בר יצחק אמר לך אי ס"ד רבן יוחנן בן זכאי בימי רבן יוחנן בן זכאי מי הוה לשון של זהורית והתניא כל שנותיו של רבן יוחנן בן זכאי מאה ועשרים שנה מ' שנה עסק בפרקמטיא מ' שנה למד מ' שנה לימד,ותניא מ' שנה קודם שנחרב הבית לא היה לשון של זהורית מלבין אלא מאדים ותנן משחרב הבית התקין רבן יוחנן בן זכאי ואידך אותם ארבעים שנה דלמד תלמיד יושב לפני רבו הוה ואמר מילתא ואסתבר טעמיה | 31b. b and from Yavne to Usha; and from Usha /b it returned b to Yavne; and from Yavne /b it went back b to Usha; and from Usha to Shefaram; and from Shefaram to Beit She’arim; and from Beit She’arim to Tzippori; and from Tzippori to Tiberias. And Tiberias is lower than all of them, /b as it is in the Jordan Valley. A verse alludes to these movements, b as it is stated: “And brought down, you shall speak out of the ground” /b (Isaiah 29:4)., b Rabbi Elazar says: /b There are b six exiles, /b if you count only the places, not the number of journeys, and a different verse alludes to this, b as it is stated: “For He has brought down those who dwell high, the lofty city laying it low, laying it low, to the ground, bringing it to the dust” /b (Isaiah 26:5). This verse mentions six expressions of lowering: Brought down, laying it low, laying it low, to the ground, bringing it, and to the dust. b Rabbi Yoḥa said: And from there, /b i.e., from their lowest place of descent, b they are destined to be redeemed /b in the future, b as it is stated: “Shake yourself from the dust, arise, sit, /b Jerusalem” (Isaiah 52:2)., strong MISHNA: /strong b Rabbi Yehoshua ben Korḥa said: And this, too, Rabban Yoḥa ben Zakkai instituted, that even /b if b the head of the court /b of seventy-one b is in any /b other b place, /b not where the Great Sanhedrin is in session, b the witnesses should /b nevertheless b go only to the place /b where the Great Sanhedrin b gathers /b to deliver testimony to determine the start of the month. Although the date of the month is dependent on the head of the Great Sanhedrin, as it is he who declares that the month is sanctified (see 24a), nevertheless, Rabban Yoḥa ben Zakkai instituted that the members of the Great Sanhedrin may sanctify the month in the absence of the head of the court., strong GEMARA: /strong The Gemara relates: There was b a certain woman who was called to judgment before Ameimar in Neharde’a. Ameimar /b temporarily b went to Meḥoza, and she did not follow him /b to be judged there. b He wrote a document of excommunication [ i petiḥa /i ] concerning her, /b for disobeying the court. b Rav Ashi said to Ameimar: Didn’t we learn /b in the mishna: b Even /b if b the head of the court /b of seventy-one b is in any /b other b place, the witnesses should go only to the place /b where the Great Sanhedrin b gathers? /b This shows that one must appear in the court itself, rather than follow the head of the court.,Ameimar b said to him: This applies only to testimony /b to determine the start b of the month, /b for which it is necessary to have a fixed place. The reason is b that if so, /b if the witnesses come to court when the head of the court is absent and they will have to go to another place, b consequently you will be obstructing them for future /b occasions, as they will consider it too much trouble and perhaps they will not come the next time. Therefore, the Sages said that these witnesses should go to the regular place where the Great Sanhedrin meets. b However, here, /b with regard to monetary claims, the verse states: b “The borrower is servant to the lender” /b (Proverbs 22:7), i.e., the defendant must act as is convenient to the claimant and the court.,§ b The Sages taught /b in a i baraita /i : b Priests are not allowed to ascend with their sandals to the platform /b to recite the Priestly Blessing in the synagogue. b And this is one of the nine ordices that Rabban Yoḥa ben Zakkai instituted. Six /b are mentioned b in this chapter: /b Sounding the i shofar /i on Shabbat in Yavne, taking the i lulav /i all seven days, the prohibition against eating new grain the entire day of waving, accepting testimony to determine the start of the month all day, having the witnesses to the New Moon go to the place of meeting, and reciting the Priestly Blessing without sandals. b And one /b is stated b in the first chapter, /b that the witnesses to the New Moon may desecrate Shabbat only for the months of Tishrei and Nisan., b And the other, as it is taught /b in a i baraita /i : b A convert who converts nowadays is required to set aside a quarter /b -shekel b for his nest, /b i.e., his pair of doves. By Torah law a convert must bring two burnt-offerings of birds, in addition to his immersion and circumcision. After the destruction, it was instituted that he must set aside the value of two young pigeons in anticipation of the rebuilding of the Temple. b Rabbi Shimon ben Elazar said: Rabban Yoḥa /b ben Zakkai b already /b assembled a majority who b voted and rescinded /b the ordice b due to /b a potential b mishap. /b If a convert is obligated to set aside money, someone might unwittingly use this money, thereby violating the prohibition against misuse of consecrated property., b And the other /b ordice, the ninth, b is /b the subject of b a dispute between Rav Pappa and Rav Naḥman bar Yitzḥak. Rav Pappa said: /b The ordice concerned the fruit of a b fourth-year grapevine. Rav Naḥman bar Yitzḥak said: /b It was with regard to b the strip of crimson /b wool.,The Gemara elaborates: b Rav Pappa said /b that the ordice is referring to the fruit of b a fourth-year grapevine, as it is taught /b in a mishna ( i Beitza /i 5a): The fruit of b a fourth-year grapevine /b has the status of second-tithe fruits, and therefore their owner b would ascend to Jerusalem /b and eat the grapes there. If he is unable to do so, due to the distance involved or the weight of the load, he may redeem the fruits with money where he is, and later redeem that money for other fruits in Jerusalem. However, the Sages decreed that fruit from the environs of Jerusalem should not be redeemed; rather, the owners should bring the fruit itself to Jerusalem. The environs of Jerusalem for this purpose were defined as b a day’s walk in each direction. And this is its boundary: Eilat to the north, Akrabat to the south, Lod to the west, and the Jordan /b river b to the east. /b , b And Ulla said, and some say Rabba bar Ulla /b said that b Rabbi Yoḥa said: /b For b what reason /b did the Sages institute this ordice, that one who lives near Jerusalem must bring his fruit there? b In order to adorn the markets of Jerusalem with fruit, /b as this decree ensures that there is always an abundance of fruit in Jerusalem., b And it was /b further b taught /b in a i baraita /i : b Rabbi Eliezer /b ben Hyrcanus, a student of Rabban Yoḥa ben Zakkai, b had a fourth-year grapevine /b located between Lod and Jerusalem, b to the east /b of b Lod alongside the village of Tavi. /b The vine was within the boundaries of Jerusalem for the purpose of this i halakha /i . Rabbi Eliezer could not bring the fruit to the Temple, as the Temple had been destroyed, b and Rabbi Eliezer sought to render /b the fruit b ownerless /b in favor b of the poor, /b for whom it would be worth the effort to bring the fruit to Jerusalem., b His students said to him: /b Our b teacher, /b there is no need to do so, as b your colleagues have already voted on /b the matter b and permitted it, /b as after the destruction of the Temple there is no need to adorn the markets of Jerusalem. The Gemara explains: b Who are: Your colleagues? /b This is referring to b Rabban Yoḥa ben Zakkai. /b , b Rav Naḥman bar Yitzḥak said: /b The ordice was with regard to b the strip of crimson /b wool used on Yom Kippur. b As it is taught /b in a i baraita /i : b At first they would tie a strip of crimson /b wool b to the opening of the Entrance Hall /b of the Temple b on the outside. /b If, after the sacrificing of the offerings and the sending of the scapegoat, the strip b turned white, /b the people b would rejoice, /b as this indicated that their sins had been atoned for. If b it did not turn white they would be sad. /b When the Sages saw that people were overly distressed on Yom Kippur, b they instituted that they should tie /b the strip of crimson wool b to the opening of the Entrance Hall on the inside, /b where only a few could enter to see it., b But /b people b would still peek and see /b it, and once again, if b it turned white they would rejoice, /b and if b it did not turn white they would be sad. /b Therefore, the Sages b instituted that they should tie half of /b the strip b to a rock /b near the place where the one who sent the scapegoat stood b and half of it between the horns of the scapegoat, /b so that the people would not know what happened to the strip until after the conclusion of Yom Kippur. This ordice was instituted by Rabban Yoḥa ben Zakkai.,The Gemara explains this dispute: b What is the reason /b that b Rav Naḥman bar Yitzḥak did not state /b his opinion with regard to the ordice b in accordance with /b the opinion of b Rav Pappa? He /b could have b said to you: If it enters your mind /b to say that b Rabban Yoḥa ben Zakkai /b rescinded the ordice of the fruit of fourth-year grapevines, b was he /b one of b Rabbi Eliezer’s colleagues, /b that the students would have referred to him in this manner? b He was his teacher. /b Therefore, Rabbi Yoḥa cannot be the one who instituted this ordice. b And the other, /b Rav Pappa, what would he respond to this? He would say that b since they were /b Rabbi Eliezer’s b students /b it is b not proper conduct /b for one b to say to his teacher: Your teacher. /b Therefore, they referred to Rabbi Yoḥa as Rabbi Eliezer’s colleague.,The Gemara asks: b And what is the reason /b that b Rav Pappa did not state /b his opinion b in accordance with /b the opinion of b Rav Naḥman bar Yitzḥak? /b Rav Pappa could have b said to you: If it enters your mind /b to say that this ordice for Yom Kippur was instituted by b Rabban Yoḥa ben Zakkai, in the days of Rabban Yoḥa ben Zakkai was there /b in fact b a strip of crimson /b wool? b Isn’t it taught /b in a i baraita /i : b All the years of Rabban Yoḥa ben Zakkai’s /b life were b 120 years: Forty years he was involved in business /b so that he could achieve ficial independence and study Torah, b forty years he studied /b Torah, and b forty years he taught /b Torah., b And it is taught /b in a i baraita /i : During b the forty years before the /b Second b Temple was destroyed the strip of crimson /b wool b would not turn white; rather, /b it would b turn /b a deeper shade of b red. And we learned /b in the mishna: b When the Temple was destroyed Rabban Yoḥa ben Zakkai instituted /b his ordices. This shows that Rabban Yoḥa lived and taught Torah after the destruction. Therefore the ordice of the crimson wool must have been made while Rabban Yoḥa was still studying Torah, before he instituted any ordices. The Gemara asks: b And the other /b Sage, Rav Naḥman bar Yitzḥak, what would he answer? According to him, that ordice was instituted during b those forty years that he studied /b Torah. He b was /b then b a student sitting before his teacher, and he said a matter, /b i.e., he suggested this ordice, b and his reasoning made sense /b to the Sages, |
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135. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 208| 106b. (יהושע יג, כב) הרגו בני ישראל [בחרב] אל חלליהם אמר רב שקיימו בו ארבע מיתות סקילה ושריפה הרג וחנק,א"ל ההוא מינא לר' חנינא מי שמיע לך בלעם בר כמה הוה א"ל מיכתב לא כתיב אלא מדכתיב (תהלים נה, כד) אנשי דמים ומרמה לא יחצו ימיהם בר תלתין ותלת שנין או בר תלתין וארבע א"ל שפיר קאמרת לדידי חזי לי פנקסיה דבלעם והוה כתיב ביה בר תלתין ותלת שנין בלעם חגירא כד קטיל יתיה פנחס ליסטאה,א"ל מר בריה דרבינא לבריה בכולהו לא תפיש למדרש לבר מבלעם הרשע דכמה דמשכחת ביה דרוש ביה,כתיב דואג וכתיב דוייג אמר ר' יוחנן בתחילה יושב הקב"ה ודואג שמא יצא זה לתרבות רעה לאחר שיצא אמר ווי שיצא זה,(סימן גבור ורשע וצדיק חיל וסופר),א"ר יצחק מאי דכתיב (תהלים נב, ג) מה תתהלל ברעה הגבור חסד אל כל היום אמר לו הקב"ה לדואג לא גבור בתורה אתה מה תתהלל ברעה לא חסד אל נטוי עליך כל היום,וא"ר יצחק מאי דכתיב (תהלים נ, טז) ולרשע אמר אלהים מה לך לספר חוקי אמר לו הקב"ה לדואג הרשע מה לך לספר חוקי כשאתה מגיע לפרשת מרצחים ופרשת מספרי לשון הרע מה אתה דורש בהם (תהלים נ, טז) ותשא בריתי עלי פיך אמר ר' אמי אין תורתו של דואג אלא משפה ולחוץ,ואמר רבי יצחק מאי דכתיב (תהלים נב, ח) ויראו צדיקים וייראו ועליו ישחקו בתחילה ייראו ולבסוף ישחקו,וא"ר יצחק מאי דכתיב (איוב כ, טו) חיל בלע ויקיאנו מבטנו יורישנו אל אמר דוד לפני הקב"ה רבש"ע ימות דואג אמר לו חיל בלע ויקיאנו אמר לפניו מבטנו יורישנו אל,וא"ר יצחק מאי דכתיב (תהלים נב, ז) גם אל יתצך לנצח אמר הקב"ה לדוד ניתי דואג לעלמא דאתי אמר לפניו גם אל יתצך לנצח מאי דכתיב (תהלים נב, ז) יחתך ויסחך מאהל ושרשך מארץ חיים סלה אמר הקב"ה לימרו שמעתא בי מדרשא משמיה אמר לפניו יחתך ויסחך מאהל ליהוי ליה בנין רבנן ושרשך מארץ חיים סלה,וא"ר יצחק מאי דכתיב (ישעיהו לג, יח) איה סופר איה שוקל איה סופר את המגדלים איה סופר כל אותיות שבתורה איה שוקל ששוקל כל קלים וחמורים שבתורה איה סופר את המגדלים שהיה סופר שלש מאות הלכות פסוקות במגדל הפורח באויר,א"ר ארבע מאה בעיי' בעו דואג ואחיתופל במגדל הפורח באויר [ולא איפשט להו חד] אמר רבא רבותא למבעי בעיי בשני דרב יהודה כולי תנויי בנזיקין ואנן קא מתנינן טובא בעוקצין,וכי הוה מטי רב יהודה אשה שכובשת ירק בקדירה ואמרי לה זיתים שכבשן בטרפיהן טהורים אמר הויות דרב ושמואל קא חזינא הכא ואנן קא מתנינן בעוקצין תלת סרי מתיבתא,ורב יהודה שליף מסאני ואתא מטרא ואנן צוחינן וליכא דמשגח בן אלא הקב"ה ליבא בעי דכתיב (שמואל א טז, ז) וה' יראה ללבב,אמר רב משרשיא דואג ואחיתופל לא [הוו] סברי שמעתא מתקיף לה מר זוטרא מאן דכתיב ביה איה סופר איה שוקל איה סופר את המגדלים ואת אמרת לא הוו סברי שמעתא אלא דלא הוה סלקא להו שמעתא אליבא דהלכתא דכתיב (תהלים כה, יד) סוד ה' ליראיו,א"ר אמי לא מת דואג עד ששכח תלמודו שנא' (משלי ה, כג) הוא ימות באין מוסר וברוב אולתו ישגה רב (אשי) אמר נצטרע שנאמר (תהלים עג, כז) הצמתה כל זונה ממך,כתיב התם (ויקרא כה, ל) לצמיתות ומתרגמינן לחלוטין ותנן אין בין מוסגר ומוחלט אלא פריעה ופרימה,(סימן שלשה ראו וחצי וקראו),א"ר יוחנן שלשה מלאכי חבלה נזדמנו לו לדואג אחד ששכח תלמודו ואחד ששרף נשמתו ואחד שפיזר עפרו בבתי כנסיות ובבתי מדרשות,(א"ר) יוחנן דואג ואחיתופל לא ראו זה את זה דואג בימי שאול ואחיתופל בימי דוד,וא"ר יוחנן דואג ואחיתופל לא חצו ימיהם תניא נמי הכי אנשי דמים ומרמה לא יחצו ימיהם כל שנותיו של דואג לא היו אלא שלשים וארבע ושל אחיתופל אינן אלא שלשים ושלש,וא"ר יוחנן בתחלה קרא דוד לאחיתופל רבו ולבסוף קראו חבירו ולבסוף קראו תלמידו בתחילה קראו רבו (תהלים נה, יד) ואתה אנוש כערכי אלופי ומיודעי ולבסוף קראו חבירו (תהלים נה, טו) אשר יחדו נמתיק סוד בבית אלהים נהלך ברגש ולבסוף קראו תלמידו (תהלים מא, י) גם איש שלומי אשר בטחתי בו | 106b. With regard to the latter part of the verse: “And Balaam, son of Beor, the diviner, b did the children of Israel slay with the sword among the rest of their slain” /b (Joshua 13:22), b Rav says: /b It means b that they accomplished in him /b all b four /b means of court-imposed b executions: Stoning, and burning, beheading, and strangulation. /b , b A certain heretic said to Rabbi Ḥanina: Have you heard how old Balaam was /b when he died? Rabbi Ḥanina b said to him: It is not written /b explicitly in the Torah. b But from /b the fact b that it is written: “Bloody and deceitful men shall not live half their days” /b (Psalms 55:24), this indicates that he was b thirty-two or thirty-four years old, /b less than half the standard seventy-year lifespan. The heretic b said to him: You have spoken well, I myself saw the notebook of Balaam and it was written therein: Balaam the lame was thirty-two years old when Pinehas the highwayman killed him. /b , b Mar, son of Ravina, said to his son: /b With regard to b all of those /b enumerated as not having a share in the World-to-Come, b do not extensively interpret /b verses b homiletically /b in order to denigrate them, b except /b with regard to b Balaam the wicked, as any /b negative element b that you discover in his /b regard, continue to b interpret homiletically concerning him, /b as it is appropriate to attribute wickedness to one so wicked.,§ b It is written /b in one verse: b “Doeg /b the Edomite” (I Samuel 22:9), b and it is written /b in another verse: “And the king said to b Doyeig” /b (I Samuel 22:18). b Rabbi Yoḥa says /b in explaining the discrepancy: b Initially, the Holy One, Blessed be He, sat and was concerned [ i doeg /i ] /b that b perhaps this /b person b would emerge to /b undertake b an evil path. After he emerged /b on that path, God b said: Alas [ i vai /i ], that /b person b has emerged to /b undertake an evil path.,The Gemara cites b a mnemonic /b for the statements of Rabbi Yitzḥak that follow: b Mighty, wicked, and righteous, riches, and counter. /b , b Rabbi Yitzḥak says: What /b is the meaning of that b which is written: “Why boast of your evil mighty one? The mercy of God endures continually” /b (Psalms 52:3)? b The Holy One, Blessed be He, said to Doeg: Aren’t you mighty in Torah? Why do you boast of evil? Isn’t God’s mercy extended over you continually /b when you engage in His Torah?, b And Rabbi Yitzḥak says: What /b is the meaning of that b which is written: “But to the wicked, God says: What have you to do to declare My statutes, /b and that you have taken My covet in your mouth” (Psalms 50:16)? b The Holy One, Blessed be He, said to Doeg the wicked: Why do you speak of My statutes /b and My Torah? b When you reach /b the Torah b portion of murderers and /b the Torah b portion of slanderers, how do you teach them? /b You have violated both. With regard to the end of that verse: b “And that you have taken My covet in your mouth” /b (Psalms 50:16), b Rabbi Ami says: Doeg’s Torah is only /b insincere b lip service, /b as it is in his mouth but not in his heart. He does not have a profound understanding of the Torah and does not commit himself to the performance of its mitzvot., b And Rabbi Yitzḥak says: What /b is the meaning of that b which is written: “And the righteous shall see, and fear, and shall laugh at him” /b (Psalms 52:8)? b Initially, they will fear /b Doeg due to his success, b and ultimately they will laugh /b when they witness his downfall., b And Rabbi Yitzḥak says: What /b is the meaning of that b which is written: “He has swallowed riches and he shall vomit them again; God shall cast them out of his belly” /b (Job 20:15)? b David said before the Holy One, Blessed be He: Master of the Universe, Doeg shall die. /b God b said to him: “He has swallowed riches and he shall vomit them again.” /b He is filled with Torah and wisdom; wait until he forgets what he has learned. David b said before Him: “God shall cast them out of his belly.” /b God can remove his Torah knowledge from him before he will forget it on his own., b And Rabbi Yitzḥak says: What /b is the meaning of that b which is written: “God shall likewise destroy you forever” /b (Psalms 52:7)? b The Holy One, Blessed be He, said to David: Let Doeg enter the World-to-Come. /b David b said before Him: “God shall likewise destroy you forever,” /b i.e., let Doeg not have eternal life. b What /b is the meaning of that b which is written: “He shall pluck you away, and pluck you from your tent, and root you out from the land of the living. Selah” /b (Psalms 52:7)? b The Holy One, Blessed be He, said /b to David: At least b let them state a i halakha /i in the study hall in his name. /b David b said before Him: “He shall pluck you away, and pluck you from your tent,” /b i.e., let him be completely removed from the tents of Torah. God said to him: b Let him have sons who are Sages. /b David said: b “And root you out from the land of the living. Selah,” /b i.e., let Doeg be entirely uprooted., b And Rabbi Yitzḥak says: What /b is the meaning of that b which is written: “Where is he that counts; where is he that weighs; where is he that counts the towers [ i migdalim /i ]” /b (Isaiah 33:18)? b Where is he that counts all the letters of the Torah? Where is he that weighs, who considers all the /b elements of b i a fortiori /i inferences in the Torah? Where is he who counts the towers? /b This is Doeg, b who would count three hundred halakhic conclusions with regard to /b the purity of b a cupboard [ i migdal /i ] that floats in the air [ i avir /i ]. /b , b Rabbi /b Yehuda HaNasi b says: Doeg and Ahithophel raised four hundred dilemmas with regard to /b the purity of b a cupboard that floats in the air, and they did not resolve /b even b one, /b an indication of their great knowledge. b Rava says: /b Is it b greatness to raise dilemmas? /b That is not a barometer of greatness, as b in the years of Rav Yehuda all of their /b Torah b study /b was confined to the order of b i Nezikin /i , and we study much /b more than that, and are expert even b in /b tractate b i Okatzin /i , /b the final tractate in the difficult order of i Teharot /i ., b Moreover, when Rav Yehuda would encounter /b the mishna in tractate i Okatzin /i that discusses the extent to which the stems of various fruits and vegetables are considered an integral part of the produce in terms of contracting ritual impurity, where the mishna discusses the i halakha /i concerning b a woman who pickles a vegetable in a pot, and some say /b when he would reach the mishna ( i Okatzin /i 2:1): b Olives pickled with their leaves are pure, /b because after pickling, it is no longer possible to lift the fruit by its leaves, so they are no longer considered part of the fruit; he would find it difficult to understand. b He would say: /b Those are b the discussions between Rav and Shmuel that we see here. And we, /b by contrast, b teach /b tractate b i Okatzin /i in thirteen academies. /b , b But /b nevertheless, b when Rav Yehuda would remove one of his shoes the rain would /b immediately b fall, /b whereas b we cry out and no one notices us. Rather, the Holy One, Blessed be He, seeks the heart, /b and the barometer of greatness is devotion of the heart and not the amount of Torah that one studies, b as it is written: “But the Lord looks on the heart” /b (I Samuel 16:7)., b Rav Mesharshiyya says: Doeg and Ahithophel did not comprehend halakhic discussions. Mar Zutra objects to this /b statement: These are people b with regard to whom it is written: “Where is he that counts; where is he that weighs; where is he that counts the towers” /b (Isaiah 33:18), b and you say /b that b they did not comprehend halakhic discussions? Rather, /b Doeg and Ahithophel b would not conclude halakhic discussions in accordance with halakhic /b rulings, b as it is written: “The secret of the Lord is with those who fear Him” /b (Psalms 25:14). Since they did not fear God, they did not arrive at halakhic conclusions despite their keen intellect., b Rabbi Ami says: Doeg died only when he forgot what he learned, as it is stated: “He shall die for want of instruction, and in his folly he shall go astray” /b (Proverbs 5:23). b Rav Ashi says: He was afflicted with leprosy /b before his death, b as it is stated: “Those that go far from You shall perish; You destroy [ i hitzmatta /i ] all those who go astray from You” /b (Psalms 73:27).,Where is the allusion to leprosy in this verse? b It is written there: /b “And the land shall not be sold b in perpetuity [ i litzmitut /i ]” /b (Leviticus 25:23), b and we translate /b it into Aramaic as: b i Laḥalutin /i . And we learned /b in a mishna with regard to lepers ( i Megilla /i 8b): b The difference between a quarantined /b leper, i.e., one examined by a priest who found his symptoms to be inconclusive, and who must therefore remain in isolation for a period of up to two weeks to see if conclusive symptoms develop; b and a confirmed [ i muḥlat /i ] /b leper, i.e., one whose symptoms were conclusive and the priest declared him a confirmed leper, b is only /b with regard to b letting /b the hair on one’s head b grow and rending /b one’s garments. The derivation is based on the etymological similarity between i hitzmatta /i and i litzmitut /i ; the translation of i litzmitut /i as i laḥalutin /i , and the etymological similarity between i laḥalutin /i and i muḥlat /i .,The Gemara cites b a mnemonic /b for the i halakhot /i that follow: b Three, saw, and half, and called him. /b , b Rabbi Yoḥa says: Three angels of destruction encountered Doeg: One who caused him to forget his Torah /b knowledge, b one who burned his soul, and one who dispersed the ashes of /b his soul b in synagogues and in study halls /b to be trampled beneath the feet of the righteous., b Rabbi Yoḥa says: Doeg and Ahithophel did not see one another, /b as both died at a young age. b Doeg /b lived b in the days of Saul, and Ahithophel /b lived b in the days of David, /b toward the end of David’s life., b And Rabbi Yoḥa says: Doeg and Ahithophel did not reach half of their /b allotted b days, /b as they died before the age of thirty-five, half of the standard lifetime mentioned in the verse: “The days of our years are seventy years” (Psalms 90:10). b This is also taught /b in a i baraita /i : b “Bloody and deceitful men shall not live half their days” /b (Psalms 55:24); b all the years of Doeg were only thirty-four, and /b the years b of Ahithophel were only thirty-three. /b , b And Rabbi Yoḥa says: Initially, David called Ahithophel his teacher, and eventually, he called him his colleague, and ultimately, he called him his student. Initially, /b David b called /b Ahithophel b his teacher, /b as it is stated: b “But it was you, a man my equal, my master [ i alufi /i ], and my familiar friend” /b (Psalms 55:14); a teacher is known as i aluf /i as he trains [ i me’alef /i ] his students. b And eventually, he called him his colleague, /b as it is stated: b “We took sweet counsel together, and walked to the house of God with the throng” /b (Psalms 55:15); the term together indicates that they were equals. b And ultimately, he called him his student, /b as it is stated: b “Even my own familiar friend, in whom I trusted, /b |
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136. Origen, Against Celsus, 1.28 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 634 | 1.28. And since, in imitation of a rhetorician training a pupil, he introduces a Jew, who enters into a personal discussion with Jesus, and speaks in a very childish manner, altogether unworthy of the grey hairs of a philosopher, let me endeavour, to the best of my ability, to examine his statements, and show that he does not maintain, throughout the discussion, the consistency due to the character of a Jew. For he represents him disputing with Jesus, and confuting Him, as he thinks, on many points; and in the first place, he accuses Him of having invented his birth from a virgin, and upbraids Him with being born in a certain Jewish village, of a poor woman of the country, who gained her subsistence by spinning, and who was turned out of doors by her husband, a carpenter by trade, because she was convicted of adultery; that after being driven away by her husband, and wandering about for a time, she disgracefully gave birth to Jesus, an illegitimate child, who having hired himself out as a servant in Egypt on account of his poverty, and having there acquired some miraculous powers, on which the Egyptians greatly pride themselves, returned to his own country, highly elated on account of them, and by means of these proclaimed himself a God. Now, as I cannot allow anything said by unbelievers to remain unexamined, but must investigate everything from the beginning, I give it as my opinion that all these things worthily harmonize with the predictions that Jesus is the Son of God. |
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| 137. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 249 |
138. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •elazar, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 29| 63a. אם הקפיד עליו אין אי לא לא,איזהו רוק תפל תנא כל שלא טעם כלום מבערב סבר רב פפא קמיה דרבא למימר כמאן דאמר לא טעם מידי באורתא אמר ליה רבא מי קתני בערב מבערב קתני לאפוקי היכא דקדים ואכיל,אמר רבה בר בר חנה אמר רבי יוחנן איזהו רוק תפל כל שעבר עליו חצות לילה ובשינה למימרא דבשינה תליא מילתא והתנן ישן כל היום אין זה רוק תפל ניעור כל הלילה הרי זה רוק תפל התם במתנמנם,היכי דמי מתנמנם אמר רב אשי נים ולא נים תיר ולא תיר דקרו ליה ועני ולא ידע לאהדורי סברא וכי מדכרו ליה מדכר,תנא השכים ושנה פרקו אין זה רוק תפל ועד כמה אמר רב יהודה בר שילא אמר רב אשי אמר רבי אלעזר כל שיצא רוב דבורו של שלש שעות,מי גריסין לעיסת גריסין של פול וכו' לימא מסייע ליה לריש לקיש דאמר ר"ל רוק תפל צריך שיהא עם כל אחד ואחד דלמא הבלא דפומא מעלי,מתניתין דלא כרבי יהודה דתניא ר' יהודה אומר מי גריסין רותח ועובר שיתן לתוכו מלח,מאי משמע דהאי עובר לישנא דאקדומי הוא אמר ר"נ בר יצחק דאמר קרא (שמואל ב יח, כג) וירץ אחימעץ דרך הככר ויעבור את הכושי אביי אמר מהכא (בראשית לג, ג) והוא עבר לפניהם ואיבעית אימא מהכא {מיכה ג } ויעבור מלכם לפניהם וה' בראשם,מי רגלים שהחמיצו תנא כמה חימוצן שלשה ימים,א"ר יוחנן כל שיעורי חכמים בכתמים צריך שיעור לשיעורן דילד או דזקן דאיש או דאשה מכוסים או מגולים בימות החמה או בימות הגשמים,וצריך לכסכס שלש פעמים בעי רבי ירמיה אמטויי ואתויי חד או דלמא אמטויי ואתויי תרתי מאי תיקו,העבירן שלא כסדרן ת"ר הקדים שניים לראשונים תני חדא שניים עלו לו ראשונים לא עלו לו ותניא אידך ראשונים עלו לו שניים לא עלו לו,אמר אביי אידי ואידי שניים עלו לו ולא ראשונים ומאי ראשונים ראשונים לכסדרן ושניים להעברתן, big strongמתני׳ /strong /big כל אשה שיש לה וסת דיה שעתה ואלו הן הוסתות מפהקת ומעטשת וחוששת בפי כריסה ובשפולי מעיה ושופעת וכמין צמרמורות אוחזין אותה וכן כיוצא בהן וכל שקבעה לה שלשה פעמים הרי זה וסת, big strongגמ׳ /strong /big תנינא חדא זימנא כל אשה שיש לה וסת דיה שעתה התם בוסתות דיומי הכא בוסתות דגופא,כדקתני אלו הן וסתות היתה מפהקת מעטשת וחוששת בפי כריסה ובשפולי מעיה ושופעת,שופעת הא שפעה ואזלא אמר עולא בריה דרב עלאי | 63a. b if he is particular /b that he does not want the liquid there, then b yes, /b it renders the garment impure, but b if not, /b then the liquid does b not /b render the garment impure.,§ The mishna teaches: b What is tasteless saliva? /b A i tanna /i b taught /b in a i baraita /i : What is the definition of tasteless saliva? b Any /b saliva b where /b the person b had not tasted anything since the evening. Rav Pappa, /b who was sitting b before Rava, thought to say: /b This b is in accordance with /b the opinion of the b one who said /b that b he did not eat anything /b all b night /b long. b Rava said to him: Is it taught: /b One who had not tasted anything b in the evening, /b which would indicate that it is referring only to one who did not eat since nightfall? No, the i baraita /i b teaches: /b Where the person had not tasted anything b since the evening, /b which means even if he ate after nightfall, but did not eat for the rest of the night. This serves b to exclude /b a case b where he /b arose b early /b in the morning b and ate, /b as in such a case it is no longer tasteless saliva., b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: What is tasteless saliva? Any /b saliva b where /b the person did not eat any food and b he passed the middle of the night and /b he was b in /b a state of b sleep. /b The Gemara asks: Is that b to say that the matter depends on /b whether or not he had b sleep? But didn’t we learn /b in a i baraita /i : Even if b he slept the entire day, that is not tasteless saliva; /b but if b he was awake the entire night, that is tasteless saliva? /b This indicates that sleep is not a critical factor in producing tasteless saliva. The Gemara resolves this apparent contradiction by explaining that b there, /b in the latter clause of the i baraita /i , it is referring to a case b where /b he was awake all night and did not sleep properly, but b was dozing /b off and on.,The Gemara asks: b What are the circumstances /b of b dozing? Rav Ashi said: /b It is referring to a situation in which one is b asleep and /b yet b not /b fully b asleep, /b and b awake and /b yet b not /b fully b awake. If someone calls him he answers, and he is /b in a mental state in which b he does not know /b how b to provide /b an answer that requires logical b reasoning, but when people remind him /b about something when he is in that state that has happened previously b he remembers /b it.,A i tanna /i b taught /b in a i baraita /i : If one b rose /b early in the morning b and learned /b aloud b his chapter /b of the Torah, b that /b saliva in his mouth is b not tasteless saliva, /b as speech weakens the strength of the saliva. b And how much /b learning and talk removes the strength of the saliva? b Rav Yehuda bar Sheila says /b that b Rav Ashi says /b that b Rabbi Elazar says: Any /b case b where he uttered most of his /b normal amount of b speech /b that he usually says b in three hours. /b ,§ The mishna teaches: b Liquid from split beans /b is created through b the chewing of split beans /b that divided naturally, not by human hand, which are then applied to the stain. The Gemara suggests: b Let us say /b that this ruling b supports /b the opinion b of Reish Lakish, as Reish Lakish said: Tasteless saliva must be /b mixed b with each and every one /b of the other six substances in order to remove the blood stain. The Gemara answers that this is no proof, as b perhaps /b it is not due to the saliva, but rather b the heat of his mouth /b is what b helps /b the split beans remove the stain.,The Gemara notes that b the mishna is not in accordance with /b the opinion b of Rabbi Yehuda. As it is taught /b in a i baraita /i that b Rabbi Yehuda says: The liquid from split beans /b is effective in removing blood stains only when it is b boiling, and before [ i over /i ] one puts salt into /b the pot.,The Gemara asks: b From where may /b it b be inferred that /b the word b i over /i is a formulation of priority? Rav Naḥman bar Yitzḥak said that the verse states: “And Ahimaaz ran by the way of the plain, and overran [ i vayya’avor /i ] the Cushite” /b (II Samuel 18:23), i.e., Ahimaaz overtook the Cushite. b Abaye said: /b It is derived b from here: “And he passed [ i avar /i ] before them” /b (Genesis 33:3). b And if you wish, say /b instead that the proof is b from here: “And their king passed [ i vayya’avor /i ] before them and the Lord at their head” /b (Micah 2:13).,§ The mishna teaches: The b urine /b that is an effective detergent is specifically urine b that fermented. /b A i tanna /i b taught /b in a i baraita /i : For b how /b long must it be b fermented? /b For b three days. /b ,On the topic of the urine used to remove a blood stain, b Rabbi Yoḥa says: All the measures of the Sages with regard to /b blood b stains require a measure for their measure. /b There are many types of urine, each of which has different properties, and it is unclear which is to be used. Is it urine b of a young /b person b or of an old /b person? Is it urine b of a man or of a woman? /b Is it urine that has been kept b covered or uncovered? /b Is it urine b from the summer or from the rainy season? /b ,§ The mishna teaches: b And one must rub /b each and every one of the substances b three times. Rabbi Yirmeya raises a dilemma /b with regard to this rubbing: Is the b going and coming /b of the hand over the surface of the rubbed item considered b one /b rubbing, b or perhaps /b the b going and coming /b are considered b two /b actions and two distinct rubbings? b What /b is the correct count? The Gemara states: The dilemma b shall stand /b unresolved.,§ The mishna further teaches: If b one applied them /b in a manner that is b not in their /b prescribed b order, /b or if one applied all seven substances simultaneously, he has done nothing. b The Sages taught /b two i baraitot /i with regard to this matter. If one applied the substances from the b second /b half of the list, i.e., natron, i borit /i , Cimolian earth, and potash, b before the /b substances from the b first /b half of the list, i.e., tasteless saliva, liquid from split beans, and urine, it b is taught /b in b one /b i baraita /i : The b second /b set b count for him, /b but the b first do not count for him. And it is taught /b in b another /b i baraita /i : The b first count for him, /b but the b second do not count for him. /b , b Abaye said /b that there is no dispute between these two i baraitot /i : Both b this /b i baraita /i b and that /b i baraita /i agree that the substances that he applied b second count for him, and not /b the substances that he applied b first. And what /b does the second i baraita /i mean when it uses the term: b First? /b It means the b first according to the order /b of the mishna, which were the b second in their application. /b , strong MISHNA: /strong For b any woman who has /b a fixed menstrual b cycle /b that is not time dependent, but is dependent on a physical sensation, b her time is sufficient, /b i.e., she does not transmit ritual impurity retroactively, for twenty-four hours or until the last time she examined herself (see 2a). b And these are the /b fixed menstrual b cycles /b based on sensation: When a woman menstruates after b she yawns [ i mefaheket /i ], or /b after b she sneezes, or /b after b she senses /b pain b near her stomach or in her lower abdomen, or /b after b she secretes /b a discharge, b or /b after b a type of /b feverish b shuddering [ i tzemarmorot /i ] overtakes her. And likewise /b the same applies with regard to any sensation b of the like. And /b in the case of b any /b woman b who establishes /b a pattern b for herself /b by experiencing such a sensation b three times /b before the onset of menstruation, b that is /b a fixed menstrual b cycle. /b , strong GEMARA: /strong The mishna teaches that for any woman who has a fixed menstrual cycle, her time is sufficient. The Gemara objects: b We /b already b learned /b that her time is sufficient on b another occasion /b (2a): For b any woman who has /b a fixed menstrual b cycle, /b and she examined herself at that time and discovered blood, b her time is sufficient, /b and it is only from that moment that she transmits ritual impurity. The Gemara answers: b There, /b it is referring b to /b a fixed menstrual b cycle of /b a certain number of b days; here, /b it is referring b to /b a fixed menstrual b cycle based on a physical /b sensation., b As it teaches /b in the continuation of the mishna: b These are the /b fixed menstrual b cycles /b based on sensation: When a woman menstruates after b she yawns, /b or after b she sneezes, or /b after b she senses /b pain b near her stomach or in her lower abdomen, or /b after b she secretes /b a discharge. All of these are physical sensations.,The mishna includes the case where b she secretes /b a discharge as one of the physical sensations. The Gemara understands this as referring to a continuous discharge of blood, and therefore asks: b But /b during menstruation b she is continuously discharging /b blood; how can this be a signal of the onset of menstruation? b Ulla, son of Rav Ilai, said: /b |
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139. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 104; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 172| 63b. מן החטא מקרי ליה רב יהודה לרב יצחק בריה (קהלת ז, כו) ומוצא אני מר ממות את האשה א"ל כגון מאן כגון אמך,והא מתני ליה רב יהודה לרב יצחק בריה אין אדם מוצא קורת רוח אלא מאשתו ראשונה שנאמר (משלי ה, יח) יהי מקורך ברוך ושמח מאשת נעוריך וא"ל כגון מאן כגון אמך מתקיף תקיפא ועבורי מיעברא במלה,היכי דמי אשה רעה אמר אביי מקשטא ליה תכא ומקשטא ליה פומא רבא אמר מקשטא ליה תכא ומהדרא ליה גבא,אמר רבי חמא בר חנינא כיון שנשא אדם אשה עונותיו מתפקקין שנאמר (משלי יח, כב) מצא אשה מצא טוב ויפק רצון מה' במערבא כי נסיב אינש איתתא אמרי ליה הכי מצא או מוצא מצא דכתיב מצא אשה מצא טוב מוצא דכתיב ומוצא אני מר ממות את האשה,אמר רבא אשה רעה מצוה לגרשה דכתיב (משלי כב, י) גרש לץ ויצא מדון וישבות דין וקלון ואמר רבא אשה רעה וכתובתה מרובה צרתה בצדה דאמרי אינשי בחברתה ולא בסילתא ואמר רבא קשה אשה רעה כיום סגריר שנאמר (משלי כז, טו) דלף טורד ביום סגריר ואשת מדינים נשתוה,ואמר רבא בא וראה כמה טובה אשה טובה וכמה רעה אשה רעה כמה טובה אשה טובה דכתיב מצא אשה מצא טוב אי בגוה משתעי קרא כמה טובה אשה טובה שהכתוב משבחה אי בתורה משתעי קרא כמה טובה אשה טובה שהתורה נמשלה בה כמה רעה אשה רעה דכתיב ומוצא אני מר ממות את האשה אי בגוה משתעי קרא כמה רעה אשה רעה שהכתוב מגנה אי בגיהנם משתעי קרא כמה רעה אשה רעה שגיהנם נמשלה בה,(ירמיהו יא, יא) הנני מביא רעה אשר לא יוכלו לצאת ממנה אמר רב נחמן אמר רבה בר אבוה זו אשה רעה וכתובתה מרובה (איכה א, יד) נתנני ה' בידי לא אוכל קום אמר רב חסדא אמר מר עוקבא בר חייא זו אשה רעה וכתובתה מרובה במערבא אמרו זה שמזונותיו תלוין בכספו,(דברים כח, לב) בניך ובנותיך נתונים לעם אחר אמר רב חנן בר רבא אמר רב זו אשת האב (דברים לב, כא) בגוי נבל אכעיסם אמר רב חנן בר רבא אמר רב זו אשה רעה וכתובתה מרובה רבי אליעזר אומר אלו הצדוקים וכן הוא אומר (תהלים יד, א) אמר נבל בלבו אין אלהים וגו',במתניתא תנא אלו אנשי ברבריא ואנשי מרטנאי שמהלכין ערומים בשוק שאין לך משוקץ ומתועב לפני המקום יותר ממי שמהלך בשוק ערום רבי יוחנן אמר אלו חברים אמרו ליה לר' יוחנן אתו חברי לבבל שגא נפל אמרו ליה מקבלי שוחדא תריץ יתיב,גזרו על ג' מפני ג' גזרו על הבשר מפני המתנות גזרו על המרחצאות מפני הטבילה,קא מחטטי שכבי מפני ששמחים ביום אידם שנאמר (שמואל א יב, טו) והיתה יד ה' בכם ובאבותיכם אמר רבה בר שמואל זו חטוטי שכבי דאמר מר בעון חיים מתים מתחטטין,א"ל רבא לרבה בר מארי כתיב (ירמיהו ח, ב) לא יאספו ולא יקברו לדומן על פני האדמה יהיו וכתיב (ירמיהו ח, ג) ונבחר מות מחיים אמר ליה נבחר מות לרשעים שלא יחיו בעולם הזה ויחטאו ויפלו בגיהנם,כתוב בספר בן סירא אשה טובה מתנה טובה לבעלה וכתיב טובה בחיק ירא אלהים תנתן אשה רעה צרעת לבעלה מאי תקנתיה יגרשנה ויתרפא מצרעתו אשה יפה אשרי בעלה מספר ימיו כפלים,העלם עיניך מאשת חן פן תלכד במצודתה אל תט אצל בעלה למסוך עמו יין ושכר כי בתואר אשה יפה רבים הושחתו ועצומים כל הרוגיה רבים היו פצעי רוכל המרגילים לדבר ערוה כניצוץ מבעיר גחלת ככלוב מלא עוף כן בתיהם מלאים מרמה,אל תצר צרת מחר כי לא תדע מה ילד יום שמא מחר בא ואיננו נמצא מצטער על העולם שאין שלו מנע רבים מתוך ביתך ולא הכל תביא ביתך רבים יהיו דורשי שלומך גלה סוד לאחד מאלף,אמר רבי אסי אין בן דוד בא עד שיכלו כל הנשמות שבגוף שנאמר (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי תניא רבי אליעזר אומר כל מי שאין עוסק בפריה ורביה כאילו שופך דמים שנאמר (בראשית ט, ו) שופך דם האדם באדם דמו ישפך וכתיב בתריה ואתם פרו ורבו,רבי יעקב אומר כאילו ממעט הדמות שנאמר (בראשית ט, ו) כי בצלם אלהים עשה את האדם וכתיב בתריה ואתם פרו וגו' בן עזאי אומר כאילו שופך דמים וממעט הדמות שנאמר ואתם פרו ורבו,אמרו לו לבן עזאי יש נאה דורש ונאה מקיים נאה מקיים ואין נאה דורש ואתה נאה דורש ואין נאה מקיים אמר להן בן עזאי ומה אעשה שנפשי חשקה בתורה אפשר לעולם שיתקיים על ידי אחרים,תניא אידך רבי אליעזר אומר כל מי שאין עוסק בפריה ורביה כאילו שופך דמים שנאמר שופך דם האדם וסמיך ליה ואתם פרו וגו' רבי אלעזר בן עזריה אומר כאילו ממעט הדמות בן עזאי אומר וכו' אמרו לו לבן עזאי יש נאה דורש וכו',ת"ר (במדבר י, לו) ובנחה יאמר שובה ה' רבבות אלפי ישראל | 63b. b from sin. /b We should therefore show our gratitude to them. The Gemara cites a related incident: b Rav Yehuda /b was b teaching /b Torah b to Rav Yitzḥak, his son, /b and they encountered the verse: b “And I find more bitter than death the woman” /b (Ecclesiastes 7:26). His son b said to him: For example, whom? /b His father replied: b For example, your mother. /b ,The Gemara asks: b Didn’t Rav Yehuda teach Rav Yitzḥak, his son, /b the following i baraita /i : b A man finds peace of mind only with his first wife, as it is stated: “Let your fountain be blessed, and have joy from the wife of your youth” /b (Proverbs 5:18), b and /b his son b said to him: For example, whom, /b and his father responded in this case as well: b For example, your mother. /b This indicates that Rav Yehuda did find peace of mind with his wife. The Gemara answers: She was aggressive and b forceful, but /b she was b easily appeased. /b ,The Gemara asks: b What are the circumstances /b when a woman is considered b a bad wife? Abaye said: She arranges a table for him and arranges /b her b mouth for him /b at the same time. In other words, although she prepares food for him, she verbally abuses him while he eats. b Rava said: She arranges a table for him and /b then b turns /b her b back to him, /b displaying her lack of interest in his company., b Rabbi Ḥama bar Ḥanina said: Once a man marries a woman his iniquities crumble [ i mitpakekin /i ], as it is stated: “Whoever finds a wife finds good, and obtains [ i veyafek /i ] favor of the Lord” /b (Proverbs 18:22). b In the West, /b i.e., Eretz Yisrael, b when a man married a woman they would say to him as follows: i Matza /i or i motze /i ? /b In other words, they would ask the groom if the appropriate passage for his wife is that verse, which begins with the word b i matza /i , as it is written: Whoever finds [ i matza /i ] a wife finds good, /b or whether the more appropriate verse is the one beginning with the word b i motze /i , as it is written: “And I find [ i motze /i ] more bitter than death the woman” /b (Ecclesiastes 7:26)., b Rava said: It is a mitzva to divorce a bad wife, as it is written: “Cast out the scorner and contention will depart; strife and shame will cease” /b (Proverbs 22:10). b And Rava said: A bad wife whose marriage contract /b settlement b is /b too b large /b for her husband to pay in the event of a divorce, b her rival wife is at her side. /b In other words, the only way for him to improve matters is to take another wife. b As people say /b in the well-known adage: The way to trouble a woman is b with her peer and not with a thorn. And Rava said: A bad wife is as troublesome as a day of heavy rain, as it is stated: “A continual dropping on a very rainy day and a contentious woman are alike” /b (Proverbs 27:15)., b And Rava said: Come and see how good a good wife is and how bad a bad wife is. How good is a good wife? As it is written: Whoever finds a wife finds good. If the verse speaks of her, /b a wife, this demonstrates b how good a good wife is, as the Bible praises her. If the verse speaks /b metaphorically b of the Torah, /b it nevertheless indicates b how good a good wife is, as the Torah is compared to her. /b Conversely, b how bad is a bad wife? As it is written: “And I find more bitter than death the woman.” If the verse speaks of her, /b this demonstrates b how bad a bad wife is, as the Bible condemns her. If the verse speaks /b metaphorically b of Gehenna, /b it still demonstrates b how bad a bad wife is, as Gehenna is compared to her. /b ,The Gemara cites further statements on the same issue. The verse states: b “Behold, I will bring evil upon them, which they shall not be able to escape” /b (Jeremiah 11:11). b Rav Naḥman said /b that b Rabba bar Avuh said: This is a bad wife whose marriage contract is large. /b Similarly, with regard to the verse: b “The Lord has given me into the hands of those against whom I cannot stand” /b (Lamentations 1:14), b Rav Ḥisda said /b that b Mar Ukva bar Ḥiyya said: This is a bad wife whose marriage contract is large. In the West, /b Eretz Yisrael, b they said this /b verse is referring to one b whose food is dependent on his money. /b He is forced to purchase his food with cash, as he does not possess land of his own.,With regard to the verse: b “Your sons and your daughters shall be given to another people” /b (Deuteronomy 28:32), b Rav Ḥa bar Rava said /b that b Rav said: This is /b a reference to the children’s b father’s wife, /b their stepmother. With regard to the verse: b “I will provoke them with a vile nation” /b (Deuteronomy 32:21), b Rav Ḥa bar Rava said /b that b Rav said: This is a bad wife whose marriage contract is large. Rabbi Eliezer says /b that b these are apostates, and so too /b the verse b states: “The vile man has said in his heart: There is no God, /b they have dealt corruptly” (Psalms 14:1), which proves that an apostate is called vile., b It was taught in a i baraita /i /b with regard to the verse: “I will provoke them with a vile nation,” that b these are the inhabitants of Barbarya and the inhabitants of Martenai, who walk naked in the marketplace, as none is more despised and abominable before the Omnipresent than one who walks naked in the marketplace. Rabbi Yoḥa said: These are /b the b i Ḥabbarim /i , /b a sect of Persian priests. The Gemara relates: When b they said to Rabbi Yoḥa: /b The b i Ḥabbarim /i have come to Babylonia, he shuddered and fell /b of his chair, out of concern for the Jews living there. b They said to him: /b There is a way to deal with their persecution, as b they accept bribes. /b Upon hearing that not all was lost, b he straightened himself /b and b sat /b in his place once again.,Apropos the i Ḥabbarim /i , the Gemara cites the following statement of the Sages: The i Ḥabbarim /i were able to b issue decrees against /b the Jewish people with regard to b three /b matters, b due to three /b transgressions on the part of the Jewish people. b They decreed against meat, /b i.e., they banned ritual slaughter, b due to /b the failure of the Jewish people to give the priests b the gifts /b of the foreleg, the jaw, and the maw. b They decreed against /b Jews bathing in b bathhouses, due to /b their neglect of ritual b immersion. /b ,Third, b they exhumed the dead /b from their graves b because /b the Jews b rejoice on /b the b holidays /b of the gentiles, b as it is stated: “Then shall the hand of the Lord be against you and against your fathers” /b (I Samuel 12:15). b Rabba bar Shmuel said: This /b verse is referring to b exhuming the dead, /b which upsets both the living and the dead, b as the Master said: /b Due b to the iniquity of the living, the dead are exhumed. /b , b Rava said to Rabba bar Mari: It is written: “They shall not be gathered nor buried; they shall be for dung upon the face of the earth” /b (Jeremiah 8:2), b and it is written: “And death shall be chosen rather than life” /b (Jeremiah 8:3). If death will be so indecent that their bodies will not even be buried, why would people choose death over life? Rabba bar Mari b said to him: /b The latter verse does not refer to the previously described state of affairs, but rather it means: b Death is preferable for the wicked, /b as it is better b that they not live in this world and sin and /b consequently b descend into Gehenna. /b ,The Gemara cites more statements concerning women. b It is written in the book of Ben Sira: A good wife is a good gift for her husband. And it is written: A good one will be placed in the bosom of a God-fearing man; a bad wife is a plague to her husband. What is his remedy? He should divorce her and he will be cured of his plague. A beautiful wife, happy is her husband; the number of his days are doubled. /b His pleasure in her beauty makes him feel as though he has lived twice as long., b Turn your eyes from a graceful woman /b who is married to another man, b lest you be caught in her trap. Do not turn to her husband to mix wine and strong drink with him, /b which can lead to temptation. b For on /b account of b the countece of a beautiful woman many have been destroyed, and her slain is a mighty host. /b Furthermore, b many have been the wounded peddlers. /b This is referring to men who travel from place to place to sell women’s jewelry. Their frequent dealings with women lead their husbands to harm the peddlers. b Those who accustom /b themselves b to licentious matters are like a spark that ignites a coal. As a cage is full of birds, so are their houses full of deceit. /b ,The Gemara quotes additional statements from the book of Ben Sira: b Do not suffer from tomorrow’s trouble, /b that is, do not worry about problems that might arise in the future, b as you do not know what a day will bring. Perhaps /b when b tomorrow comes, /b the individual who was so worried will b not /b be among the living, and b he /b was b consequently upset over a world that is not his. Prevent a crowd from inside your house, /b do not let many people enter, b and do not /b even b bring all /b your friends into b your house. /b Make sure, however, that b a crowd seeks your welfare, /b and that you have many allies. b Reveal a secret to /b only b one in a thousand, /b since most people are unable to keep a secret., b Rabbi Asi said: The /b Messiah, b son of David, will not come until all the souls of the body have been finished, /b i.e., until all souls that are destined to inhabit physical bodies will do so. b As it is stated: “For the spirit that enwraps itself is from Me, and the souls that I have made” /b (Isaiah 57:16). b It is taught /b in a i baraita /i that b Rabbi Eliezer says: Anyone who does not engage in /b the mitzva to be b fruitful and multiply /b is considered b as though he sheds blood, as it is stated: “Whoever sheds the blood of man, by man shall his blood be shed” /b (Genesis 9:6), b and it is written /b immediately b afterward: “And you, be fruitful and multiply” /b (Genesis 9:7)., b Rabbi Ya’akov says: It is as though he diminishes the /b Divine b Image, as it is stated: “For in the image of God He made man” /b (Genesis 9:6), b and it is written /b immediately b afterward: “And you, be fruitful /b and multiply” (Genesis 9:7). b Ben Azzai says: /b It is b as though he sheds blood and /b also b diminishes the /b Divine b Image, as it is stated: “And you, be fruitful and multiply,” /b after the verse that alludes to both shedding blood and the Divine Image., b They said to ben Azzai: There /b is a type of scholar who b expounds well and fulfills /b his own teachings b well, /b and another who b fulfills well and does not expound well. But you, /b who have never married, b expound well /b on the importance of procreation, b and /b yet b you do not fulfill well /b your own teachings. b Ben Azzai said to them: What shall I do, as my soul yearns for Torah, /b and I do not wish to deal with anything else. b It is possible for the world to be maintained by others, /b who are engaged in the mitzva to be fruitful and multiply., b It is /b similarly b taught /b in b another /b i baraita /i that b Rabbi Eliezer says: Anyone who does not engage in /b the mitzva to be b fruitful and multiply /b is considered b as though he sheds blood, as it is stated: “Whoever sheds the blood of man,” and /b it is stated b near it: “And you, be fruitful /b and multiply.” b Rabbi Elazar ben Azarya says: /b It is b as though he diminishes the /b Divine b Image. Ben Azzai says: /b It is as though he both sheds blood and diminishes the Divine Image. b They said to ben Azzai: There is /b a type of scholar who b expounds well, etc. /b , b The Sages taught /b with regard to the mitzva to be fruitful and multiply: b “And when it rested, he would say: Return, Lord, to the ten thousands of the thousands of Israel” /b (Numbers 10:36). |
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140. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 124| 75a. קניגיא עם לויתן שנאמר (איוב מ, כה) התמשוך לויתן בחכה ובחבל תשקיע לשונו ואלמלא הקב"ה עוזרו אין יכול לו שנאמר (איוב מ, יט) העושו יגש חרבו,כי אתא רב דימי אמר רבי יוחנן בשעה שלויתן רעב מוציא הבל מפיו ומרתיח כל מימות שבמצולה שנאמר (איוב מא, כג) ירתיח כסיר מצולה ואלמלא מכניס ראשו לגן עדן אין כל בריה יכולה לעמוד בריחו שנאמר (איוב מא, כג) ים ישים כמרקחה,ובשעה שצמא עושה תלמים תלמים בים שנאמר (איוב מא, כד) אחריו יאיר נתיב אמר רב אחא בר יעקב אין תהום חוזר לאיתנו עד שבעים שנה שנאמר (איוב מא, כד) יחשוב תהום לשיבה ואין שיבה פחותה משבעים,אמר רבה א"ר יוחנן עתיד הקב"ה לעשות סעודה לצדיקים מבשרו של לויתן שנאמר (איוב מ, ל) יכרו עליו חברים ואין כרה אלא סעודה שנאמר (מלכים ב ו, כג) ויכרה להם כרה גדולה ויאכלו וישתו ואין חברים אלא תלמידי חכמים שנאמר (שיר השירים ח, יג) היושבת בגנים חברים מקשיבים לקולך השמיעני,והשאר מחלקין אותו ועושין בו סחורה בשוקי ירושלים שנאמר (איוב מ, ל) יחצוהו בין כנענים ואין כנענים אלא תגרים שנאמר (הושע יב, ח) כנען בידו מאזני מרמה לעשק אהב ואי בעית אימא מהכא (ישעיהו כג, ח) אשר סוחריה שרים כנעניה נכבדי ארץ,ואמר רבה א"ר יוחנן עתיד הקב"ה לעשות סוכה לצדיקים מעורו של לויתן שנאמר (איוב מ, לא) התמלא בשכות עורו זכה עושין לו סוכה לא זכה עושין לו צלצל שנאמר (איוב מ, לא) ובצלצל דגים ראשו,זכה עושין לו צלצל לא זכה עושין לו ענק שנאמר (משלי א, ט) וענקים לגרגרותיך זכה עושין לו ענק לא זכה עושין לו קמיע שנאמר (איוב מ, כט) ותקשרנו לנערותיך,והשאר פורסו הקב"ה על חומות ירושלים וזיוו מבהיק מסוף העולם ועד סופו שנאמר (ישעיהו ס, ג) והלכו גוים לאורך ומלכים לנוגה זרחך:,(ישעיהו נד, יב) ושמתי כדכד שמשותיך א"ר שמואל בר נחמני פליגי תרי מלאכי ברקיעא גבריאל ומיכאל ואמרי לה תרי אמוראי במערבא ומאן אינון יהודה וחזקיה בני רבי חייא חד אמר שוהם וחד אמר ישפה אמר להו הקב"ה להוי כדין וכדין,(ישעיהו נד, יב) ושעריך לאבני אקדח כי הא דיתיב רבי יוחנן וקא דריש עתיד הקב"ה להביא אבנים טובות ומרגליות שהם שלשים על שלשים וחוקק בהן עשר על עשרים ומעמידן בשערי ירושלים לגלג עליו אותו תלמיד השתא כביעתא דציצלא לא משכחינן כולי האי משכחינן,לימים הפליגה ספינתו בים חזא מלאכי השרת דיתבי וקא מינסרי אבנים טובות ומרגליות שהם ל' על ל' וחקוק בהן עשר ברום עשרים אמר להו הני למאן אמרו ליה שעתיד הקב"ה להעמידן בשערי ירושלים אתא לקמיה דרבי יוחנן אמר ליה דרוש רבי לך נאה לדרוש כאשר אמרת כן ראיתי אמר לו ריקא אלמלא (לא) ראית לא האמנת מלגלג על דברי חכמים אתה נתן עיניו בו ונעשה גל של עצמות,מיתיבי (ויקרא כו, יג) ואולך אתכם קוממיות רבי מאיר אומר מאתים אמה כשתי קומות של אדם הראשון,רבי יהודה אומר מאה אמה כנגד היכל וכתליו שנאמר (תהלים קמד, יב) אשר בנינו כנטיעים מגודלים בנעוריהם בנותינו כזויות מחוטבות תבנית היכל כי קאמר ר' יוחנן לכווי דבי זיקא,ואמר רבה א"ר יוחנן עתיד הקב"ה לעשות שבע חופות לכל צדיק וצדיק שנאמר (ישעיהו ד, ה) וברא ה' על כל מכון הר ציון ועל מקראיה ענן יומם ועשן ונוגה אש להבה לילה כי על כל כבוד חופה מלמד שכל אחד ואחד עושה לו הקדוש ברוך הוא חופה לפי כבודו,עשן בחופה למה אמר רבי חנינא שכל מי שעיניו צרות בתלמידי חכמים בעולם הזה מתמלאות עיניו עשן לעולם הבא ואש בחופה למה אמר רבי חנינא מלמד שכל אחד ואחד נכוה מחופתו של חבירו אוי לה לאותה בושה אוי לה לאותה כלימה,כיוצא בדבר אתה אומר (במדבר כז, כ) ונתתה מהודך עליו ולא כל הודך זקנים שבאותו הדור אמרו פני משה כפני חמה פני יהושע כפני לבנה אוי לה לאותה בושה אוי לה לאותה כלימה,אמר רבי חמא (בר) חנינא עשר חופות עשה הקדוש ברוך הוא לאדם הראשון בגן עדן שנאמר (יחזקאל כח, יג) בעדן גן אלהים היית כל אבן יקרה וגו' מר זוטרא אמר אחת עשרה שנאמר כל אבן יקרה אמר רבי יוחנן וגרוע שבכולן זהב דקא חשיב ליה לבסוף,מאי (יחזקאל כח, יג) מלאכת תופיך ונקביך בך אמר רב יהודה אמר רב אמר לו הקדוש ברוך הוא לחירם מלך צור בך נסתכלתי ובראתי נקבים נקבים באדם ואיכא דאמרי הכי קאמר בך נסתכלתי | 75a. b a hunt of the leviathan, as it is stated: “Can you draw out leviathan with a fish hook? Or press down his tongue with a cord?” /b (Job 40:25). b And were the Holy One, Blessed be He, not assisting /b Gabriel, b he would not be able to /b hunt b it, as it is stated: “Only He Who made him can use His sword to approach him” /b (Job 40:19)., b When Rav Dimi came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: When /b the b leviathan is hungry, he produces breath from his mouth and /b thereby b boils all of the waters in the depths /b of the sea. b As it is stated: “He makes the deep boil like a pot” /b (Job 41:23). b And if /b the leviathan b did not place its head in the Garden of Eden, no creature could withstand his /b foul b smell, as it is stated: “He makes the sea like a seething mixture [ i merkaḥa /i ]” /b (Job 41:23), and the term i merkaḥa /i is also used to describe something with a smell (see Exodus 30:25)., b And when he is thirsty, he makes many furrows in the sea, as it is stated: “He makes a path to shine after him” /b (Job 41:24). b Rav Aḥa bar Yaakov says: /b After the leviathan drinks from the sea, b the depth /b of the sea does b not return to its normal condition until seventy years /b have passed, b as it is stated: “One would think the deep to be hoary” /b (Job 41:24), b and hoary /b indicates a person who is b no less than seventy /b years old., b Rabba says /b that b Rabbi Yoḥa says: /b In the b future, the Holy One, Blessed be He, will make a feast for the righteous from the flesh of the leviathan, as it is stated: “The i ḥabbarim /i will make a feast [ i yikhru /i ] of him” /b (Job 40:30). b And i kera /i /b means b nothing other than a feast, as it is stated: “And he prepared [ i va’yikhreh /i ] for them a great feast [ i kera /i ]; and they ate and drank” /b (II Kings 6:23). b And i ḥabbarim /i /b means b nothing other than Torah scholars, as it is stated: “You that dwell in the gardens, the companions [ i ḥaverim /i ] hearken for your voice: Cause me to hear it” /b (Song of Songs 8:13). This verse is interpreted as referring to Torah scholars, who listen to God’s voice., b And /b with regard to b the remainder /b of the leviathan, they will b divide it and use it for commerce in the markets of Jerusalem, as it is stated: “They will part him among the i kena’anim /i ” /b (Job 40:30). b And i kena’anim /i /b means b nothing other than merchants, as it is stated: “As for the merchant [ i kena’an /i ], the balances of deceit are in his hand. He loves to oppress” /b (Hosea 12:8). b And if you wish, say /b that the proof is b from here: “Whose merchants are princes, whose traffickers [ i kieha /i ] are the honorable of the earth” /b (Isaiah 23:8)., b And Rabba says /b that b Rabbi Yoḥa says: /b In the b future, the Holy One, Blessed be He, will prepare a i sukka /i for the righteous from the skin of /b the b leviathan, as it is stated: “Can you fill his skin with barbed irons [ i besukkot /i ]” /b (Job 40:31). If one b is deserving /b of being called righteous, an entire b i sukka /i is prepared for him /b from the skin of the leviathan; if one is b not deserving /b of this honor, b a covering is prepared for his /b head, b as it is stated: “Or his head with fish-spears” /b (Job 40:31).,If one is b deserving /b at least of this reward, b a covering is prepared for him, /b and if one is b not deserving, a necklace is prepared for him, as it is stated: “And necklaces about your neck” /b (Proverbs 1:9). If one is somewhat b deserving, a necklace is prepared for him, /b and if one is b not deserving /b even of this, only b an amu-let is prepared for him /b from the skin of the leviathan, b as it is stated: “Or will you bind him for your maidens” /b (Job 40:29), i.e., a small amulet is prepared for him, like the amulets tied on children’s necks., b And /b with regard to b the remaining /b part of the skin of the leviathan, b the Holy One, Blessed be He, spreads it on the walls of Jerusalem, and its glory radiates from /b one b end of the world until the /b other b end. As it is stated: “And nations shall walk in your light, and kings at the brightness of your rising” /b (Isaiah 60:3).,§ With regard to the future glory of Jerusalem, the Gemara interprets the verse: b “And I will make your pinnacles of i kadkhod /i ” /b (Isaiah 54:12). b Rabbi Shmuel bar Naḥmani said: Two angels in heaven, Gabriel and Michael, disagree /b with regard to the material that will be used to form the walls of Jerusalem. b And some say /b that this dispute is between b two i amora’im /i in the West, /b i.e., Eretz Yisrael. b And who are they? /b They are b Yehuda and Ḥizkiyya, the sons of Rabbi Ḥiyya. One said /b they will be made of b onyx, and one said /b of b jasper. The Holy One, Blessed be He, said to them: Let it be like this [ i kedein /i ] and like that [ i ukhedein /i ], /b i.e., let them be formed from both together. This compromise is indicated by the word i kadkhod /i , a combination of this [ i kedein /i ] and that [ i ukhedein /i ].,The Gemara analyzes the rest of that verse: b “And your gates of precious stones” /b (Isaiah 54:12). This should be understood b in /b light of b that /b incident b where Rabbi Yoḥa sat and taught: /b In the b future, the Holy One, Blessed be He, will bring precious stones and pearls that are thirty by thirty /b cubits, b and He will hollow out in them /b a hole of b ten by twenty /b cubits b and set them in the gates of Jerusalem. A certain /b unnamed b student sneered at him, /b saying: b Now we do not find /b precious stones even b of /b the size of b an egg of a dove, /b and yet b all of this we will find? /b , b After /b a period of b time /b that student’s b ship went to sea, /b where b he saw ministering angels sitting and sawing precious stones and pearls that were thirty by thirty /b cubits, b and hollowed out in them /b were holes of b ten by twenty /b cubits. b He said to /b the angels: b For whom are these? They said to him that /b in the b future, the Holy One, Blessed be He, will place them in the gates of Jerusalem. /b Later, the student b came before Rabbi Yoḥa /b and b said to him: /b Continue to b interpret, my teacher, it is fitting for you to interpret, /b as b I saw /b just b as you said. /b Rabbi Yoḥa b said to him: Worthless /b man, b if you had not seen, you would not have believed; /b clearly, b you are mocking the statement of the Sages. /b Rabbi Yoḥa b set his eyes upon him, and /b the student was instantly killed b and turned into a pile of bones. /b ,The Gemara b raises an objection /b against Rabbi Yoḥa’s statement, based on a i baraita /i . The verse states: b “And I will make you go upright [ i komemiyyut /i ]” /b (Leviticus 26:13). b Rabbi Meir says: /b In the future, the Jewish people will have the stature of b two hundred cubits, equivalent to two /b times the b height [ i komot /i ] of Adam the first /b man, whose height was one hundred cubits. Rabbi Meir interprets the word i komemiyyut /i as two i komot /i ., b Rabbi Yehuda says: /b They will have the stature of b one hundred cubits, corresponding to the Sanctuary and its walls, as it is stated: “We whose sons are as plants grown up in their youth; whose daughters are as corner-pillars carved after the fashion of the Sanctuary” /b (Psalms 144:12). But if they are each one hundred cubits tall, how could the Jews enter the gates of Jerusalem, whose entrance gate will be ten by twenty cubits, as claimed by Rabbi Yoḥa? The Gemara answers: b When Rabbi Yoḥa stated /b that idea, he was not referring to the gates themselves but b to /b the b windows that /b allow b wind /b to enter.,§ b And Rabba says /b that b Rabbi Yoḥa says: /b In the b future, the Holy One, Blessed be He, will fashion seven canopies for each and every righteous /b individual, b as it is stated: “And the Lord will create over the whole habitation of Mount Zion, and over those who are invited to it, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory shall be a canopy” /b (Isaiah 4:5). This b teaches that /b for b each and every /b righteous individual, b the Holy One, Blessed be He, fashions for him a canopy /b seven times over, b in accordance with his honor, /b i.e., greater individuals receive grander and larger canopies.,The Gemara asks a question with regard to the above verse: b Why /b should there be b smoke in a canopy? Rabbi Ḥanina said: /b It is b because anyone whose eyes are narrow, /b i.e., is stingy, b toward Torah scholars in this world, his eyes fill with smoke in the World-to-Come. And why /b should there be b fire in a canopy? Rabbi Ḥanina said: /b This b teaches that each and every one is burned from /b embarrassment at the size of b the canopy of the other, /b and says: b Woe for this embarrassment, woe for this disgrace, /b that I did not merit a canopy as large as his., b In a similar manner, you /b can b say /b that God said to Moses about Joshua: b “And you shall put of your honor upon him” /b (Numbers 27:20), which indicates that you should put some of your honor, b but not all of your honor. The elders of that generation said: The face of Moses /b was as bright b as the face of the sun; the face of Joshua /b was b like the face of the moon. Woe for this embarrassment, woe for this disgrace, /b that we did not merit another leader of the stature of Moses., b Rabbi Ḥama bar Ḥanina says: The Holy One, Blessed be He, fashioned ten canopies for Adam the first /b man, b in the Garden of Eden; as it is stated /b to Hiram, king of Tyre: b “You were in Eden the garden of God; every precious stone /b was your covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of your drums and of your holes was in you; they were prepared on the day that you were created” (Ezekiel 28:13). This verse mentions ten items, from carnelian to gold. b Mar Zutra said: /b There were b eleven /b canopies, b as it states: “Every precious stone,” /b which is also part of the tally. b Rabbi Yoḥa said: And the worst of all of them /b was b gold, as it is counted last, /b which indicates that the other items are more valuable.,The Gemara asks: b What /b is the meaning of the phrase: b “The workmanship of your drums and of your holes [ i nekavekha /i ]” /b (Ezekiel 28:13)? b Rav Yehuda says /b that b Rav says: The Holy One, Blessed be He, said to Hiram, king of Tyre: /b Were you in the Garden of Eden when I created all of this for you? b I looked at you, /b saw that you would one day claim divinity for yourself, b and created many orifices [ i nekavim /i ] in man, /b i.e., the excretory system, so that you would know that you are human and not a god. b And there are /b those b who say /b that b this /b is what God b said /b to Hiram: b I looked at you /b |
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141. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436| 56a. בני שמואל חטאו אינו אלא טועה שנאמר (שמואל א ח, ג) ויהי (כי זקן שמואל ובניו לא הלכו) בדרכיו בדרכיו הוא דלא הלכו מיחטא נמי לא חטאו,אלא מה אני מקיים (שמואל א ח, ג) ויטו אחרי הבצע שלא עשו כמעשה אביהם שהיה שמואל הצדיק מחזר בכל מקומות ישראל ודן אותם בעריהם שנאמר (שמואל א ז, טז) והלך מדי שנה בשנה וסבב בית אל והגלגל והמצפה ושפט את ישראל והם לא עשו כן אלא ישבו בעריהם כדי להרבות שכר לחזניהן ולסופריהן,כתנאי ויטו אחרי הבצע ר' מאיר אומר חלקם שאלו בפיהם רבי יהודה אומר מלאי הטילו על בעלי בתים ר' עקיבא אומר קופה יתירה של מעשר נטלו בזרוע ר' יוסי אומר מתנות נטלו בזרוע:,א"ר שמואל בר נחמני אמר ר' יונתן כל האומר דוד חטא אינו אלא טועה שנאמר (שמואל א יח, יד) ויהי דוד לכל דרכיו משכיל וה' עמו וגו' אפשר חטא בא לידו ושכינה עמו,אלא מה אני מקיים (שמואל ב יב, ט) מדוע בזית את דבר ה' לעשות הרע שביקש לעשות ולא עשה,אמר רב רבי דאתי מדוד מהפך ודריש בזכותיה דדוד מדוע בזית את דבר ה' לעשות הרע רבי אומר משונה רעה זו מכל רעות שבתורה שכל רעות שבתורה כתיב בהו ויעש וכאן כתיב לעשות שביקש לעשות ולא עשה,(שמואל ב יב, ט) את אוריה החתי הכית בחרב שהיה לך לדונו בסנהדרין ולא דנת ואת אשתו לקחת לך לאשה ליקוחין יש לך בה,דא"ר שמואל בר נחמני א"ר יונתן כל היוצא למלחמת בית דוד כותב גט כריתות לאשתו שנאמר (שמואל א יז, יח) ואת עשרת חריצי החלב האלה תביא לשר האלף ואת אחיך תפקוד לשלום ואת ערובתם תקח,מאי ערובתם תני רב יוסף דברים המעורבים בינו לבינה,(שמואל ב יב, ט) ואותו הרגת בחרב בני עמון מה חרב בני עמון אי אתה נענש עליו אף אוריה החתי אי אתה נענש עליו,מאי טעמא מורד במלכות הוה דאמר ליה (שמואל ב יא, יא) ואדוני יואב ועבדי אדוני על פני השדה חונים,אמר רב כי מעיינת ביה בדוד לא משכחת ביה בר מדאוריה דכתיב (מלכים א טו, ה) רק בדבר אוריה החתי,אביי קשישא רמי דרב אדרב מי אמר רב הכי והאמר רב קיבל דוד לשון הרע קשיא,גופא רב אמר קיבל דוד לשון הרע דכתיב (שמואל ב ט, ד) ויאמר לו המלך איפוא הוא ויאמר ציבא אל המלך הנה הוא בית מכיר בן עמיאל (בלא) דבר וכתיב וישלח המלך ויקחהו מבית מכיר בן עמיאל (מלא) דבר,מכדי חזייה דשקרא הוא כי הדר אלשין עילויה מ"ט קיבלה מיניה דכתיב (שמואל ב טז, ב) ויאמר המלך (אל ציבא איה) בן אדוניך ויאמר ציבא אל המלך הנה (הוא) יושב בירושלים וגו' ומנא לן דקיבל מיניה דכתיב (שמואל ב טז, ב) ויאמר המלך הנה לך כל אשר למפיבושת ויאמר ציבא השתחויתי אמצא חן (בעיני) המלך,ושמואל אמר לא קיבל דוד לשון הרע דברים הניכרים חזא ביה דכתיב (שמואל ב יט, כה) ומפיבושת בן שאול ירד (לפני) המלך ולא עשה רגליו ולא עשה שפמו ואת בגדיו לא כיבס וגו' וכתיב ויהי כי בא ירושלים לקראת המלך ויאמר לו המלך למה לא הלכת עמי מפיבושת ויאמר אדוני המלך עבדי רמני כי אמר עבדך אחבשה לי החמור וארכב עליה ואלך את המלך כי פסח | 56a. b that the sons of Samuel sinned is nothing other than mistaken, as it is stated: “And it came to pass, when Samuel was old /b that he made his sons judges over Israel… b And his sons walked not in his ways /b but sought after unjust gain, and took bribes, and perverted justice” (I Samuel 8:1–3). By inference: b In his ways they did not walk, /b however, b they did not sin either. /b They were not the equals of their father, but they were not sinners., b However, how /b then b do I establish /b the meaning of the verse: b “And they sought after unjust gain,” /b indicating that they were sinners? It means b that they did not conduct /b themselves b in accordance with the actions of their father. As Samuel the righteous would travel to all places /b where the people of b Israel /b were located b and /b sit in b judgment in their towns, as it is stated: “And he went from year to year in circuit from Beth-El, and Gilgal, and Mitzpa, and judged Israel /b in all those places” (I Samuel 7:16). b And, /b however, b they did not do so /b and travel from place to place. b Rather, they sat in their /b own b cities in order to enhance the fees /b collected b by their attendants and scribes. /b Therefore, the verse ascribes to them liability as if they sinned by seeking ill-gotten gains and bribes.,The Gemara notes that this matter is b parallel to /b a dispute between b i tanna’im /i . /b As it was taught in a i baraita /i that the verse states: b “And they sought after unjust gain.” Rabbi Meir says: /b This means that b they vocally demanded their portions /b of the tithe due them as Levites, abusing their position to the detriment of other Levites. b Rabbi Yehuda says: They imposed /b upon local b homeowners /b to sell their b merchandise /b and support them. b Rabbi Akiva says: They took an extra basket of tithes, /b beyond that which was their due, b by force. Rabbi Yosei says: They took /b only b the gifts /b due them; however, they took them b by force. /b They acted improperly, as a Levite is required to wait until he is given his gifts and may not take them., b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: Anyone who says that David sinned /b with Bathsheba b is nothing other than mistaken, as it is stated: “And David succeeded in all his ways; and the Lord was with him” /b (I Samuel 18:14). b Is it possible that sin came to his hand and /b nevertheless b the Divine Presence was with him? /b , b However, how /b then b do I establish /b the meaning of the rebuke of the prophet Nathan: b “Why have you despised the word of the Lord, to do that which is evil /b in My sight? Uriah the Hittite you have smitten with the sword, and his wife you have taken to be your wife, and him you have slain with the sword of the children of Ammon” (II Samuel 12:9), indicating that David sinned? The Gemara answers: David b sought to do /b evil and have relations with Bathsheba while she was still married to Uriah b but did not do /b so., b Rav said: Rabbi /b Yehuda HaNasi, b who descends from /b the house of b David, seeks to teach /b the verse b in favor of David. /b With regard to that which is written: b “Why have you despised the commandment of the Lord to do evil,” Rabbi /b Yehuda HaNasi b said: This evil /b mentioned with regard to David b is different from all /b other b evils in the Torah; as with regard to all /b other b evils in the Torah, it is written: And he did /b evil, b and here it is written: To do evil. /b This unique phrase indicates that David b sought to do /b evil b but did not /b actually b do /b so. His intentions were improper; however, his actions were proper.,That which is written: b “Uriah the Hittite you have smitten with the sword,” /b means b that you could have judged him before the Sanhedrin /b as one guilty of treason against the throne, b and you did not judge /b him in that manner. Instead, you had him executed in a manner that deviated from the generally accepted principles of judgment. With regard to that which is written: b “And his wife you have taken to be your wife”; /b it means that b you have /b rights of b marriage with her, /b as by law Bathsheba was already divorced from Uriah., b As Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: Anyone who goes to a war /b waged by the royal b house of David writes a /b conditional b bill of divorce to his wife. /b That was done to prevent a situation in which the soldier’s wife would be unable to remarry because the soldier did not return from battle and there were no witnesses to his fate. The conditional bill of divorce accorded her the status of a divorcee and freed her to remarry. b As it is stated: “And carry these ten cheeses to the captain of their thousand, and to your brothers bring greetings and take their pledge [ i arubatam /i ] /b ” (I Samuel 17:18)., b What is /b the meaning of b i arubatam /i ? Rav Yosef taught: /b It refers to b matters that are shared [ i hame’oravim /i ] between him, /b the husband, b and her, /b the wife, i.e., marriage. The verse should be read: Take the bill of divorce that determines the status of the relationship between husband and wife. As, apparently, it was customary for men at war to send their wives a conditional divorce, since Uriah later died, Bathsheba retroactively assumed divorced status from the time that he set out to war. She was not forbidden to David.,With regard to that which is written: b “And him you have slain with the sword of the children of Ammon,” /b it means: b Just as you are not punished for /b soldiers killed by b the sword of the children of Ammon /b in the course of the war, b so too you are not punished for /b the death of b Uriah the Hittite. /b , b What is the reason /b that David was not liable for the death of Uriah? Because Uriah b was a traitor against the throne. As he said to /b David: b “And my lord Joab and the servants of my lord are encamped in the open fields” /b (II Samuel 11:11). In the presence of the king, one may not refer to another as his lord. Doing so is treason., b Rav said: When you analyze /b the matter of b David, no /b sin that he committed b is found in his /b lifetime, b except for that /b involving b Uriah. As it is written /b : “Because David did that which was right in the eyes of the Lord, and turned not aside from any thing that He commanded him all the days of his life, b save only in the matter of Uriah the Hittite” /b (I Kings 15:5)., b Abaye the Elder raised a contradiction between /b one statement b of Rav and /b another statement b of Rav: Did Rav /b actually b say this? Didn’t Rav say: David accepted a /b slanderous b report? /b Just as it is prohibited to relate a slanderous report, it is similarly prohibited to accept it. This contradiction remains unresolved, and it is b difficult. /b ,The Gemara now examines b the matter itself /b with regard to Rav’s statement cited in the course of the previous discussion. b Rav said: David accepted a slanderous report, as it is written /b with regard to David’s search for a surviving son of Jonathan: b “And the king said to him, /b to Ziba, Saul’s slave: b Where is he? And Ziba said to the king: Behold, he is in the house of Machir, the son of Ammiel, in Lo-Devar [ i belo devar /i ]” /b (II Samuel 9:4). Ziba indicated to David that Jonathan’s son was inconsequential, lacking any matter [ i lo devar /i ] of Torah. b And it is written: “Then King /b David b sent, and fetched him out of the house of Machir, the son of Ammiel, from Lo-Devar [ i milo devar /i ]” /b (II Samuel 9:5). That verse can be read that after sending for him, David found him filled with matters [ i melo devar /i ] of Torah., b Now, after /b David b saw that /b Ziba b was a liar, when /b Ziba b once again slandered /b Jonathan’s son, Mephibosheth, b why did David accept /b his report? b As it is written /b that when David fled from Absalom, he met Ziba: b “And the king said: And where is your master’s son? And Ziba said to the king: Behold, he is staying in Jerusalem, /b as he said: Today shall the house of Israel restore to me the kingdom of my father” (II Samuel 16:3). b And from where do we /b derive b that David accepted /b Ziba’s slanderous report? b As it is written: “Then said the king /b to Ziba: b Behold, all that belongs to Mephibosheth is yours. And Ziba said: I humbly beseech you that I may find favor in your sight, /b my lord, b O king /b ” (II Samuel 16:4)., b And Shmuel said: David did not accept /b Ziba’s b slanderous report /b without substantiation. Rather, b he /b himself b saw conspicuous matters in /b Mephibosheth that indicated that Ziba was right. b As it is written: “And Mephibosheth, the son of Saul, came down to meet the king, and he had neither dressed his feet, nor trimmed his beard, nor washed his clothes /b from the day the king departed until the day he came back in peace” (II Samuel 19:25). David thought that he was mourning the fact that he had returned in peace. b And it is written: “And it came to pass, when he came to Jerusalem to meet the king, and the king said to him: Why did you not go with me, Mephibosheth? And he answered: My lord, O king, my servant deceived me; for your servant said: I will saddle me a donkey, and I will ride on it, and go to the king; because lame is /b |
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142. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rabbi elazar Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 211| 84b. ואפילו הכי לא סמך רבי אלעזר ברבי שמעון אדעתיה קביל עליה יסורי באורתא הוו מייכי ליה שיתין נמטי לצפרא נגדי מתותיה שיתין משיכלי דמא וכיבא,למחר עבדה ליה דביתהו שיתין מיני לפדא ואכיל להו וברי ולא הות שבקא ליה דביתהו למיפק לבי מדרשא כי היכי דלא לדחקוהו רבנן,באורתא אמר להו אחיי ורעיי בואו בצפרא אמר להו זילו מפני ביטול תורה יומא חד שמעה דביתהו אמרה ליה את קא מייתית להו עילויך כלית ממון של בית אבא אימרדה אזלה לבית נשא,סליקו ואתו הנך [שיתין] ספונאי עיילו ליה שיתין עבדי כי נקיטי שיתין ארנקי ועבדו ליה שיתין מיני לפדא ואכיל להו,יומא חד אמרה לה לברתה זילי בקי באבוך מאי קא עביד האידנא אתיא אמר לה זילי אמרי לאמך שלנו גדול משלהם קרי אנפשיה (משלי לא, יד) היתה כאניות סוחר ממרחק תביא לחמה אכל ושתי וברי נפק לבי מדרשא,אייתו לקמיה שתין מיני דמא טהרינהו הוה קא מרנני רבנן ואמרי סלקא דעתך לית בהו חד ספק אמר להו אם כמותי הוא יהיו כולם זכרים ואם לאו תהא נקבה אחת ביניהם היו כולם זכרים ואסיקו להו ר' אלעזר על שמיה,תניא אמר רבי כמה פריה ורביה ביטלה רשעה זו מישראל,כי הוה קא ניחא נפשיה אמר לה לדביתהו ידענא בדרבנן דרתיחי עלי ולא מיעסקי בי שפיר אוגנין בעיליתאי ולא תידחלין מינאי א"ר שמואל בר נחמני אישתעיא לי אימיה דרבי יונתן דאישתעיא לה דביתהו דרבי אלעזר ברבי שמעון לא פחות מתמני סרי ולא טפי מעשרין ותרין שנין אוגניתיה בעיליתא,כי הוה סליקנא מעיננא ליה במזייה כי הוה משתמטא ביניתא מיניה הוה אתי דמא יומא חד חזאי ריחשא דקא נפיק מאוניה חלש דעתאי איתחזי לי בחלמא אמר לי לא מידי הוא יומא חד שמעי בזילותא דצורבא מרבנן ולא מחאי כדבעי לי,כי הוו אתו בי תרי לדינא הוו קיימי אבבא אמר מר מילתיה ומר מילתיה נפיק קלא מעיליתיה ואמר איש פלוני אתה חייב איש פלוני אתה זכאי יומא חד הוה קא מינציא דביתהו בהדי שבבתא אמרה לה תהא כבעלה שלא ניתן לקבורה אמרי רבנן כולי האי ודאי לאו אורח ארעא,איכא דאמרי רבי שמעון בן יוחאי איתחזאי להו בחלמא אמר להו פרידה אחת יש לי ביניכם ואי אתם רוצים להביאה אצלי אזול רבנן לאעסוקי ביה לא שבקו בני עכבריא דכל שני דהוה ניים רבי אלעזר ברבי שמעון בעיליתיה לא סליק חיה רעה למתייהו,יומא חד מעלי יומא דכיפורי הוה הוו טרידי שדרו רבנן לבני בירי ואסקוהו לערסיה ואמטיוה למערתא דאבוה אשכחוה לעכנא דהדרא לה למערתא אמרו לה עכנא עכנא פתחי פיך ויכנס בן אצל אביו פתח להו,שלח רבי לדבר באשתו שלחה ליה כלי שנשתמש בו קודש ישתמש בו חול תמן אמרין באתר דמרי ביתא תלא זייניה כולבא רעיא קולתיה תלא שלח לה נהי דבתורה גדול ממני אבל במעשים טובים מי גדול ממני שלחה ליה בתורה מיהא גדול ממך לא ידענא במעשים ידענא דהא קביל עליה יסורי,בתורה מאי היא דכי הוו יתבי רבן שמעון בן גמליאל ורבי יהושע בן קרחה אספסלי יתבי קמייהו רבי אלעזר בר' שמעון ורבי אארעא,מקשו ומפרקו אמרי מימיהן אנו שותים והם יושבים על גבי קרקע עבדו להו ספסלי אסקינהו,אמר להן רבן שמעון בן גמליאל פרידה אחת יש לי ביניכם ואתם מבקשים לאבדה הימני אחתוהו לרבי אמר להן רבי יהושע בן קרחה מי שיש לו אב יחיה ומי שאין לו אב ימות אחתוהו נמי לרבי אלעזר ברבי שמעון חלש דעתיה אמר קא חשביתו ליה כוותי,עד ההוא יומא כי הוה אמר רבי מילתא הוה מסייע ליה רבי אלעזר ברבי שמעון מכאן ואילך כי הוה אמר רבי יש לי להשיב אמר ליה רבי אלעזר ברבי שמעון כך וכך יש לך להשיב זו היא תשובתך השתא היקפתנו תשובות חבילות שאין בהן ממש,חלש דעתיה דרבי אתא א"ל לאבוה אמר ליה בני אל ירע לך שהוא ארי בן ארי ואתה ארי בן שועל,והיינו דאמר רבי שלשה ענוותנין הן ואלו הן אבא | 84b. § After this digression, the Gemara returns to the story of Rabbi Elazar, son of Rabbi Shimon. b And /b although his flesh did not putrefy, b even so Rabbi Elazar, son of Rabbi Shimon, /b still b did not rely on his /b own b opinion, /b as he was worried that he may have erred in one of his decisions. b He accepted afflictions upon himself /b as atonement for his possible sins. b At night /b his attendants b would spread out sixty felt /b bed coverings b for him. In the morning, /b despite the bed coverings, b they would remove sixty basins of blood and pus from underneath him. /b , b The following day, /b i.e., every morning, b his wife would prepare for him sixty types of relish [ i lifda /i ] /b made from figs, b and he would eat them and become healthy. His wife, /b concerned for his health, b would not allow him to go to the study hall, so that the Rabbis would not push him /b beyond his limits., b In the evening, he /b would b say to /b his pains: b My brothers and my friends, come! In the morning he /b would b say to them: Go /b away, b due to /b the b dereliction /b of b Torah /b study that you cause me. b One day his wife heard him /b inviting his pains. b She said to him: You are bringing /b the pains b upon yourself. You have diminished the money of /b my b father’s home /b due to the costs of treating your self-imposed afflictions. b She rebelled /b against him and b went /b back b to her father’s home, /b and he was left with no one to care for him.,Meanwhile, there were b these sixty sailors /b who b came and entered /b to visit Rabbi Elazar, son of Rabbi Shimon. b They brought him sixty servants, /b each b bearing sixty purses, and prepared him sixty types of relish and he ate them. /b When they had encountered trouble at sea, these sailors had prayed to be saved in the merit of Rabbi Elazar, son of Rabbi Shimon. Upon returning to dry land, they presented him with these gifts., b One day, /b the wife of Rabbi Elazar, son of Rabbi Shimon, b said to her daughter: Go /b and b check on your father /b and see b what he is doing now. /b The daughter b came /b to her father, who b said to her: Go /b and b tell your mother /b that b ours is greater than theirs, /b i.e., my current ficial status is greater than that of your father’s household. b He read /b the verse b about himself: “She is like the merchant-ships; she brings her food from afar” /b (Proverbs 31:14). As he was unhindered by his wife from going to the study hall, Rabbi Elazar, son of Rabbi Shimon, b ate and drank and became healthy and went out to the study hall. /b ,The students b brought sixty /b questionable b samples of blood before him /b for inspection, to determine whether or not they were menstrual blood. b He deemed them /b all b ritually pure, /b thereby permitting the women to engage in intercourse with their husbands. b The Rabbis /b of the academy b were murmuring about /b Rabbi Elazar, son of Rabbi Shimon, b and saying: /b Can it b enter your mind /b that b there is not one uncertain /b sample b among them? /b He must be mistaken. Rabbi Elazar, son of Rabbi Shimon, b said to them: If /b the i halakha /i b is /b in accordance with b my /b ruling, b let all /b the children born from these women b be males. And if not, let there be one female among them. /b It turned out that b all /b of the children b were males, and /b they b were called Elazar in his name. /b , b It is taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi lamented and b said /b concerning the wife of Rabbi Elazar, son of Rabbi Shimon: b How much procreation /b has b this evil woman prevented from the Jewish people. /b She caused women not to have children by preventing her husband from going to the study hall and rendering his halakhic rulings., b As /b Rabbi Elazar, son of Rabbi Shimon, b was dying, he said to his wife: I know that the Rabbis are angry at me /b for arresting several thieves who are their relatives, b and /b therefore b they will not properly tend to my /b burial. When I die, b lay me in my attic and do not be afraid of me, /b i.e., do not fear that anything will happen to my corpse. b Rabbi Shmuel bar Naḥmani said: Rabbi Yonatan’s mother told me that the wife of Rabbi Elazar, son of Rabbi Shimon, told her: I laid him in the attic /b for b no less than eighteen /b years b and /b for b no more than twenty-two years. /b ,His wife continued: b When I would go up /b to the attic b I would check his hair, /b and b when a hair would fall out from /b his head, b blood would come /b and appear in its place, i.e., his corpse did not decompose. b One day I saw a worm emerging from his ear, /b and b I became /b very b distressed /b that perhaps his corpse had begun to decompose. My husband b appeared to me in a dream /b and b said to me: It is no matter /b for concern. Rather, this is a consequence for a sin of mine, as b one day I heard a Torah scholar being insulted and I did not protest as I should have. /b Therefore, I received this punishment in my ear, measure for measure.,During this period, b when two /b people b would come for adjudication of /b a dispute, b they would stand by the doorway /b to the home of Rabbi Elazar, son of Rabbi Shimon. b One /b litigant b would state his /b side of the b matter, and the other /b litigant would state b his /b side of the b matter. A voice would issue forth from his attic, saying: So-and-so, you are guilty; so-and-so, you are innocent. /b The Gemara relates: b One day, the wife of /b Rabbi Elazar, son of Rabbi Shimon, b was quarreling with a neighbor. /b The neighbor b said to her /b as a curse: This woman b should be like her husband, who was not buried. /b When word spread that Rabbi Elazar, son of Rabbi Shimon, had not been buried, b the Rabbis said: This much, /b i.e., now that the matter is known, to continue in this state is b certainly not proper conduct, /b and they decided to bury him., b There are /b those b who say /b that the Sages found out that Rabbi Elazar, son of Rabbi Shimon, had not been buried when b Rabbi Shimon ben Yoḥai, /b his father, b appeared to them in a dream and said to them: I have a single fledgling among you, /b i.e., my son, b and you do not wish to bring it to me /b by burying him next to me. Consequently, b the Sages went to tend to /b his burial. b The residents of Akhbaria, /b the town where the corpse of Rabbi Elazar, son of Rabbi Shimon, was resting, b did not allow /b them to do so, b as /b they realized that b all the years that Rabbi Elazar, son of Rabbi Shimon, had been resting in his attic, no wild beast had entered their town. /b The townspeople attributed this phenomenon to his merit and they did not want to lose this protection., b One day, /b which b was Yom Kippur eve, /b everyone in the town b was preoccupied /b with preparations for the Festival. b The Rabbis sent /b a message b to the residents of /b the adjacent town b of Biri /b instructing them to help remove the body of Rabbi Elazar, son of Rabbi Shimon, from the attic, b and they removed his bier and brought it to his father’s /b burial b cave. They found a serpent [ i le’akhna /i ] that /b had placed its tail in its mouth and completely b encircled /b the entrance to b the cave, /b denying them access. b They said to it: Serpent, serpent! Open your mouth to allow a son to enter next to his father. It opened /b its mouth b for them /b and uncoiled, and they buried Rabbi Elazar, son of Rabbi Shimon, alongside his father.,The Gemara continues: After this incident, b Rabbi /b Yehuda HaNasi b sent /b a messenger b to speak with the wife of /b Rabbi Elazar, son of Rabbi Shimon, and propose marriage. b She sent /b a message b to him /b in response: Shall b a vessel used by /b someone b sacred, /b i.e., Rabbi Elazar, son of Rabbi Shimon, b be used by /b someone who is, relative to him, b profane? There, /b in Eretz Yisrael, b they say /b that she used the colloquial adage: b In the location /b where b the master of the house hangs his sword, /b shall b the contemptible shepherd hang his basket [ i kultei /i ]? /b Rabbi Yehuda HaNasi b sent /b a message back b to her: Granted that in Torah he was greater than I, but was /b he b greater than I in pious deeds? She sent /b a message back b to him: Whether /b he was b greater than you in Torah I do not know; /b but b I do know /b that he was greater than you b in /b pious b deeds, as he accepted afflictions upon himself. /b ,The Gemara asks: b With regard to Torah /b knowledge, b what is /b the event that demonstrated the superiority of Rabbi Elazar, son of Rabbi Shimon, over Rabbi Yehuda HaNasi? The Gemara answers: b When Rabban Shimon ben Gamliel and Rabbi Yehoshua ben Korḥa, /b the leading Sages of the generation, b were sitting on benches [ i asafselei /i ] /b teaching Torah along with the other Sages, the youthful pair b Rabbi Elazar, son of Rabbi Shimon, and Rabbi /b Yehuda HaNasi b would sit before them on the ground /b out of respect.,These two young students would engage in discussions with the Sages, in which they would b raise difficulties and answer /b them brilliantly. Seeing the young scholars’ brilliance, the leading Sages b said: From their waters we drink, /b i.e., we are learning from them, b and they are /b the ones b sitting on the ground? Benches were prepared for /b Rabbi Elazar, son of Rabbi Shimon, and Rabbi Yehuda HaNasi, b and they were promoted /b to sit alongside the other Sages., b Rabban Shimon ben Gamliel said to /b the other Sages present: b I have a single fledgling among you, /b i.e., my son Rabbi Yehuda HaNasi, b and you are seeking to take it from me? /b By promoting my son to such a prestigious position at such a young age, his chances of being adversely affected by the evil eye are greatly increased. b They demoted Rabbi /b Yehuda HaNasi to sit on the ground, at his father’s request. b Rabbi Yehoshua ben Korḥa said to /b the Sages: Should b one who has a father /b to care for him, i.e., Rabbi Yehuda HaNasi, be demoted so that he may b live, while /b the other b one, who does not have a father /b to care for him, i.e., Rabbi Elazar, son of Rabbi Shimon, should be allowed to b die? /b Upon hearing his argument, the Sages b also demoted Rabbi Elazar, son of Rabbi Shimon, /b without explaining to him the reason for his demotion. b He became offended /b and b said /b to them: b You are equating /b Rabbi Yehuda HaNasi b to me, /b by demoting us together. In fact, I am much greater than he.,As a result of that incident, the relationship of Rabbi Elazar, son of Rabbi Shimon, with Rabbi Yehuda HaNasi changed. Up b until that day, when Rabbi /b Yehuda HaNasi b would state a matter /b of Torah, b Rabbi Elazar, son of Rabbi Shimon, would support him /b by citing proofs for his opinion. b From this /b point b forward, when /b they were discussing a subject and b Rabbi /b Yehuda HaNasi b would say: I have /b an argument b to respond, Rabbi Elazar, son of Rabbi Shimon, would /b preempt him by b saying to him: Such and such is what you have to respond, /b and b this is the refutation of your /b claim. b Now /b that you asked these questions, b you have surrounded us with bundles of refutations that have no substance, /b i.e., you have forced us to give unnecessary answers. Rabbi Elazar, son of Rabbi Shimon, would anticipate Rabbi Yehuda HaNasi’s comments and immediately dismiss them as having no value., b Rabbi /b Yehuda HaNasi b became offended. He came /b and b told his father /b what had transpired. Rabban Shimon ben Gamliel b said /b to him: b My son, do not let /b his actions b offend /b you, b as he is a lion, son of a lion, and you are a lion, son of a fox. /b Rabbi Elazar’s father, Rabbi Shimon, was a renowned Sage, and therefore Rabbi Elazar’s sagacity is not surprising. In any event, this incident demonstrates the superiority of Rabbi Elazar, son of Rabbi Shimon, to Rabbi Yehuda HaNasi with regard to knowledge of Torah.,The Gemara concludes: b This /b incident b is /b the background to a statement b which Rabbi /b Yehuda HaNasi b said: There are three /b prototypical b modest /b people, b and they are: Father, /b i.e., Rabban Shimon ben Gamliel; |
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143. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. isaac b. r. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 489| 99b. רבא אמר דכ"ע ישנה לשכירות מתחילה ועד סוף ודכולי עלמא המקדש במלוה אינה מקודשת ודכולי עלמא אין אומן קונה בשבח כלי,אלא הכא במאי עסקינן כגון שהוסיף לה נופך משלו רבי מאיר סבר מלוה ופרוטה דעתה אפרוטה ורבנן סברי מלוה ופרוטה דעתה אמלוה,ובפלוגתא דהני תנאי דתניא בשכר שעשיתי עמך אינה מקודשת בשכר שאעשה עמך מקודשת רבי נתן אומר בשכר שאעשה עמך אינה מקודשת וכל שכן בשכר שעשיתי עמך,ורבי יהודה הנשיא אומר באמת אמרו בין בשכר שעשיתי עמך ובין בשכר שאעשה עמך אינה מקודשת ואם הוסיף לה נופך משלו מקודשת,(מאי איכא) בין ת"ק לרבי נתן איכא בינייהו שכירות בין רבי נתן לר' יהודה הנשיא איכא בינייהו מלוה ופרוטה,אמר שמואל טבח אומן שקלקל חייב לשלם מזיק הוא פושע הוא נעשה כאומר לו שחוט לי מכאן ושחט לו מכאן,למה ליה למימר מזיק הוא פושע הוא אי אמר מזיק הוא הוה אמינא הני מילי היכא דקא עביד בשכר אבל היכא דקא עביד בחנם לא קמ"ל פושע הוא,איתיביה רב חמא בר גוריא לשמואל הנותן בהמה לטבח וניבלה אומן פטור הדיוט חייב ואם נותן שכר בין הדיוט בין אומן חייב אמר ליה לעכר מוחך,אתא ההוא מרבנן קא מותיב ליה א"ל השתא שקלת מאי דשקל חברך קאמינא לכו אנא רבי מאיר וקאמריתו לי רבנן אמאי לא דייקת מילי שאני אומר מזיק הוא פושע הוא נעשה כאומר לו שחוט לי מכאן ושחט לו מכאן מאן אית ליה האי סברא רבי מאיר דאמר מבעי ליה למירמי אנפשיה,הי רבי מאיר אילימא [הא] רבי מאיר (קל"ן סימן),דתנן קשרו בעליו במוסירה ונעל בפניו כראוי ויצא והזיק בין תם בין מועד חייב דברי רבי מאיר,התם בקראי פליגי,אלא הא רבי מאיר דתנן לצבוע לו אדום וצבעו שחור שחור וצבעו אדום רבי מאיר אומר נותן לו דמי צמרו התם בידים קלאו מיניה,אלא הא רבי מאיר דתנן נשברה כדו ולא סילקה נפלה גמלו ולא העמידה רבי מאיר אומר חייב בנזקן וחכמים אומרים פטור מדיני אדם וחייב בדיני שמים וקיימא לן דבנתקל פושע הוא פליגי,אמר רבה בר בר חנה אמר רבי יוחנן טבח אומן שקלקל חייב ואפילו הוא אומן כטבחי ציפורי ומי אמר רבי יוחנן הכי והאמר רבה בר בר חנה עובדא הוה קמיה דרבי יוחנן בכנישתא דמעון ואמר ליה זיל אייתי ראיה דממחית לתרנגולים ואפטרך,לא קשיא כאן בחנם כאן בשכר כי הא דאמר רבי זירא הרוצה שיתחייב לו טבח יקדים לו דינר,מיתיבי המוליך חטים לטחון ולא לתתן ועשאן סובין או מורסן קמח לנחתום ועשאו פת ניפולין בהמה לטבח וניבלה חייב מפני שהוא כנושא שכר אימא מפני שהוא נושא שכר,ההוא מגרומתא דאתאי לקמיה דרב טרפיה ופטריה לטבח מלשלומי דמי פגעו ביה רב כהנא ורב אסי בההוא גברא אמרו ליה עביד בך רב תרתי,מאי תרתי אילימא תרתי לגריעותא דאיבעי ליה לאכשורי כר' יוסי בר' יהודה וטרפה כרבנן ואי נמי כרבנן דאיבעי ליה חיובא לטבחא ומי שרי למימר כי האי גונא,והתניא לכשיצא לא יאמר אני מזכה וחבירי מחייבין אבל מה אעשה שחבירי רבו עלי ועל זה נאמר (משלי יא, יג) הולך רכיל מגלה סוד,אלא תרתי למעליותא דלא אוכלך ספק איסורא ומנעך מספק גזילה,איתמר המראה דינר לשולחני ונמצא רע תני חדא אומן פטור הדיוט חייב ותניא אידך בין אומן בין הדיוט חייב,אמר רב פפא כי תניא אומן פטור כגון דנכו ואיסור דלא צריכי למיגמר כלל אלא במאי טעו טעו בסיכתא חדתא דההיא שעתא דנפק מתותי סיכתא,ההיא איתתא דאחזיא דינרא לרבי חייא אמר לה מעליא הוא למחר אתאי לקמיה ואמרה ליה אחזיתיה ואמרו לי בישא הוא ולא קא נפיק לי אמר ליה לרב זיל חלפיה ניהלה וכתוב אפנקסי דין עסק ביש,ומאי שנא דנכו ואיסור דפטירי משום דלא צריכי למיגמר רבי חייא נמי לאו למיגמר קא בעי רבי חייא לפנים משורת הדין הוא דעבד כדתני רב יוסף (שמות יח, כ) והודעת להם זה | 99b. b Rava said /b another interpretation: b Everyone /b agrees that the obligation to pay b a wage /b is incurred continuously b from the beginning /b of the period a craftsman is hired b to /b its b end; and everyone /b agrees that with regard to b one who betroths /b a woman b with a loan, she is not betrothed; and everyone /b agrees that b a craftsman does not acquire /b ownership rights b through /b the b enhancement of the vessel. /b , b But with what are we dealing here? /b We are dealing with a case b where he added a jewel [ i nofekh /i ] of his own for her. Rabbi Meir holds /b that if a man betroths a woman with b a loan and one i peruta /i , her mind is /b focused b on the i peruta /i . /b Therefore, in this case the jewel serves as the betrothal money. b And the Rabbis hold /b that if a man betroths a woman with b a loan and one i peruta /i her mind is /b focused b on the loan, /b so the loan serves as the betrothal money, and if one betroths a woman with a loan, she is not betrothed., b And /b Rabbi Meir and the Rabbis disagree b in the dispute /b between b these i tanna’im /i . As it is taught /b in the i Tosefta /i ( i Kiddushin /i 3:4): If one says to a woman: Be betrothed to me b with the payment for which I have worked for you, she is not betrothed, /b as the payment is a loan, since she already owes him this money. But if he says: Be betrothed to me b with the payment for which I will work for you, she is betrothed, /b as from the moment he is entitled to the money, he gives it to her for her betrothal. b Rabbi Natan says: /b If he says: Be betrothed to me b with the payment for which I will work for you, she is not betrothed, /b as Rabbi Natan holds that the obligation to pay a wage is incurred continuously from the beginning of the period he was hired to its end, which means that upon the completion of the labor it is a loan, b and all the more so /b if he says: Be betrothed to me b with the payment for which I have worked for you. /b ,The i baraita /i cites a third opinion: b And Rabbi Yehuda HaNasi says: Actually they said /b that the i halakha /i is that regardless of b whether /b he said: b With the payment for which I have worked for you, or whether /b he said: b With the payment for which I will work for you, she is not betrothed. But if he added a jewel of his own for her, she is betrothed. /b ,The Gemara clarifies the dispute: b What /b difference b is there between the first i tanna /i and Rabbi Natan? /b The difference b between them /b is with regard to b a wage: /b Is the obligation incurred continuously or only upon the completion of the work? The difference b between Rabbi Natan and Rabbi Yehuda HaNasi /b is the issue of b a loan and one i peruta /i . /b Rabbi Natan holds that if a man betroths a woman with a loan and one i peruta /i her mind is focused on the loan, and in this case his jewel is disregarded; and Rabbi Yehuda HaNasi holds that her mind is focused on the i peruta /i , in this case the jewel, and she is betrothed with the jewel.,§ The Gemara now returns to the topic of a craftsman who damages the item with which he is working. b Shmuel says: An expert butcher who damaged /b an animal by slaughtering it incorrectly, thereby rendering it non-kosher, is b liable to pay /b the owner of the animal for the damage. Why? b He is one who causes damage; he is negligent; he is like one who is told /b by the animal’s owner to b slaughter it from here, /b i.e., the area of the throat where ritual slaughter is performed, b and he slaughtered it from there, /b i.e., a different area of the throat, in violation of the owner’s wishes.,The Gemara asks: b Why must he say /b both that the butcher b is one who causes damage /b and that b he is negligent? /b The Gemara explains: b If /b Shmuel had b said /b only that b he is one who causes damage, I would say /b that b this statement /b applies only in a case where the butcher slaughtered the animal b for pay, /b in which case, due to the extra responsibility that he bears, he is considered to be one who caused damage and is liable to pay even in a case where the damage was unintentional; b but /b in a case b where he does /b the work b for free, /b I would say b no, /b he is exempt from liability in a case where the damage was unintentional. Shmuel therefore b teaches us /b that the butcher b is negligent, /b and one who works without pay is analogous to an unpaid bailee, who is liable to pay for damage caused by negligence., b Rav Ḥama bar Gurya raised an objection to Shmuel /b from the i Tosefta /i (10:10): With regard to b one who gives an animal to a butcher, and /b the butcher killed it in a way that b rendered it an animal carcass, /b if the butcher is b an expert, /b then he is b exempt /b from liability; if he is b an ordinary /b person, without particular expertise in the act of ritual slaughter, he is b liable. And if /b the owner of the animal b paid /b the butcher, then regardless of b whether /b he is b an ordinary /b person or b whether /b he is b an expert, /b the butcher is b liable /b to pay for the damage. This indicates that an expert butcher who slaughtered the animal improperly is exempt if he slaughtered it without pay. Shmuel b said to him: May your mind be muddled /b for raising a ridiculous objection., b One of the Sages came and raised /b the same b objection to /b Shmuel. Shmuel b said to him: Now you shall receive what your friend received /b from me, since b I say to you /b my statement in accordance with the opinion of b Rabbi Meir, and you say to me, /b i.e., you raise an objection, based upon the opinion of b the Rabbis. Why were you not precise /b in your consideration of b my /b choice of b words? As I say: He is one who causes damage; he is negligent; he is like one who is told /b by the animal’s owner to b slaughter it from here, and he slaughtered it from there. Who accepts this reasoning? /b It is b Rabbi Meir, who says: He should have taken upon himself /b the responsibility to perform his task properly, and if he did not, he is liable to pay for the damage that he caused. The other i baraita /i is in accordance with the opinion of the Rabbis, who exempt him from liability.,The Gemara asks: b Which /b statement of b Rabbi Meir /b is Shmuel referring to? b If we say /b it is b this /b statement of b Rabbi Meir, /b that is difficult. Parenthetically, the Gemara states that the letters b i kuf /i , i lamed /i , i nun /i /b serve as b a mnemonic /b device for the three statements of Rabbi Meir that will be cited. It stands for: He tied it [ i kesharo /i ], to dye [ i litzboa /i ], and broke [ i nishbera /i ].,The Gemara returns to the matter at hand: b As we learned /b in a mishna (45b): If b the /b ox’s b owner tied it with reins /b to a fence b or locked /b the gate b before it in an appropriate manner, but /b nevertheless the ox b emerged and caused damage, whether /b the ox is b innocuous or forewarned /b the owner is b liable, /b since this is not considered sufficient precaution to prevent damage; this is b the statement of Rabbi Meir. /b As the Gemara explains on 45b, Rabbi Meir holds that a forewarned ox requires a heightened level of safeguarding, and since the owner did not safeguard it, he is liable. The same would apply here, that one who agrees to perform a task must exercise care in executing it. Otherwise, he will be held liable to pay for damage.,The Gemara explains why this cannot be the statement of Rabbi Meir that Shmuel was referring to: b There, /b in that mishna, the Sages b disagree with regard to /b the interpretation of biblical b verses, /b not logical reasoning, as the Gemara explains there, and conclusions cannot be drawn from that i halakha /i to this one., b Rather, /b it is b this /b statement of b Rabbi Meir /b that Shmuel is referring to, b as we learned /b in a mishna (100b): If one gave wool to a dyer b to dye /b it b red for him, and he dyed it black, /b or to dye it b black, and he dyed it red, Rabbi Meir says: /b The dyer b gives /b the owner b the value of his wool, /b indicating that he is liable to pay for the damage. The Gemara rejects this opinion: This statement also does not prove that according to Rabbi Meir a worker is liable to pay for a job performed improperly, since b there, /b the dyer b burned /b the wool, thereby removing it b from /b the owner b by /b direct b action. /b , b Rather, /b it is b this /b statement of b Rabbi Meir /b that Shmuel is referring to, b as we learned /b in a i baraita /i : If one’s b jug broke /b on the road b and he did not remove it, /b or if b his camel fell /b on the road b and he did not stand it up, Rabbi Meir says: He is liable for the damage /b that they cause, b and the Rabbis say: He is exempt according to human laws but liable according to the laws of Heaven. /b The Gemara notes: b And we maintain /b that they b disagree with regard to /b the question of whether b one who stumbles is /b considered b negligent. /b According to the opinion of Rabbi Meir, one who stumbles is considered negligent, since he should have paid attention while walking. He is therefore liable for whatever damage he causes. In the case of an expert butcher as well, Rabbi Meir holds that he is considered negligent when damaging the animal he slaughtered, and the Rabbis hold that he is not negligent and therefore exempt from liability.,The Gemara discusses Rabbi Yoḥa’s opinion concerning the case of an expert butcher. b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: An expert butcher who damaged /b an animal by slaughtering it incorrectly, thereby rendering it non-kosher, is b liable /b to pay the owner of the animal, b and even if he is as expert as the butchers of Tzippori, /b it is not considered an accident, and he is considered to be at fault. The Gemara asks: b And did Rabbi Yoḥa /b actually b say this? But didn’t Rabba bar bar Ḥana say /b that b there was an incident /b in which a butcher who damaged an animal was brought to court b before Rabbi Yoḥa in the synagogue of /b the town b Maon, and /b Rabbi Yoḥa b said to /b the butcher: b Go bring proof that you are an expert at /b slaughtering b chickens, and I will exempt you /b from payment.,The Gemara responds: This is b not difficult. Here, /b in the aforementioned incident, the butcher slaughtered the animal b for free, /b and he is therefore exempt, while b there, /b in Rabba bar bar Ḥana’s previous statement, he slaughtered the animal b for pay, /b and is therefore liable to pay for the damage. This is b in accordance with that which Rabbi Zeira says: One who wants a butcher to be liable to /b pay b him /b in the event that he damages the animal during slaughter should b advance him a dinar, /b so that he is paid for his services, and he is consequently liable to pay damages.,The Gemara b raises an objection /b from the i Tosefta /i (10:9): b One who brought wheat /b to another b to grind /b for him, and the miller b did not wet /b the grains sufficiently for the grinding to be performed effectively, b and /b as a result b he converted /b the grain b into bran or coarse bran; /b or if one gave b flour to the baker and he made bread /b that is b underbaked /b and tends to crumble; or if one gave b an animal to a butcher and /b the butcher killed it in a way that b rendered it /b an unslaughtered b animal carcass, /b the worker is b liable, because he is like a paid bailee. /b This indicates that even if the work was done for free, the worker has the legal status of one who is paid, and he is liable to pay for the damage. The Gemara answers by emending the i baraita /i : b Say /b instead: b Because he is a paid bailee /b and actually receives payment.,The Gemara relates: There was b a certain /b animal that was b slaughtered /b with an incision b not in the neck that was brought before Rav. /b He b declared it non-kosher, and exempted the butcher from paying its value. Rav Kahana and Rav Asi encountered that man, /b i.e., the owner of the animal, and b they said to him: Rav did two for you. /b ,The Gemara asks: b What /b are the b two? If we say /b there were b two unfavorable /b rulings, what are they? One is that b he should have declared /b the animal b kosher, in accordance with /b the opinion of b Rabbi Yosei, son of Rabbi Yehuda, /b who says that an animal that has been slaughtered in this manner is kosher, b and /b instead he b declared it non-kosher, in accordance with /b the opinion of b the Rabbis, /b who hold that it is not kosher. b And /b the second is that b even /b if he holds b in accordance with /b the opinion of b the Rabbis, he should have /b ruled that b the butcher /b is b liable /b to pay for the damage. The Gemara challenges this explanation: b But /b if these are the two that Rav Kahana and Rav Asi are referring to, b is it permitted /b for them b to say this type /b of statement to the owner of the animal?, b But isn’t it taught /b in a i baraita /i that b when /b a judge b leaves /b the courthouse, b he should not say /b to the litigant: b I found you innocent and my colleagues found you liable, but what can I do, since my colleagues outnumber me? And /b it is b concerning /b a circumstance such as b this /b that it b is stated: “He that goes about as a talebearer reveals secrets; /b but he that is of a faithful spirit conceals a matter” (Proverbs 11:13)., b Rather, /b the intention is that they told him that there were b two favorable /b rulings: First, b that /b by declaring the animal to be non-kosher, b he did not allow you to eat /b an item about which there is b uncertainty /b as to whether it is b forbidden, and /b second, by exempting the butcher from paying you, b he prevented you /b from being in a situation where there is b uncertainty /b as to whether receiving payment from the butcher constitutes b robbery, /b since you would have been given the butcher’s money when he may be exempt, as the animal may in fact be kosher.,§ The Gemara continues the discussion of an expert who erred, thereby causing a loss. It b was stated: /b With regard to b one who presents a dinar to a money changer /b to assess its value or authenticity and the money changer declares it valid, b and it is found /b to be b bad, /b i.e., invalid, causing its owner a monetary loss, it b is taught /b in b one /b i baraita /i that if the money changer is b an expert, /b he is b exempt, /b while if he is b an ordinary /b person he is b liable. And it is taught /b in b another /b i baraita /i that irrespective of b whether /b he is b an expert /b or b whether /b he is b an ordinary /b person, he is b liable /b to pay for the owner’s loss.,To reconcile the i baraitot /i , b Rav Pappa said: When /b the i baraita /i b teaches /b that b an expert is exempt /b from liability, it is referring to renowned experts b such as /b the money changers b Dankhu and Issur, /b whose expertise is so great b that they do not need to learn /b about assessing currency b at all. /b The Gemara asks: b But /b if they are so proficient, b in what did they err? /b The Gemara answers: b They erred with regard to /b a coin from b a new press, which at that time was leaving the press, /b and they did not know its value.,The Gemara relates: There was b a certain woman who presented a dinar to Rabbi Ḥiyya /b to assess its authenticity. b He said to her: It is a proper /b coin. b The next day she came before him and said to him: I presented it /b to others, b and they told me /b that b it is a bad /b dinar, b and I am not /b able to b spend it. /b Rabbi Ḥiyya b said to Rav: Go exchange it for her, and write on my tablet [ i apinkasi /i ]: This /b was a b bad transaction, /b as I should not have assessed the coin.,The Gemara asks: b But what is different /b about b Dankhu and Issur, who are exempt due to /b the fact b that they do not need to learn /b about assessing currency? b Rabbi Ḥiyya too did not need to learn, /b as he was also an expert. The Gemara responds: b Rabbi Ḥiyya /b was not actually required to return a dinar to this woman, but when he did so b he acted beyond the letter of the law. /b This is b as that /b which b Rav Yosef taught /b concerning the verse: “And you shall show them the way wherein they must walk, and the work that they must do” (Exodus 18:20): b “And you shall show them”; this /b is referring to |
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144. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436| 56a. אמר ליה קיסר לר' יהושע בר' (חנינא) אמריתו דחכמיתו טובא אימא לי מאי חזינא בחלמאי אמר ליה חזית דמשחרי לך פרסאי וגרבי בך ורעיי בך שקצי בחוטרא דדהבא הרהר כוליה יומא ולאורתא חזא אמר ליה שבור מלכא לשמואל אמריתו דחכמיתו טובא אימא לי מאי חזינא בחלמאי אמר ליה חזית דאתו רומאי ושבו לך וטחני בך קשייתא ברחייא דדהבא הרהר כוליה יומא ולאורתא חזא,בר הדיא מפשר חלמי הוה מאן דיהיב ליה אגרא מפשר ליה למעליותא ומאן דלא יהיב ליה אגרא מפשר ליה לגריעותא אביי ורבא חזו חלמא אביי יהיב ליה זוזא ורבא לא יהיב ליה אמרי ליה אקרינן בחלמין (דברים כח, לא) שורך טבוח לעיניך וגו' לרבא אמר ליה פסיד עסקך ולא אהני לך למיכל מעוצבא דלבך לאביי א"ל מרווח עסקך ולא אהני לך למיכל מחדוא דלבך,אמרי ליה אקרינן (דברים כח, מא) בנים ובנות תוליד וגו' לרבא אמר ליה כבישותיה לאביי א"ל בנך ובנתך נפישי ומינסבן בנתך לעלמא ומדמיין באפך כדקא אזלן בשביה,אקריין (דברים כח, לב) בניך ובנותיך נתונים לעם אחר לאביי א"ל בנך ובנתך נפישין את אמרת לקריבך והיא אמרה לקריבה ואכפה לך ויהבת להון לקריבה דהוי כעם אחר לרבא א"ל דביתהו שכיבא ואתו בניה ובנתיה לידי איתתא אחריתי דאמר רבא אמר ר' ירמיה בר אבא אמר רב מאי דכתיב בניך ובנותיך נתונים לעם אחר זו אשת האב,אקרינן בחלמין (קהלת ט, ז) לך אכול בשמחה לחמך לאביי אמר ליה מרווח עסקך ואכלת ושתית וקרית פסוקא מחדוא דלבך לרבא אמר ליה פסיד עסקך טבחת ולא אכלת ושתית וקרית לפכוחי פחדך,אקרינן (דברים כח, לח) זרע רב תוציא השדה לאביי א"ל מרישיה לרבא א"ל מסיפיה,אקרינן (דברים כח, מ) זיתים יהיו לך בכל גבולך וגו' לאביי א"ל מרישיה לרבא א"ל מסיפיה,אקרינן (דברים כח, י) וראו כל עמי הארץ וגו' לאביי א"ל נפק לך שמא דריש מתיבתא הוית אימתך נפלת בעלמא לרבא אמר ליה בדיינא דמלכא אתבר ומתפסת בגנבי ודייני כולי עלמא קל וחומר מינך למחר אתבר בדיינא דמלכא ואתו ותפשי ליה לרבא.,אמרי ליה חזן חסא על פום דני לאביי א"ל עיף עסקך כחסא לרבא א"ל מריר עסקך כי חסא,אמרי ליה חזן בשרא על פום דני לאביי אמר ליה בסים חמרך ואתו כולי עלמא למזבן בשרא וחמרא מינך לרבא אמר ליה תקיף חמרך ואתו כולי עלמא למזבן בשרא למיכל ביה,אמרי ליה חזן חביתא דתלי בדיקלא לאביי אמר ליה מדלי עסקך כדיקלא לרבא אמר ליה חלי עסקך כתמרי,אמרי ליה חזן רומנא דקדחי אפום דני לאביי אמר ליה עשיק עסקך כרומנא לרבא אמר ליה קאוי עסקך כרומנא,אמרי ליה חזן חביתא דנפל לבירא לאביי א"ל מתבעי עסקך כדאמר נפל פתא בבירא ולא אשתכח לרבא א"ל פסיד עסקך ושדי' ליה לבירא,אמרי ליה חזינן בר חמרא דקאי אאיסדן ונוער לאביי אמר ליה מלכא הוית וקאי אמורא עלך לרבא א"ל פטר חמור גהיט מתפילך א"ל לדידי חזי לי ואיתיה אמר ליה וא"ו דפטר חמור ודאי גהיט מתפילך,לסוף אזל רבא לחודיה לגביה אמר ליה חזאי דשא ברייתא דנפל אמר ליה אשתך שכבא אמר ליה חזיא ככי ושני דנתור א"ל בנך ובנתך שכבן אמר ליה חזאי תרתי יוני דפרחן א"ל תרי נשי מגרשת אמר ליה חזאי תרי גרגלידי דלפתא אמר ליה תרין קולפי בלעת אזל רבא ההוא יומא ויתיב בי מדרשא כוליה יומא אשכח הנהו תרי סגי נהורי דהוו קמנצו בהדי הדדי אזל רבא לפרוקינהו ומחוהו לרבא תרי דלו למחוייה אחריתי אמר מסתיי תרין חזאי,לסוף אתא רבא ויהיב ליה אגרא א"ל חזאי אשיתא דנפל א"ל נכסים בלא מצרים קנית א"ל חזאי אפדנא דאביי דנפל וכסיין אבקיה א"ל אביי שכיב ומתיבתיה אתיא לגבך א"ל חזאי אפדנא דידי דנפיל ואתו כולי עלמא שקיל לבינתא לבינתא א"ל שמעתתך מבדרן בעלמא א"ל חזאי דאבקע רישי ונתר מוקרי א"ל אודרא מבי סדיא נפיק א"ל אקריון הללא מצראה בחלמא א"ל ניסא מתרחשי לך,הוה קא אזיל בהדיה בארבא אמר בהדי גברא דמתרחיש ליה ניסא למה לי בהדי דקא סליק נפל סיפרא מיניה אשכחיה רבא וחזא דהוה כתיב ביה כל החלומות הולכין אחר הפה רשע בדידך קיימא וצערתן כולי האי כולהו מחילנא לך בר מברתיה דרב חסדא יהא רעוא דלמסר ההוא גברא לידי דמלכותא דלא מרחמו עליה,אמר מאי אעביד גמירי דקללת חכם אפילו בחנם היא באה וכ"ש רבא דבדינא קא לייט אמר איקום ואגלי דאמר מר גלות מכפרת עון,קם גלי לבי רומאי אזל יתיב אפתחא דריש טורזינא דמלכא ריש טורזינא חזא חלמא א"ל חזאי חלמא דעייל מחטא באצבעתי א"ל הב לי זוזא ולא יהב ליה לא א"ל ולא מידי א"ל חזאי דנפל תכלא בתרתין אצבעתי א"ל הב לי זוזא ולא יהב ליה ולא א"ל א"ל חזאי דנפל תכלא בכולה ידא א"ל נפל תכלא בכולהו שיראי שמעי בי מלכא ואתיוה לריש טורזינא קא קטלי ליה א"ל אנא אמאי אייתו להאי דהוה ידע ולא אמר אייתוהו לבר הדיא אמרי ליה אמטו זוזא דידך חרבו | 56a. On a similar note, the Gemara relates that the Roman b emperor said to Rabbi Yehoshua, son of Rabbi Ḥaya: You /b Jews b say that you are extremely wise. /b If that is so, b tell me what I will see in my dream. /b Rabbi Yehoshua b said to him: You will see the Persians capture you, and enslave you, and force you to herd unclean animals with a golden staff. He thought the entire day /b about the images described to him by Rabbi Yehoshua b and that night he saw /b it in his dream. b King Shapur /b of Persia b said to Shmuel: You /b Jews b say that you are extremely wise. /b If that is so, b tell me what I will see in my dream. Shmuel said to him: You will see the Romans come and take you into captivity /b and force you b to grind date pits in mills of gold. He thought the entire day /b about the images described to him by Shmuel, b and that night he saw /b it in his dream.,The Gemara relates: b Bar Haddaya was an interpreter of dreams. /b For b one who gave him a fee, he would interpret /b the dream b favorably, and /b for b one who did not give him a fee, he would interpret /b the dream b unfavorably. /b The Gemara relates: There was an incident in which both b Abaye and Rava saw an /b identical b dream /b and they asked bar Haddaya to interpret it. b Abaye gave him money /b and paid his fee, b while Rava did not give him /b money. b They said to him: /b The verse: b “Your ox shall be slain before your eyes /b and you shall not eat thereof” (Deuteronomy 28:31) b was read to us in our dream. He /b interpreted their dream and b to Rava he said: Your business will be lost and you will derive no pleasure from eating because of the /b extreme b sadness of your heart. To Abaye he said: Your business will profit and you will be unable to eat due to the joy in your heart. /b , b They said to him: /b The verse, b “You shall beget sons and daughters, but they shall not be yours; for they shall go into captivity” /b (Deuteronomy 28:41), b was read to us /b in our dream. He interpreted their dreams, and b to Rava he said its /b literal, b adverse /b sense. b To Abaye he said: Your sons and daughters will be numerous, and your daughters will be married to outsiders and it will seem to you as if they were taken in captivity. /b ,They said to him: b The verse: “Your sons and your daughters shall be given unto another people” /b (Deuteronomy 28:32), b was read to us /b in our dream. b To Abaye he said: Your sons and daughters will be numerous. You say, /b that they should marry b your relatives and /b your wife b says /b that they should marry b her relatives and she will impose /b her will b upon you and they will be given /b in marriage b to her relatives, which is like another nation /b as far as you are concerned. b To Rava he said: Your wife will die and your sons and daughters will come into the hands of another woman. As Rava said /b that b Rabbi Yirmeya bar Abba said /b that b Rav said: What is /b the meaning of b that which is written /b in the verse: b “Your sons and your daughters shall be given unto another people”? This /b refers to b the father’s wife, /b the stepmother.,They said to him: The verse: b “Go your way, eat your bread with joy, /b and drink your wine with a merry heart” (Ecclesiastes 9:7) b was read to us in our dream. To Abaye he said: Your business will profit and you will eat and drink and read the verse out of the joy of your heart. To Rava he said: Your business will be lost, you will slaughter but not eat, you will drink /b wine and b read /b passages from the Bible in order b to allay your fears. /b ,They said to him: The verse: b “You shall carry much seed out into the field, /b and shall gather little in; for the locust shall consume it” (Deuteronomy 28:38), b was read to us /b in our dream. b To Abaye he said from the beginning /b of the verse, that he will enjoy an abundant harvest. b To Rava he said from the end /b of the verse, that his harvest will be destroyed.,They said to him: The verse: b “You shall have olive-trees throughout all your borders, /b but you shall not anoint yourself with the oil; for your olives shall drop off” (Deuteronomy 28:40), b was read to us /b in our dream. And again, b to Abaye he said from the beginning /b of the verse. b To Rava he said from the end /b of the verse.,They said to him: The verse: b “All the peoples of the earth shall see /b that the name of the Lord is called upon you; and they shall be afraid of you” (Deuteronomy 28:10), b was read to us /b in our dream. b To Abaye he said: Your name will become well-known as head of the yeshiva, and you will be feared by all. To Rava he said: The king’s treasury was broken /b into b and you will be apprehended as a thief, and everyone will draw an i a fortiori /i inference from you: /b If Rava who is wealthy and of distinguished lineage can be arrested on charges of theft, what will become of the rest of us? Indeed, b the next day, the king’s treasury was burglarized, and they came and apprehended Rava. /b ,Abaye and Rava b said to him: We saw lettuce on the mouth of the barrels. To Abaye he said: Your business will double like lettuce /b whose leaves are wide and wrinkled. b To Rava he said: Your work will be bitter like /b a b lettuce /b stalk., b They said to him: We saw meat on the mouth of barrels. To Abaye he said: Your wine will be sweet and everyone will come to buy meat and wine from you. To Rava he said: Your wine will spoil, and everyone will go to buy meat in order to eat with it, /b to dip the meat in your vinegar., b They said to him: We saw a barrel hanging from a palm tree. To Abaye he said: Your business will rise like a palm tree. To Rava he said: Your work will be sweet like dates /b which are very cheap in Babylonia, indicating that you will be compelled to sell your merchandise at a cheap price., b They said to him: We saw a pomegranate taking root on the mouth of barrels. To Abaye he said: Your business will increase in value like a pomegranate. To Rava he said: Your work will go sour like a pomegranate. /b , b They said to him: We saw a barrel fall into a pit. To Abaye he said: Your merchandise will be in demand as /b the adage b says: Bread falls in a pit and is not found. /b In other words, everyone will seek your wares and they will not find them due to increased demand. b To Rava he said: Your merchandise will be ruined and you will throw it /b away b into a pit. /b , b They said to him: We saw a donkey-foal standing near our heads, braying. To Abaye he said: You will be a king, /b that is to say, b head of the yeshiva, and an interpreter will stand near you /b to repeat your teachings to the masses out loud. b To Rava he said: /b I see the words b i peter ḥamor /i , first-born donkey, erased from your phylacteries. /b Rava b said to him: I myself saw it and it is there. /b Bar Haddaya b said to him: /b The letter b i vav /i of /b the word b i peter ḥamor /i is certainly erased from your phylacteries. /b , b Ultimately, Rava went to /b bar Haddaya b alone. /b Rava b said to him: I saw the outer door of my house fall. /b Bar Haddaya b said to him: Your wife will die, /b as she is the one who protects the house. Rava b said to him: I saw my front and back teeth fall out. He said to him: Your sons and daughters will die. /b Rava b said to him: I saw two doves that were flying. He said to him: You will divorce two women. /b Rava b said to him: I saw two turnip-heads [ i gargelidei /i ]. He said to him: You will receive two blows with a club /b shaped like a turnip. b That same day Rava went and sat in the study hall the entire day. He discovered these two blind people who were fighting with each other. Rava went to separate them and they struck Rava two /b blows. When b they raised /b their staffs b to strike him an additional blow, he said: /b That is b enough for me, I /b only b saw two. /b , b Ultimately, Rava came and gave him, /b bar Haddaya, b a fee. And /b then Rava, b said to him: I saw my wall fall. /b Bar Haddaya b said to him: You will acquire property without limits. /b Rava b said to him: I saw Abaye’s house [ i appadna /i ] fall and its dust covered me. /b Bar Haddaya b said to him: Abaye will die and his yeshiva will come to you. /b Rava b said to him: I saw my house fall, and everyone came and took the bricks. He said to him: Your teachings will be disseminated throughout the world. /b Rava b said to him: I saw that my head split and my brain fell out. He said to him: A feather will fall out of the pillow /b near your head. Rava b said to him: The Egyptian i hallel /i , /b the i hallel /i that celebrates the Exodus, b was read to me in a dream. He said to him: Miracles will be performed for you. /b ,Bar Haddaya b was going with /b Rava b on a ship; /b bar Haddaya b said: Why am I /b going b with a person for whom miracles will be performed, /b lest the miracle will be that the ship will sink and he alone will be saved. b As /b bar Haddaya b was climbing /b onto the ship b a book fell from him. Rava found /b it b and saw: All dreams follow the mouth, written therein. He said /b to bar Haddaya: b Scoundrel. It was /b dependent b on you, and you caused me so much suffering. I forgive you for everything except for the daughter /b of b Rav Ḥisda, /b Rava’s wife, whom bar Haddaya predicted would die. b May it be /b Your b will that this man be delivered into the hands of a kingdom that has no compassion on him. /b ,Bar Haddaya b said /b to himself: b What will I do? We learned /b through tradition b that the curse of a Sage, /b even if b baseless, comes /b true? b And all the more so /b in the case of b Rava, as he cursed /b me b justifiably. He said /b to himself: b I will get up and go into exile, /b as b the Master said: Exile atones for transgression. /b , b He arose and exiled himself to the seat of the Roman /b government. b He went and sat by the entrance, /b where b the keeper of the king’s wardrobe /b stood. b The wardrobe guard dreamed a dream. /b He b said to /b bar Haddaya: b I saw in the dream that a needle pierced my finger. /b Bar Haddaya b said to him: Give me a i zuz /i . He did not give him /b the coin b so /b bar Haddaya b said nothing to him. /b Again, the guard b said to him: I saw a worm that fell /b between b my two fingers, /b eating them. Bar Haddaya b said to him: Give me a i zuz /i . He did not give him /b the coin, b so /b bar Haddaya b said nothing to him. /b Again, the guard b said to him: I saw that a worm fell /b upon b my entire hand, /b eating it. Bar Haddaya b said to him: A worm fell /b upon and ate b all the silk /b garments. b They heard /b of this b in the king’s palace and they brought the wardrobe keeper and were /b in the process of b executing him. He said to them: Why me? Bring the one who knew and did not say /b the information that he knew. b They brought /b bar Haddaya b and said to him: Because of your i zuz /i , ruin /b came upon |
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145. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436| 55b. נותנין קרפף לעיר דברי רבי מאיר וחכמים אומרים לא אמרו קרפף אלא בין שתי עיירות,ואיתמר רב הונא אמר קרפף לזו וקרפף לזו וחייא בר רב אמר אין נותנין אלא קרפף אחד לשניהם,צריכא דאי אשמעינן הכא משום דהוה ליה צד היתר מעיקרא אבל התם אימא לא,ואי אשמעינן התם משום דדחיקא תשמישתייהו אבל הכא דלא דחיקא תשמישתייהו אימא לא צריכא,וכמה הוי בין יתר לקשת רבה בר רב הונא אמר אלפים אמה רבא בריה דרבה בר רב הונא אמר אפילו יתר מאלפים אמה,אמר אביי כוותיה דרבא בריה דרבה בר רב הונא מסתברא דאי בעי הדר אתי דרך בתים:,היו שם גדודיות גבוהות עשרה טפחים כו': מאי גדודיות אמר רב יהודה שלש מחיצות שאין עליהן תקרה,איבעיא להו שתי מחיצות ויש עליהן תקרה מהו ת"ש אלו שמתעברין עמה נפש שיש בה ארבע אמות על ארבע אמות והגשר והקבר שיש בהן בית דירה ובית הכנסת שיש בה בית דירה לחזן ובית עבודת כוכבים שיש בה בית דירה לכומרים והאורוות והאוצרות שבשדות ויש בהן בית דירה והבורגנין שבתוכה והבית שבים הרי אלו מתעברין עמה,ואלו שאין מתעברין עמה נפש שנפרצה משתי רוחותיה אילך ואילך והגשר והקבר שאין להן בית דירה ובית הכנסת שאין לה בית דירה לחזן ובית עבודת כוכבים שאין לה בית דירה לכומרים והאורוות והאוצרות שבשדות שאין להן בית דירה ובור ושיח ומערה וגדר ושובך שבתוכה והבית שבספינה אין אלו מתעברין עמה,קתני מיהת נפש שנפרצה משתי רוחותיה אילך ואילך מאי לאו דאיכא תקרה לא דליכא תקרה,בית שבים למאי חזי אמר רב פפא בית שעשוי לפנות בו כלים שבספינה,ומערה אין מתעברת עמה והתני רבי חייא מערה מתעברת עמה אמר אביי כשיש בנין על פיה,ותיפוק ליה משום בנין גופיה לא צריכא להשלים,אמר רב הונא יושבי צריפין אין מודדין להן אלא מפתח בתיהן,מתיב רב חסדא (במדבר לג, מט) ויחנו על הירדן מבית הישימות ואמר רבה בר בר חנה אמר רבי יוחנן לדידי חזי לי ההוא אתרא והוי תלתא פרסי על תלתא פרסי,ותניא כשהן נפנין אין נפנין לא לפניהם ולא לצדיהן אלא לאחריהן,אמר ליה רבא דגלי מדבר קאמרת כיון דכתיב בהו (במדבר ט, כ) על פי ה' יחנו ועל פי ה' יסעו כמאן דקביע להו דמי,אמר רב חיננא בר רב כהנא אמר רב אשי אם יש שם שלש חצירות של שני בתים הוקבעו,אמר רב יהודה אמר רב יושבי צריפין והולכי מדברות חייהן אינן חיים ונשיהן ובניהן אינן שלהן,תניא נמי הכי אליעזר איש ביריא אומר יושבי צריפין כיושבי קברים ועל בנותיהם הוא אומר (דברים כז, כא) ארור שוכב עם כל בהמה,מאי טעמא עולא אמר שאין להן מרחצאות ורבי יוחנן אמר מפני שמרגישין זה לזה בטבילה,מאי בינייהו איכא בינייהו נהרא דסמיך לביתא,אמר רב הונא כל עיר שאין בה ירק אין תלמיד חכם רשאי לדור בה למימרא דירק מעליא והתניא שלשה מרבין את הזבל וכופפין את הקומה ונוטלין אחד מחמש מאות ממאור עיניו של אדם ואלו הן | 55b. b One allocates a i karpef /i to /b every b city, /b i.e., an area of slightly more than seventy cubits is added to the boundary of a city and the Shabbat limit is measured from there; this is b the statement of Rabbi Meir. And the Sages say: They spoke of /b the measure of b a i karpef /i only /b with regard to the space b between two /b adjacent b cities, /b i.e., if adjacent cities are separated by a shorter distance than that, they are considered one city., b And it was stated /b that the i amora’im /i disputed this issue. b Rav Huna said: A i karpef /i /b is added b to this /b city b and /b another b i karpef /i /b is added b to that /b city, so that as long as the cities are not separated by a distance of slightly more than 141 cubits, they are considered one entity. b And Ḥiyya bar Rav said: One allocates only one i karpef /i to the two of them. /b Accordingly, Rav Huna has already stated that the measure of a i karpef /i is added to both cities in determining whether they are close enough to be considered a single entity.,The Gemara answers: b It is necessary /b for Rav Huna to state this i halakha /i in both instances, b as, had he taught it to us /b only b here, /b in the case of the breached wall, one might have said that a i karpef /i is allocated to each city only in that case b because it had an aspect of permissibility from the outset, /b namely, the two sections originally formed one city. b But there, /b with regard to the two cities, b say /b that this is b not the case /b and the two cities are only considered as one if they are separated by less than the measure of a single i karpef /i ., b And had he taught it /b to b us /b only b there, /b with regard to the two cities, one might have said that only in that case is a i karpef /i allocated to each city b because /b one i karpef /i would be too b cramped for the use /b of both cities. b But here, /b in the case of the breached wall, b where /b one i karpef /i b would not be /b too b cramped for the use of /b both sections, as the vacant space is inside the city, in an area that had not been used in this fashion before the wall was breached, b say /b that this is b not /b the case and a single i karpef /i is sufficient. Therefore, b it was necessary /b to state this i halakha /i in both cases.,The Gemara asks: b And how much /b distance may there be b between /b the imaginary b bowstring and /b the center of the b bow /b in a city that is shaped like a bow? b Rabba bar Rav Huna said: Two thousand cubits. Rava, son of Rabba bar Rav Huna, said: Even more than two thousand cubits. /b , b Abaye said: It stands to reason in accordance with /b the opinion of b Rava, son of Rabba bar Rav Huna, as if one wants, he can return and go /b anywhere within the bow b by way of the houses. /b Since one can always walk to the end of the city, and from there he is permitted to walk down the line of the imaginary bowstring, he should also be permitted to walk from the middle of the bow to the bowstring, even if the distance is more than two thousand cubits.,We learned in the mishna: If b there were remts /b of walls b ten handbreadths high /b on the outskirts of a city, they are considered part of the city, and the Shabbat limit is measured from them. The Gemara asks: b What are /b these b remts? Rav Yehuda said: Three partitions that do not have a roof over them, /b which are considered part of the city despite the fact that they do not comprise a proper house., b The dilemma was raised before /b the Sages: In the case of b two partitions /b that b have a roof over them, what is /b the i halakha /i ? Is this structure also treated like a house? b Come /b and b hear /b a proof from the i Tosefta /i : b These /b are the structures b that are included in /b the city’s b extension: A monument [ i nefesh /i ] /b over a grave b that is four cubits by four cubits; and a bridge or a grave in which there is a residence; and a synagogue in which there is a residence for the sexton /b or synagogue attendant, and which is used not only for prayer services at specific times; b and an idolatrous temple in which there is a residence for the priests; and /b similarly, horse b stables and storehouses in the fields in which there is a residence; and /b small b watchtowers in /b the fields; b and /b similarly, b a house on /b an island in b the sea /b or lake, which is located within seventy cubits of the city; all of b these /b structures b are included in the /b city’s boundaries., b And these /b structures b are not included in /b the boundaries of a city: b A tomb that was breached on both sides, /b from b here /b to b there, /b i.e., from one side all the way to the other; b and /b similarly, b a bridge and a grave that do not have a residence; and a synagogue that does not have a residence for the sexton; and an idolatrous temple that does not have a residence for the priests; and /b similarly, b stables and storehouses in fields that do not have a residence, /b and therefore are not used for human habitation; b and a cistern, and an /b elongated water b ditch, and a cave, /b i.e., a covered cistern, b and a wall, and a dovecote in /b the field; b and /b similarly, b a house on a boat /b that is not permanently located within seventy cubits of the city; all of b these /b structures b are not included in the /b city’s boundaries., b In any case, it was taught /b that b a tomb that was breached on both sides, /b from b here /b to b there, /b is not included in the city’s boundaries. b What, /b is this b not /b referring to a case where b there is a roof /b on the tomb, and the two remaining walls are not included in the city’s boundaries even though they have a roof? The Gemara answers: b No, /b the i Tosefta /i is referring to a case b where there is no roof /b on the tomb.,The Gemara asks: b A house on /b an island in b the sea, what is /b it b suitable for /b if it is not actually part of the inhabited area? b Rav Pappa said: /b It is referring to b a house used to move a ship’s utensils /b into it for storage.,The Gemara raises another question with regard to the i Tosefta /i : b And is a cave /b on the outskirts of a city really b not included in its extension? Didn’t Rabbi Ḥiyya teach /b in a i baraita /i : b A cave is included in its extension? Abaye said: /b That statement applies b when there is a structure /b built b at its entrance, /b which is treated like a house on the outskirts of the city.,The Gemara asks: If there is a structure at the entrance to the cave, why is the cave mentioned? b Let him derive /b the i halakha /i that it is treated like a house b because of the structure itself. /b The Gemara answers: b No, it is necessary /b only in a case where the cave serves b to complete /b the structure, i.e., where the area of the structure and cave combined are only four by four cubits, which is the minimum size of a house.,The discussion with regard to measuring Shabbat limits has been referring to a properly built city. b Rav Huna said: Those who dwell in huts, /b i.e., in thatched hovels of straw and willow branches, are not considered inhabitants of a city. Therefore, b one measures /b the Shabbat limit b for them only from the entrance to their homes; /b the huts are not combined together and considered a city., b Rav Ḥisda raised an objection: /b The Torah states with regard to the Jewish people in the desert: b “And they pitched by the Jordan, from Beit-HaYeshimot /b to Avel-Shittim in the plains of Moab” (Numbers 33:49), b and Rabba bar bar Ḥana said that Rabbi Yoḥa said: I myself saw that place, and it is three parasangs [ i parsa /i ], /b the equivalent of twelve i mil /i , b by three parasangs. /b , b And it was taught /b in a i baraita /i : b When they would defecate /b in the wilderness, b they would not defecate in front of themselves, /b i.e., in front of the camp, b and not to their sides, /b due to respect for the Divine Presence; b rather, /b they would do so b behind /b the camp. This indicates that even on Shabbat, when people needed to defecate, they would walk the entire length of the camp, which was considerably longer than two thousand cubits, which equals one i mil /i . It is apparent that the encampment of the Jewish people was considered to be a city despite the fact that it was composed of tents alone. How, then, did Rav Huna say that those who live in huts are not considered city dwellers?, b Rava said to him: The banners of the desert, you say? /b Are you citing a proof from the practice of the Jewish people as they traveled through the desert according to their tribal banners? b Since it is written with regard to them: “According to the commandment of the Lord they remained encamped, and according to the commandment of the Lord they journeyed” /b (Numbers 9:20), b it was considered as though it were a permanent /b residence b for them. /b A camp that is established in accordance with the word of God is regarded as a permanent settlement., b Rav Ḥina bar Rav Kahana said that Rav Ashi said: If there are three courtyards of two /b properly built b houses /b among a settlement of huts, b they have been established /b as a permanent settlement, and the Shabbat limit is measured from the edge of the settlement.,On the topic of people who dwell in huts, b Rav Yehuda said that Rav said: Those who dwell in huts, /b such as shepherds who pass from one place to another and stay in a single location for only a brief period, b and desert travelers, their lives are not lives, /b i.e., they lead extremely difficult lives, b and their wives and children are not /b always b their /b own, as will be explained below., b That was also taught /b in the following i baraita /i : b Eliezer of Biriyya says: Those who dwell in huts are like those who dwell in graves. And with regard to /b one who marries b their daughters, /b the verse b says: “Cursed be he who sleeps with any manner of beast” /b (Deuteronomy 27:21).,The Gemara asks: b What is the reason /b for this harsh statement with regard to the daughters of those who dwell in huts or travel in deserts? b Ulla said: They do not have bathhouses, /b and therefore the men have to walk a significant distance in order to bathe. There is concern that while they are away their wives commit adultery, and that consequently their children are not really their own. b And Rabbi Yoḥa said: Because they sense when one another immerses. /b Similarly to the men, the women must walk a significant distance in order to immerse in a ritual bath. Since the settlement is very small and everyone knows when the women go to immerse, it is possible for an unscrupulous man to use this information to engage in adulterous relations with them by following them and taking advantage of the fact that they are alone.,The Gemara asks: b What is the /b practical difference b between /b the explanations of Ulla and Rabbi Yoḥa? The Gemara explains: b There is /b a practical difference b between them /b in a case where there is b a river that is adjacent to the house, /b and it is suitable for immersion but not for bathing. Consequently, the women would not have to go far to immerse themselves, but the men would still have to walk a significant distance in order to bathe.,Having mentioned various places of residence, the Gemara cites what b Rav Huna said: Any city that does not have vegetables, a Torah scholar is not permitted to dwell there /b for health reasons. The Gemara asks: b Is that to say that vegetables are beneficial /b to a person’s health? b Wasn’t it taught /b in a i baraita /i : b Three /b things b increase one’s waste, bend /b his b stature, and remove one five-hundredth of the light of a person’s eyes; and they are /b |
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146. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 87| 90b. ופרומה משני צדדיה ורוחצת עם בני אדם,עם בני אדם ס"ד אלא במקום שבני אדם רוחצין,זו מצוה מן התורה לגרשה שנאמר (דברים כד, א) כי מצא בה ערות וגו' ושלחה מביתו והלכה והיתה לאיש אחר הכתוב קראו אחר לומר שאין זה בן זוגו לראשון זה הוציא רשעה מביתו וזה הכניס רשעה לתוך ביתו,זכה שני שלחה שנאמר ושנאה האיש האחרון ואם לאו קוברתו שנאמר (דברים כד, ג) או כי ימות האיש האחרון כדאי הוא במיתה שזה הוציא רשעה מביתו וזה הכניס רשעה לתוך ביתו,(מלאכי ב, טז) כי שנא שלח ר' יהודה אומר אם שנאתה שלח ר' יוחנן אומר שנאוי המשלח,ולא פליגי הא בזוג ראשון הא בזוג שני,דאמר ר' אלעזר כל המגרש אשתו ראשונה אפילו מזבח מוריד עליו דמעות שנאמר (מלאכי ב, יג) וזאת שנית תעשו כסות דמעה את מזבח ה' בכי ואנקה מאין [עוד] פנות אל המנחה ולקחת רצון מידכם ואמרתם על מה על כי ה' העיד בינך ובין אשת נעוריך אשר אתה בגדתה בה והיא חברתך ואשת בריתך:, br br big strongהדרן עלך המגרש וסליקא לה מסכת גיטין /strong /big br br | |
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147. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348| 14b. הא בדברי תורה הא במשא ומתן בדברי תורה הוו במשא ומתן לא הוו.,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה מהלך בדרך ור' אלעזר בן ערך מחמר אחריו אמר לו רבי שנה לי פרק אחד במעשה מרכבה אמר לו לא כך שניתי לכם ולא במרכבה ביחיד אלא א"כ היה חכם מבין מדעתו אמר לו רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור,מיד ירד רבן יוחנן בן זכאי מעל החמור ונתעטף וישב על האבן תחת הזית אמר לו רבי מפני מה ירדת מעל החמור אמר אפשר אתה דורש במעשה מרכבה ושכינה עמנו ומלאכי השרת מלוין אותנו ואני ארכב על החמור מיד פתח ר"א בן ערך במעשה המרכבה ודרש וירדה אש מן השמים וסיבבה כל האילנות שבשדה פתחו כולן ואמרו שירה,מה שירה אמרו (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות עץ פרי וכל ארזים הללויה נענה מלאך מן האש ואמר הן הן מעשה המרכבה עמד רבן יוחנן ב"ז ונשקו על ראשו ואמר ברוך ה' אלהי ישראל שנתן בן לאברהם אבינו שיודע להבין ולחקור ולדרוש במעשה מרכבה יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אתה נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך,וכשנאמרו הדברים לפני ר' יהושע היה הוא ורבי יוסי הכהן מהלכים בדרך אמרו אף אנו נדרוש במעשה מרכבה פתח רבי יהושע ודרש ואותו היום תקופת תמוז היה נתקשרו שמים בעבים ונראה כמין קשת בענן והיו מלאכי השרת מתקבצין ובאין לשמוע כבני אדם שמתקבצין ובאין לראות במזמוטי חתן וכלה,הלך רבי יוסי הכהן וסיפר דברים לפני רבן יוחנן בן זכאי ואמר אשריכם ואשרי יולדתכם אשרי עיני שכך ראו ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית,איני והתניא ר' יוסי בר' יהודה אומר שלשה הרצאות הן ר' יהושע הרצה דברים לפני רבן יוחנן בן זכאי ר"ע הרצה לפני ר' יהושע חנניא בן חכינאי הרצה לפני ר"ע ואילו ר"א בן ערך לא קא חשיב דארצי וארצו קמיה קחשיב דארצי ולא ארצו קמיה לא קא חשיב והא חנניא בן חכינאי דלא ארצו קמיה וקא חשיב דארצי מיהא קמיה מאן דארצי.,ת"ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר"ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני,בן עזאי הציץ ומת עליו הכתוב אומר (תהלים קטז, טו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה, טז) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום,שאלו את בן זומא מהו לסרוסי כלבא אמר להם (ויקרא כב, כד) ובארצכם לא תעשו כל שבארצכם לא תעשו שאלו את בן זומא בתולה שעיברה מהו לכ"ג מי חיישינן לדשמואל דאמר שמואל | 14b. b This /b case is referring b to words of Torah, /b while b that /b case is referring b to commerce. With regard to words of Torah, they were /b trustworthy; b with regard to commerce, they were not. /b ,§ The Gemara returns to the topic of the Design of the Divine Chariot. b The Sages taught: An incident /b occurred b involving Rabban Yoḥa ben Zakkai, who was riding on a donkey and was traveling along the way, and /b his student, b Rabbi Elazar ben Arakh, was riding a donkey behind him. /b Rabbi Elazar b said to him: My teacher, teach me one chapter in the Design of the /b Divine b Chariot. He said to him: /b Have b I not taught you: And one may not /b expound the Design of the Divine Chariot b to an individual, unless he is a Sage who understands on his own accord? /b Rabbi Elazar b said to him: My teacher, allow me to say before you one thing that you taught me. /b In other words, he humbly requested to recite before him his own understanding of this issue. b He said to him: Speak. /b , b Immediately, Rabban Yoḥa ben Zakkai alighted from the donkey, and wrapped /b his head in his cloak in a manner of reverence, b and sat on a stone under an olive tree. /b Rabbi Elazar b said to him: My teacher, for what reason did you alight from the donkey? He said: /b Is it b possible that /b while b you are expounding the Design of the /b Divine b Chariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh began /b to discuss b the Design of the /b Divine b Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all /b the trees b began reciting song. /b , b What song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord” /b (Psalms 148:7–14). b An angel responded from the fire, saying: This is the very Design of the /b Divine b Chariot, /b just as you expounded. b Rabban Yoḥa ben Zakkai stood and kissed /b Rabbi Elazar ben Arakh b on his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a son /b like you, b who knows /b how b to understand, investigate, and expound the Design of the /b Divine b Chariot. There are some who expound /b the Torah’s verses b well but do not fulfill /b its imperatives b well, /b and there are some b who fulfill /b its imperatives b well but do not expound /b its verses b well, /b whereas b you expound /b its verses b well and fulfill /b its imperatives b well. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins. /b ,The Gemara relates: b And when /b these b matters, /b this story involving his colleague Rabbi Elazar ben Arakh, b were recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of the /b Divine b Chariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice, /b when there are no clouds in the sky. Yet the b heavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride. /b , b Rabbi Yosei the Priest went and recited /b these b matters before Rabban Yoḥa ben Zakkai, /b who b said /b to him: b Happy are /b all of b you, and happy are /b the mothers b who gave birth to you; happy are my eyes that saw this, /b students such as these. b As for you and I, /b I saw b in my dream /b that b we were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here, /b for b large halls /b [ b i teraklin /i /b ] b and pleasant couches are made up for you. You, your students, and the students of your students are invited to /b the b third group, /b those who will merit to welcome the Divine Presence.,The Gemara poses a question: b Is that so? But isn’t it taught /b in a i baraita /i : b Rabbi Yosei, son of Rabbi Yehuda, says: There are three lectures. /b In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: b Rabbi Yehoshua lectured /b on these b matters before Rabban Yoḥa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua; /b and b Ḥaya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not included /b in the list, despite the testimony that he lectured before Rabban Yoḥa. The Gemara explains: Those b who lectured and were /b also b lectured to were included; /b but those b who lectured and were not lectured to were not included. /b The Gemara asks: b But wasn’t /b there b Ḥaya ben Ḥakhinai, who was not lectured to, and /b yet b he is included? /b The Gemara answers: Ḥaya ben Ḥakhinai b actually lectured before one who lectured /b in front of his own rabbi, so he was also included in this list.,§ b The Sages taught: Four entered the orchard [ i pardes /i ], /b i.e., dealt with the loftiest secrets of Torah, b and they are as follows: Ben Azzai; and ben Zoma; i Aḥer /i , /b the other, a name for Elisha ben Avuya; b and Rabbi Akiva. Rabbi Akiva, /b the senior among them, b said to them: When, /b upon your arrival in the upper worlds, b you reach pure marble stones, do not say: Water, water, /b although they appear to be water, b because it is stated: “He who speaks falsehood shall not be established before My eyes” /b (Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: b Ben Azzai glimpsed /b at the Divine Presence b and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” /b (Psalms 116:15). b Ben Zoma glimpsed /b at the Divine Presence b and was harmed, /b i.e., he lost his mind. b And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” /b (Proverbs 25:16). b i Aḥer /i chopped down the shoots /b of saplings. In other words, he became a heretic. b Rabbi Akiva came out safely. /b ,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: b They asked ben Zoma: What is /b the i halakha /i with regard to b castrating a dog? /b The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. b He said to them: /b The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor b shall you do so in your land” /b (Leviticus 22:24), from which we learn: With regard to b any /b animal b that is in your land, you shall not do /b such a thing. b They /b also b asked ben Zoma: /b A woman considered b to be a virgin who became pregt, what is /b the i halakha /i ? b A High Priest /b may marry only a virgin; is he permitted to marry her? The answer depends on the following: b Are we concerned for /b the opinion of b Shmuel? Shmuel says: /b |
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148. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 187| 13a. ואין להן מחשבה,אמר ליה מחשבה גרידתא לא קא מיבעיא ליה כי קא מיבעיא ליה מחשבתו ניכרת מתוך מעשיו,כגון דהוה קיימא עולה בדרום ואתיוה בצפון ושחטה מאי מדאתייא בצפון ושחט איכוין לה או דילמא מקום הוא דלא איתרמי ליה,הא נמי אמרה רבי יוחנן חדא זימנא דתנן המעלה פירותיו לגג מפני הכנימה וירד עליהם טל אינן בכי יותן ואם נתכוין לכך הרי הן בכי יותן,העלום חרש שוטה וקטן אף על פי שנתכוונו לכך אינן בכי יותן מפני שיש להן מעשה ואין להן מחשבה,וא"ר יוחנן ל"ש אלא שלא היפך בהן אבל היפך בהן הרי זה בכי יותן,הכי קא מיבעיא ליה דאורייתא או דרבנן,רב נחמן בר יצחק מתני הכי א"ר חייא בר אבא בעי רבי יוחנן קטן יש לו מעשה או אין לו מעשה,אמר ליה רבי אמי ותיבעי ליה מחשבה מאי שנא מחשבה דלא קא מיבעיא ליה דתנן אין להן מחשבה מעשה נמי לא תיבעי ליה דתנן יש להן מעשה,הכי קא מיבעיא ליה דאורייתא או דרבנן ופשיט יש להן מעשה ואפילו מדאורייתא אין להן מחשבה ואפי' מדרבנן מחשבתו ניכרת מתוך מעשיו מדאורייתא אין לו מדרבנן יש לו,בעא מיניה שמואל מרב הונא מנין למתעסק בקדשים שהוא פסול שנאמר (ויקרא א, ה) ושחט את בן הבקר שתהא שחיטה לשם בן בקר אמר לו זו בידינו היא לעכב מנין (ת"ל) (ויקרא יט, ה) לרצונכם תזבחוהו לדעתכם זבוחו:, big strongמתני׳ /strong /big שחיטת עובד כוכבים נבלה ומטמאה במשא:, big strongגמ׳ /strong /big נבלה אין איסור הנאה לא מאן תנא א"ר חייא ברבי אבא א"ר יוחנן דלא כרבי אליעזר דאי ר"א האמר סתם מחשבת עובד כוכבים לעבודת כוכבים,רבי אמי אמר הכי קתני שחיטת עובד כוכבים נבלה הא דמין לעבודת כוכבים תנינא להא דת"ר שחיטת מין לעבודת כוכבים פיתו פת כותי יינו יין נסך ספריו ספרי קוסמין פירותיו טבלין וי"א אף | 13a. b but they do not have /b the capacity to effect a halakhic status by means of b thought. /b ,Rabbi Ḥiyya bar Abba b said to /b Rabbi Ami: With regard to a case of effecting a halakhic status by means of b thought alone, /b Rabbi Yoḥa b does not raise a dilemma. When he raises a dilemma, /b it is with regard to a case where b his thought is discernible from his actions. /b , b For example, /b in a case b where /b an animal that is brought as b a burnt offering was standing in the south /b of the Temple courtyard b and /b a minor b took it to the north /b of the courtyard, the designated place for its slaughter, b and slaughtered it /b there, b what /b is the i halakha /i ? Can one conclude b from /b the fact b that he took it to the north and slaughtered /b it there that b he had /b the b intent to /b slaughter the animal for the sake of a burnt offering; b or perhaps /b he moved the animal to the north because b a place did not happen /b to be available b for him /b in the south?,Rabbi Ami asked: But with regard to b this /b matter, b too, Rabbi Yoḥa /b already b said /b a conclusive resolution b one time, as we learned /b in a mishna ( i Makhshirin /i 6:1): In the case of b one who takes his produce up to the roof /b to protect it b from insects, and dew fell upon it, /b the produce b is not in /b the category of the verse: “But b when /b water b is placed /b upon the seed” (Leviticus 11:38), from which it is derived that produce becomes susceptible to ritual impurity only if it is dampened by one of seven liquids and its owner was agreeable to its dampening. b And if /b after taking the produce up to the roof b he intended /b that the produce would be dampened by dew, the produce b is in /b the category of the verse “But b when /b water b is placed /b upon the seed.”,That mishna continues: In a case where b a deaf-mute, an imbecile, or a minor took /b the produce b up /b to the roof, b even if they intended /b that the produce would be dampened by dew, the produce b is not in /b the category of the verse “But b when /b water b is placed /b upon the seed” b due to /b the fact b that they have /b the capacity to perform b an action but they do not have /b the capacity for halakhically effective b thought. /b , b And Rabbi Yoḥa says: /b The i tanna /i b taught /b this i halakha /i b only /b in a case b where /b the minor b did not turn them over. But /b if b he turned them over, /b indicating that he wants them to be dampened by the dew, the produce b is in /b the category of the verse “But b when /b water b is placed /b upon the seed.” Evidently, Rabbi Yoḥa rules that when the intention of a minor is apparent from his actions, it is halakhically effective.,Rabbi Ḥiyya bar Abba said to Rabbi Ami that b this /b is b the dilemma /b that Rabbi Yoḥa b raises: /b In a case where the intent of a minor is clear from his actions, is the fact that his thought is effective b by Torah law or by rabbinic law? /b That is one version of the exchange between Rabbi Ḥiyya bar Abba and Rabbi Ami., b Rav Naḥman bar Yitzḥak teaches /b their exchange in b this /b manner. b Rabbi Ḥiyya bar Abba says /b that b Rabbi Yoḥa raises a dilemma: /b With regard to b a minor, does he have /b the capacity to perform b an action /b that is halakhically effective b or does he not have /b the capacity to perform such b an action? /b , b Rabbi Ami said to /b Rabbi Ḥiyya bar Abba: b And let /b Rabbi Yoḥa b raise this dilemma /b with regard to the b thought /b of a minor. b What is different /b about the b thought /b of a minor b that /b Rabbi Yoḥa b does not raise a dilemma? /b Is it due to the fact b that we learned /b in a mishna ( i Kelim /i 17:15): A deaf-mute, an imbecile, and a minor b do not have /b the capacity for effective b thought? /b With regard to b action as well let him not raise this dilemma, as we learned /b in the same mishna: b They have /b the capacity to perform b an action. /b ,Rabbi Ḥiyya bar Abba said to Rabbi Ami that b this /b is b the dilemma /b that Rabbi Yoḥa b raises: /b Is the fact that their actions are effective and their thought is ineffective b by Torah law, /b and a minor’s action would consequently be effective even with regard to the sacrifice of a burnt offering, b or /b is this fact b by rabbinic law /b and it is merely a stringency? b And /b Rabbi Yoḥa b resolves /b the dilemma: b They have /b the capacity to perform b an action and /b it is effective, b even by Torah law. /b But b they do not have /b the capacity for effective b thought, even by rabbinic law. /b Nevertheless, in a case where b his thought is apparent from his actions, by Torah law he does not have /b effective thought, and b by rabbinic law he has /b effective thought.,§ b Shmuel asked Rav Huna: From where /b is it derived with regard b to one who acts unawares in /b the slaughter of b sacrificial /b animals, i.e., he slaughtered without intending to perform the act of slaughter at all, b that /b the offering b is disqualified? /b Rav Huna said to him that it is derived from a verse, b as it is stated: “And he shall slaughter the young bull” /b (Leviticus 1:5), indicating b that the slaughter must be for the sake of a young bull, /b i.e., knowing that he is performing an act of slaughter. Shmuel b said to /b him: b we /b received b this /b as an established i halakha /i already b that /b one must have intent to slaughter the animal i ab initio /i . But b from where /b is it derived that intent to slaughter is b indispensable /b even after the fact? It is derived from a verse, as b the verse states: “You shall slaughter it to your will” /b (Leviticus 19:5), indicating: b Slaughter /b the animal b with your intent, /b i.e., in the form of a purposeful action., strong MISHNA: /strong b Slaughter /b performed by b a gentile /b renders the animal b an unslaughtered carcass, and /b the carcass b imparts ritual impurity through carrying. /b , strong GEMARA: /strong The slaughter renders the animal b an unslaughtered carcass, yes; an item from which /b deriving b benefit is prohibited, no. Who /b is the i tanna /i who b taught /b the mishna? b Rabbi Ḥiyya, son of Rabbi Abba, said /b that b Rabbi Yoḥa said: It is not in accordance with /b the opinion of b Rabbi Eliezer, as, if /b it were in accordance with the opinion of b Rabbi Eliezer, doesn’t he say: The unspecified thought of a gentile is for idol worship. /b , b Rabbi Ami said /b that b this /b is what the mishna b is teaching: Slaughter /b performed by b a gentile /b renders the animal b an unslaughtered carcass, but /b slaughter performed b by a heretic /b is b for /b the sake of b idol worship. /b The Gemara notes: b We learn /b from an inference in the mishna b that which the Sages taught /b explictly in a i baraita /i : b Slaughter /b performed by b a heretic /b is b for /b the sake of b idol worship /b and deriving benefit from it is prohibited, the halakhic status of b his bread /b is that of b the bread of a Samaritan, /b the status of b his wine /b is that of b wine /b used for b a libation /b in idol worship, b his /b sacred b scrolls /b that he writes b are the scrolls of sorcerers /b and it is a mitzva to burn them, b his produce is untithed produce /b even if he separated i teruma /i and tithes, b and some say: Even /b |
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149. Babylonian Talmud, Keritot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •elazar, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 29| 27a. סיפא קרי ליה למעילתו איל אשם,רישא דהוה ליה איל רובן קרן וחומשו קרו ליה למעילתו גזילו סיפא דלא הוי איל רובן קרן וחומש קרי ליה איל אשם מעילתו ויביא עמה סלע וחומשה,בעי רב מנשיא בר גדא בכינוס חומשין מהו שיתכפר,מי אמרינן אם תימצי לומר אדם מתכפר בשבח הקדש משום דקטרח קמיה אבל הכא דלא קטרח לא מתכפר,או דלמא אם תימצי לומר אין אדם מתכפר בשבח הקדש משום דלא אפרשיה אבל הדין כינוס חומשין דאפרשיה איכא למימר מתכפר דאיבעי להו מתכפר בשבח הקדש או לא,ת"ש המפריש שני סלעים לאשם ולקח בהן שני אילים לאשם היה אחד מהן יפה שתי סלעים יקרב לאשמו והשני ירעה עד שיסתאב וימכר ויפלו דמיו לנדבה,מאי לאו דזבן בארבע איל ושבח דשוי תמניא ושמע מינה אדם מתכפר בשבח הקדש לא הכא במאי עסקינן דאוזיל רועה גביה,ת"ש לקח איל בסלע ופטמו והעמידו על שתים כשר ש"מ אדם מתכפר בשבח הקדש לא פטמו שאני דהא חסר ליה תמניא,ת"ש לקח איל בסלע והרי הוא בשתים כשר הכא נמי כשפטמו,א"ה היינו רישא רישא דזבן בארבע ואשבחיה בארבעה אחרינא דחסר ליה תמניא סיפא דזבין איל בארבע ואשבחיה בתלתא ושוי תמניא,אי הכי אימא סיפא ישלם סלע הא חסר ליה ז' מאי ישלם תשלום דסלע,ואי ס"ל דאין אדם מתכפר בשבח הקדש כי יהיב תשלום דסלע מאי הוי איל בן שתי סלעים בעינן וליכא לעולם קסבר אדם מתכפר בשבח הקדש,אי הכי תשלום דסלע לא יתן היינו טעמא דקיהיב תשלומין דסלע גזירה שמא יאמרו איל פחות משתי סלעים מכפר,מאי הוי עלה תא שמע בשעת הפרשה יפה סלע בשעת כפרה יפה שתי סלעים לא יצא,בעי רבי אלעזר אדם מתכפר בשבח הקדש או לא א"ר יוחנן כמה שנים גדל זה בינינו ולא שמע הלכה זו ממני,מכלל דא"ר יוחנן אין ועל הדא אמרה דתנן ולד תודה ותמורתה וכן המפריש תודתו ואבדה והפריש אחרת תחתיה אין טעונה לחם,ושלח ר' חנינא משמיה דר' יוחנן לא שנו אלא לאחר כפרה דולד אין טעון לחם,אבל לפני כפרה טעון לחם אלמא קסבר מתכפר בשבח הקדש,בעי ר' אלעזר בעלי חיים נדחין או לא א"ר יוחנן הרי כמה שנים גדל זה בינינו ולא שמע הלכה זו ממני,מכלל דר' יוחנן אמרה אין דאמר ר' יוחנן בהמה של שני שותפין הקדיש חציה וחזר ולקח חציה והקדישה קדושה ואינה קריבה ועושה תמורה ותמורתה כיוצא בה,ש"מ תלת ש"מ בעלי חיים נדחין וש"מ קדושת דמים מדחה וש"מ יש דיחוי בדמים,בעי ר"א הוזלו טלאים בעולם מהו מי אמרינן (דברים יב, יא) מבחר נדריכם בעינן והא איכא או דילמא (ויקרא ה, טו) כסף שקלים בעינן וליכא,א"ר יוחנן כמה שנים גדלנו בבית המדרש ולא שמענו הלכה זו ולא והאמר ר' יוחנן אמר ר' שמעון בן יוחאי מפני מה לא נתנה תורה קצבה במחוסרי כפרה שמא יוזלו טלאים ואין להן תקנה לאכול בקדשים אימא לא לימדנו הלכה זו,והא רבי זירא בר אדא מהדר תלמודיה כל תלתין יומין קמיה אימא לא נתבקשה הלכה זו ממנו בבית המדרש,גופא אמר רבי יוחנן משום רשב"י מפני מה לא נתנה קצבה במחוסרי כפרה שמא יוזלו טלאים ואין להם תקנה לאכול בקדשים,מתקיף לה אביי אלא מעתה חטאת חלב ינתן לה קצבה דלכפרה אתיא ולאו לאישתרויי באכילת קדשים הוא מתקיף לה רבא אלא מעתה אשם נזיר להוי ליה קצבה דלבטלה הוא דאתי דאמר רבי יוחנן משום רבי שמעון בן יוחאי אין לך דבר שהוא בא לבטלה אלא אשם נזיר בלבד קשיא: | 27a. whereas b the latter clause /b uses the term: b His misuse, in reference to the ram /b he brings as b a guilt offering. /b ,The Gemara answers: In b the first clause, where /b he purchased two non-sacred rams with two dinars of consecrated money, the value of the b bigger ram is equal to the principal plus its one-fifth /b that he is obligated to repay for that which he stole. Therefore, the mishna uses the term: b His misuse, in reference to /b repayment for b that which he stole. /b In b the latter clause, where /b he purchased one non-sacred ram with one dinar of consecrated money, the value of the b bigger ram is not equal to the principal plus one-fifth. /b Consequently, the mishna uses the term: b His misuse, in reference to /b the b ram /b he brings as b a guilt offering, and he brings /b together b with it /b payment of b one i sela /i and its one-fifth. /b ,§ b Rav Menashya bar Gadda raises a dilemma: What is /b the i halakha /i b with regard to /b one who misused consecrated property several times until the b accumulation of one-fifths /b that he owes totals two i sela /i : May he bring a guilt offering with that money and thereby b achieve atonement? /b ,The Gemara explains the sides of the dilemma. b Do we say: If you say /b that b a person can achieve atonement with an enhancement of consecrated /b property, e.g., if one initially purchased a ram worth one i sela /i and then its market value increased to two i sela /i while the animal was in his possession, this is b because he exerted /b himself b with regard to /b the animal by caring for it while it was in his possession. b But here, where he did not exert /b himself, but the value accumulated on its own, b he cannot achieve atonement. /b , b Or perhaps /b we say the opposite: b If you say /b that b a person cannot achieve atonement with an enhancement of consecrated /b property, this is b because he did not designate /b the ram as an offering when it was worth two i sela /i , and its value appreciated on its own. b But here, /b with regard to b the accumulation of one-fifths, where he designated /b the total value as consecrated property, b it is /b possible b to say /b that b he can receive atonement /b by bringing a guilt offering with that money. The Gemara notes b that /b this b dilemma /b itself b was raised /b before the Sages: Can one b achieve atonement with an enhancement of consecrated /b property that occurred while the animal was in his possession, b or not? /b ,The Gemara suggests: b Come /b and b hear /b a proof from the mishna: With regard to b one who designates two i sela /i /b to purchase a ram b for a guilt offering and he purchased two rams for a guilt offering with /b the two i sela /i , if b one of them was /b now b worth two i sela /i , he shall sacrifice /b it b for his guilt offering. And the second /b ram that he purchased with the money that he designated does not become non-sacred. Rather, it b shall graze until it becomes blemished; and /b then b it shall be sold, and /b the b money /b received b for it shall be allocated for /b communal b gift /b offerings.,The Gemara explains the proof: b What, is it not /b that the mishna is referring to a case b where he bought the ram for four /b dinars, which is equal to one i sela /i , b and /b its value b appreciated /b while in his possession b until /b it was b worth eight /b dinars, or two i sela /i , and the mishna rules he may bring this ram as a guilt offering? b And /b if so, b conclude from this /b mishna that b a person can achieve atonement with an enhancement of consecrated /b property. The Gemara rejects this proof: b No; what are we dealing with here? /b It is with a ram that was worth two i sela /i at the time of purchase, but the b shepherd /b who sold it b reduced /b the price b for him. /b ,The Gemara suggests: b Come /b and b hear /b a proof from a i baraita /i ( i Tosefta /i 4:9): With regard to one who b purchased a ram for one i sela /i and he fattened /b the ram b and /b thereby b established /b its value b at two /b i sela /i , it is b valid /b for sacrifice as a guilt offering. b Conclude from this /b i baraita /i that b a person can achieve atonement with an enhancement of consecrated /b property. The Gemara rejects this proof: b No; /b the case of b one who fattened /b an animal b is different, as he lost eight /b dinars, which is two i sela /i , in expenses for the animal, including the price he paid. But he cannot achieve atonement if the animal’s value appreciated on its own while in his possession.,The Gemara further suggests: b Come /b and b hear /b a proof from the continuation of the same i baraita /i : If one b purchased a ram for one i sela /i and /b now b it has /b appreciated b to /b the value of b two /b i sela /i , b it is valid /b for sacrifice as a guilt offering. The Gemara explains: b Here too, /b it is referring to a case b where one fattened /b the ram.,The Gemara raises a difficulty: b If so, this is /b the same case as in b the first clause /b of that i baraita /i and is therefore unnecessary. The Gemara answers: b The first clause /b is dealing with one b who purchased /b a ram b for four /b dinars b and he increased /b its value b by /b spending b another four /b dinars to fatten the animal, which means b that he lost eight /b dinars, which equal two i sela /i , in total expenses on the ram. b The latter clause /b is discussing a case b of /b one b who purchased a ram for four /b dinars b and he increased /b its value b by /b spending b another three /b dinars to fatten it, b and /b then the ram appreciated one more dinar on its own, and is now b worth eight /b dinars.,The Gemara objects: b If so, say the latter clause /b of that i baraita /i : And in addition b he shall pay /b one b i sela /i /b to the Temple treasury. Why is this the i halakha /i ? b Didn’t he lose seven /b dinars in total expenses on the ram, four dinars for its purchase and three for fattening it, and therefore the ram added only one dinar of value on its own? The Gemara answers: b What /b is the meaning of the statement: b He shall pay? /b The i baraita /i is teaching that he must b complete /b the payment b of /b the b i sela /i , /b i.e., by giving one additional dinar.,The Gemara asks: b But if one maintains that a person cannot achieve atonement with an enhancement of consecrated /b property, b what is /b the significance b of /b the fact b that he gives /b one dinar that is the b completion of /b the payment of the b i sela /i ? We require /b him to bring b a ram that /b cost him b two i sela /i , and there is no /b such animal here. The Gemara answers: b Actually, /b the i tanna /i of this i baraita /i in the i Tosefta /i b holds /b that b a person can achieve atonement with an enhancement of consecrated /b property.,The Gemara objects: b If so, he /b should b not give /b the one dinar that is the b completion of /b the payment of one b i sela /i , /b as the ram is now worth two i sela /i . The Gemara explains: b This is the reason that he must give /b the one dinar that is b the completion of /b the payment of one b i sela /i : /b It is a rabbinic b decree, lest /b people b say /b that b a ram /b worth b less than two i sela /i atones /b as a guilt offering.,The Gemara asks: b What /b halakhic conclusion b was /b reached b about /b the question of whether a person can achieve atonement with an enhancement of consecrated property? The Gemara suggests: b Come /b and b hear /b a proof from a i baraita /i : With regard to a ram that was b worth /b one b i sela /i at the time /b that b it was designated /b as a guilt offering, and then its value appreciated until it was b worth two i sela /i at the time of atonement, /b one who sacrificed it has b not fulfilled his obligation /b with that ram. This demonstrates that one cannot achieve atonement with an enhancement of consecrated property., b Rabbi Elazar, /b who was apparently unaware of the previously cited i baraita /i , b raised /b the same b dilemma: Can a person achieve atonement with an enhancement of consecrated /b property that occurred while the animal was in his possession, b or not? Rabbi Yoḥa said, /b in puzzlement: b How many years /b has b this /b Rabbi Elazar b grown among us /b and learned Torah from me, b and /b yet b he did not hear this i halakha /i from me. /b ,The Gemara asks: Should one conclude b by inference /b from this statement b that Rabbi Yoḥa said /b the i halakha /i with regard to this matter? The Gemara answers: b Yes, and he said that /b i halakha /i b with regard to this /b ruling, b as we learned /b in a mishna ( i Menaḥot /i 79b): In the case of the b offspring /b of an animal designated as b a thanks offering or /b an animal that is b its substitute, and likewise /b if b one designated /b an animal as b his thanks offering and it was lost and he designated another in its stead, /b and the first animal was then found, in all three cases, the second animal, i.e., the offspring, the substitute, or the replacement, is sacrificed, but it b does not require /b the bringing of b loaves /b with it., b And /b with regard to the offspring of a thanks offering, b Rabbi Ḥanina sent /b a letter from Eretz Yisrael to the Sages in Babylonia containing the following statement b in the name of Rabbi Yoḥa: /b That mishna b taught that the offspring does not require loaves only /b in a case where they were sacrificed b after /b the owner achieved b atonement /b by sacrificing the mother and sprinkling its blood, since he has thereby fulfilled his obligation, b as /b the b offspring does not require /b the bringing of b loaves. /b , b But /b if one sacrificed the offspring b before /b he achieved b atonement /b through sacrifice of the mother, then the offspring b requires /b the bringing of b loaves, /b as it is the fulfillment of his obligation to bring a thanks offering. b Evidently, /b Rabbi Yoḥa b holds /b that a person b can achieve atonement with an enhancement of consecrated /b property, as this offspring of a consecrated animal is considered its enhancement.,§ b Rabbi Elazar raises a dilemma: /b If consecrated b living animals /b were rendered unfit to be sacrificed, are they permanently b disqualified or not? Rabbi Yoḥa said, /b in puzzlement: b How many years /b has b this /b Rabbi Elazar b grown among us /b and learned Torah from me, b and /b yet b he did not hear this i halakha /i from me. /b ,The Gemara asks: Should one conclude b by inference /b from this statement b that Rabbi Yoḥa said /b the i halakha /i with regard to this matter? The Gemara answers: b Yes, as Rabbi Yoḥa says: /b With regard to b an animal /b that belongs b to two partners, /b if one of them b consecrated /b the b half of it /b that belonged to him, b and then acquired its /b other b half /b from his partner b and consecrated it, /b it is b consecrated but it may not be sacrificed. And it renders /b a non-sacred animal for which it is exchanged consecrated as b a substitute, and its substitution is like it, /b i.e., it too is consecrated but it may not be sacrificed.,One can b conclude from this /b ruling of Rabbi Yoḥa b three /b i halakhot /i . b Conclude from it /b that b consecrated living animals can be /b permanently b disqualified. /b When he consecrated only half of the animal it was not fit for sacrifice, and this meant that the animal was permanently disqualified even after it became fully consecrated. b And conclude from it /b that b sanctity /b that inheres in an animal’s b value disqualifies /b another animal, i.e., the substitute. The sanctity is considered inherent in its value because only half of the animal was initially consecrated. b And conclude from it /b that b there is disqualification with regard to monetary /b value, i.e., even an animal that is consecrated only for its monetary value can be disqualified from sacrifice.,§ b Rabbi Elazar raises a dilemma: /b If the price of b lambs depreciated in the world /b and one cannot find a ram valued at two i sela /i , b what is /b the i halakha /i ? The Gemara explains the sides of the dilemma: b Do we say /b that b we require /b an offering that fulfills the condition: b “Your choice vows” /b (Deuteronomy 12:11), b and that /b requirement b is /b fulfilled, as he is bringing the best animal available? b Or perhaps we require /b a guilt offering to be purchased in accordance with the verse: b “Silver by shekels” /b (Leviticus 5:15), i.e., two i sela /i , b and /b that requirement b is not /b fulfilled., b Rabbi Yoḥa said: How many years have we grown in the study hall and we have not heard this i halakha /i . /b The Gemara asks: b And /b has this i halakha /i b not /b been heard? b But doesn’t Rabbi Yoḥa say /b that b Rabbi Shimon ben Yoḥai says: For what /b reason b did the Torah not provide a fixed /b value for offerings brought by b those lacking atonement, /b who must bring an offering of purification for them to be permitted to eat consecrated meat, e.g., a i zav /i and a leper? It is because the price of b lambs might depreciate /b below the Torah’s fixed value b and they would have no remedy to eat sacrificial /b food. This statement indicates that one may not bring a ram that is worth less than two i sela /i for a guilt offering, as the Torah fixed its value. The Gemara answers: b Say /b that Rabbi Yoḥa said: How many years b have we not taught this i halakha /i /b in the study hall.,The Gemara raises a difficulty: b But didn’t Rabbi Zeira bar Adda review his studies before /b Rabbi Yoḥa b every thirty days, /b which indicates that the statements of Rabbi Yoḥa were repeatedly studied? The Gemara answers: b Say /b that Rabbi Yoḥa said that b this i halakha /i was not asked from us in the study hall. /b ,The Gemara discusses b the /b matter b itself: Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: For what /b reason b did the Torah not provide a fixed /b value for offerings brought by b those lacking atonement? /b It is because the price of b lambs might depreciate /b below the Torah’s fixed value b and they would have no remedy to eat sacrificial /b food., b Abaye objects to this /b statement: b If that is so, let a fixed /b value b be provided for a sin offering /b brought for eating prohibited b fat, /b i.e., a regular sin offering, b as it is brought for atonement and it is not /b brought b to permit consumption of sacrificial /b food. Similarly, b Rava objects to this /b statement: b If that is so, let there be a fixed /b value in the Torah b for a guilt offering /b brought by an impure b nazirite, as it comes for naught, /b i.e., it does not come to permit consumption of sacrificial food, which is achieved by his purification rite of the sprinkling from the ashes of the red heifer upon him on the third and seventh days. b As Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: Nothing comes for naught other than the guilt offering of a nazirite alone. /b The Gemara notes that this matter is indeed b difficult. /b |
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150. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 476| 5a. משום חשבונות,אמר ליה אביי וחשבונות של מצוה מי אסירי והא רב חסדא ורב המנונא דאמרי תרוייהו חשבונות של מצוה מותר לחשבן בשבת וא"ר אלעזר פוסקין צדקה לעניים בשבת ואמר ר' יעקב אמר ר' יוחנן הולכין לבתי כנסיות ולבתי מדרשות לפקח על עסקי רבים בשבת ואמר רבי יעקב בר אידי אמר רבי יוחנן מפקחין פיקוח נפש בשבת,ואמר רב שמואל בר נחמני אמר רבי יונתן הולכין לטרטייאות ולקרקייאות לפקח על עסקי רבים בשבת ותנא דבי מנשיא משדכין על התינוקת ליארס בשבת ועל התינוק ללמדו ספר וללמדו אומנות,אלא אמר רבי זירא גזירה שמא ישחוט בן עוף א"ל אביי אלא מעתה יום הכפורים שחל להיות בשני בשבת ידחה גזירה שמא ישחוט בן עוף התם דלנפשיה לא טריד הכא דלאחרים טריד אי נמי התם אית ליה רווחא הכא לית ליה רווחא,השתא דאתית להכי ערב שבת נמי גזירה שמא ישחוט בן עוף,איבעיא להו בתולה נשאת ברביעי ונבעלת ברביעי ולא חיישינן לאיקרורי דעתא או דלמא בתולה נשאת ברביעי ונבעלת בחמישי דחיישינן לאיקרורי דעתא,ת"ש דתני בר קפרא בתולה נשאת ברביעי ונבעלת בחמישי הואיל ונאמרה בו ברכה לדגים אלמנה נשאת בחמישי ונבעלת בששי הואיל ונאמרה בו ברכה לאדם טעמא משום ברכה אבל משום איקרורי דעתא לא חיישינן,אי הכי אלמנה נמי תיבעל בחמישי הואיל ונאמרה בו ברכה לדגים ברכה דאדם עדיפא ליה,ואי נמי משום שקדו דתניא מפני מה אמרו אלמנה נשאת בחמישי ונבעלת בששי שאם אתה אומר תיבעל בחמישי למחר משכים לאומנתו והולך לו שקדו חכמים על תקנת בנות ישראל שיהא שמח עמה שלשה ימים חמישי בשבת וערב שבת ושבת,מאי איכא בין ברכה לשקדו איכא בינייהו אדם בטל אי נמי יום טוב שחל להיות בערב שבת,דרש בר קפרא גדולים מעשה צדיקים יותר ממעשה שמים וארץ דאילו במעשה שמים וארץ כתיב (ישעיהו מח, יג) אף ידי יסדה ארץ וימיני טפחה שמים ואילו במעשה ידיהם של צדיקים כתיב (שמות טו, יז) מכון לשבתך פעלת ה' מקדש אדני כוננו ידיך,השיב בבלי אחד ור' חייא שמו (תהלים צה, ה) ויבשת ידיו יצרו ידו כתיב והכתיב יצרו א"ר נחמן בר יצחק יצרו אצבעותיו כדכתיב (תהלים ח, ד) כי אראה שמיך מעשה אצבעותיך ירח וכוכבים אשר כוננת,מיתיבי (תהלים יט, ב) השמים מספרים כבוד אל ומעשה ידיו מגיד הרקיע הכי קאמר מעשה ידיהם של צדיקים מי מגיד הרקיע ומאי ניהו מטר,דרש בר קפרא מאי דכתיב (דברים כג, יד) ויתד תהיה לך על אזנך אל תקרי אזנך אלא על אוזנך שאם ישמע אדם דבר שאינו הגון | 5a. It is b due to calculations /b performed on Shabbat to prepare for the wedding. He would thereby engage in weekday matters on Shabbat., b Abaye said to him: And are calculations for a mitzva prohibited /b on Shabbat? b But wasn’t it Rav Ḥisda and Rav Hamnuna who both said: /b With regard to b calculations for a mitzva, /b it is b permitted to reckon them on Shabbat? And Rabbi Elazar said: One may allocate charity to the poor on Shabbat. And Rabbi Ya’akov said /b that b Rabbi Yoḥa said: One goes to synagogues and study halls to supervise matters /b affecting the b multitudes on Shabbat. And Rabbi Ya’akov bar Idi said /b that b Rabbi Yoḥa said: One supervises matters of saving a life on Shabbat. /b , b And Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yoḥa said: One goes to theaters [ i tartiyyaot /i ] and circuses [ i karkiyyaot /i ] to supervise matters /b affecting the b multitudes on Shabbat, /b because the fate of the Jewish people or of individual Jews is often decided there and one’s presence could prevent calamity. b And /b the Sage b of the school of Menashya taught: /b One b makes matches [ i meshadkhin /i ] /b among the families concerned b for a young girl to be betrothed on Shabbat, and /b similarly one may make arrangements b for a young boy to teach him Torah and to teach him a craft. /b Apparently, calculations for a mitzva may be reckoned on Shabbat, including calculations for a wedding. Therefore, this cannot be the reason for the prohibition against marrying at the conclusion of Shabbat., b Rather, Rabbi Zeira said: It is a decree lest one slaughter a young fowl on /b Shabbat, due to his preoccupation with the preparations for that night’s wedding feast. b Abaye said to him: If /b that is b so, Yom Kippur that occurs on Monday should be postponed /b when fixing the calendar, due to b a decree lest one slaughter a young fowl /b on Shabbat for the meal on Yom Kippur eve, which is a mitzva. The Gemara distinguishes between the cases. b There, /b with regard to Yom Kippur eve, when one is preparing a meal b for himself, he is not preoccupied, /b and he will not overlook the fact that it is Shabbat. b Here, /b in the case of a wedding, one is preparing a meal b for others /b and is b preoccupied. Alternatively, there, /b on Yom Kippur eve, b he has an interval /b of time during which he can slaughter the bird, as the mitzva is to eat the meal on Yom Kippur eve the next day. b Here, he does not have an interval /b of time, because the wedding and the feast take place at night at the conclusion of Shabbat.,The Gemara says: b Now that we have come to this /b understanding of the prohibition against marrying at the conclusion of Shabbat, the prohibition not to engage in sexual intercourse on b Shabbat evening, too, /b is not due to the intercourse. Rather, it is b a decree lest one slaughter a young fowl /b for the wedding feast.,§ The Gemara b raises a dilemma: Is a virgin married on Wednesday and /b does she b engage in intercourse on /b that b Wednesday, and we are not concerned /b lest b his resolve /b to take his bride to court upon discovering that she was not a virgin b cool /b overnight? Rather, he will certainly go to court the next morning. b Or perhaps, a virgin is married on Wednesday but engages in intercourse on Thursday, as we are concerned that his resolve will cool. /b , b Come and hear /b proof, b as bar Kappara taught: A virgin is married on Wednesday and engages in intercourse on Thursday, since the blessing to the fish: /b Be fruitful and multiply, b was stated /b on the fifth day of Creation. b A widow is married on Thursday and engages in intercourse on Friday, since the blessing /b of procreation b was stated to man /b on the sixth day of Creation. It may be inferred that b the reason is due to the blessing, but with regard to /b the possibility lest b his resolve cool, we are not concerned. /b ,The Gemara asks: b If so, a widow should also engage in intercourse on Thursday, since the blessing to the fish was stated then. /b The Gemara answers: Since there is the option to postpone engaging in relations to the day on which b the blessing of man /b was stated, doing so b is preferable for him. /b , b Alternatively, /b that day was established as the day for a widow to engage in sexual relations b due to /b the fact that the Sages b were assiduous /b in seeing to the well-being of Jewish women, b as it is taught /b in a i baraita /i : b Why did /b the Sages b say that a widow is married on Thursday and engages in intercourse on Friday? /b It is b because if you say that she should engage in intercourse on Thursday, on the next day /b the groom will b go to /b ply b his craft early /b and leave his wife alone. When a man marries a widow, there is no observance of the seven days of rejoicing, whose legal status is like that of a Festival, during which he does not go to work. Therefore, b the Sages were assiduous in seeing to the well-being of Jewish women /b and ensured b that /b the groom b rejoice with her /b for b three days: Thursday, /b the day of the wedding; b and Shabbat eve, /b the day when they engage in sexual relations; b and Shabbat. /b , b What /b practical difference b is there between /b the two reasons given to engage in relations on Friday, i.e., the b blessing /b of procreation for man b and /b the fact that the Sages b were assiduous? /b The Gemara answers: b There is /b a practical difference b between them /b in the case of b an idle person, /b who has no job, in which case the reason of blessing applies and the reason that the Sages were assiduous does not, as no matter what he will not go to work early. b Alternatively, /b there is a practical difference in the case of b a Festival that occurs on Shabbat eve. /b There too, the reason of blessing applies but the Sages’ assiduousness does not apply, as one does not work on a Festival.,§ The Gemara cites additional aggadic statements of bar Kappara. b Bar Kappara taught: The handiwork of the righteous is greater than the creation of heaven and earth, as with regard to the creation of heaven and earth it is written: “My hand also has laid the foundation of the earth, and My right hand has spanned the heavens” /b (Isaiah 48:13). There, hand is written in the singular. b Whereas with regard to the handiwork of the righteous it is written: “The place which You have made for Yourself to dwell in, Lord, the Sanctuary, Lord, which your hands have established” (Exodus 15:17). /b The reference is to the Temple, which is the handiwork of man, and hand is written in the plural., b A certain Babylonian, and his name is Rabbi Ḥiyya, responded /b with a challenge. It is written with regard to creation of the earth: b “And His hands formed the dry land” /b (Psalms 95:5). The Gemara answers: b “His hand” /b is the way it b is written. /b Although the word is vocalized in the plural, it is written in the singular, without the letter i yod /i . b But isn’t it written: “Formed,” /b in the plural? Rav Naḥman bar Yitzḥak said: The plural is referring to b His fingers, as it is written: “When I see Your heavens, the work of Your fingers, the moon and stars, which You have established” /b (Psalms 8:4)., b The Gemara raises an objection: “The heavens declare the glory of God, and the firmament proclaims the work of His hands” /b (Psalms 19:2). The heavens were created by His hands. The Gemara answers that b this /b is what the verse b is saying: Who attests to the handiwork of the righteous, /b that they are performing the will of God? It is b the heavens. And what is /b the avenue through which the heavens do so? It is by means of b rain /b that falls due to the prayers of the righteous., b Bar Kappara taught: What is /b the meaning of that which b is written: And you shall have a peg among your weapons [ i azenekha /i ]” /b (Deuteronomy 23:14)? b Do not read /b it as: b Your weapons [ i azenekha /i ]. Rather, /b read it: b On your ear [ i oznekha /i ], /b meaning b that if a person hears an inappropriate matter, /b |
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| 151. Babylonian Talmud, Meilah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. elazar bar r. yosi Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 72, 73 |
152. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 208| 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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153. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 192| 16a. ששמשי מוחק וגבריאל כותב אמר רבי אסי דרש ר' שילא איש כפר תמרתא ומה כתב שלמטה שלזכותן של ישראל אינו נמחק כתב שלמעלה לא כל שכן,(אסתר ו, ג) לא נעשה עמו דבר אמר רבא לא מפני שאוהבין את מרדכי אלא מפני ששונאים את המן,(אסתר ו, ד) הכין לו תנא לו הכין,ועשה כן למרדכי אמר ליה מנו מרדכי אמר ליה (אסתר ו, י) היהודי אמר ליה טובא מרדכי איכא ביהודאי אמר ליה (אסתר ו, י) היושב בשער המלך,אמר ליה סגי ליה בחד דיסקרתא אי נמי בחד נהרא אמר ליה הא נמי הב ליה אל תפל דבר מכל אשר דברת,ויקח המן את הלבוש ואת הסוס אזל אשכחיה דיתבי רבנן קמיה ומחוי להו הלכות קמיצה לרבנן כיון דחזייה מרדכי דאפיק לקבליה וסוסיה מיחד בידיה מירתת אמר להו לרבנן האי רשיעא למיקטל נפשי קא אתי זילו מקמיה די לא תכוו בגחלתו בההיא שעתא נתעטף מרדכי וקם ליה לצלותא אתא המן ויתיב ליה קמייהו ואוריך עד דסליק מרדכי לצלותיה,אמר להו במאי עסקיתו אמרו ליה בזמן שבית המקדש קיים מאן דמנדב מנחה מייתי מלי קומציה דסולתא ומתכפר ליה אמר להו אתא מלי קומצי קמחא דידכו ודחי עשרה אלפי ככרי כספא דידי אמר ליה רשע עבד שקנה נכסים עבד למי ונכסים למי,אמר ליה קום לבוש הני מאני ורכוב האי סוסיא דבעי לך מלכא אמר ליה לא יכילנא עד דעיילנא לבי בני ואשקול למזייא דלאו אורח ארעא לאשתמושי במאני דמלכא הכי,שדרה אסתר ואסרתינהו לכולהו בי בני ולכולהו אומני עייליה איהו לבי בני ואסחיה ואזיל ואייתי זוזא מביתיה וקא שקיל ביה מזייה בהדי דקא שקיל ליה אינגד ואיתנח אמר ליה אמאי קא מיתנחת אמר ליה גברא דהוה חשיב ליה למלכא מכולהו רברבנוהי השתא לישוייה בלאני וספר אמר ליה רשע ולאו ספר של כפר קרצום היית תנא המן ספר של כפר קרצום היה עשרים ושתים שנה,בתר דשקלינהו למזייה לבשינהו למאניה אמר ליה סק ורכב אמר ליה לא יכילנא דכחישא חילאי מימי תעניתא גחין וסליק כי סליק בעט ביה אמר ליה לא כתיב לכו (משלי כד, יז) בנפל אויבך אל תשמח אמר ליה הני מילי בישראל אבל בדידכו כתיב (דברים לג, כט) ואתה על במותימו תדרוך,(אסתר ו, יא) ויקרא לפניו ככה יעשה לאיש אשר המלך חפץ ביקרו כי הוה נקיט ואזיל בשבילא דבי המן חזיתיה ברתיה דקיימא אאיגרא סברה האי דרכיב אבוה והאי דמסגי קמיה מרדכי שקלה עציצא דבית הכסא ושדיתיה ארישא דאבוה דלי עיניה וחזת דאבוה הוא נפלה מאיגרא לארעא ומתה,והיינו דכתיב וישב מרדכי אל שער המלך אמר רב ששת ששב לשקו ולתעניתו והמן נדחף אל ביתו אבל וחפוי ראש אבל על בתו וחפוי ראש על שאירע לו,ויספר המן לזרש אשתו ולכל אוהביו וגו' קרי להו אוהביו וקרי להו חכמיו אמר רבי יוחנן כל האומר דבר חכמה אפילו באומות העולם נקרא חכם,אם מזרע היהודים מרדכי וגו' אמרו ליה אי משאר שבטים קאתי יכלת ליה ואי משבט יהודה ובנימין ואפרים ומנשה לא יכלת ליה יהודה דכתיב (בראשית מט, ח) ידך בערף אויביך אינך דכתיב בהו (תהלים פ, ג) לפני אפרים ובנימין ומנשה עוררה את גבורתך,(אסתר ו, יג) כי נפל תפול לפניו דרש ר' יהודה בר אלעאי שתי נפילות הללו למה אמרו לו אומה זו משולה לעפר ומשולה לכוכבים כשהן יורדין יורדין עד עפר וכשהן עולין עולין עד לכוכבים,(אסתר ו, יד) וסריסי המלך הגיעו ויבהילו מלמד שהביאוהו בבהלה,כי נמכרנו אני ועמי וגו' אין הצר שוה בנזק המלך אמרה לו צר זה אינו שוה בנזק של מלך איקני בה בושתי וקטלה השתא איקני בדידי ומבעי למקטלי,ויאמר המלך אחשורוש ויאמר לאסתר המלכה ויאמר ויאמר למה לי אמר רבי אבהו בתחלה על ידי תורגמן כיון דאמרה ליה מדבית שאול קאתינא מיד ויאמר לאסתר המלכה:,ותאמר אסתר איש צר ואויב המן הרע הזה אמר ר' אלעזר מלמד שהיתה מחווה כלפי אחשורוש ובא מלאך וסטר ידה כלפי המן:,והמלך קם בחמתו וגו' והמלך שב מגנת הביתן מקיש שיבה לקימה מה קימה בחימה אף שיבה בחימה דאזל ואשכח למלאכי השרת דאידמו ליה כגברי וקא עקרי לאילני דבוסתני ואמר להו מאי עובדייכו אמרו ליה דפקדינן המן,אתא לביתיה והמן נופל על המטה נופל נפל מיבעי ליה אמר רבי אלעזר מלמד שבא מלאך והפילו עליה אמר ויי מביתא ויי מברא ויאמר המלך הגם לכבוש את המלכה עמי בבית,ויאמר חרבונה וגו' אמר רבי אלעזר אף חרבונה רשע באותה עצה היה כיון שראה שלא נתקיימה עצתו מיד ברח והיינו דכתיב (איוב כז, כב) וישלך עליו ולא יחמול מידו ברוח יברח,וחמת המלך שככה שתי שכיכות הללו למה אחת של מלכו של עולם ואחת של אחשורוש ואמרי לה אחת של אסתר ואחת של ושתי,(בראשית מה, כב) לכלם נתן לאיש חליפות שמלות ולבנימן נתן חמש חליפות אפשר דבר שנצטער בו אותו צדיק | 16a. b that Shimshai, /b the king’s scribe who hated the Jews (see Ezra 4:17), b was erasing /b the description of Mordecai’s saving the king, b and /b the angel b Gavriel was writing /b it again. Therefore, it was indeed being written in the present. b Rabbi Asi said: Rabbi Sheila, a man of the village of Timarta, taught: If something written /b down b below /b in this world b that is for the benefit of the Jewish people cannot be erased, is it not all the more so /b the case b that something written /b up b above /b in Heaven cannot be erased?,The verse states that Ahasuerus was told with regard to Mordecai: b “Nothing has been done for him” /b (Esther 6:3). b Rava said: It is not because they love Mordecai /b that the king’s servants said this, b but rather because they hate Haman. /b ,The verse states: “Now Haman had come into the outer court of the king’s house, to speak to the king about hanging Mordecai on the gallows that he had b prepared for him” /b (Esther 6:4). A Sage b taught /b in a i baraita /i : This should be understood to mean: On the gallows that b he had prepared for himself. /b ,The verse relates that Ahasuerus ordered Haman to fulfill his idea of the proper way to honor one who the king desires to glorify by parading him around on the king’s horse while wearing the royal garments: “And do so to Mordecai the Jew who sits at the king’s gate, let nothing fail of all that you have spoken” (Esther 6:10). The Gemara explains that when Ahasuerus said to Haman: b “And do so to Mordecai,” /b Haman b said to him /b in an attempt to evade the order: b Who is Mordecai? /b Ahasuerus b said to him: “The Jew.” /b Haman then b said to him: There are several /b men named b Mordecai among the Jews. /b Ahasuerus then b said to him: /b I refer to the one b “who sits at the king’s gate.” /b ,Haman b said to him: /b Why award him such a great honor? b It would /b certainly b be enough for him /b to receive b one village [ i disekarta /i ] /b as an estate, b or one river /b for the levy of taxes. Ahasuerus b said to him: This too you must give him. “Let nothing fail of all that you have spoken,” /b i.e., provide him with all that you proposed and spoke about in addition to what I had said.,The Gemara describes what occurred as Haman went to follow the king’s orders, as the verse states: b “Then Haman took the apparel and the horse” /b (Esther 6:11). When b he went, he found /b Mordecai b as the Sages were sitting before him, and he was demonstrating to them the i halakhot /i of the handful, /b i.e., the scooping out of a handful of flour from the meal-offering in order to burn it on the altar. b Once Mordecai saw him coming toward him with his horse’s /b reins b held in his hands, he became frightened, /b and b he said to the Sages: This evil man has come to kill me. Go away from him so that you should not get burnt from his coals, /b i.e., that you should not suffer harm as well. b At that moment Mordecai wrapped himself /b in his prayer shawl b and stood up to pray. Haman came /b over to where they were b and sat down before them and waited until Mordecai finished his prayer. /b ,In the interim, as he waited, Haman b said to /b the other Sages: b With what were you occupied? They said to him: When the Temple is standing, one who pledges a meal-offering would bring a handful of fine flour and achieve atonement with it. He said to them: Your handful of fine flour has come and cast aside my ten thousand pieces of silver, /b which I had pledged toward the destruction of the Jewish people. When Mordecai finished praying, b he said to /b Haman: b Wicked man, /b when b a slave buys property, to whom belongs the slave and to whom belongs the property? /b As I once bought you as a slave, what silver can be yours?,Haman b said to him: Stand up, put on these garments and ride on this horse, for the king wants you /b to do so. Mordecai b said to him: I cannot /b do so b until I enter the bathhouse /b [ b i bei vanei /i /b ] b and trim my hair, for it is not proper conduct to use the king’s garments in this state /b that I am in now.,In the meantime, b Esther sent /b messengers and b closed all the bathhouses and all /b the shops of b the craftsmen, /b including the bloodletters and barbers. When Haman saw that there was nobody else to do the work, b he /b himself b took /b Mordecai b into the bathhouse and washed him, and /b then b he went and brought scissors [ i zuza /i ] from his house and trimmed his hair. /b While b he was trimming /b his hair b he injured himself and sighed. /b Mordecai b said to him: Why do you sigh? /b Haman b said to him: The man whom the king had /b once b regarded above all his /b other b ministers is now made a bathhouse attendant /b [ b i balanei /i /b ] b and a barber. /b Mordecai b said to him: Wicked man, were you not /b once b the barber of the village of Kartzum? /b If so, why do you sigh? You have merely returned to the occupation of your youth. It b was taught /b in a i baraita /i : b Haman was the barber of the village of Kartzum for twenty-two years. /b , b After /b Haman b trimmed his hair, /b Haman b dressed /b Mordecai in b the /b royal b garments. /b Haman then b said to him: Mount /b the horse b and ride. /b Mordecai b said to him: I am unable, as my strength has waned from the days of fasting /b that I observed. Haman then b stooped down /b before him b and /b Mordecai b ascended /b on him. b As he was ascending /b the horse, Mordecai b gave /b Haman b a kick. /b Haman b said to him: Is it not written for you: “Do not rejoice when your enemy falls” /b (Proverbs 24:17)? Mordecai b said to him: This /b statement b applies /b only to b Jews, but with regard to you it is written: “And you shall tread upon their high places” /b (Deuteronomy 33:29).,The verse states: b “And he proclaimed before him: Thus shall it be done to the man whom the king delights to honor” /b (Esther 6:11). b As /b Haman b was taking /b Mordecai b along the street of Haman’s house, /b Haman’s b daughter was standing on the roof and saw /b the spectacle. b She thought /b to herself that b the one who is riding /b on the horse must be b her father, and the one walking before him /b must be b Mordecai. She /b then b took a chamber pot /b full of feces b and cast its /b contents b onto the head of her father, /b whom she mistakenly took as Mordecai. When Haman b raised his eyes /b in disgust afterward, and looked up at his daughter, b she saw that he was her father. /b In her distress, b she fell from the roof to the ground and died. /b , b And this is as it is written: “And Mordecai returned to the king’s gate” /b (Esther 6:12). b Rav Sheshet said: /b This means b that he returned to his sackcloth and his fasting /b over the troubles of the Jewish people. Simultaneously, b “but Haman hastened to his house, mourning, and having his head covered” /b (Esther 6:12). b “Mourning”; over /b the death of b his daughter. “And having his head covered”; due to what had happened to him, /b as his head was full of filth.,The following verse states: b “And Haman recounted to Zeresh his wife and to all his friends /b everything that had befallen him. Then his wise men and Zeresh his wife said to him: If Mordecai, before whom you have begun to fall, be of the seed of the Jews, then you will not prevail over him, but you shall fall before him” (Esther 6:13). The Gemara comments: At the beginning of the verse b it calls them “his friends,” and /b in the continuation of the verse b it calls them “his wise men.” Rabbi Yoḥa said: Whoever says something wise, even if /b he is b from the nations of the world, is called /b a b wise /b man.,The Gemara explains that their wise remark, which earned them their distinction, is contained in their advice: b “If Mordecai be of the seed of the Jews [ i Yehudim /i ], /b then you will not prevail over him” (Esther 6:13). The word i Yehudim /i can also refer to people from the tribe of Judah. Haman’s wise men thereby b said to him: If he descends from the other tribes, you can /b still b prevail over him, but if he /b descends b from the tribe of /b either b Judah, Benjamin, Ephraim, or Manasseh, you cannot prevail over him. /b With regard to b Judah, /b the proof of this is b as it is written: “Your hand shall be on the neck of your enemies” /b (Genesis 49:8), indicating that Judah will emerge victorious over his enemies. And the proof that Haman cannot prevail over b the others /b that were mentioned is b as it is written with regard to them: “Before Ephraim and Benjamin and Manasseh, stir up Your might” /b (Psalms 80:3).,The wise men continued: b “But you shall fall [ i nafol tippol /i ] before him” /b (Esther 6:13). b Rabbi Yehuda bar Ilai interpreted /b a verse b homiletically: Why are these two fallings, /b i nafol /i and i tippol /i , mentioned here? The wise men b said to /b Haman: b This /b Jewish b nation is compared /b in the Bible b to the dust /b of the earth b and it is /b also b compared to the stars /b in heaven. This teaches you that b when they descend, they descend to the dust, and when they rise, they rise to the stars. /b Accordingly, when Mordecai is on the rise, you will be utterly incapable of prevailing over him.,The next verse states: b “The king’s chamberlains came, and they hastened [ i vayavhilu /i ] /b to bring Haman” (Esther 6:14). b This teaches that they brought him in disarray [ i behala /i ], /b not even giving him a chance to wash himself from the filth.,During the banquet Esther said to Ahasuerus: b “For we are sold, I and my people, /b to be destroyed, to be slain, and to be annihilated. But if we had been sold merely for bondmen and bondwomen, I would have held my tongue, b since the affliction [ i tzar /i ] would not have been worth [ i eino shoveh /i ] the damage to the king” /b (Esther 7:4). The Gemara explains that b she said to him: This adversary [ i tzar /i ] is not concerned [ i eino shoveh /i ] about the damage /b that he is constantly causing b to the king. First he was jealous of Vashti and killed her, /b as it has been explained that Memucan, who suggesting killing Vashti, was Haman; b now he is jealous of me and desires to kill me. /b ,The verse states: b “Then said the king Ahasuerus and said to Esther the queen” /b (Esther 7:5). The Gemara asks: b Why do I /b need it to say b “said” /b and again b “said”? Rabbi Abbahu said: At first /b he spoke to her b through the translator, /b who would interpret on his behalf, because he thought that she was a common woman of lowly ancestry. b Once she told him that she came from the house of Saul, immediately /b it says: b “And said to Esther the queen.” /b Ahasuerus himself spoke to her, as if she had royal lineage, she was a woman befitting his status.,The next verse states: b “And Esther said: An adversary and enemy is this wicked Haman” /b (Esther 7:6). b Rabbi Elazar said: /b This b teaches that she was /b in fact b pointing toward Ahasuerus, /b indicating that in fact he was an adversary and enemy, b and an angel came and pushed her hand toward Haman. /b ,The verse states: b “And the king arose /b from the banquet of wine b in his wrath /b and went into the palace garden” (Esther 7:7), and the next verse states: b “Then the king returned out of the palace garden /b to the place of the wine drinking” (Esther 7:8). The Gemara comments: The verses here b compare his returning to his arising: Just as his arising /b was b in wrath, so too, his returning /b was b in wrath. /b And why did he return in wrath? b For /b when b he went /b out b he found ministering angels who appeared to him as people and they were uprooting trees from the garden, and he said to them: What are you doing? They said to him: Haman commanded us /b to do this.,And when b he entered his house /b he saw that b “Haman was falling upon the bed” /b (Esther 7:8). The Gemara asks: Why does it say b “was falling” [ i nofel /i ] /b in the present tense, implying that he was currently falling? b It should have said “fell” [ i nafal /i ] /b in the past tense. b Rabbi Elazar said: This teaches that an angel came and pushed him down on it, /b and every time he would try to stand up, the angel would push him down again. Ahasuerus b said: Woe unto /b me b in the house and woe /b unto me b outside, /b as the verse continues: b “Then the king said: Will he even force the queen before me in the house?” /b (Esther 7:8)., b “And Harbonah, /b one of the chamberlains, b said /b before the king, Behold also, the gallows fifty cubits high, which Haman has made for Mordecai, who spoke good for the king, stands in the house of Haman” (Esther 7:9). b Rabbi Elazar said: Harbonah was also wicked and involved in that plot, /b as he too wanted Mordecai executed. b Once he saw that his plot had not succeeded, he immediately fled /b and joined Mordecai’s side. b And this is /b the meaning of b that which is written: “It hurls itself at him, and does not spare; he would fain flee out of its hand” /b (Job 27:22), indicating that when God sends calamity upon a wicked person, his friends immediately flee from him.,The verse states: b “Then the king’s wrath was assuaged [ i shakhakha /i ]” /b (Esther 7:10). The Gemara asks: b Why are there two assuagings here? /b The term i shakhakha /i is used rather than i shaka /i and indicates doubled wrath. There was b one /b assuaging of the wrath b of the King of the universe, and one /b of the wrath b of Ahasuerus. And some say: /b Ahasuerus’s wrath burned within him for two reasons; b one due to /b Haman’s involvement with b Esther, and one due to /b his involvement with b Vashti, /b and now they were both assuaged.,Before continuing its midrashic interpretation of the rest of the book of Esther, the Gemara expounds a verse concerning Joseph that relates to the Megilla: b “To all of them he gave each man changes of clothing, but to Benjamin he gave /b three hundred pieces of silver, and b five changes /b of clothing” (Genesis 45:22). The Gemara asks: b Is it possible that in the /b very b thing from which that righteous man /b Joseph b had suffered, /b as his father’s show of favoritism toward him aroused the enmity of his brothers, |
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154. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 60, 61, 72| 21a. משום דנפישי בני חילא דמחוזא,אילפא ור' יוחנן הוו גרסי באורייתא דחיקא להו מילתא טובא אמרי ניקום וניזיל וניעבד עיסקא ונקיים בנפשין (דברים טו, ד) אפס כי לא יהיה בך אביון אזלו אותבי תותי גודא רעיעא הוו קא כרכי ריפתא אתו תרי מלאכי השרת,שמעיה רבי יוחנן דאמר חד לחבריה נישדי עלייהו האי גודא ונקטלינהו שמניחין חיי עולם הבא ועוסקין בחיי שעה אמר ליה אידך שבקינהו דאיכא בהו חד דקיימא ליה שעתא רבי יוחנן שמע אילפא לא שמע אמר ליה ר' יוחנן לאילפא שמע מר מידי אמר ליה לא אמר מדשמעי אנא ואילפא לא שמע ש"מ לדידי קיימא לי שעתא,אמר ליה רבי יוחנן איהדר ואוקי בנפשאי (דברים טו, יא) כי לא יחדל אביון מקרב הארץ ר' יוחנן הדר אילפא לא הדר עד דאתא אילפא מליך רבי יוחנן,אמרו לו אי אתיב מר וגריס לא הוה מליך מר אזל תלא נפשיה באסקריא דספינתא אמר אי איכא דשאיל לי במתניתא דר' חייא ורבי אושעיא ולא פשטינא ליה ממתני' נפילנא מאסקריא דספינתא וטבענא,אתא ההוא סבא תנא ליה האומר תנו שקל לבניי בשבת והן ראויין לתת להם סלע נותנין להם סלע ואם אמר אל תתנו להם אלא שקל אין נותנין להם אלא שקל,אם אמר מתו ירשו אחרים תחתיהם בין שאמר תנו בין שאמר אל תתנו אין נותנין להם אלא שקל א"ל הא מני ר"מ היא דאמר מצוה לקיים דברי המת,אמרו עליו על נחום איש גם זו שהיה סומא משתי עיניו גידם משתי ידיו קיטע משתי רגליו וכל גופו מלא שחין והיה מוטל בבית רעוע ורגלי מטתו מונחין בספלין של מים כדי שלא יעלו עליו נמלים פעם אחת [היתה מטתו מונחת בבית רעוע] בקשו תלמידיו לפנות מטתו ואח"כ לפנות את הכלים אמר להם בניי פנו את הכלים ואח"כ פנו את מטתי שמובטח לכם כל זמן שאני בבית אין הבית נופל פינו את הכלים ואחר כך פינו את מטתו ונפל הבית,אמרו לו תלמידיו רבי וכי מאחר שצדיק גמור אתה למה עלתה לך כך אמר להם בניי אני גרמתי לעצמי שפעם אחת הייתי מהלך בדרך לבית חמי והיה עמי משוי ג' חמורים אחד של מאכל ואחד של משתה ואחד של מיני מגדים בא עני אחד ועמד לי בדרך ואמר לי רבי פרנסני אמרתי לו המתן עד שאפרוק מן החמור לא הספקתי לפרוק מן החמור עד שיצתה נשמתו,הלכתי ונפלתי על פניו ואמרתי עיני שלא חסו על עיניך יסומו ידיי שלא חסו על ידיך יתגדמו רגליי שלא חסו על רגליך יתקטעו ולא נתקררה דעתי עד שאמרתי כל גופי יהא מלא שחין אמרו לו אוי לנו שראינוך בכך אמר להם אוי לי אם לא ראיתוני בכך,ואמאי קרו ליה נחום איש גם זו דכל מילתא דהוה סלקא ליה אמר גם זו לטובה זימנא חדא בעו לשדורי ישראל דורון לבי קיסר אמרו מאן ייזיל ייזיל נחום איש גם זו דמלומד בניסין הוא שדרו בידיה מלא סיפטא דאבנים טובות ומרגליות אזל בת בההוא דירה בליליא קמו הנך דיוראי ושקלינהו לסיפטיה ומלונהו עפרא (למחר כי חזנהו אמר גם זו לטובה),כי מטא התם [שרינהו לסיפטא חזנהו דמלו עפרא] בעא מלכא למקטלינהו לכולהו אמר קא מחייכו בי יהודאי [אמר גם זו לטובה] אתא אליהו אדמי ליה כחד מינייהו א"ל דלמא הא עפרא מעפרא דאברהם אבוהון הוא דכי הוה שדי עפרא הוו סייפיה גילי הוו גירי דכתיב (ישעיהו מא, ב) יתן כעפר חרבו כקש נדף קשתו,הויא חדא מדינתא דלא מצו למיכבשה בדקו מיניה וכבשוה עיילו לבי גנזיה ומלוהו לסיפטיה אבנים טובות ומרגליות ושדרוהו ביקרא רבה,כי אתו ביתו בההוא דיורא אמרו ליה מאי אייתית בהדך דעבדי לך יקרא כולי האי אמר להו מאי דשקלי מהכא אמטי להתם סתרו לדירייהו ואמטינהו לבי מלכא אמרו ליה האי עפרא דאייתי הכא מדידן הוא בדקוה ולא אשכחוה וקטלינהו להנך דיוראי:,אי זו היא דבר עיר המוציאה חמש מאות רגלי כו': ת"ר עיר המוציאה חמש מאות ואלף רגלי כגון כפר עכו ויצאו הימנה תשעה מתים בשלשה ימים זה אחר זה הרי זה דבר,ביום אחד או בד' ימים אין זה דבר ועיר המוציאה חמש מאות רגלי כגון כפר עמיקו ויצאו ממנה שלשה מתים בג' ימים זה אחר זה הרי זה דבר | 21a. b due to /b the fact that b there are many soldiers in /b the city of b Meḥoza, /b and if I let them all eat, they will take all the food I own.,§ The Gemara relates another story that involves an unstable wall. b Ilfa and Rabbi Yoḥa studied Torah /b together, and as a result b they became very hard-pressed /b for money. b They said: Let us get up and go and engage in commerce, and we will fulfill, with regard to ourselves, /b the verse: b “Although there should be no needy among you” /b (Deuteronomy 15:4), as we will no longer be complete paupers. b They went and sat under a dilapidated wall /b and b were eating bread, /b when b two ministering angels arrived. /b , b Rabbi Yoḥa heard that one /b angel b said to the other: Let us knock this wall down upon them and kill them, as they abandon eternal life /b of Torah study b and engage in temporal life /b for their own sustece. b The other /b angel b said to him: Leave them, as there is one of them whose time /b of achievement b stands before him, /b i.e., his time has yet to come. b Rabbi Yoḥa heard /b all this, but b Ilfa did not hear /b the angels’ conversation. b Rabbi Yoḥa said to Ilfa: Did the Master hear anything? /b Ilfa b said to him: No. /b Rabbi Yoḥa b said /b to himself: b Since I heard /b the angels b and Ilfa did not hear, /b I can b learn from this /b that it is b I whose time /b of achievement b stands before me. /b , b Rabbi Yoḥa said to Ilfa: I will return /b home and b fulfill with regard to myself /b the contrary verse: b “For the poor shall never cease out of the land” /b (Deuteronomy 15:11). b Rabbi Yoḥa returned /b to the study hall, and b Ilfa did not return, /b but went to engage in business instead. b By /b the time b that Ilfa came /b back from his business travels, b Rabbi Yoḥa /b had been b appointed /b head of the academy, and his ficial situation had improved.,His colleagues b said to /b Ilfa: b If the Master had sat and studied, /b instead of going off to his business ventures, b wouldn’t the Master have /b been b appointed /b head of the academy? Ilfa b went and suspended himself from the mast [ i askariya /i ] of a ship, saying: If there is anyone who can ask me /b a question b concerning a i baraita /i of Rabbi Ḥiyya and Rabbi Oshaya, and I do not resolve his /b problem b from a mishna, I will fall from the mast of this ship and be drowned. /b Ilfa sought to demonstrate that despite the time he had spent in business, he still retained his extensive Torah knowledge., b A certain old man came and taught /b a i baraita /i before b him: /b If there is a man b who, /b upon his deathbed, b says /b in his will: b Give a shekel to my sons /b every b week, but /b this is a situation b where, /b based on their needs, b they are fit /b for the b court to give them a i sela /i , /b i.e., double the amount, b they give them a i sela /i . /b When the dying man mentioned a shekel, he presumably meant that they should be given a sum in accordance with their actual requirements, not that specific amount. b But if he said: Give them only a shekel, /b the court b gives them only a shekel /b and no more.,The i baraita /i further states that b if one said: If /b my sons b die, others should inherit /b their portion b in their stead, /b regardless of b whether he said: Give them /b a shekel, or b whether he said: Give them only /b a shekel, then the court b gives /b his sons b only a shekel /b per week, as their father clearly stated that he wishes to give his sons only a specific stipend and that he intends to leave the bulk of his property to others. Ilfa b said to /b the old man: In accordance with b whose /b opinion b is this /b ruling? b It is /b in accordance with the opinion of b Rabbi Meir, who said: It is a mitzva to fulfill the statement of the dead. /b This entire i baraita /i can be explained based on a principle that appears in a mishna: In all cases, one should try to execute the wishes of the deceased.,§ The Gemara relates another story about a rundown building. b They said about Naḥum of Gam Zu that he was blind in both eyes, both his arms were amputated, both his legs were amputated, and his entire body was covered in boils. And he was lying in a dilapidated house, and legs of his bed were placed in buckets of water so that ants should not climb onto him, /b as he was unable to keep them off in any other manner. b Once his students sought to remove his bed /b from the house b and afterward remove /b his other b vessels. He said to them: My sons, remove the vessels first, and afterward remove my bed, as I can guarantee you that as long as I am in the house, the house will not fall. /b Indeed b they removed the vessels and afterward they removed his bed, and /b immediately b the house collapsed. /b , b His students said to him: Rabbi, since you are /b evidently b a wholly righteous man, /b as we have just seen that as long as you were in your house it did not fall, b why has this /b suffering b befallen you? He said to them: My sons, I brought it upon myself. /b Naḥum of Gam Zu related to them the following: b As once I was traveling along the road to my father-in-law’s house, and I had with me a load /b distributed among b three donkeys, one of food, one of drink, and one of delicacies. A poor person came and stood /b before me b in the road, saying: My rabbi, sustain me. I said to him: Wait until I unload the donkey, /b after which I will give you something to eat. However, b I had not managed to unload the donkey before his soul left /b his body., b I went and fell upon his face and said: May my eyes, which had no compassion on your eyes, be blinded; may my hands, which had no compassion on your hands, be amputated; may my legs, which had no compassion on your legs, be amputated. And my mind did not rest until I said: May my whole body be covered in boils. /b Naḥum of Gam Zu prayed that his suffering might atone for his failure. His students b said to him: /b Even so, b woe to us that we have seen you in this /b state. b He said to them: Woe is me if you had not seen me in this /b state, as this suffering atones for me.,The Gemara inquires: b And why did they call him Naḥum of Gam Zu? /b The reason is b that /b with regard to b any matter that occurred to him, he /b would b say: This too is for the good [ i gam zu letova /i ]. Once, the Jews wished to send a gift [ i doron /i ] to the house of the emperor. They said: Who should go /b and present this gift? b Let Naḥum of Gam Zu go, as he is accustomed to miracles. They sent with him a chest [ i sifta /i ] full of jewels and pearls, /b and b he went and spent the night in a certain inn. During the night, these residents /b of the inn arose and b took all of /b the precious jewels and pearls from b the chest, and filled it with earth. /b The next day, when he saw what had happened, Naḥum of Gam Zu said: This too is for the good., b When he arrived there, /b at the ruler’s palace, b they opened the chest /b and b saw that it was filled with earth. The king wished to put all /b the Jewish emissaries b to death. He said: The Jews are mocking me. /b Naḥum of Gam Zu b said: This too is for the good. Elijah /b the Prophet b came and appeared before /b the ruler b as one of /b his ministers. He b said to /b the ruler: b Perhaps this earth is from the earth of their father Abraham. As when he threw earth, it turned into swords, /b and when he threw b stubble, it turned into arrows, as it is written /b in a prophecy that the Sages interpreted this verse as a reference to Abraham: b “His sword makes them as the dust, his bow as the driven stubble” /b (Isaiah 41:2)., b There was one province that /b the Romans b were unable to conquer. /b They took some of this earth, b tested it /b by throwing it at their enemies, b and conquered /b that province. When the ruler saw that this earth indeed had miraculous powers, his servants b entered his treasury and filled /b Naḥum of Gam Zu’s b chest with precious jewels and pearls and sent him off with great honor. /b , b When /b Naḥum of Gam Zu b came to spend the night at that /b same b inn, /b the residents b said to him: What did you bring with you /b to the emperor b that he bestowed upon you such great honor? He said to them: That which I took from here, I brought there. /b When they heard this, the residents of the inn thought that the soil upon which their house stood had miraculous powers. b They tore down their inn and brought /b the soil underneath b to the king’s palace. They said to him: That earth that was brought here was from our /b property. The miracle had been performed only in the merit of Naḥum of Gam Zu. The emperor b tested /b the inn’s soil in battle, b and it was not found /b to have miraculous powers, b and he /b had b these residents /b of the inn b put to death. /b ,§ The mishna taught: b What is /b considered a plague of b pestilence? /b If it is b a city that sends out five hundred infantrymen, /b and three dead are removed from it on three consecutive days, one dead per day, this is a plague of pestilence. b The Sages taught: /b If b a city that sends out fifteen hundred infantrymen, /b i.e., one that has a population of at least fifteen hundred men, e.g., b the village of Akko, and nine dead are removed from it on three consecutive days, /b i.e., three dead per day, b this is /b considered a plague of b pestilence. /b ,If all nine died b on a single day, /b while none died on the other days, b or /b if the nine died b over /b a period of b four days, this is not /b a plague of b pestilence. And a city that sends out five hundred infantrymen, for example, the village of Amiko, and three dead are removed from it on three consecutive days, this is /b a plague of b pestilence. /b |
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155. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 29 | 79b. b And Rabbi Elazar, son of Rabbi Shimon, holds in accordance with /b the opinion of b his father /b in this matter, b as /b Rabbi Shimon b said: Any /b blood of an offering b that stands /b fit b to be sprinkled /b upon the altar b is considered as /b if it were already b sprinkled. /b Accordingly, although the blood was spilled after it was collected in the cup and was not actually sprinkled, it is nevertheless considered as if it were sprinkled.,§ b The Master said /b in the mishna: b If there is another offering /b that was slaughtered and requires libations, the libations b should be sacrificed with /b that offering. The Gemara asks: b But didn’t Rav Ḥisda say /b that b oil that /b one b separated for the sake of this /b one b meal offering /b is b unfit /b to be brought b for the sake of another meal offering? /b Likewise, shouldn’t libations separated for one offering be unfit for sacrifice with another offering? b Rabbi Yannai says: The court tacitly stipulates concerning /b the libations that b if they were required /b for the offering for which they were separated, b they were required /b and are brought with that offering. b But if not, /b e.g., where the offering was disqualified, b they should be /b brought with b another offering. /b ,The Gemara asks: b If that is so, /b then shouldn’t it be that the court tacitly stipulates concerning b the oil as well? /b The Gemara responds: b The oil is /b part b of the meal offering itself /b and cannot be brought for the sake of another meal offering, whereas the libations merely accompany the offering and are not an integral part of it.,The Gemara challenges: If it is so that the court tacitly stipulates concerning the libations, then b let /b the court tacitly b stipulate concerning them that /b if the offering they are meant to accompany is disqualified, b they shall emerge to non-sacred /b status altogether. The Gemara responds: It is a rabbinic b decree /b that the court does not tacitly make this stipulation, b lest /b people who are unaware of such a stipulation see that an item that was previously sanctified has become non-sacred, and b they will /b mistakenly b say: One may remove /b sanctified items b from service vessels to /b become b non-sacred. /b ,The Gemara objects: If the Sages did not tacitly make such a stipulation because they were concerned that people might mistakenly conclude that items that were already consecrated in service vessels can become non-sacred, then b now as well, /b where the court tacitly stipulates that the libations should be sacrificed with another offering, let there be a rabbinic b decree /b against such a stipulation, b lest /b people b say: Libations that one separated for the sake of one offering are fit for the sake of a different offering /b i ab initio /i .,The Gemara responds: b Mattitya ben Yehuda teaches /b that the mishna is referring specifically to a case b where there was /b another b offering /b that was b slaughtered at the same time. /b In such a case, there is no concern that people will reach this mistaken conclusion, as one who sees that the libations are sacrificed immediately with the other offering will simply assume that they were separated for the sake of that offering from the outset.,The Gemara objects to this: According to the explanation of Mattitya ben Yehuda, it can be inferred from the mishna that if there is another offering that was slaughtered at the same time, then the libations are sacrificed with that offering; b but /b if b there is not /b another b offering /b that was b slaughtered at the same time, /b then b what /b should be done with the libations? They should be b disqualified by /b being b left overnight. /b If so, b rather than teaching /b in b the latter clause /b of the mishna: b And if /b there is b not /b another offering that requires libations, b they should be disqualified by /b being b left overnight; let /b the i tanna /i b distinguish and teach /b the distinction b within the /b case b itself /b as follows: b In what /b case b is this statement said? /b It is said in a case b where there was /b another b offering /b that was b slaughtered at the same time. But if there is not /b another b offering /b that was b slaughtered at the same time, /b the libations are b not /b sacrificed with another offering.,The Gemara responds: b That is also what /b the i tanna /i of the mishna b is saying: In what /b case b is this statement said? /b It is said in a case b where there was /b another b offering /b that was b slaughtered at the same time. But if there is not /b another b offering /b that was b slaughtered at the same time, /b the libations b are /b immediately b considered as if they were disqualified by /b being b left overnight, and /b they are b disqualified. /b ,The Gemara explained above that the mishna is also in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, and that he holds in accordance with the opinion of his father that any blood that stands fit to be sprinkled is considered as if it has been sprinkled. The Gemara also explained that the mishna allows for the sacrifice of the libations with another offering because the court tacitly stipulates that the libations should be brought with another offering if the first offering becomes disqualified. In light of this, the Gemara asks: b But does Rabbi Shimon ben Elazar, /b i.e., the father of Rabbi Elazar, b accept /b the principle that b the court tacitly stipulates concerning /b the libations?, b But didn’t Rav Idi bar Avin say /b that b Rav Amram said /b that b Rabbi Yitzḥak said /b that b Rabbi Yoḥa said: /b With regard to animals that were designated as b daily offerings /b but b that /b in the end b were not needed for /b use by b the public, /b and have inherent sanctity, how shall they be redeemed? b According to the statement of Rabbi Shimon, they may not be redeemed /b as long as they are b unblemished, /b since they retain the status of offerings. But b according to the statement of the Rabbis, they may be redeemed /b even when they are b unblemished, /b as the court initially stipulates that if they are not needed they will not assume the status of an offering. Since Rabbi Shimon disagrees with the Rabbis, it may be inferred that according to Rabbi Shimon, one does not say that the court tacitly stipulates concerning the offerings.,The Gemara responds: In general, Rabbi Shimon holds that the court stipulates concerning them. And b it is different there, /b in the case of the daily offerings, b because they have /b an alternative b arrangement through /b which their total loss may be avoided, as they may be left in the field to b graze /b until they develop a blemish, at which point they may be sold. Since there is no arrangement for the libations save for sacrificing them with another offering, even Rabbi Shimon holds that the court stipulates concerning them., strong MISHNA: /strong With regard to b the offspring /b of an animal designated as b a thanks offering, or /b an animal that is b its substitute; /b or in a case where b one separated /b an animal as b a thanks offering and it was lost and he separated another in its stead, /b and the first animal was then found, in all three cases, the second animal, i.e., the offspring, the substitute, or the replacement, is sacrificed, but it b does not require /b the bringing of accompanying b loaves. /b This is b as it is stated: /b “If he sacrifices it for a thanks offering, b then he shall sacrifice with the thanks offering /b unleavened cakes mingled with oil, and unleavened wafers spread with oil, and cakes mingled with oil, of fine flour poached” (Leviticus 7:12). The verse indicates that b the /b initial b thanks offering requires loaves, but neither its offspring, nor its replacement, nor its substitute requires loaves. /b , strong GEMARA: /strong b The Sages taught /b in a i baraita /i : b What is it /b that the verse teaches when it b states: He sacrifices for a thanks offering? /b The verse states: b If he sacrifices for a thanks offering. From where /b is it derived that b with regard to one /b who b separated /b an animal as b his thanks offering and it was lost and he separated another in its stead, and the first animal was /b then b found, and /b now b they both stand /b fit to be sacrificed, b from where /b is it derived b that he may sacrifice whichever /b one b of them he wishes, and its loaves /b are brought along b with it? The verse states /b that b he shall sacrifice the thanks offering, /b i.e., as long as he sacrifices some thanks offering.,The i baraita /i continues: One b might /b have thought b that the second /b animal also b requires loaves /b to be brought with it. Therefore, b the verse states: “He sacrifices it,” /b indicating that only b one /b thanks offering requires loaves, b but not two. Since the verse included /b the second animal as fit for sacrifice b and excluded /b it from the requirement to bring loaves with it, b from where /b is it derived that the verse also b includes /b a thanks offering’s b offspring, replacements, and substitutes /b as fit b for sacrifice? /b From the fact that b the verse states: “If for a thanks offering,” /b one b might /b have thought that b they would require loaves /b to be brought with them. Therefore, b the verse states: “Then he shall sacrifice with the thanks offering,” /b indicating that the initial b thanks offering /b itself b requires loaves, but neither its offspring, nor its replacement, nor its substitute requires loaves. /b ,§ With regard to the offspring, substitute, and replacement of a thanks offering, the Gemara relates: b Rav Ḥanina sent /b a letter from Eretz Yisrael to the Sages in Babylonia containing the following statement b in the name of Rabbi Yoḥa: /b The mishna b taught /b that the offspring, replacement, and substitute do not require loaves b only /b in a case where they were sacrificed b after /b the owner achieved b atonement, /b i.e., where the initial thanks offering was already sacrificed with its loaves; b but /b if they were sacrificed b before /b he achieved b atonement, they require loaves. /b , b Rav Amram discussed this /b i halakha /i sent in the name of Rabbi Yoḥa and asked: b To which /b i halakha /i in the mishna is this referring? b If we say /b that Rabbi Yoḥa is referring b to the replacement for an obligatory thanks offering, /b then there is no novelty in his statement. b If /b his intention is to teach that where the thanks offering was found b before /b the owner achieved b atonement /b with its replacement, the replacement requires loaves, b we /b already b learned /b this in the i baraita /i , as it states: He may sacrifice whichever one of them he wishes, and its loaves are brought along with it. And b if /b his intention is to teach that where the thanks offering was found b after /b the owner achieved b atonement /b with the replacement, the thanks offering does not require loaves, this too b we /b already b learned /b in the i baraita /i , as it teaches that only the first offering requires loaves. |
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156. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 57| 88a. מפני שצריך לומר הבדלה בחונן הדעת תנאי היא דתניא כל חייבי טבילות טובלין כדרכן ביום הכפורים נדה ויולדת טובלות כדרכן בלילי יוה"כ,בעל קרי טובל והולך עד המנחה רבי יוסי אומר כל היום כולו,ורמינהו הזב והזבה המצורע והמצורעת ובועל נדה וטמא מת טובלין כדרכן ביוה"כ נדה ויולדת טובלות כדרכן בלילי יוה"כ בעל קרי טובל והולך כל היום כולו ר' יוסי אומר מן המנחה ולמעלה אין יכול לטבול,לא קשיא הא דצלי תפלת נעילה הא דלא צלי,אי דצלי מאי טעמייהו דרבנן קא סברי רבנן טבילה בזמנה מצוה,מכלל דר' יוסי סבר לאו מצוה והתניא הרי שהיה שם כתוב על בשרו ה"ז לא ירחץ ולא יסוך ולא יעמוד במקום הטנופת נזדמנה לו טבילת מצוה כורך עליו גמי ויורד וטובל רבי יוסי אומר יורד וטובל כדרכו ובלבד שלא ישפשף,וקי"ל דבטבילה בזמנה מצוה פליגי,ההיא רבי יוסי בר יהודה היא דתניא ר' יוסי בר יהודה אומר דיה לטבילה שתהא באחרונה,ת"ר הרואה קרי ביום הכפורים יורד וטובל ולערב ישפשף לערב מאי דהוה הוה אלא אימא מבערב ישפשף (קא סבר מצוה לשפשף),תני תנא קמיה דרב נחמן הרואה קרי ביוה"כ עונותיו מחולין לו והתניא עונותיו סדורין מאי סדורין סדורין לימחל,תנא דבי רבי ישמעאל הרואה קרי ביוה"כ ידאג כל השנה כולה ואם עלתה לו שנה מובטח לו שהוא בן העולם הבא אמר רב נחמן בר יצחק תדע שכל העולם כולו רעב והוא שבע כי אתא רב דימי אמר מפיש חיי סגי ומסגי, br br big strongהדרן עלך יום הכפורים וסליקא לה מסכת יומא /strong /big br br | |
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157. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •elazar, rabbi Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 115| 49b. כשם שניסוכו בקדושה כך שריפתו בקדושה מאי משמע אמר רבינא אתיא קדש קדש כתיב הכא (במדבר כח, ז) בקדש הסך נסך וכתיב התם (שמות כט, לד) ושרפת את הנותר באש לא יאכל כי קדש הוא,כמאן אזלא הא (דתניא) נסכים בתחילה מועלין בהן ירדו לשיתין אין מועלין בהן לימא רבי אלעזר בר צדוק היא דאי רבנן הא נחתו להו לתהום,אפילו תימא רבנן בדאיקלט,ואיכא דאמרי לימא רבנן היא ולא ר' אלעזר בר צדוק דאי רבי אלעזר אכתי בקדושתייהו קיימי אפילו תימא רבי אלעזר אין לך דבר שנעשה מצותו ומועלין בו אמר ריש לקיש בזמן שמנסכין יין על גבי מזבח פוקקין את השיתין לקיים מה שנאמר בקדש הסך נסך שכר לה',מאי משמע אמר רב פפא שכר לשון שתיה לשון שביעה לשון שכרות אמר רב פפא שמע מינה כי שבע איניש חמרא מגרוניה שבע אמר רבא צורבא מרבנן דלא נפישא ליה חמרא ליגמע גמועי רבא אכסא דברכתא אגמע גמועי,דרש רבא מאי דכתיב (שיר השירים ז, ב) מה יפו פעמיך בנעלים בת נדיב מה יפו פעמותיהן של ישראל בשעה שעולין לרגל בת נדיב בתו של אברהם אבינו שנקרא נדיב שנא' (תהלים מז, י) נדיבי עמים נאספו עם אלהי אברהם אלהי אברהם ולא אלהי יצחק ויעקב אלא אלהי אברהם שהיה תחילה לגרים,תנא דבי רב ענן מאי דכתיב (שיר השירים ז, ב) חמוקי ירכיך למה נמשלו דברי תורה כירך לומר לך מה ירך בסתר אף דברי תורה בסתר,והיינו דא"ר אלעזר מאי דכתיב (מיכה ו, ח) הגיד לך אדם מה טוב ומה ה' דורש ממך כי אם עשות משפט ואהבת חסד והצנע לכת עם אלהיך עשות משפט זה הדין ואהבת חסד זו גמילות חסדים והצנע לכת עם אלהיך זו הוצאת המת והכנסת כלה לחופה והלא דברים ק"ו ומה דברים שדרכן לעשותן בפרהסיא אמרה תורה הצנע לכת דברים שדרכן לעשותן בצנעא על אחת כמה וכמה,א"ר אלעזר גדול העושה צדקה יותר מכל הקרבנות שנאמר (משלי כא, ג) עשה צדקה ומשפט נבחר לה' מזבח וא"ר אלעזר גדולה גמילות חסדים יותר מן הצדקה שנאמר (הושע י, יב) זרעו לכם לצדקה וקצרו לפי חסד אם אדם זורע ספק אוכל ספק אינו אוכל אדם קוצר ודאי אוכל,וא"ר אלעזר אין צדקה משתלמת אלא לפי חסד שבה שנאמר זרעו לכם לצדקה וקצרו לפי חסד,ת"ר בשלשה דברים גדולה גמילות חסדים יותר מן הצדקה צדקה בממונו גמילות חסדים בין בגופו בין בממונו צדקה לעניים גמילות חסדים בין לעניים בין לעשירים צדקה לחיים גמילות חסדים בין לחיים בין למתים,וא"ר אלעזר כל העושה צדקה ומשפט כאילו מילא כל העולם כולו חסד שנאמר (תהלים לג, ה) אוהב צדקה ומשפט חסד ה' מלאה הארץ שמא תאמר כל הבא לקפוץ קופץ ת"ל (תהלים לו, ח) מה יקר חסדך אלהים (חסד ה' מלאה הארץ) וגו' יכול אף ירא שמים כן ת"ל (תהלים קג, יז) וחסד ה' מעולם ועד עולם על יראיו,א"ר חמא בר פפא כל אדם שיש עליו חן בידוע שהוא ירא שמים שנא' חסד ה' מעולם ועד עולם על יראיו וא"ר אלעזר מאי דכתיב (משלי לא, כו) פיה פתחה בחכמה ותורת חסד על לשונה וכי יש תורה של חסד יש תורה שאינה של חסד אלא תורה לשמה זו היא תורה של חסד שלא לשמה זו היא תורה שאינה של חסד איכא דאמרי תורה ללמדה זו היא תורה של חסד שלא ללמדה זו היא תורה שאינה של חסד:,כמעשהו בחול כו': ואמאי נייתי במקודשת אמר זעירי קסבר אין שיעור למים וכלי שרת מקדשין שלא מדעת | 49b. b just as its pouring is in sanctity, so too must its burning be in sanctity. From where /b may it b be inferred /b that this is referring to burning? b Ravina said: It is derived /b by means of a verbal analogy between the term b sanctity /b written with regard to libations and b sanctity /b written with regard to leftover offerings. b It is written here, /b with regard to libations: b “In sanctity shall you pour a libation” /b (Numbers 28:7), b and it is written there, /b with regard to leftover offerings: b “You shall burn the leftovers in fire; they are not to be eaten, for they are sanctity” /b (Exodus 29:34). Through the verbal analogy it is derived that leftover libations must also be burned.,The Gemara notes: b In accordance with whose /b opinion b is that which is taught /b in this mishna? With regard to b libations, initially, /b prior to being poured, b one /b can b misuse consecrated property with them, /b as is the case with all consecrated items. However, once b they descended to the drainpipes, one does not /b violate the prohibition against b misuse /b of b consecrated property with them, /b because the mitzva was already fulfilled. b Let us say /b that the mishna b is /b in accordance with the opinion of b Rabbi Elazar bar Tzadok, /b who holds that the libations did not descend to the depths but would collect between the ramp and the altar and would be collected once every seventy years. b As, if /b it were in accordance with the opinion of b the Rabbis, /b how could the libations be misused? b Didn’t they /b already b descend to the depths /b through the drainpipes?,The Gemara rejects this: b Even /b if b you say /b that the mishna is in accordance with the opinion of b the Rabbis, /b it could be referring b to /b a case b where /b some of the wine landed outside the drainpipes and b was collected /b in the space between the ramp and the altar., b And some say /b a different version of this exchange. b Let us say /b that the mishna b is /b in accordance with the opinion of b the Rabbis and not /b in accordance with the opinion of b Rabbi Elazar bar Tzadok. As, if /b it were in accordance with the opinion of b Rabbi Elazar, /b then the wine that collected between the ramp and the altar b remains in its sanctity, /b as it must be burned, and the prohibition against misuse would still apply. The Gemara rejects this: b Even /b if b you say /b that the mishna is in accordance with the opinion of b Rabbi Elazar, there is no item whose mitzva has been performed with which one /b can violate the prohibition against b misuse of consecrated property. Reish Lakish said: When they pour wine onto the altar, they plug /b the top of b the drainpipes /b so that the wine does not descend to the depths, in order b to fulfill that which is stated: “In sanctity shall you pour a libation of strong drink [ i shekhar /i ] unto the Lord” /b (Numbers 28:7).,The Gemara asks: b From where /b may it b be inferred /b that this is referring to plugging the drainpipes? b Rav Pappa said: i Shekhar /i /b is b an expression of drinking, of satiation, of intoxication. /b In order to underscore all three aspects of the libations, the space between the altar and the ramp would fill with wine. b Rav Pappa said: Conclude from this that when a person is satiated from /b drinking b wine, /b it is b from his throat /b being filled with wine that he is b satiated. /b Unlike food, wine does not satiate a person when it fills his stomach. b Rava said: /b Therefore, b let a young /b Torah b scholar, who does not /b have b much wine, swallow /b his wine b in /b large b swigs, /b filling his throat each time, as he will thereby maximize his enjoyment. And b Rava /b himself, when drinking b a cup of blessing, would swallow /b large b swigs /b so as to drink the wine accompanying the mitzva in an optimal manner.,§ Apropos the homiletic interpretations of the verses from Song of Songs with regard to the drainpipes, the Gemara cites additional interpretations. b Rava taught: What is /b the meaning of that b which is written: “How beautiful are your steps in sandals, O prince’s daughter” /b (Song of Songs 7:2)? b How beautiful are the feet of the Jewish people at the time when they ascend /b to Jerusalem b for the Festival. “O prince’s daughter”; /b this is referring to b the daughter of Abraham our Patriarch, who was called prince, as it is stated: “The princes of the peoples are gathered, the people of the God of Abraham” /b (Psalms 47:10). The verse calls the Jewish people the people of b the God of Abraham and not the God of Isaac and Jacob. /b Why are the Jewish people associated specifically with Abraham? b Rather /b than referring to the three Patriarchs, the verse is referring to b the God of Abraham, who was first of the converts, /b and therefore it is reasonable for the princes of other nations to gather around him.,In b the school of Rav A /b it was b taught: What is /b the meaning of that b which is written: “The hidden of your thighs” /b (Song of Songs 7:2)? b Why are matters of Torah likened to a thigh? /b It is b to tell you /b that b just as /b the b thigh is /b always b concealed, /b covered by clothes, so b too, matters of Torah /b are optimal when recited b in private /b and not in public., b And this is what Rabbi Elazar said: What is /b the meaning of that b which is written: “It has been told you, O man, what is good, and what the Lord does require of you; only to do justly, and to love mercy, and to walk humbly with your God” /b (Micah 6:8)? b “To do justly”; this is justice. “To love mercy”; this is acts of kindness. “To walk humbly with your God”; this is /b referring to b taking the /b indigent b dead out /b for burial b and accompanying /b a poor b bride to /b her b wedding canopy, /b both of which must be performed without fanfare. The Gemara summarizes: b And are /b these b matters not /b inferred b i a fortiori /i ? If, /b with regard to b matters that tend to be conducted in public, /b as the multitudes participate in funerals and weddings, b the Torah says: Walk humbly, /b then in b matters that tend to be conducted in private, /b e.g., giving charity and studying Torah, b all the more so /b should they be conducted privately.,§ b Rabbi Elazar said: One who performs /b acts of b charity is greater than /b one who sacrifices b all /b types of b offerings, as it is stated: “To perform charity and justice is more acceptable to the Lord than an offering” /b (Proverbs 21:3), including all types of offerings. b And Rabbi Elazar said: Acts of kindness, /b assisting someone in need, b are greater than charity, as it is stated: “Sow to yourselves according to charity, and reap according to kindness” /b (Hosea 10:12). This means: b If a person sows, /b it is b uncertain /b whether b he /b will b eat or /b whether b he /b will b not eat, /b since much can go wrong before the seed becomes food. However, if b a person reaps, he certainly eats. /b In this verse, charity is likened to sowing, while acts of kindness are likened to reaping., b And Rabbi Elazar said: /b The reward for b charity is paid /b from Heaven b only in accordance with the kindness /b and generosity included b therein /b and in accordance with the effort and the consideration that went into the giving. It is not merely in accordance with the sum of money, b as it is stated: “Sow to yourselves according to charity, and reap according to kindness.” /b , b The Sages taught /b that b acts of kindness are superior to charity in three respects: Charity /b can be performed only b with one’s money, /b while b acts of kindness /b can be performed b both with his person and with his money. Charity /b is given b to the poor, /b while b acts of kindness /b are performed b both for the poor and for the rich. Charity /b is given to the b living, /b while b acts of kindness /b are performed b both for the living and for the dead. /b , b And Rabbi Elazar said: Anyone who performs charity and justice is /b considered b as though he filled the whole world in its entirety with kindness, as it is stated: “He loves charity and justice; the earth is full of the kindness of the Lord” /b (Psalms 33:5). b Lest you say that anyone who comes to leap /b and perform an act of kindness may simply b leap /b and do so without scrutiny, b the verse states: “How precious is your kindness, O God” /b (Psalms 36:8). It is a precious and rare occurrence to perform an act of kindness properly. One b might /b have thought that b even a God-fearing /b individual does not always encounter the opportunity to perform acts of kindness. Therefore, b the verse states: “But the kindness of the Lord is from everlasting to everlasting upon them that fear Him” /b (Psalms 103:17)., b Rabbi Ḥama bar Pappa said: /b With regard to b any person who has grace about him, it is certain that he is God-fearing, as it is stated: “But the kindness of the Lord is from everlasting to everlasting upon them that fear Him.” /b When one sees that a certain individual is endowed with grace and kindness, one can be certain that he is a God-fearing person. b And Rabbi Elazar said: What is /b the meaning of that b which is written: “She opens her mouth with wisdom, and a Torah of kindness is on her tongue” /b (Proverbs 31:26)? The Gemara asks: b Is there, then, a Torah of kindness and a Torah that is not of kindness? Rather, /b it is b Torah /b studied b for its own sake that is a Torah of kindness, /b as one studies it wholeheartedly; and it is Torah studied b not for its own sake /b but for some ulterior motive b that is a Torah that is not of kindness. Some say /b that it is b Torah /b studied in order b to teach it /b to others b that is a Torah of kindness; /b it is Torah studied b with /b the intent of b not teaching it /b to others b that is a Torah that is not of kindness. /b ,§ The mishna continues: b As its performance during the week, /b so is its performance on Shabbat, except that on Shabbat one would not draw water. Instead, on Shabbat eve, one would fill a golden barrel that was not consecrated and would place it in the Temple chamber, and water would be drawn from there on Shabbat. The Gemara asks: b And why /b should one do so? b Let /b him b bring /b the water b in a consecrated /b barrel. b Ze’iri said: /b The i tanna /i in the mishna b holds that there is no /b requisite b measure for the water /b to be poured for libation, and therefore more than three i log /i could be consecrated; b and /b that b Temple vessels consecrate /b their content if it is fit to be consecrated, even b without intent /b to consecrate it. |
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| 158. Eusebius of Caesarea, Generalis Elementaria Introductio (= Eclogae Propheticae), 3.10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •elazar ben dama, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 634 |
159. Anon., Numbers Rabba, 2.26, 9.16 (4th cent. CE - 9th cent. CE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 88| 2.26. וּבָנִים לֹא הָיוּ לָהֶם וַיְכַהֵן אֶלְעָזָר (במדבר ג, ד), רַבִּי יַעֲקֹב בַּר אַיְּבוּ בְּשֵׁם רַבִּי אַחָא אִלּוּ הָיָה לָהֶם בָּנִים קוֹדְמִין לְאֶלְעָזָר וּלְאִיתָמָר, שֶׁכָּל הַקֹּדֶם לַנַּחֲלָה קֹדֶם בַּכָּבוֹד וּבִלְבָד שֶׁהוּא נוֹהֵג כְּמִנְהַג אֲבוֹתָיו. וַיְכַהֵן אֶלְעָזָר וְאִיתָמָר עַל פְּנֵי אַהֲרֹן אֲבִיהֶם, רַבִּי יִצְחָק אָמַר בְּחַיָּיו רַבִּי חִיָּא בַּר אַבָּא אָמַר בְּמוֹתוֹ. עַל דַּעְתֵּיהּ דְּרַבִּי יִצְחָק דְּהוּא אָמַר בְּחַיָּיו, נֶאֱמַר כָּאן עַל פְּנֵי, וְנֶאֱמַר לְהַלָּן עַל פְּנֵי, דִּכְתִיב (בראשית יא, כח): וַיָמָת הָרָן עַל פְּנֵי תֶּרַח אָבִיו, מַה עַל פְּנֵי הָאָמוּר לְהַלָּן בְּחַיָּיו, אַף עַל פְּנֵי הָאָמוּר כָּאן בְּחַיָּיו. עַל דַּעְתֵּיהּ דְּרַבִּי חִיָּא בַּר אַבָּא דְּהוּא אָמַר בְּמוֹתוֹ, נֶאֱמַר כָּאן עַל פְּנֵי, וְנֶאֱמַר לְהַלָּן עַל פְּנֵי (בראשית כג, ג): וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ, מַה עַל פְּנֵי הָאָמוּר לְהַלָּן בְּמוֹתוֹ אַף עַל פְּנֵי הָאָמוּר כָּאן בְּמוֹתוֹ. עַל דַּעְתֵּיהּ דְּרַבִּי יִצְחָק דְּהוּא אָמַר בְּחַיָּיו אֵרַע טֻמְאָה בְּאַהֲרֹן שִׁמֵּשׁ אֶלְעָזָר, אֵרַע טֻמְאָה בְּאֶלְעָזָר שִׁמֵּשׁ אִיתָמָר. מַעֲשֶׂה בְּשִׁמְעוֹן בֶּן קִמְחִית, שֶׁיָּצָא לְדַבֵּר עִם הַמֶּלֶךְ הָעַרְבִיִּים, וְנִתְּזָה צִנּוֹרָא שֶׁל רֹק מִפִּיו עַל בְּגָדָיו, וְטִמְּאוּהוּ, נִכְנָס יְהוּדָה אָחִיו וְשִׁמֵּשׁ תַּחְתָּיו בִּכְהֻנָּה גְּדוֹלָה, אוֹתוֹ הַיּוֹם רָאֲתָה אִמָּן שְׁנֵי בָּנֶיהָ כֹּהֲנִים גְּדוֹלִים. אָמְרוּ חֲכָמִים שִׁבְעָה בָּנִים הָיוּ לְקִמְחִית וְכֻלָּן שִׁמְשׁוּ בִּכְהֻנָּה גְדוֹלָה. נִכְנְסוּ חֲכָמִים אֶצְלָה אָמְרוּ לָהּ מַה מַּעֲשִׂים טוֹבִים יֵשׁ בְּיָדֵךְ, אָמְרָה לָהֶם כָּךְ יַעַזְרוּ עָלַי אִם רָאוּ קוֹרוֹת בֵּיתִי שַׂעֲרוֹת רֹאשִׁי מִיָּמַי, אָמְרִין כָּל קִמְחָא קִמְחִין, וְקִמְחָא דְקִמְחִית קִמְחָהּ סֹלֶת, וְקָרְאוּ עָלֶיהָ הַפָּסוּק הַזֶּה (תהלים מה, יד): כָּל כְּבוּדָּה בַת מֶלֶךְ פְּנִימָה וגו', וְעַל דַּעְתֵּיהּ דְּרַבִּי חִיָּא דְּהוּא אָמַר בְּמוֹתוֹ, כְּשֶׁמֵּת אַהֲרֹן שִׁמֵּשׁ אֶלְעָזָר בְּנוֹ, כְּשֶׁמֵּת אֶלְעָזָר שִׁמֵּשׁ אִיתָמָר, לְכָךְ נֶאֱמַר: וַיְכַהֵן אֶלְעָזָר וְאִיתָמָר עַל פְּנֵי אַהֲרֹן אֲבִיהֶם. 9.16. וְהֶעֱמִיד הַכֹּהֵן אֶת הָאִשָּׁה (במדבר ה, יח), מָקוֹם שֶׁמַּעֲמִידָהּ בַּתְּחִלָּה שָׁם מַעֲמִידָהּ בַּסּוֹף. (במדבר ה, יח): לִפְנֵי ה', וַהֲלֹא כְתִיב לְמַעְלָה (במדבר ה, טז): וְהֶעֱמִדָהּ לִפְנֵי ה', אֶלָּא שֶׁהוּא מוֹדִיעָהּ לִפְנֵי מִי הִיא עוֹמֶדֶת. (במדבר ה, יח): לִפְנֵי ה' וּפָרַע אֶת רֹאשׁ הָאִשָּׁה, לְכֹהֵן שֶׁנִּכְנַס לְבֵית הַקְּבָרוֹת וְעַבְדּוֹ מַמְתִּין בַּחוּץ שֶׁלֹא יִטַּמָּא, לֹא דַּיוֹ לִהְיוֹת כְּרַבּוֹ. כָּךְ שֶׁלֹא יֹאמַר הַכֹּהֵן אֲנִי פּוֹרֵעַ רֹאשׁ הָאִשָּׁה וְרוּחוֹ גַּסָּה עָלָיו, לְכָךְ נֶאֱמַר: לִפְנֵי ה' וּפָרַע. וּפָרַע לָמָּה, שֶׁדֶּרֶךְ בְּנוֹת יִשְׂרָאֵל לִהְיוֹת רָאשֵׁיהֶן מְכֻסּוֹת, וּלְכָךְ הָיָה פּוֹרֵעַ רֹאשָׁהּ וְאוֹמֵר לָהּ, אַתְּ פָּרַשְׁתְּ מִדֶּרֶךְ בְּנוֹת יִשְׂרָאֵל שֶׁדַּרְכָּן לִהְיוֹת מְכֻסּוֹת רָאשֵׁיהֶן וְהָלַכְתְּ בְּדַרְכֵי הָעוֹבְדֵי כּוֹכָבִים שֶׁהֵן מְהַלְּכוֹת רָאשֵׁיהֶן פְּרוּעוֹת, הֲרֵי לָךְ מַה שֶּׁרָצִית. (במדבר ה, יח): וְנָתַן עַל כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן, אַבָּא חָנָן אוֹמֵר מִשּׁוּם רַבִּי אֱלִיעֶזֶר, מִפְּנֵי לְיַגְעָהּ כְּדֵי שֶׁתַּחְזֹר בָּהּ, וַהֲלוֹא דְבָרִים קַל וָחֹמֶר אִם חָס הַמָּקוֹם עַל עוֹבְרֵי רְצוֹנוֹ, עַל אַחַת כַּמָּה וְכַמָּה שֶׁיָּחוּס עַל עוֹשֵׂי רְצוֹנוֹ. (במדבר ה, יח): מִנְחַת קְנָאֹת הִוא, יִהְיוּ כָּל מַעֲשֶׂיהָ לְשֵׁם קִנְאָה. יָכוֹל אִם לֹא הָיוּ כָּל מַעֲשֶׂיהָ לְשֵׁם קִנְאָה לֹא תְהֵא כְּשֵׁרָה, תַּלְמוּד לוֹמַר: הִוא. (במדבר ה, יח): וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים, מַגִּיד הַכָּתוּב שֶׁאֵין הַמַּיִם נֶהְפָּכִין לִהְיוֹת מָרִים אֶלָּא בִּידֵי כֹּהֵן. דָּבָר אַחֵר, נִקְרְאוּ מָרִים עַל שֵׁם שֶׁמְאָרְרִים אֶת הַגּוּף וּמְבַעֲרִין אֶת הֶעָוֹן. (במדבר ה, יח): הַמְאָרְרִים, אָמַר רַבִּי תַּנְחוּמָא מַיִם הַמְאָרְרִים, כְּנֶגֶד רמ"ח אֵבָרִים שֶׁיֵּשׁ בָּהּ, וּכְנֶגֶד רמ"ח אֵבָרִים שֶׁיֵּשׁ בַּנּוֹאֵף. | |
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| 160. Epiphanius, Panarion, 30.12, 78.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •r. elazar (second century) •elazar ben dama, r. Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 184; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 634 |
| 161. Anon., Apostolic Constitutions, 2.43, 3.8, 4.8 (4th cent. CE - 4th cent. CE) Tagged with subjects: •elazar ben dama, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 638 |
162. Anon., Exodus Rabbah, 8.2, 19.5, 43.4 (4th cent. CE - 9th cent. CE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua •elazar ha-modai •r. elazar b. arakh Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 88; Levine (2005), The Ancient Synagogue, The First Thousand Years, 348; Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 55| 8.2. פַּרְעֹה הָיָה אֶחָד מֵאַרְבָּעָה בְּנֵי אָדָם שֶׁעָשׂוּ עַצְמָן אֱלָהוּת וְהֵרֵעוּ לְנַפְשָׁם, וְאֵלּוּ הֵן: חִירָם, וּנְבוּכַדְנֶצַּר, וּפַרְעֹה, וְיוֹאָשׁ מֶלֶךְ יְהוּדָה. חִירָם מִנַיִן, שֶׁנֶּאֱמַר (יחזקאל כח, ב): אֱמֹר לִנְגִיד צֹר וגו' וַתֹּאמֶר אֵל אָנִי. וּמִנַּיִן שֶׁשִּׁחֵת לְנַפְשׁוֹ, שֶׁנֶּאֱמַר (יחזקאל כח, יז): גָּבַהּ לִבְּךָ בְּיָפְיֶךָ שִׁחַתָּ חָכְמָתְךָ עַל יִפְעָתֶךָ עַל אֶרֶץ הִשְׁלַכְתִּיךָ לִפְנֵי מְלָכִים נְתַתִּיךָ לְרַאֲוָה בָּךְ. נְבוּכַדְנֶצַּר מִנַּיִן, שֶׁעָשָׂה עַצְמוֹ אֱלוֹהַּ, דִּכְתִיב (ישעיה יד, יד): אֶעֱלֶה עַל בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה יד, טו): אַךְ אֶל שְׁאוֹל תּוּרָד אֶל יַרְכְּתֵי בוֹר. מֶה עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הִגְלָהוּ לַמִּדְבָּר עַד שֶׁהוּא בְּמַלְכוּתוֹ וְהֶאֱכִילוֹ עֵשֶׂב כַּבְּהֵמוֹת, שֶׁנֶּאֱמַר (דניאל ד, ל): וְעִשְׂבָּא כְתוֹרִין יֵאכֻל. וְהָיוּ הַבְּהֵמוֹת וְהַחַיּוֹת רוֹאִין אוֹתוֹ בִּדְמוּת נְקֵבָה, שֶׁנֶּאֱמַר (חבקוק כ, יז): וְשֹׁד בְּהֵמוֹת יְחִיתַן מִדְּמֵי אָדָם וַחֲמַס אֶרֶץ קִרְיָה וגו', כָּעִנְיָן שֶׁנֶּאֱמַר (דברים ז, ג): וְלֹא תִתְחַתֵּן בָּם, וְעַל כָּל זֹאת (דניאל ז, ד): וּלְבַב אֱנָשׁ יְהִיב לַהּ, דִּכְתִיב (דניאל ד, לא): וְלִקְצָת יוֹמַיָּא אֲנָה נְבוּכַדְנֶצַּר עַיְנַי לִשְׁמַיָּא נִטְלֵת וּמַנְדְּעִי עֲלַי יְתוּב, וּפַרְעֹה מִנַּיִן שֶׁעָשָׂה עַצְמוֹ אֱלוֹהַּ, שֶׁנֶּאֱמַר (יחזקאל כט, ג): לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי, מְסָרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיַד אוֹיְבָיו, שֶׁנֶּאֱמַר (ירמיה מד, ל): כֹּה אָמַר ה' הִנְנִי נֹתֵן אֶת פַּרְעֹה חָפְרַע מֶלֶךְ מִצְרַיִם, מַהוּ חָפְרַע, כָּעִנְיָן שֶׁנֶּאֱמַר (במדבר ה, יח): וּפָרַע אֶת רֹאשׁ הָאִשָּׁה וְנָתַן עַל כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן, וּכְתִיב (ישעיה יט, טז): בַּיּוֹם הַהוּא יִהְיֶה מִצְרַיִם כַּנָּשִׁים. יוֹאָשׁ מִנַּיִן שֶׁעָשָׂה עַצְמוֹ אֱלוֹהַּ, דִּכְתִיב (דברי הימים ב כד, יז): וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם, מַהוּ וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ, שֶׁעֲשָׂאוּהוּ אֱלוֹהַּ, אָמְרוּ לוֹ אִלּוּלֵי שֶׁאַתָּה אֱלוֹהַּ לֹא הָיִיתָ יוֹצֵא לְאַחַר שֶׁבַע שָׁנִים מִבֵּית קָדְשֵׁי הַקֳּדָשִׁים, אָמַר לָהֶן כָּךְ הוּא, וְקִבֵּל עַל עַצְמוֹ לֵעָשׂוֹת אֱלוֹהַּ, וְהִשְׁחִית לְנַפְשׁוֹ, שֶׁנֶּאֱמַר (דברי הימים ב כד, כג): וַיְהִי לִתְקוּפַת הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם, וּכְתִיב (דברי הימים ב כד, כד): וְאֶת יוֹאָשׁ עָשׂוּ שְׁפָטִים, אַל תִּקְרֵי שְׁפָטִים אֶלָּא שְׁפוּטִים, וּכְתִיב (דברי הימים ב כד, כה): וּבְלֶכְתָּם מִמֶּנּוּ כִּי עָזְבוּ אֹתוֹ בְּמַחֲלֻיִים רַבִּים וגו' וַיָּמֹת [וגו'] וְלֹא קְבָרוּהוּ בְּקִבְרוֹת הַמְלָכִים. וּמִי גָרַם לְפַרְעֹה שֶׁיִּלְקֶה, עַל שֶׁאָמַר: לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי, לְפִיכָךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה. (קהלת ה, ז): כִּי גָּבֹהַּ מֵעַל גָּבֹהַּ שֹׁמֵר וּגְבֹהִים עֲלֵיהֶם, לֵךְ וַעֲשֵׂה מִי שֶׁעָשָׂה עַצְמוֹ אֱלוֹהַּ שַׁחַץ בָּעוֹלָם עַל שֶׁהִגְבִּיהַּ עַצְמוֹ, שֶׁנֶּאֱמַר (איוב מא, כו): אֵת כָּל גָּבֹהַּ יִרְאֶה הוּא מֶלֶךְ עַל כָּל בְּנֵי שָׁחַץ, וְכִי גָבוֹהַּ יִרְאֶה וְשָׁפָל אֵינוֹ רוֹאֶה, וְהָכְתִיב (זכריה ד, י): עֵינֵי ה' הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ, אֶלָּא אָמַר רַבִּי בֶּרֶכְיָה אֵלּוּ הַגֵּיוְתָנִין שֶׁעוֹשִׂין עַצְמָן אֱלוֹהוּת וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה מֵהֶן שְׁחָצִים בָּעוֹלָם. וְכֵן סַנְחֵרִיב נִתְגָּאֶה וְנַעֲשָׂה שַׁחַץ בָּעוֹלָם, שֶׁנֶּאֱמַר (מלכים ב יט, לה): וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ ה' וַיַּךְ בְּמַחֲנֵה אַשּׁוּר מֵאָה וּשְׁמוֹנִים וַחֲמִשָּׁה אֶלֶף אִישׁ, לְכָךְ כְּתִיב: אֵת כָּל גָּבֹהַּ יִרְאֶה, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַרְאֶה שַׁחַץ שֶׁל גֵּיוְתָנִים לְכָל הַבְּרִיּוֹת. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (ירמיה כג, כד): אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא אֶרְאֶנּוּ נְאֻם ה', אָמַר רַבִּי בִּנְיָמִין בַּר לֵוִי אִם יֵשֵׁב אָדָם בְּזָוִית וְעוֹסֵק בַּתּוֹרָה אֲנִי מַרְאֵהוּ לַבְּרִיּוֹת, אִם יַטְמִין אָדָם עַצְמוֹ לַעֲבוֹדַת כּוֹכָבִים, אֲנִי מַרְאֵהוּ לַבְּרִיוֹת, שֶׁנֶּאֱמַר: אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא אֶרְאֶנּוּ, אָמַר רַבִּי חָמָא בַּר חֲנִינָא אֲנִי מְמַלֵּא מִמֶּנּוּ הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים וּמַרְאֶה שַׁחֲצוֹ לַבְּרִיּוֹת, לְפִיכָךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה. 19.5. זֹאת חֻקַּת הַפָּסַח, אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא כֵּיוָן שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה הַזְהֵר לְיִשְׂרָאֵל עַל מִצְוַת הַפֶּסַח, כָּל בֶּן נֵכָר לֹא יֹאכַל בּוֹ, וְכָל עֶבֶד אִישׁ מִקְנַת כֶּסֶף וּמַלְתָּה אֹתוֹ וגו', כֵּיוָן שֶׁרָאוּ יִשְׂרָאֵל שֶׁפָּסַל לָעֲרֵלִים לֶאֱכֹל בַּפֶּסַח עָמְדוּ כָּל יִשְׂרָאֵל לְשָׁעָה קַלָּה וּמָלוּ כָּל עַבְדֵיהֶם וּבְנֵיהֶם וְכָל מִי שֶׁיָּצָא עִמָּהֶם, שֶׁנֶּאֱמַר: וַיֵּלְכוּ וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל. מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה מִשְׁתֶּה לְאוֹהֲבָיו, אָמַר הַמֶּלֶךְ אִם אֵין סִימָנְטְרִי עַל כָּל הַמְסֻבִּין אַל יִכָּנֵס אֶחָד מֵהֶם לְכָאן. כָּךְ הָאֱלֹהִים עָשָׂה מִשְׁתֶּה לָהֶם (שמות יב, ח): צְלִי אֵשׁ עַל מַצּוֹת וּמְרֹרִים, מִפְּנֵי שֶׁגְּאָלָן מִן הַצָּרָה, אָמַר לָהֶם אִם אֵין חוֹתָמוֹ שֶׁל אַבְרָהָם בִּבְשַׂרְכֶם לֹא תִטְעֲמוּ מִמֶּנּוּ, מִיָּד כָּל הַנּוֹלָד בְּמִצְרַיִם נִמּוֹלוּ לְשָׁעָה קַלָּה, עֲלֵיהֶם נֶאֱמַר (תהלים נ, ה): אִסְפוּ לִי חֲסִידָי כֹּרְתֵי בְרִיתִי עֲלֵי זָבַח. וְרַבּוֹתֵינוּ אָמְרוּ, לֹא בִּקְּשׁוּ יִשְׂרָאֵל לָמוּל בְּמִצְרַיִם, אֶלָּא כֻּלָּם בִּטְּלוּ הַמִּילָה בְּמִצְרַיִם חוּץ מִשִּׁבְטוֹ שֶׁל לֵוִי, שֶׁנֶּאֱמַר (דברים לג, ח): וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ, לָמָּה (דברים לג, ט): כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ, בְּמִצְרַיִם. וְהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַקֵּשׁ לְגָאֳלָן וְלֹא הָיָה לָהֶם זְכוּת, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא קָרָא לְמשֶׁה וְאָמַר לוֹ לֵךְ וּמְהוֹל אוֹתָם. וְיֵשׁ אוֹמְרִים, שָׁם הָיָה יְהוֹשֻׁעַ שֶׁמָּל אוֹתָם, שֶׁנֶּאֱמַר (יהושע ה, ב): וְשׁוּב מֹל אֶת בְּנֵי יִשְׂרָאֵל שֵׁנִית, וְהַרְבֵּה מֵהֶן לֹא הָיוּ מְקַבְּלִים עֲלֵיהֶם לָמוּל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיַּעֲשׂוּ הַפֶּסַח וְכֵיוָן שֶׁעָשָׂה משֶׁה אֶת הַפֶּסַח גָּזַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַרְבַּע רוּחוֹת הָעוֹלָם וְנוֹשְׁבוֹת בַּגַּן עֵדֶן מִן הָרוּחוֹת שֶׁבַּגַּן עֵדֶן הָלְכוּ וְנִדְבְּקוּ בְּאוֹתוֹ הַפֶּסַח, שֶׁנֶּאֱמַר (שיר השירים ד, טז): עוּרִי צָפוֹן וּבוֹאִי תֵימָן, וְהָיָה רֵיחוֹ הוֹלֵךְ מַהֲלַךְ אַרְבָּעִים יוֹם, נִתְכַּנְסוּ כָּל יִשְׂרָאֵל אֵצֶל משֶׁה אָמְרוּ לוֹ בְּבַקָּשָׁה מִמְּךָ הַאֲכִילֵנוּ מִפִּסְחֲךָ, מִפְּנֵי שֶׁהָיוּ עֲיֵפִים מִן הָרֵיחַ, הָיָה אוֹמֵר הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם אֵין אַתֶּם נִמּוֹלִין אֵין אַתֶּם אוֹכְלִין, שֶׁנֶּאֱמַר: וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן זֹאת חֻקַּת הַפָּסַח וגו', מִיָּד נָתְנוּ עַצְמָן וּמָלוּ, וְנִתְעָרַב דַּם הַפֶּסַח בְּדַם הַמִּילָה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹבֵר וְנוֹטֵל כָּל אֶחָד וְאֶחָד וְנוֹשְׁקוֹ וּמְבָרְכוֹ, שֶׁנֶּאֱמַר (יחזקאל טז, ו): וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וגו', חֲיִי בְּדַם הַפָּסַח, חֲיִי בְּדַם מִילָה. 43.4. דָּבָר אַחֵר, וַיְחַל משֶׁה, מַהוּ כֵן, אָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי יִצְחָק, שֶׁהִתִּיר נִדְרוֹ שֶׁל יוֹצְרוֹ. כֵּיצַד, אֶלָּא בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל הָעֵגֶל עָמַד משֶׁה מְפַיֵּס הָאֱלֹהִים שֶׁיִּמְחֹל לָהֶם. אָמַר הָאֱלֹהִים, משֶׁה, כְּבָר נִשְׁבַּעְתִּי (שמות כב, יט): זֹבֵחַ לָאֱלֹהִים יָחֳרָם, וּדְבַר שְׁבוּעָה שֶׁיָּצָא מִפִּי אֵינִי מַחֲזִירוֹ. אָמַר משֶׁה רִבּוֹן הָעוֹלָם וְלֹא נָתַתָּ לִי הֲפָרָה שֶׁל נְדָרִים, וְאָמַרְתָּ (במדבר ל, ג): אִישׁ כִּי יִדֹּר נֶדֶר לַה' אוֹ הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל נַפְשׁוֹ לֹא יַחֵל דְּבָרוֹ, הוּא אֵינוֹ מוֹחֵל אֲבָל חָכָם מוֹחֵל אֶת נִדְּרוֹ בְּעֵת שֶׁיִּשָּׁאֵל עָלָיו, וְכָל זָקֵן שֶׁמּוֹרֶה הוֹרָאָה אִם יִרְצֶה שֶׁיְקַבְּלוּ אֲחֵרִים הוֹרָאָתוֹ צָרִיךְ הוּא לְקַיְמָהּ תְּחִלָּה, וְאַתָּה צִוִּיתַנִי עַל הֲפָרַת נְדָרִים, דִּין הוּא שֶׁתַּתִּיר אֶת נִדְרְךָ כַּאֲשֶׁר צִוִּיתַנִי לְהַתִּיר לַאֲחֵרִים. מִיָּד נִתְעַטֵּף בְּטַלִּיתוֹ וְיָשַׁב לוֹ כְּזָקֵן, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹמֵד כְּשׁוֹאֵל נִדְרוֹ, וְכֵן הוּא אוֹמֵר (דברים ט, ט): וָאֵשֵׁב בָּהָר, וְאֶפְשָׁר שֶׁהָיָה משֶׁה יוֹשֵׁב וְהָאֱלֹהִים יִתְבָּרַךְ שְׁמוֹ עוֹמֵד, אָמַר רַבִּי דְּרוּסָאי קָתֶדְרָא עָשָׂה לוֹ כְּקָתֶדְרָא שֶׁל אַסְטָלִיסְטָקִין הַלָּלוּ בְּשָׁעָה שֶׁהֵן נִכְנָסִין לִפְנֵי הַשִּׁלְטוֹן וְהֵן נִרְאִין עוֹמְדִין וְאֵינָן אֶלָּא יוֹשְׁבִין, וְאַף כָּאן כָּךְ, יְשִׁיבָה שֶׁהִיא נִרְאָה עֲמִידָה, הֱוֵי: וָאֵשֵׁב בָּהָר. דָּבָר אַחֵר, וָאֵשֵׁב בָּהָר, וְכִי יֵשׁ יְשִׁיבָה לְמַעְלָה, אַתָּה מוֹצֵא שֶׁכֻּלָּם עוֹמְדִין, שֶׁנֶּאֱמַר (ישעיה ו, ב): שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ, וְכֵן (יחזקאל א, כד כה): בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶם, וְכֵן (דניאל ז, טז): קִרְבֵת עַל חַד מִן קָאֲמַיָּא, וְכֵן אֲפִלּוּ משֶׁה כְּשֶׁעָלָה לַמָּרוֹם הָיָה עוֹמֵד, שֶׁנֶּאֱמַר (דברים י, י): וְאָנֹכִי עָמַדְתִּי בָהָר, וּכְתִיב (דברים ה, ה): אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם, וְאֵין יוֹשֵׁב שָׁם אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לְבַדּוֹ, שֶׁנֶּאֱמַר (דברי הימים ב יח, יח): רָאִיתִי אֶת ה' יוֹשֵׁב עַל כִּסְאוֹ, וְהוּא אוֹמֵר וָאֵשֵׁב בָּהָר, וּמַהוּ כֵן, אָמַר רַב הוּנָא בַּר אַחָא שֶׁיָּשַׁב לְהַתִּיר נִדְרוֹ שֶׁל יוֹצְרוֹ, וּמָה אָמַר לוֹ דָּבָר קָשֶׁה, אָמַר רַבִּי יוֹחָנָן דָּבָר קָשֶׁה אָמַר לְפָנָיו תָּהִיתָ אֶתָמְהָא, אָמַר לוֹ תּוֹהֶא אֲנָא עַל הָרָעָה אֲשֶׁר דִּבַּרְתִּי לַעֲשׂוֹת לְעַמִּי, אוֹתָהּ שָׁעָה אָמַר משֶׁה מֻתָּר לָךְ מֻתָּר לָךְ, אֵין כָּאן נֶדֶר וְאֵין כָּאן שְׁבוּעָה, הֱוֵי: וַיְחַל משֶׁה, שֶׁהֵפֵר נִדְרוֹ לְיוֹצְרוֹ, כְּמָה דְאַתְּ אָמַר (במדבר ל, ג): וְלֹא יַחֵל דְּבָרוֹ, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ לְפִיכָךְ נִקְרָא שְׁמוֹ אִישׁ הָאֱלֹהִים, לוֹמַר שֶׁהִתִּיר נֶדֶר לָאֱלֹהִים, וְכֵן וַיְחַל משֶׁה. | |
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| 163. Jerome, Commentary On Ezekiel, 33.33 (5th cent. CE - 5th cent. CE) Tagged with subjects: •r. isaac b. r. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 489 |
| 164. Anon., Avot Derabbi Nathan B, 7 (6th cent. CE - 8th cent. CE) Tagged with subjects: •rabbi elazar ben yossi Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 29 |
| 165. Anon., Avot Derabbi Nathan A, 26, 17 (6th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 88 |
166. Babylonian Talmud, Arakhin, None (6th cent. CE - missingth cent. CE) Tagged with subjects: •r. ishmael b. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 198| 6b. איני והא רבי ינאי יזיף ופרע שאני רבי ינאי דניחא להו לעניים דכמה דמשהי מעשי ומייתי להו,ת"ר ישראל שהתנדב מנורה או נר לבית הכנסת אסור לשנותה סבר רבי חייא בר אבא למימר לא שנא לדבר הרשות ולא שנא לדבר מצוה אמר ליה רב אמי הכי אמר רבי יוחנן לא שנו אלא לדבר הרשות אבל לדבר מצוה מותר לשנותה,מדאמר ר' אסי אמר ר' יוחנן בעובד כוכבים שהתנדב מנורה או נר לבית הכנסת עד שלא נשתקע שם בעליה אסור לשנותה משנשתקע שם בעליה מותר לשנותה,למאי אילימא לדבר הרשות מאי איריא עובד כוכבים אפילו ישראל נמי,אלא לדבר מצוה וטעמא דעובד כוכבים הוא דפעי אבל ישראל דלא פעי שפיר דמי,שעזרק טייעא אינדב שרגא לבי כנישתא דרב יהודה שנייה רחבא ואיקפד רבא איכא דאמרי שנייה רבא ואיקפד רחבא וא"ד שנייה חזני דפומבדיתא ואיקפד רחבא ואיקפד רבה,מאן דשנייה סבר דלא שכיח ומאן דאיקפד סבר זמנין דמקרי ואתי:, big strongמתני׳ /strong /big הגוסס והיוצא ליהרג לא נידר ולא נערך ר' חנינא בן עקביא אומר נערך מפני שדמיו קצובין רבי יוסי אומר דנודר ומעריך ומקדיש ואם הזיק חייב:, big strongגמ׳ /strong /big בשלמא גוסס לא נידר דלאו בר דמים הוא ולא נערך דלאו בר העמדה והערכה הוא אלא יוצא ליהרג בשלמא לא נידר דלאו בר דמים הוא אלא לא נערך אמאי לא,דתניא מנין היוצא ליהרג ואמר ערכי עלי שלא אמר כלום ת"ל (ויקרא כז, כח) כל חרם לא יפדה יכול אפילו קודם שנגמר דינו תלמוד לומר (ויקרא כז, כט) מן האדם ולא כל האדם,ולרבי חנינא בן עקביא דאמר נערך מפני שדמיו קצובין האי כל חרם מאי עביד ליה,לכדתניא רבי ישמעאל בנו של רבי יוחנן בן ברוקה אומר לפי שמצינו למומתים בידי שמים שנותנין ממון ומתכפר להם שנאמר (שמות כא, ל) אם כופר יושת עליו יכול אף בידי אדם כן תלמוד לומר כל חרם לא יפדה,אין לי אלא מיתות חמורות שלא ניתנה שגגתן לכפרה מיתות קלות שניתנה שגגתן לכפרה מנין תלמוד לומר כל חרם:,רבי יוסי אומר נודר ומעריך כו': ותנא קמא מי קאמר דלא,אלא בנודר ומעריך ומקדיש כ"ע לא פליגי כי פליגי באם הזיק תנא קמא סבר אם הזיק אינו חייב בתשלומין ורבי יוסי סבר אם הזיק חייב בתשלומין,במאי קמיפלגי אמר רב יוסף במלוה על פה גובה מן היורשין קמיפלגי תנא קמא סבר מלוה על פה אינו גובה מן היורשין ורבי יוסי סבר המלוה על פה גובה מן היורשין,רבא אמר דכ"ע מלוה על פה אינו גובה מן היורשין והכא במלוה כתובה בתורה קמיפלגי תנא קמא סבר מלוה כתובה בתורה לאו ככתובה בשטר דמיא ורבי יוסי סבר ככתובה בשטר דמיא,ואיכא דמתני לה אהא היוצא ליהרג הוא שחבל באחרים חייב אחרים שחבלו בו פטורין רבי שמעון בן אלעזר אומר אף הוא אם חבל באחרים פטור שלא ניתן לחזרת עמידת בית דין | 6b. The Gemara asks: b Is that so? But Rabbi Yannai, /b who was a charity collector, b borrowed /b money belonging to charity b and repaid. /b The Gemara answers: The case of b Rabbi Yannai is different; /b it is b beneficial to the poor /b that he be allowed to borrow and repay, b as the longer he leaves /b the charity fund empty, the more he b impels /b people to give charity, b and /b he thereby b brings /b more money b to /b the poor., b The Sages taught /b a i baraita /i that deals with a similar matter: In the case of b a Jew who donated a candelabrum or a lamp to the synagogue, /b it is b prohibited to change it /b and use it for another purpose. b Rabbi Ḥiyya bar Abba thought to say /b that there b is no difference /b whether he wishes to change b for a voluntary matter or for a matter /b involving b a mitzva, /b as in both cases it is prohibited. b Rav Ami said to /b Rabbi Ḥiyya bar Abba: b This /b is what b Rabbi Yoḥa says: /b When the Sages taught the i baraita /i , they b taught only /b that it is prohibited when he changes it b for a voluntary matter, but /b it is b permitted to change it for a matter /b involving b a mitzva. /b ,This i halakha /i is derived b from /b the fact b that Rabbi Asi says /b that b Rabbi Yoḥa says: /b With regard to b a gentile who donated a candelabrum or a lamp to the synagogue, if /b it is b before its owner’s name /b has been b forgotten, /b i.e., people still remember that he donated the item, it is b prohibited to change it /b and use it for another purpose. b Once its owner’s name /b has been b forgotten, /b it is b permitted to change it. /b ,The Gemara clarifies: b With regard to what /b purpose is it stated that one may not change it before the owner’s name was forgotten? b If we say /b that it is prohibited to change it b for a voluntary matter, why /b does the i baraita /i b specifically /b mention b a gentile? /b It is prohibited to change it in this manner b even /b if it was donated by b a Jew. /b , b Rather, /b the i baraita /i must be dealing with a change b for a matter /b involving b a mitzva, /b and therefore it is prohibited only if the donor is a gentile and his name has not yet been forgotten. b And the reason /b for this i halakha /i is b that it is /b specifically b a gentile who /b would protest and b scream: /b Where is the candelabrum that I donated? b But /b in the case of b a Jew, who /b would b not /b protest and b scream /b if they used his donation for a different mitzva, one may b well /b change it.,The Gemara relates that b Sha’azrak, an Arab [ i tayya’a /i ] /b merchant, b donated a candelabrum to Rav Yehuda’s synagogue. Raḥava changed its /b purpose before Sha’azrak’s name was forgotten as the donor, and b Rava became angry /b at Raḥava for not waiting. b Some say /b the opposite: b Rava changed its /b purpose, and b Raḥava became angry /b at Rava. b And some say /b that the b attendants of Pumbedita, /b the charity collectors, b changed /b its purpose, and b Raḥava became angry /b at them, b and Rabba became angry /b at them as well.,The Gemara explains: The b one who changed /b its purpose b holds that /b it was permitted to change it, b as /b it was b not common /b for Sha’azrak to be in the city and it was unlikely that he would protest the change. b And /b the b one who became angry holds /b that even so, they should not have changed it, as b sometimes he happens to come /b there., strong MISHNA: /strong b One who is moribund and one who is taken to be executed /b after being sentenced by the court b is neither /b the object of b a vow nor valuated. Rabbi Ḥanina ben Akavya says: /b He is not the object of a vow, because he has no market value; but b he is valuated, due to /b the fact b that one’s value is fixed /b by the Torah based on age and sex. b Rabbi Yosei says: /b One with that status b vows /b to donate the assessment of another person to the Temple treasury, b and takes /b vows of b valuation, and consecrates /b his property; b and if he damages /b the property of others, he is b liable /b to pay compensation., strong GEMARA: /strong The Gemara asks: b Granted, /b it makes sense that b one who is moribund is not /b the object of b a vow, as he has no monetary /b value. b And /b it also stands to reason that he b is not valuated, /b as b he is not subject to setting, /b i.e., standing, b and /b therefore is not subject to b valuation. /b The verse states: “Then he shall be set before the priest, and the priest shall value him” (Leviticus 27:8). This teaches that anyone who cannot stand, such as one who is dying, is not included in the i halakha /i of valuation. b But /b with regard to b one who is taken to be executed, granted, /b he b is not /b the object of b a vow, as he has no monetary /b value, since no one would purchase him. b But /b with regard to the mishna’s statement that he is b not valuated, why not? /b ,The Gemara answers that the reason is b as it is taught /b in a i baraita /i : b From where /b is it derived that in the case of b one who /b is being b taken to be executed and /b who b said: My valuation is upon me /b to donate to the Temple, b that he did not say anything, /b and the valuation is not collected from his estate? b The verse states: “Anything dedicated [ i ḥerem /i ], /b that may be dedicated of men, b shall not be redeemed” /b (Leviticus 27:29). This teaches that with regard to one who is worthy of excommunication [ i ḥerem /i ], i.e., condemned to death, one cannot redeem him, i.e., pay his valuation. One b might /b have thought that this applies b even before his verdict is issued, /b i.e., that this i halakha /i applies even if one issued this statement before being sentenced to death. Therefore, b the verse states: “of men,” and not all men, /b i.e., only some men destined to be executed have no valuation, and not all of them.,The Gemara asks: b And with regard to Rabbi Ḥanina ben Akavya, who says /b in the mishna that even a person taken to be executed b is valuated, due to /b the fact b that one’s value is fixed, what does he do /b with the phrase b “anything dedicated”? /b ,The Gemara answers that he requires it b for that which is taught /b in a i baraita /i : b Rabbi Yishmael, son of Rabbi Yoḥa ben Beroka, says: Since we found with regard to those executed at the hand of Heaven that they give money and their /b sins b are atoned, as it is stated /b in the case of the owner of a forewarned ox that killed a person: “The ox shall be stoned, and its owner shall also be put to death. b If there be laid upon him a ransom, /b then he shall give for the redemption of his life whatsoever is laid upon him” (Exodus 21:29–30), one b might /b have thought that b even /b with regard to those liable to receive the death penalty b at the hands of man /b it is b so, /b that one can pay in lieu of execution. Therefore, b the verse states: “Anything dedicated /b that may be dedicated of men, b shall not be redeemed” /b (Leviticus 27:29)., b I have /b derived b only /b that one cannot give payment in lieu of execution with regard to b severe /b prohibitions punishable by the b death /b penalty, e.g., blasphemy or cursing one’s father, b for which no atonement is designated /b in the Torah b for their unwitting /b violation. b From where /b is it derived that the same applies to b less severe /b prohibitions punishable by the b death /b penalty, e.g., violating Shabbat or killing, b for which atonement /b of an offering or exile b is designated /b in the Torah b for their unwitting /b violation? b The verse states: “Anything dedicated,” /b to include all prohibitions punishable by court-administered execution.,§ The mishna teaches, with regard to one who is taken to be executed, that b Rabbi Yosei says: /b Such a person b vows /b to donate the assessment of another person to the Temple treasury, b and takes /b vows of b valuation, /b and consecrates his property; and if he damages the property of others, he is liable to pay compensation. The Gemara asks: b And does the first i tanna /i say /b that such a person does b not /b vow to donate the assessment of another person to the Temple treasury and take vows of valuation, such that Rabbi Yosei could be understood as disputing his opinion? The first i tanna /i merely said that such an individual is not subject to vows and valuations. What is the difference between their opinions?, b Rather, with regard to /b whether or not one who is taken to be executed can b vow /b to donate the assessment of another person to the Temple treasury, b and take /b vows of b valuation, and consecrate /b his property, b everyone, /b including the first i tanna /i , b agrees /b that he can. b When they disagree, /b it is b in /b a case b where /b he b causes damage. The first i tanna /i holds /b that b if /b he b causes damage /b he is b not liable for payment, and Rabbi Yosei holds /b that b if /b he b causes damage /b he is b liable to pay /b compensation.,The Gemara asks: b With regard to what /b principle b do /b these i tanna’im /i b disagree, /b as it is an accepted principle that one who causes damage must pay? b Rav Yosef said: /b They b disagree /b as to whether the payment can be collected from his estate. This depends on the question of whether or not one who is owed money from b a loan by oral /b agreement, i.e., a loan given without a document that places a lien on the land, can b collect from the heirs. The first i tanna /i holds /b that one who is owed money from b a loan by oral /b agreement b cannot collect from the heirs, and Rabbi Yosei holds /b that one who is owed money from b a loan by oral /b agreement can b collect from the heirs. /b , b Rava says: /b In fact, b everyone /b agrees that one who is owed money from b a loan by oral /b agreement b cannot collect from the heirs; and here /b the i tanna’im /i b disagree with regard to /b the status of b a loan that is written in the Torah, /b i.e., a ficial obligation decreed by Torah law, such as paying damages. b The first i tanna /i holds /b that b a loan that is written in the Torah is not /b considered b as though it is written in a document, /b and may not be collected from the heirs. b Rabbi Yosei holds /b that such a loan b is /b considered b as though it is written in a document, /b and therefore it may be collected from the heirs., b And there are those who teach /b the dispute between Rava and Rav Yosef b with regard to this /b i baraita /i : In the case of b one who is taken to be executed /b after being sentenced by the court, if b he injured another /b he is b liable /b for payment. But if b others injured him /b they are b exempt, /b as they would be if they injured a dead person. b Rabbi Shimon ben Elazar says: Even if /b it was b he /b who b injured others, /b he is b exempt, as /b he b cannot be brought back to stand /b before b the court /b for judgment, since he must be executed without delay. |
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| 167. Anon., Midrash On Samuel, 7.6 Tagged with subjects: •r. isaac b. r. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 486 |
| 169. Anon., Midrash Hagadol, None Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436 |
| 170. Anon., Yalqut Shimoni, None Tagged with subjects: •r. elazar (second century) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436 |
| 171. Anon., Seder Olam, 15 Tagged with subjects: •r. ishmael b. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 198 |
| 172. Anon., Tanhuma, None Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348 |
173. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 200| 27b. סבר שיולי משאיל לו כי היכי דמשאיל לו משאיל לאיניש אחרינא ואתא ההוא גברא לאורועי נפשיה,אמר רבא א"ר יוחנן ואמרי לה אמר רב חסדא אמר ר' יוחנן ספק חי ספק מת אין מתרפאין מהן ודאי מת מתרפאין מהן,מת האיכא חיי שעה לחיי שעה לא חיישינן,ומנא תימרא דלחיי שעה לא חיישינן דכתיב (מלכים ב ז, ד) אם אמרנו נבוא העיר והרעב בעיר ומתנו שם והאיכא חיי שעה אלא לאו לחיי שעה לא חיישינן,מיתיבי לא ישא ויתן אדם עם המינין ואין מתרפאין מהן אפילו לחיי שעה,מעשה בבן דמא בן אחותו של ר' ישמעאל שהכישו נחש ובא יעקב איש כפר סכניא לרפאותו ולא הניחו ר' ישמעאל וא"ל ר' ישמעאל אחי הנח לו וארפא ממנו ואני אביא מקרא מן התורה שהוא מותר ולא הספיק לגמור את הדבר עד שיצתה נשמתו ומת,קרא עליו ר' ישמעאל אשריך בן דמא שגופך טהור ויצתה נשמתך בטהרה ולא עברת על דברי חביריך שהיו אומרים (קהלת י, ח) ופורץ גדר ישכנו נחש,שאני מינות דמשכא דאתי למימשך בתרייהו,אמר מר לא עברת על דברי חביריך שהיו אומרים ופורץ גדר ישכנו נחש איהו נמי חויא טרקיה חויא דרבנן דלית ליה אסותא כלל,ומאי ה"ל למימר (ויקרא יח, ה) וחי בהם ולא שימות בהם,ור' ישמעאל הני מילי בצינעא אבל בפרהסיא לא דתניא היה רבי ישמעאל אומר מנין שאם אומרים לו לאדם עבוד עבודת כוכבים ואל תהרג שיעבוד ואל יהרג ת"ל וחי בהם ולא שימות בהם יכול אפילו בפרהסיא ת"ל (ויקרא כב, לב) ולא תחללו את שם קדשי,אמר רבה בר בר חנה אמר רבי יוחנן כל מכה שמחללין עליה את השבת אין מתרפאין מהן ואיכא דאמרי אמר רבה בר בר חנה אמר ר"י כל | 27b. The Gemara explains the rationale for this leniency: The gentile b thinks /b to himself that the Jew b is asking him /b for his opinion, and b just as he is asking him, he /b will also b ask other people. And /b the gentile further reasons that if the Jew understands that the gentile provided him with bad advice, b that man, /b i.e., the gentile, b will bring harm to himself /b by damaging his own reputation. It is therefore assumed that the gentile will provide good advice in order to avoid sullying his reputation.,§ The Gemara analyzes a situation in which one may receive medical attention from gentiles. b Rava says /b that b Rabbi Yoḥa says, and some say /b that it was b Rav Ḥisda /b who b says /b that b Rabbi Yoḥa says: /b If there is b uncertainty /b as to whether a patient will b live /b through his ailment b or die /b from it, the patient b may not be treated by /b gentile doctors, due to the concern that a gentile doctor may kill him. But if it is b certain /b that he will b die /b from his affliction if he does not receive medical attention, the patient b is treated by them, /b as it is possible that a gentile physician will save him.,The Gemara challenges: Even if it is certain that the patient will b die /b if he is not treated, b nevertheless, there is /b value in b temporal life, /b i.e., it is preferable for the Jew to live as long as his ailment permits rather than risking a premature death at the hands of a gentile physician. The Gemara explains: b We are not concerned with /b the value of b temporal life /b when there is a possibility of permanent recovery, and therefore it is preferable to receive medical attention from a gentile despite the risk involved.,The Gemara asks: b And from where do you say that we are not concerned with /b the value of b temporal life? As it is written /b with regard to the discussion held by four lepers left outside a besieged city: b “If we say: We will enter into the city, then the famine is in the city, and we shall die there; /b and if we sit still here, we also die. Now therefore come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die” (II Kings 7:4). The starving lepers decided to risk premature death rather than waiting to die of starvation. The Gemara asks rhetorically: b But isn’t there temporal life /b to be lost, in which case it would be preferable for the lepers to remain in their current location? b Rather, is it not /b apparent that b we are not concerned with /b the value of b temporal life? /b ,The Gemara b raises an objection /b from a i baraita /i : b A person may not engage in dealings with heretics, and one may not be treated by them even in /b a case where it is clear that without medical attention one will experience only b temporal life. /b ,The i baraita /i relates an incident illustrating this point. There was b an incident involving ben Dama, son of Rabbi Yishmael’s sister, /b in b which a snake bit him. And /b following the attack, b Ya’akov of the village of Sekhanya, /b who was a heretic, a disciple of Jesus the Nazarene, b came to treat him, but Rabbi Yishmael did not let him /b do so. b And /b ben Dama b said to him: Rabbi Yishmael, my brother, let him /b treat me, b and I will be healed by him. And I will cite a verse from the Torah /b to prove b that /b accepting medical treatment from a heretic b is permitted /b in this situation. b But /b ben Dama b did not manage to complete the statement before his soul departed /b from his body b and he died. /b , b Rabbi Yishmael recited with regard to him: Fortunate are you, ben Dama, as your body is pure and your soul departed in purity, and you did not transgress the statement of your colleagues, who would state /b the verse: b “And who breaks through a fence, a snake shall bite him” /b (Ecclesiastes 10:8), i.e., one is punished for ignoring an ordice of the Sages. This incident indicates that it is not permitted for one to accept medical treatment from a heretic even if it is clear that without it he will live only a short while.,The Gemara explains: b Heresy is different, as it is enticing. /b In other words, it is prohibited to accept medical treatment from a heretic, b as one might come to be drawn after /b his heresy. By contrast, receiving medical attention from a gentile is permitted if it is certain that one will die if he is not treated., b The Master said /b above: b You did not transgress the statement of your colleagues, who would state /b the verse: b “And who breaks through a fence, a snake shall bite him.” /b The Gemara asks: But ben Dama b was also bitten by a snake, /b even before this declaration of Rabbi Yishmael, so how can he be considered fortunate? The Gemara explains: b The snake /b mentioned in the curse b of the Sages /b is different, b as it has no remedy whatsoever. /b Although ben Dama was bitten by a snake, he could have been healed.,The Gemara asks: b And what would /b ben Dama b have said? /b What verse did he intend to cite as proof that it was permitted for him to be healed by a heretic? The verse: “You shall therefore keep My statutes, and My ordices, which if a man do, b he shall live by them” /b (Leviticus 18:5). This teaches that one should live by God’s mitzvot, b and not that he /b should b die by them. /b This verse serves as a source for the i halakha /i that one may violate a prohibition in order to save a life., b And /b why does b Rabbi Yishmael /b disagree with ben Dama? He maintains that b this matter /b applies only b in private, but in public /b one b may not /b transgress a prohibition even to save a life. b As it is taught /b in a i baraita /i that b Rabbi Yishmael would say: From where /b is it derived b that if /b oppressors b say to a person: Worship an idol and you /b will b not be killed, that one should worship /b the idol b and not be killed? The verse states: “He shall live by them,” and not that he should die by them. /b One b might /b have thought that this applies b even in public. /b Therefore, b the verse states: “And you shall not profane My holy name” /b (Leviticus 22:32).,§ The Gemara examines various circumstances in which one is permitted to receive treatment from a gentile. b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: /b With regard to b any injury for which Shabbat is desecrated, one may not be treated by /b gentiles. b And there are /b those b who say /b that b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: /b With regard to b any /b |
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| 174. Anon., Challah, 1.10 Tagged with subjects: •elazar ben pedat Found in books: Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 46 |
| 175. Anon., Shemoneh Esreh, 0 Tagged with subjects: •elazar, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270 |
| 177. Anon., Ruthrabbah, 1.13 Tagged with subjects: •elazar ha-modai Found in books: Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 55 |
| 178. Anon., Soferim, 11.3 Tagged with subjects: •r. elazar (second century) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436 |
179. Anon., Letter of Aristeas, 38 Tagged with subjects: •elazar, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 38 | 38. court, I have established in official positions. Now since I am anxious to show my gratitude to these men and to the Jews throughout the world and to the generations yet to come, I have determined that your law shall be translated from the Hebrew tongue which is in use amongst you |
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| 182. Anon., Midrash On Song of Songs, 1.12, 3.5, 3.7 Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua •r. elazar b. r. simeon Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 88; Levine (2005), The Ancient Synagogue, The First Thousand Years, 487 |
| 185. Anon., Pesikta Rabbati, None Tagged with subjects: •r. elazar bar r. yosi Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 72 |
| 186. Anon., Pesiqta De Rav Kahana, 5.8, 18.5, 27.1 Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 198, 348, 486, 487 |
| 188. Dead Sea Scrolls, 4Qs, 1.1.1 Tagged with subjects: •rabbi shimon ben elazar Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 187 |
| 191. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 7.11, 23.4, 30.1, 35.12 Tagged with subjects: •r. elazar b. r. simeon •r. elazar (second century) •r. isaac b. r. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436, 487, 489 |
| 192. Anon., Leges Publicae, a b c d\n0 1.16 § 48 1.16 § 48 1 16 § 48 Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 88 |
193. Anon., Esther Rabbah, 8.7 Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 88| 8.7. וַתֹּאמֶר אֶסְתֵּר לְהָשִׁיב אֶל מָרְדֳּכָי (אסתר ד, טו), אָמְרָה לוֹ לֵךְ כְּנוֹס אֶת כָּל הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל תֹּאכְלוּ וְאַל תִּשְׁתּוּ שְׁלשֶׁת יָמִים, אֵלּוּ הֵן י"ג וְי"ד וְט"ו בְּנִיסָן. שָׁלַח לָהּ וַהֲרֵי בָּהֶם יוֹם רִאשׁוֹן שֶׁל פֶּסַח, אָמְרָה לוֹ זָקֵן שֶׁבְּיִשְׂרָאֵל, לָמָּה הוּא פֶּסַח. מִיָּד שָׁמַע מָרְדֳּכַי וְהוֹדָה לִדְבָרֶיהָ, הֲדָא הוּא דִכְתִיב: וַיַּעֲבֹר מָרְדֳּכָי וַיַּעַשׂ כְּכֹל אֲשֶׁר צִוְתָה עָלָיו אֶסְתֵּר. תַּמָּן אָמְרִין שֶׁהֶעֱבִיר יוֹם טוֹב שֶׁל פֶּסַח בְּתַעֲנִית. וְעַל אוֹתָהּ צָרָה וַיִּתְפַּלֵּל מָרְדֳּכַי אֶל ה' וַיֹּאמֶר גָּלוּי וְיָדוּעַ לִפְנֵי כִסֵּא כְבוֹדֶךָ אֲדוֹן הָעוֹלָמִים כִּי לֹא מִגַּבְהוּת לֵב וּמֵרוּם עַיִן עָשִׂיתִי אֲשֶׁר לֹא הִשְׁתַּחֲוֵיתִי לְהָמָן, כִּי אִם מִיִּרְאָתְךָ פָּעַלְתִּי זֹאת, לְבִלְתִּי הִשְׁתַּחֲווֹת לוֹ, כִּי יָרֵאתִי מִפָּנֶיךָ לְבִלְתִּי תֵּת כְּבוֹדְךָ לְבָשָׂר וָדָם, וְלֹא רָצִיתִי לְהִשְׁתַּחֲווֹת לְזוּלָתֶךָ, כִּי מִי אֲנִי אֲשֶׁר לֹא אֶשְׁתַּחֲוֶה לְהָמָן עַל תְּשׁוּעַת עַמְךָ יִשְׂרָאֵל, כִּי לוֹחֵךְ הָיִיתִי מִנְעַל רַגְלָיו. וְעַתָּה אֱלֹהֵינוּ הַצִּילֵנוּ נָא מִיָּדוֹ, וְיִפֹּל בַּשַּׁחַת אֲשֶׁר כָּרָה וְיִלָּכֵד בָּרֶשֶׁת אֲשֶׁר טָמַן לְרַגְלֵי חֲסִידֶיךָ, וְיֵדַע הַמַּרְגִּיז הַזֶּה כִּי לֹא שָׁכַחְתָּ הַהַבְטָחָה שֶׁהִבְטַחְתָּנוּ (ויקרא כו, מד): וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם לֹא מְאַסְתִּים וְלֹא גְּעַלְתִּים לְכַלֹּתָם לְהָפֵר בְּרִיתִי אִתָּם כִּי אֲנִי ה' אֱלֹהֵיהֶם. מֶה עָשָׂה מָרְדֳּכַי, קִבֵּץ אֶת הַתִּינוֹקוֹת וְעִנָּה אוֹתָם מִלֶּחֶם וּמַיִם, וְהִלְבִּישָׁן שָׂק וְהוֹשִׁיבָם בָּאֵפֶר, וְהָיוּ צוֹעֲקִים וּבוֹכִין וְעוֹסְקִין בַתּוֹרָה. וּבָעֵת הַהִיא הָיְתָה אֶסְתֵּר נִפְחֶדֶת מְאֹד מִפְּנֵי הָרָעָה אֲשֶׁר צָמְחָה בְּיִשְׂרָאֵל, וַתִּפְשֹׁט בִּגְדֵּי מַלְכוּתָהּ וְאֶת תִּפְאַרְתָּהּ, וַתִּלְבַּשׁ שַׂק, וַתִּפְרַע שְׂעַר רֹאשָׁהּ וַתְּמַלֵּא אוֹתוֹ עָפָר וָאֵפֶר, וַתְּעַנֶּה נַפְשָׁהּ בְּצוֹם, וַתִּפֹּל עַל פָּנֶיהָ לִפְנֵי ה' וַתִּתְפַּלֵל, וַתֹּאמַר, ה' אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר מָשַׁלְתָּ מִימֵי קֶדֶם, וּבָרָאתָ אֶת הָעוֹלָם, עֲזֹר נָא אֲמָתְךָ אֲשֶׁר נִשְׁאַרְתִּי יְתוֹמָה בְּלִי אָב וָאֵם, וּמְשׁוּלָה לַעֲנִיָּה שׁוֹאֶלֶת מִבַּיִת לְבַיִת, כֵּן אָנֹכִי שׁוֹאֶלֶת רַחֲמֶיךָ מֵחַלּוֹן לְחַלּוֹן בְּבֵית אֲחַשְׁוֵרוֹשׁ, וְעַתָּה ה' הַצְלִיחָה נָא לַאֲמָתְךָ הָעֲנִיָּה הַזֹּאת וְהַצִּילָה אֶת צֹאן מַרְעִיתֶךָ מִן הָאוֹיְבִים הָאֵלּוּ אֲשֶׁר קָמוּ עָלֵינוּ, כִּי אֵין לְךָ מַעֲצֹר לְהוֹשִׁיעַ בְּרַב אוֹ בִמְעָט. וְאַתָּה אֲבִי יְתוֹמִים עֲמֹד נָא לִימִין הַיְתוֹמָה הַזֹּאת אֲשֶׁר בְּחַסְדְּךָ בָטְחָה, וּתְנָה אוֹתִי לְרַחֲמִים לִפְנֵי הָאִישׁ הַזֶּה כִּי יְרֵאתִיו, וְהַשְׁפִּילֵהוּ לְפָנַי כִּי אַתָּה מַשְׁפִּיל גֵּאִים. | |
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| 195. John of Damascus, De Imaginibus, 30.8 Tagged with subjects: •r. ishmael b. elazar Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 195 |
| 196. Anon., Metzora, 1.1 Tagged with subjects: •r. elazar b. arakh Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348 |
197. Babylonian Talmud, Zevahim, None Tagged with subjects: •elazar ben pedat Found in books: Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 46| 88b. הוגעו לנתר ואהל אף במים אין מכבסים ויש אומרים אין מכבסין אותן כל עיקר שאין עניות במקום עשירות:,ת"ר מעיל כולו של תכלת היה שנאמר (שמות לט, כב) ויעש את מעיל האפוד כליל תכלת שוליו כיצד מביא תכלת וארגמן ותולעת שני שזורין ועושה אותן כמין רימונים שלא פיתחו פיהן וכמין קונאות של קנסות שבראשי תינוקות,ומביא שבעים ושנים זגין שבהן שבעים ושנים עינבלין ותולה בהן שלשים וששה בצד זה ושלשים וששה מצד זה רבי דוסא אומר משום רבי יהודה שלשים וששה היו שמונה עשרה מצד זה ושמנה עשרה מצד זה,אמר רבי עיניני בר ששון כמחלוקת כאן כך מחלוקת במראות נגעים דתנן מראות נגעים רבי דוסא בן הרכינס אומר ל"ו עקביא בן מהללאל אומר שבעים ושנים,ואמר רבי עיניני בר ששון למה נסמכה פרשת קרבנות לפרשת בגדי כהונה לומר לך מה קרבנות מכפרין אף בגדי כהונה מכפרין,כתונת מכפרת על שפיכות דם שנאמר (בראשית לז, לא) וישחטו שעיר עזים ויטבלו את הכתנת בדם מכנסים מכפרת על גילוי עריות שנאמר (שמות כח, מב) ועשה להם מכנסי בד [לכסות (את) בשר ערוה] מצנפת מכפרת על גסי הרוח מנין אמר רבי חנינא יבא דבר שבגובה ויכפר על גובה,אבנט מכפר על הרהור הלב ' היכא דאיתיה חושן מכפר על הדינין שנא' (שמות כח, טו) ועשית חושן משפט אפוד מכפר על עבודת כוכבים שנאמר (הושע ג, ד) אין אפוד ותרפים,מעיל מכפר על לשון הרע מנין א"ר חנינא יבא דבר שבקול ויכפר על קול הרע וציץ מכפר על עזות פנים בציץ כתיב (שמות כח, לח) והיה על מצח אהרן ובעזות פנים כתיב (ירמיהו ג, ג) ומצח אשה זונה היה לך,איני והא"ר יהושע בן לוי שני דברים לא מצינו להן כפרה בקרבנות ומצינו לו כפרה ממקום אחר ואלו הן שפיכות דמים ולשון הרע,שפיכות דמים מעגלה ערופה ולשון הרע מקטרת דתני רב חנניה מנין לקטרת שמכפרת שנאמר (במדבר יז, יב) ויתן את הקטרת ויכפר על העם,ותני דבי רבי ישמעאל על מה קטורת מכפרת על לשון הרע יבא דבר שבחשאי ויכפר על מעשה חשאי,קשיא לשון הרע אלשון הרע קשיא שפיכות דמים אשפיכות דמים,לא קשיא הא דידיע מאן קטליה הא דלא ידיע מאן קטליה אי דידיע מאן קטליה בר קטלא הוא במזיד ולא אתרו ביה,ולשון הרע אלשון הרע נמי לא קשיא הא בצינעא הא בפרהסיא:, br br big strongהדרן עלך המזבח מקדש /strong /big br br | |
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