1. Hebrew Bible, Deuteronomy, 4.11, 16.3, 24.21 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Eliezer โข Eliezer (ben Hyrcanus), Rabbi โข Eliezer (or Elazar), Rabbi, ben Shamua โข Eliezer ben Yose โข Eliezer, Rabbi
Found in books: Avery Peck et al. (2014) 129; Brooks (1983) 132, 164, 174; Kaplan (2015) 72, 73, 167; Levine Allison and Crossan (2006) 347; Samely (2002) 201, 272, 355
4.11. ืึทืชึผึดืงึฐืจึฐืืึผื ืึทืชึผึทืขึทืึฐืืึผื ืชึผึทืึทืช ืึธืึธืจ ืึฐืึธืึธืจ ืึผึนืขึตืจ ืึผึธืึตืฉื ืขึทืึพืึตื ืึทืฉืึผึธืึทืึดื ืึนืฉืึถืึฐ ืขึธื ึธื ืึทืขึฒืจึธืคึถืื
16.3. ืึนืึพืชึนืืึทื ืขึธืึธืื ืึธืึตืฅ ืฉืึดืึฐืขึทืช ืึธืึดืื ืชึผึนืืึทืึพืขึธืึธืื ืึทืฆึผืึนืช ืึถืึถื ืขึนื ึดื ืึผึดื ืึฐืึดืคึผึธืืึนื ืึธืฆึธืืชึธ ืึตืึถืจึถืฅ ืึดืฆึฐืจึทืึดื ืึฐืึทืขึทื ืชึผึดืึฐืึผึนืจ ืึถืชึพืืึนื ืฆึตืืชึฐืึธ ืึตืึถืจึถืฅ ืึดืฆึฐืจึทืึดื ืึผึนื ืึฐืึตื ืึทืึผึถืืึธื
24.21. ืึผึดื ืชึดืึฐืฆึนืจ ืึผึทืจึฐืึฐืึธ ืึนื ืชึฐืขืึนืึตื ืึทืึฒืจึถืืึธ ืึทืึผึตืจ ืึทืึผึธืชืึนื ืึฐืึธืึทืึฐืึธื ึธื ืึดืึฐืึถืื''. None | 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.
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.
24.21. When thou gatherest the grapes of thy vineyard, thou shalt not glean it after thee; it shall be for the stranger, for the fatherless, and for the widow.''. None |
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2. Hebrew Bible, Exodus, 15.1, 15.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Eliezer (R.) โข Eliezer (or Elazar), Rabbi, ben Shamua โข Eliezer,
Found in books: Fishbane (2003) 178; Kaplan (2015) 72; Rubenstein(1995) 158
15.1. ืึธื ืึธืฉืึดืืจึพืึนืฉืึถื ืึผืึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึถืชึพืึทืฉืึผึดืืจึธื ืึทืึผึนืืช ืึทืืืึธื ืึทืึผึนืืึฐืจืึผ ืึตืืึนืจ ืึธืฉืึดืืจึธื ืึทืืืึธื ืึผึดืึพืึธืึนื ืึผึธืึธื ืกืึผืก ืึฐืจึนืึฐืืึน ืจึธืึธื ืึทืึผึธืื
15.1. ื ึธืฉืึทืคึฐืชึผึธ ืึฐืจืึผืึฒืึธ ืึผึดืกึผึธืืึน ืึธื ืฆึธืึฒืืึผ ืึผึทืขืึนืคึถืจึถืช ืึผึฐืึทืึดื ืึทืึผึดืืจึดืืื
15.6. ืึฐืึดืื ึฐืึธ ืึฐืืึธื ื ึถืึฐืึผึธืจึดื ืึผึทืึผึนืึท ืึฐืึดืื ึฐืึธ ืึฐืืึธื ืชึผึดืจึฐืขึทืฅ ืืึนืึตืื''. None | 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.
15.6. Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy.''. None |
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3. Hebrew Bible, Genesis, 15.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Eliezer โข Eliezer (Servant of Abraham)
Found in books: Grypeou and Spurling (2009) 166; Salvesen et al (2020) 123
15.2. ืึฐืึถืชึพืึทืึดืชึผึดื ืึฐืึถืชึพืึทืคึผึฐืจึดืึผึดื ืึฐืึถืชึพืึธืจึฐืคึธืึดืืื
15.2. ืึทืึผึนืืึถืจ ืึทืึฐืจึธื ืึฒืึนื ึธื ืึฑืืึดื ืึทืึพืชึผึดืชึผึถืึพืึดื ืึฐืึธื ึนืึดื ืืึนืึตืึฐ ืขึฒืจึดืืจึดื ืึผืึถืึพืึถืฉืึถืง ืึผึตืืชึดื ืืึผื ืึผึทืึผึถืฉืึถืง ืึฑืึดืืขึถืึถืจื''. None | 15.2. And Abram said: โO Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?โ''. None |
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4. Hebrew Bible, Leviticus, 18.5, 19.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Eliezer โข Eliezer, Ben Damma, Rabbi โข Rabbi Eliezer
Found in books: Brooks (1983) 131, 132, 164; Hasan Rokem (2003) 81; Samely (2002) 355; Schremer (2010) 202
18.5. ืึผืฉืึฐืึทืจึฐืชึผึถื ืึถืชึพืึปืงึผึนืชึทื ืึฐืึถืชึพืึดืฉืึฐืคึผึธืึทื ืึฒืฉืึถืจ ืึทืขึฒืฉืึถื ืึนืชึธื ืึธืึธืึธื ืึธืึทื ืึผึธืึถื ืึฒื ึดื ืึฐืืึธืื' '. None | 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.
19.10. And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the stranger: I am the LORD your God.''. None |
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5. Hebrew Bible, Numbers, 5.11-5.31 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Eliezer โข Eliezer (or Elazar), Rabbi, ben Shamua โข Eliezer ben Yose โข Torah, rabbinic debates on teaching women, R. Eliezers view
Found in books: Kaplan (2015) 88; Kraemer (2010) 42; Samely (2002) 272; Sigal (2007) 87
5.11. ืึทืึฐืึทืึผึตืจ ืึฐืืึธื ืึถืึพืึนืฉืึถื ืึผึตืืึนืจื 5.12. ืึผึทืึผึตืจ ืึถืึพืึผึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึฐืึธืึทืจึฐืชึผึธ ืึฒืึตืึถื ืึดืืฉื ืึดืืฉื ืึผึดืึพืชึดืฉืึฐืึถื ืึดืฉืึฐืชึผืึน ืึผืึธืขึฒืึธื ืืึน ืึธืขึทืื 5.13. ืึฐืฉืึธืึทื ืึดืืฉื ืึนืชึธืึผ ืฉืึดืึฐืึทืชึพืึถืจึทืข ืึฐื ึถืขึฐืึทื ืึตืขึตืื ึตื ืึดืืฉืึธืึผ ืึฐื ึดืกึฐืชึผึฐืจึธื ืึฐืึดืื ื ึดืึฐืึธืึธื ืึฐืขึตื ืึตืื ืึผึธืึผ ืึฐืึดืื ืึนื ื ึดืชึฐืคึผึธืฉืึธืื 5.14. ืึฐืขึธืึทืจ ืขึธืึธืื ืจืึผืึทึพืงึดื ึฐืึธื ืึฐืงึดื ึผึตื ืึถืชึพืึดืฉืึฐืชึผืึน ืึฐืึดืื ื ึดืึฐืึธืึธื ืืึนึพืขึธืึทืจ ืขึธืึธืื ืจืึผืึทึพืงึดื ึฐืึธื ืึฐืงึดื ึผึตื ืึถืชึพืึดืฉืึฐืชึผืึน ืึฐืึดืื ืึนื ื ึดืึฐืึธืึธืื 5.15. ืึฐืึตืึดืื ืึธืึดืืฉื ืึถืชึพืึดืฉืึฐืชึผืึน ืึถืึพืึทืึผึนืึตื ืึฐืึตืึดืื ืึถืชึพืงึธืจึฐืึผึธื ึธืึผ ืขึธืึถืืึธ ืขึฒืฉืึดืืจึดืช ืึธืึตืืคึธื ืงึถืึทื ืฉืึฐืขึนืจึดืื ืึนืึพืึดืฆึนืง ืขึธืึธืื ืฉืึถืึถื ืึฐืึนืึพืึดืชึผึตื ืขึธืึธืื ืึฐืึนื ึธื ืึผึดืึพืึดื ึฐืึทืช ืงึฐื ึธืึนืช ืืึผื ืึดื ึฐืึทืช ืึดืึผึธืจืึนื ืึทืึฐืึผึถืจึถืช ืขึธืึบืื 5.16. ืึฐืึดืงึฐืจึดืื ืึนืชึธืึผ ืึทืึผึนืึตื ืึฐืึถืขึฑืึดืึธืึผ ืึดืคึฐื ึตื ืึฐืืึธืื 5.17. ืึฐืึธืงึทื ืึทืึผึนืึตื ืึทืึดื ืงึฐืึนืฉืึดืื ืึผึดืึฐืึดืึพืึธืจึถืฉื ืึผืึดืึพืึถืขึธืคึธืจ ืึฒืฉืึถืจ ืึดืึฐืึถื ืึผึฐืงึทืจึฐืงึทืข ืึทืึผึดืฉืึฐืึผึธื ืึดืงึผึทื ืึทืึผึนืึตื ืึฐื ึธืชึทื ืึถืึพืึทืึผึธืึดืื 5.18. ืึฐืึถืขึฑืึดืื ืึทืึผึนืึตื ืึถืชึพืึธืึดืฉืึผึธื ืึดืคึฐื ึตื ืึฐืืึธื ืึผืคึธืจึทืข ืึถืชึพืจึนืืฉื ืึธืึดืฉืึผึธื ืึฐื ึธืชึทื ืขึทืึพืึผึทืคึผึถืืึธ ืึตืช ืึดื ึฐืึทืช ืึทืึผึดืึผึธืจืึนื ืึดื ึฐืึทืช ืงึฐื ึธืึนืช ืึดืื ืึผืึฐืึทื ืึทืึผึนืึตื ืึดืึฐืืึผ ืึตื ืึทืึผึธืจึดืื ืึทืึฐืึธืจึฒืจึดืืื 5.19. ืึฐืึดืฉืึฐืึผึดืืขึท ืึนืชึธืึผ ืึทืึผึนืึตื ืึฐืึธืึทืจ ืึถืึพืึธืึดืฉืึผึธื ืึดืึพืึนื ืฉืึธืึทื ืึดืืฉื ืึนืชึธืึฐ ืึฐืึดืึพืึนื ืฉืึธืึดืืช ืึปืึฐืึธื ืชึผึทืึทืช ืึดืืฉืึตืึฐ ืึดื ึผึธืงึดื ืึดืึผึตื ืึทืึผึธืจึดืื ืึทืึฐืึธืจึฒืจึดืื ืึธืึตืึผึถืื' '5.21. ืึฐืึดืฉืึฐืึผึดืืขึท ืึทืึผึนืึตื ืึถืชึพืึธืึดืฉืึผึธื ืึผึดืฉืึฐืึปืขึทืช ืึธืึธืึธื ืึฐืึธืึทืจ ืึทืึผึนืึตื ืึธืึดืฉืึผึธื ืึดืชึผึตื ืึฐืืึธื ืืึนืชึธืึฐ ืึฐืึธืึธื ืึฐืึดืฉืึฐืึปืขึธื ืึผึฐืชืึนืึฐ ืขึทืึผึตืึฐ ืึผึฐืชึตืช ืึฐืืึธื ืึถืชึพืึฐืจึตืึตืึฐ ื ึนืคึถืึถืช ืึฐืึถืชึพืึผึดืึฐื ึตืึฐ ืฆึธืึธืื 5.22. ืึผืึธืืึผ ืึทืึผึทืึดื ืึทืึฐืึธืจึฐืจึดืื ืึธืึตืึผึถื ืึผึฐืึตืขึทืึดืึฐ ืึทืฆึฐืึผืึนืช ืึผึถืึถื ืึฐืึทื ึฐืคึผึดื ืึธืจึตืึฐ ืึฐืึธืึฐืจึธื ืึธืึดืฉืึผึธื ืึธืึตื ืึธืึตืื 5.23. ืึฐืึธืชึทื ืึถืชึพืึธืึธืึนืช ืึธืึตืึผึถื ืึทืึผึนืึตื ืึผึทืกึผึตืคึถืจ ืึผืึธืึธื ืึถืึพืึตื ืึทืึผึธืจึดืืื 5.24. ืึฐืึดืฉืึฐืงึธื ืึถืชึพืึธืึดืฉืึผึธื ืึถืชึพืึตื ืึทืึผึธืจึดืื ืึทืึฐืึธืจึฒืจึดืื ืึผืึธืืึผ ืึธืึผ ืึทืึผึทืึดื ืึทืึฐืึธืจึฒืจึดืื ืึฐืึธืจึดืืื 5.25. ืึฐืึธืงึทื ืึทืึผึนืึตื ืึดืึผึทื ืึธืึดืฉืึผึธื ืึตืช ืึดื ึฐืึทืช ืึทืงึผึฐื ึธืึนืช ืึฐืึตื ึดืืฃ ืึถืชึพืึทืึผึดื ึฐืึธื ืึดืคึฐื ึตื ืึฐืืึธื ืึฐืึดืงึฐืจึดืื ืึนืชึธืึผ ืึถืึพืึทืึผึดืึฐืึผึตืึทื 5.26. ืึฐืงึธืึทืฅ ืึทืึผึนืึตื ืึดืึพืึทืึผึดื ึฐืึธื ืึถืชึพืึทืึฐืึผึธืจึธืชึธืึผ ืึฐืึดืงึฐืึดืืจ ืึทืึผึดืึฐืึผึตืึธื ืึฐืึทืึทืจ ืึทืฉืึฐืงึถื ืึถืชึพืึธืึดืฉืึผึธื ืึถืชึพืึทืึผึธืึดืื 5.27. ืึฐืึดืฉืึฐืงึธืึผ ืึถืชึพืึทืึผึทืึดื ืึฐืึธืึฐืชึธื ืึดืึพื ึดืึฐืึฐืึธื ืึทืชึผึดืึฐืขึนื ืึทืขึทื ืึผึฐืึดืืฉืึธืึผ ืึผืึธืืึผ ืึธืึผ ืึทืึผึทืึดื ืึทืึฐืึธืจึฒืจึดืื ืึฐืึธืจึดืื ืึฐืฆึธืึฐืชึธื ืึดืึฐื ึธืึผ ืึฐื ึธืคึฐืึธื ืึฐืจึตืึธืึผ ืึฐืึธืึฐืชึธื ืึธืึดืฉืึผึธื ืึฐืึธืึธื ืึผึฐืงึถืจึถื ืขึทืึผึธืึผื 5.28. ืึฐืึดืึพืึนื ื ึดืึฐืึฐืึธื ืึธืึดืฉืึผึธื ืึผืึฐืึนืจึธื ืึดืื ืึฐื ึดืงึผึฐืชึธื ืึฐื ึดืึฐืจึฐืขึธื ืึธืจึทืขื 5.29. ืึนืืช ืชึผืึนืจึทืช ืึทืงึผึฐื ึธืึนืช ืึฒืฉืึถืจ ืชึผึดืฉืึฐืึถื ืึดืฉืึผึธื ืชึผึทืึทืช ืึดืืฉืึธืึผ ืึฐื ึดืึฐืึธืึธืื 5.31. ืึฐื ึดืงึผึธื ืึธืึดืืฉื ืึตืขึธืึบื ืึฐืึธืึดืฉืึผึธื ืึทืึดืื ืชึผึดืฉืึผึธื ืึถืชึพืขึฒืึบื ึธืึผื''. None | 5.11. And the LORD spoke unto Moses, saying: 5.12. Speak unto the children of Israel, and say unto them: If any manโs wife go aside, and act unfaithfully against him, 5.13. and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act; 5.14. and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled; 5.15. then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance. 5.16. And the priest shall bring her near, and set her before the LORD. 5.17. And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water. 5.18. And the priest shall set the woman before the LORD, and let the hair of the womanโs 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. 5.19. And the priest shall cause her to swear, and shall say unto the woman: โIf no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse; 5.20. but if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thy husbandโ 5.21. then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the womanโthe LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell; 5.22. and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall awayโ; and the woman shall say: โAmen, Amen.โ 5.23. And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness. 5.24. And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter. 5.25. And the priest shall take the meal-offering of jealousy out of the womanโs hand, and shall wave the meal-offering before the LORD, and bring it unto the altar. 5.26. And the priest shall take a handful of the meal-offering, as the memorial-part thereof, and make it smoke upon the altar, and afterward shall make the woman drink the water. 5.27. And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people. 5.28. And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed. 5.29. This is the law of jealousy, when a wife, being under her husband, goeth aside, and is defiled; 5.30. or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law. 5.31. And the man shall be clear from iniquity, and that woman shall bear her iniquity.''. None |
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6. Hebrew Bible, Psalms, 25.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Eliezer โข R. Eliezer
Found in books: Hayes (2022) 79; Samely (2002) 114
25.14. ืกืึนื ืึฐืืึธื ืึดืืจึตืึธืื ืึผืึฐืจึดืืชืึน ืึฐืืึนืึดืืขึธืื''. None | 25.14. The counsel of the LORD is with them that fear Him; And His covet, to make them know it.''. None |
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7. Hebrew Bible, Ecclesiastes, 7.8 (5th cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Eliezer
Found in books: Avery Peck et al. (2014) 129; Lavee (2017) 120
7.8. ืืึนื ืึทืึฒืจึดืืช ืึผึธืึธืจ ืึตืจึตืืฉืึดืืชืึน ืืึนื ืึถืจึถืึฐึพืจืึผืึท ืึดืึผึฐืึทืึผึพืจืึผืึทื''. None | 7.8. Better is the end of a thing than the beginning thereof; And the patient in spirit is better than the proud in spirit.''. None |
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8. Mishnah, Avot, 3.2 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer b. Arakh
Found in books: Porton (1988) 149, 152; Sigal (2007) 54
3.2. ืจึทืึผึดื ืึฒื ึดืื ึธื ืกึฐืึทื ืึทืึผึนืึฒื ึดืื ืืึนืึตืจ, ืึฑืึตื ืึดืชึฐืคึผึทืึผึตื ืึผึดืฉืึฐืืึนืึธืึผ ืฉืึถื ืึทืึฐืืึผืช, ืฉืึถืึดืึฐืึธืึตื ืืึนืจึธืึธืึผ, ืึดืืฉื ืึถืช ืจึตืขึตืืึผ ืึทืึผึดืื ืึผึฐืึธืขืึน. ืจึทืึผึดื ืึฒื ึดืื ึธื ืึถื ืชึผึฐืจึทืึฐืืึนื ืืึนืึตืจ, ืฉืึฐื ึทืึดื ืฉืึถืึผืึนืฉืึฐืึดืื ืึฐืึตืื ืึผึตืื ึตืืึถื ืึผึดืึฐืจึตื ืชืึนืจึธื, ืึฒืจึตื ืึถื ืืึนืฉืึทื ืึตืฆึดืื, ืฉืึถื ึผึถืึฑืึทืจ (ืชืืืื ื) ืึผืึฐืืึนืฉืึทื ืึตืฆึดืื ืึนื ืึธืฉืึธื. ืึฒืึธื ืฉืึฐื ึทืึดื ืฉืึถืึผืึนืฉืึฐืึดืื ืึฐืึตืฉื ืึผึตืื ึตืืึถื ืึผึดืึฐืจึตื ืชืึนืจึธื, ืฉืึฐืึดืื ึธื ืฉืึฐืจืึผืึธื ืึตืื ึตืืึถื, ืฉืึถื ึผึถืึฑืึทืจ (ืืืืื ื) ืึธื ื ึดืึฐืึผึฐืจืึผ ืึดืจึฐืึตื ืึฐืึธ ืึดืืฉื ืึถื ืจึตืขึตืืึผ ืึทืึผึทืงึฐืฉืึตื ืึฐืึธ ืึทืึผึดืฉืึฐืึธืข ืึทืึผึดืึผึธืชึตื ืกึตืคึถืจ ืึดืึผึธืจืึนื ืึฐืคึธื ึธืื ืึฐืึดืจึฐืึตื ืึฐืึธ ืึผืึฐืึนืฉืึฐืึตื ืฉืึฐืืึน. ืึตืื ืึดื ืึถืึผึธื ืฉืึฐื ึทืึดื, ืึดื ึผึทืึดื ืฉืึถืึฒืคึดืึผืึผ ืึถืึธื ืฉืึถืึผืึนืฉืึตื ืึฐืขืึนืกึตืง ืึผึทืชึผืึนืจึธื, ืฉืึถืึทืงึผึธืืึนืฉื ืึผึธืจืึผืึฐ ืืึผื ืงืึนืึตืขึท ืืึน ืฉืึธืึธืจ, ืฉืึถื ึผึถืึฑืึทืจ (ืืืื ื) ืึตืฉืึตื ืึผึธืึธื ืึฐืึดืึผึนื ืึผึดื ื ึธืึทื ืขึธืึธืื:''. None | 3.2. Rabbi Hanina, the vice-high priest said: pray for the welfare of the government, for were it not for the fear it inspires, every man would swallow his neighbor alive. R. Haiah ben Teradion said: if two sit together and there are no words of Torah spoken between them, then this is a session of scorners, as it is said: โnor sat he in the seat of the scornfulโฆrather, the teaching of the Lord is his delightโ (Psalms 1:1); but if two sit together and there are words of Torah spoken between them, then the Shekhinah abides among them, as it is said: โthen they that feared the Lord spoke one with another; and the Lord hearkened and heard, and a book of remembrance was written before Him, for them that feared the Lord and that thought upon His nameโ (Malachi 3:16). Now I have no scriptural proof for the presence of the Shekhinah except among two, how do we know that even one who sits and studies Torah the Holy One, blessed be He, fixes his reward? As it is said: โthough he sit alone and meditate in stillness, yet he takes a reward unto himselfโ (Lamentations 3:28).''. None |
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9. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Eliezer
Found in books: Brooks (1983) 188; Poorthuis and Schwartz (2014) 73, 81, 109, 113, 134, 170
5.5. ืึทืึผึดืชึฐืคึผึทืึผึตื ืึฐืึธืขึธื, ืกึดืืึธื ืจึทืข ืืึน. ืึฐืึดื ืฉืึฐืึดืืึท ืฆึดืึผืึผืจ ืืึผื, ืกึดืืึธื ืจึทืข ืึฐืฉืืึนืึฐืึธืื, ืึดืคึผึฐื ึตื ืฉืึถืฉึผืึฐืืึผืืึน ืฉืึถื ืึธืึธื ืึผึฐืืึนืชืึน. ืึธืึฐืจืึผ ืขึธืึธืื ืขึทื ืจึทืึผึดื ืึฒื ึดืื ึธื ืึถื ืึผืึนืกึธื, ืึผึฐืฉืึถืึธืึธื ืึดืชึฐืคึผึทืึผึตื ืขึทื ืึทืืึนืึดืื ืึฐืืึนืึตืจ, ืึถื ืึทื ืึฐืึถื ืึตืช. ืึธืึฐืจืึผ ืืึน, ืึดื ึผึทืึดื ืึทืชึผึธื ืืึนืึตืขึท. ืึธืึทืจ ืึธืึถื, ืึดื ืฉืึฐืืึผืจึธื ืชึฐืคึดืึผึธืชึดื ืึผึฐืคึดื, ืืึนืึตืขึท ืึฒื ึดื ืฉืึถืืึผื ืึฐืงึปืึผึธื. ืึฐืึดื ืึธืื, ืืึนืึตืขึท ืึฒื ึดื ืฉืึถืืึผื ืึฐืึนืจึธืฃ:''. None | 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because oneโs messenger is equivalent to oneโs self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, โThis one will die, this one will live.โ They said to him: โHow do you know?โ He replied: โIf my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.โ''. None |
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10. Mishnah, Eruvin, 3.5, 6.6-6.7 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer b. Jacob โข Eliezer,
Found in books: Porton (1988) 41, 117; Rubenstein(1995) 228
3.5. ืึทืชึฐื ึถื ืึธืึธื ืขึทื ืขึตืจืึผืืึน ืึฐืืึนืึตืจ, ืึดื ืึผึธืืึผ ืืึนืึดืื ืึดื ืึทืึผึดืึฐืจึธื, ืขึตืจืึผืึดื ืึทืึผึทืขึฒืจึธื. ืึดื ืึทืึผึทืขึฒืจึธื, ืขึตืจืึผืึดื ืึทืึผึดืึฐืจึธื. ืึดื ืึผึธืืึผ ืึดืึผึธืื ืึผืึดืึผึธืื, ืึดืึฐืงืึนื ืฉืึถืึถืจึฐืฆึถื ืึตืึตืึฐ. ืึนื ืึธืืึผ ืึนื ืึดืึผึธืื ืึฐืึนื ืึดืึผึธืื, ืึฒืจึตืื ึดื ืึดืึฐื ึตื ืขึดืืจึดื. ืึดื ืึผึธื ืึธืึธื ืึดื ืึทืึผึดืึฐืจึธื, ืขึตืจืึผืึดื ืึทืึผึดืึฐืจึธื. ืึดื ืึทืึผึทืขึฒืจึธื, ืขึตืจืึผืึดื ืึทืึผึทืขึฒืจึธื. ืึผึธื ืึฐืึธืื ืึผืึฐืึธืื, ืึดืึฐืงืึนื ืฉืึถืึถืจึฐืฆึถื ืึตืึตืึฐ. ืึนื ืึฐืึธืื ืึฐืึนื ืึฐืึธืื, ืึฒืจึตืื ึดื ืึดืึฐื ึตื ืขึดืืจึดื. ืจึทืึผึดื ืึฐืืึผืึธื ืืึนืึตืจ, ืึดื ืึธืึธื ืึถืึธื ืึตืึถื ืจึทืึผืึน, ืืึนืึตืึฐ ืึตืฆึถื ืจึทืึผืึน, ืึฐืึดื ืึธืืึผ ืฉืึฐื ึตืืึถื ืจึทืึผืึนืชึธืื, ืึดืึฐืงืึนื ืฉืึถืึผึดืจึฐืฆึถื ืึตืึตืึฐ:
6.6. ืึธืึตืฉื ืึฒืืึผืจืึนืช ืฉืึถืฉึผืึธืึฐืชืึผ ืึดืึฐืจึทืงึฐืึดืื ืึถืึธื, ืึผึตืืช ืฉืึทืึผึทืื ืืึนืึฐืจึดืื, ืขึตืจืึผื ืึฐืึธื ืึฒืืึผืจึธื ืึทืึฒืืึผืจึธื. ืึผืึตืืช ืึดืึผึตื ืืึนืึฐืจึดืื, ืขึตืจืึผื ืึถืึธื ืึฐืึปืึผึธื. ืึผืืึนืึดืื, ืึผึดืึฐืึทื ืฉืึถืึผึดืงึฐืฆึธืชึธื ืฉืึฐืจืึผืึดื ืึผึทืึฒืึธืจึดืื ืืึน ืึทืขึฒืึดืึผืึนืช, ืฉืึถืึตื ืฆึฐืจึดืืึดืื ืขึตืจืึผื ืึฐืึธื ืึฒืืึผืจึธื ืึทืึฒืืึผืจึธื: 6.7. ืึธืึทืึดืื ืึทืฉึผืึปืชึผึธืคึดืื ืฉืึถืึธืืึผ ืืึนืึฐืึดืื ืขึทื ืฉืึปืึฐืึทื ืึฒืึดืืึถื ืึดืืฉืึตื ึดืื ืึผึฐืึธืชึผึตืืึถื, ืฆึฐืจึดืืึดืื ืขึตืจืึผื ืึฐืึธื ืึถืึธื ืึฐืึถืึธื. ืึฐืคึดืืึธืึฐ, ืึดื ืฉืึธืึทื ืึถืึธื ืึตืึถื ืึฐืึนื ืขึตืจึตื, ืึฐืึทืึผึตื ืึถืช ืจึฐืฉืืึผืชืึน. ืึตืืึธืชึทื, ืึผึดืึฐืึทื ืฉืึถืึผืึนืึดืืึดืื ืขึตืจืึผืึธื ืึผึฐืึธืงืึนื ืึทืึตืจ, ืึฒืึธื ืึดื ืึธืึธื ืขึตืจืึผื ืึผึธื ืึถืฆึฐืึธื, ืืึน ืฉืึถืึตืื ืขึดืึผึธืึถื ืึผึดืืึผืจึดืื ืึผึถืึธืฆึตืจ, ืึตืื ึธื ืฆึฐืจึดืืึดืื ืึฐืขึธืจึตื:''. None | 3.5. A man may make a stipulation concerning his eruv and say, โIf foreigners came from the east, let my eruv be that of the west; if they came from the west let my eruv be that of the east; if they came from both directions, I will go in whatever direction I desire; and if they came from neither direction I will be like the people of my town.โ Likewise say, โIf a sage came from the east let my eruv be that of the east; if from the west let my eruv be that of the west; If he came from either direction I will go in whatever direction I desire; and if no one came from either direction I will be like the people of my town.โ Rabbi Judah says: if one of them was his teacher he may go only to his teacher, but if both were his teachers he may go in whatever direction he prefers.
6.6. Five companies of men who spent Shabbat in one hall:: Bet Shammai says: an eruv for each an every company; But Bet Hillel says: one eruv for them all. They agree that where some of them occupy rooms or upper chambers, that they must make an eruv for each and every company. 6.7. Brothers or partners who were eating at their fatherโs table but slept in their own homes must each have an eruv. Hence, if any one of them forgot and did not contribute to the eruv, he must annul his right to his share in the courtyard. When does this apply? When they bring their eruv into some other place but if their eruv is deposited with them or if there are no other tets with them in the courtyard they need not prepare any eruv.''. None |
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11. Mishnah, Hagigah, 2.2 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer b. Hyrcanus
Found in books: Brooks (1983) 185; Sigal (2007) 99
2.2. ืืึนืกึตื ืึผึถื ืืึนืขึถืึถืจ ืืึนืึตืจ ืฉืึถืึผึนื ืึดืกึฐืืึนืึฐ, ืืึนืกึตื ืึผึถื ืืึนืึธื ึธื ืืึนืึตืจ ืึดืกึฐืืึนืึฐ. ืึฐืืึนืฉืึปืขึท ืึผึถื ืคึผึฐืจึทืึฐืึธื ืืึนืึตืจ ืฉืึถืึผึนื ืึดืกึฐืืึนืึฐ, ื ึดืชึผึทืื ืึธืึทืจึฐืึผึตืึดื ืืึนืึตืจ ืึดืกึฐืืึนืึฐ. ืึฐืืึผืึธื ืึผึถื ืึทืึผึทืื ืืึนืึตืจ ืฉืึถืึผึนื ืึดืกึฐืืึนืึฐ, ืฉืึดืึฐืขืึนื ืึผึถื ืฉืึธืึธื ืืึนืึตืจ ืึดืกึฐืืึนืึฐ. ืฉืึฐืึทืขึฐืึธื ืืึนืึตืจ ืึดืกึฐืืึนืึฐ. ืึทืึฐืึทืึฐืืึนื ืืึนืึตืจ ืฉืึถืึผึนื ืึดืกึฐืืึนืึฐ. ืึดืึผึตื ืึผืึฐื ึทืึตื ืึนื ื ึถืึฐืึฐืงืึผ. ืึธืฆึธื ืึฐื ึทืึตื, ื ึดืึฐื ึทืก ืฉืึทืึผึทืื. ืฉืึทืึผึทืื ืืึนืึตืจ ืฉืึถืึผึนื ืึดืกึฐืืึนืึฐ, ืึดืึผึตื ืืึนืึตืจ ืึดืกึฐืืึนืึฐ. ืึธืจึดืืฉืืึนื ึดืื ืึธืืึผ ื ึฐืฉืึดืืึดืื, ืึผืฉืึฐื ึดืึผึดืื ืึธืึถื ืึทื ืึผึตืืช ืึผึดืื:''. None | 2.2. Yose ben Yoezer says that on a festival the laying of the hands on the head of a sacrifice may not be performed. Yosef ben Joha says that it may be performed. Joshua ben Perahia says that it may not be performed. Nittai the Arbelite says that it may be performed. Judah ben Tabai says that it may not be performed. Shimon ben Shetah says that it may be performed. Shamayah says that it may be performed. Avtalyon says that it may not be performed. Hillel and Menahem did not dispute. Menahem went out, Shammai entered. Shammai says that it may not be performed. Hillel says that it may be performed. The former of each pair were patriarchs and the latter were heads of the court.''. None |
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12. Mishnah, Maasrot, 1.5-1.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer, acquisition of untithed produce, processing and storing untithed produce โข Eliezer, acquisition of untithed produce, removal of tithes
Found in books: Brooks (1983) 188; Jaffee (1981) 57
1.5. ืึตืืึถืืึผ ืึผึธืจึฐื ึธื ืึทืึผึทืขึทืฉืึฐืจืึนืช. ืึทืงึผึดืฉึผืืึผืึดืื ืึฐืึทืึผึฐืืึผืขึดืื, ืึดืฉึผืึถืึผึฐืคึทืงึฐืกืึผ. ืึฐืึดื ืึตืื ืึน ืึฐืคึทืงึผึตืก, ืึดืฉึผืึถืึผึทืขึฒืึดืื ืขึฒืจึตืึธื. ืึฒืึทืึผึดืืึท, ืึดืฉึผืึถืึผึฐืฉืึทืึผึตืง. ืึฐืึดื ืึตืื ืึน ืึฐืฉืึทืึผึตืง, ืขึทื ืฉืึถืึผึทืขึฒืฉืึถื ืึปืงึฐืฆึถื. ืึธืจึธืง ืึทื ึผึถืึฑืึธื, ืึดืฉึผืึถืึผึนืืึทื. ืึดื ืึตืื ืึน ืืึนืึตื, ืขึทื ืฉืึถืึผึฐืึทืึผึตื ืึถืช ืึทืึผึฐืึดื. ืึฐืึดื ืึตืื ืึน ืึฐืึทืึผึตื ืึถืช ืึทืึผึฐืึดื, ืขึทื ืฉืึถืึผึฐืึทืงึผึตื ืึผึธื ืฆึธืจึฐืึผืึน. ืึผึทืึฐืึผึธืึธื, ืขึทื ืฉืึถืึผึฐืึทืคึผึถื. ืึฐืึดื ืึตืื ืึน ืึฐืึทืคึผึถื, ืขึทื ืฉืึถืึฐืึทืึผึตื ืึถืช ืึทืึผึฐืึดื. ืึฐืึดื ืึตืื ืึน ืึฐืึทืึผึตื ืึถืช ืึทืึผึฐืึดื, ืขึทื ืฉืึถืึผึฐืึทืงึผึตื ืึผึธื ืฆึธืจึฐืึผืึน. ืึผึทืึผึถื ืึฐืึธืจึดืื ืึฒืืึผืจึดืื, ืึผึฐืืึนืึดืืึฐ ืึทืฉึผืืึผืง. ืึฒืึธื ืึผึฐืืึนืึดืืึฐ ืึฐืึตืืชืึน, ืืึนืึตื ืึตืึถื ืขึฒืจึทืื ืขึทื ืฉืึถืืึผื ืึทืึผึดืืขึท ืึฐืึตืืชืึน: 1.6. ืึทืคึผึถืจึถื ืึฐืึทืฆึผึดืึผืึผืงึดืื ืึฐืึถืึธืจืึผืึดืื, ืึดืฉึผืึถืึผึทืขึฒืึดืื ืขึฒืจึตืึธื. ืึทืึผึฐืฆึธืึดืื, ืึดืฉึผืึถืึผึฐืคึทืงึผึตื. ืึฐืึดื ืึตืื ืึน ืึฐืคึทืงึผึตื, ืึดืฉึผืึถืึผึทืขึฒืึดืื ืขึฒืจึตืึธื. ืึทืชึผึฐืืึผืึธื, ืึดืฉึผืึถืึผึฐืึธืจึตืึท. ืึฐืึดื ืึตืื ืึน ืึฐืึธืจึตืึท, ืขึทื ืฉืึถืึผึทืขึฒืึดืื ืขึฒืจึตืึธื. ืึทืงึผึดืึฐื ึดืึผืึนืช, ืึดืฉึผืึถืึผึดืึฐืึผึนืจ. ืึฐืึดื ืึตืื ืึน ืืึนืึตืจ, ืขึทื ืฉืึถืึผึฐืึธืจึตืึท. ืึทืฃ ืขึทื ืคึผึดื ืฉืึถืึผึตืจึทื, ื ืึนืึตื ืึดื ืึทืงึผึปืึผึธืขึดืื ืึผืึดื ืึทืฆึผึฐืึธืึดืื ืึผืึดืึผึทื ืฉืึถืึผึฐืชืึนืึฐ ืึทืชึผึถืึถื, ืึฐืืึนืึตื: 1.7. ืึทืึผึทืึดื, ืึดืฉึผืึถืึผึฐืงึทืคึผึถื. ืึทืฃ ืขึทื ืคึผึดื ืฉืึถืงึผึดืคึผึธื, ืงืึนืึตื ืึดื ืึทืึผึทืช ืึธืขึถืึฐืืึนื ึธื ืึผืึดื ืึทืฆึผึดื ึผืึนืจ, ืึฐืฉืืึนืชึถื. ืึทืฉึผืึถืึถื, ืึดืฉึผืึถืึผึตืจึตื ืึธืขืึผืงึธื. ืึทืฃ ืขึทื ืคึผึดื ืฉืึถืึผึธืจึทื, ื ืึนืึตื ืึดื ืึถืขึธืงึธื ืึผืึดืึผึตืื ืึทืึผึธืึธื ืึผืึดืึผึตืื ืึทืคึผึทืฆึผึดืื, ืึฐื ืึนืชึตื ืึทืึฒืึดืึผึธื ืึฐืึทืชึผึทืึฐืืึผื, ืึฒืึธื ืึนื ืึดืชึผึตื ืึทืงึผึฐืึตืจึธื ืึฐืึทืึผึฐืคึธืก ืึผึฐืฉืึถืึตื ืจืึนืชึฐืึดืื. ืจึทืึผึดื ืึฐืืึผืึธื ืืึนืึตืจ, ืึทืึผึนื ืืึผื ื ืึนืชึตื, ืืึผืฅ ืึดืึผึธืึธืจ ืฉืึถืึผึถืฉื ืึผืึน ืึนืึถืฅ ืึฐืฆึดืืจ: 1.8. ืึธืขึดืึผืึผื, ืึดืฉึผืึถืึผึทืึฒืึดืืงึถื ึผืึผ. ืึทืึฒืึดืืงึดืื ืึผึดืชึฐืึตื ึดืื ืึผืึทืขึฒื ึธืึดืื ืฉืึถื ืึถืึถื. ืจึทืึผึดื ืึฐืืึผืึธื ืืึนืกึตืจ. ืึทืึผึทืึฒืึดืืง ืึผึทืขึฒื ึธืึดืื, ืึนื ืึปืึฐืฉืึธืจ. ืจึทืึผึดื ืึฐืืึผืึธื ืืึนืึตืจ, ืึปืึฐืฉืึธืจ. ืึทืึผึฐืจืึนืึธืจืึนืช, ืึดืฉึผืึถืึผึธืืึผืฉื. ืึผืึฐืืึผืจึธื ืึดืฉึผืึถืึผึฐืขึทืึผึตื. ืึธืึธื ืึธืฉื ืึผึถืึธืึดืืช ืึผืึฐืขึทืึผึตื ืึผึทืึผึฐืืึผืจึธื, ื ึดืฉืึฐืึผึฐืจึธื ืึถืึธืึดืืช ืึฐื ึดืคึฐืชึผึฐืึธื ืึทืึผึฐืืึผืจึธื, ืึนื ืึนืืึทื ืึตืึถื ืขึฒืจึธืื. ืจึทืึผึดื ืืึนืกึตื ืึทืชึผึดืืจ:''. None | 1.5. What is considered a โthreshing floorโ for tithes i.e. when does produce become liable for tithes?Cucumbers and gourds are liable for tithes once he removes their fuzz. And if he doesnโt remove it, once he makes a pile. Melons once he removes the fuzz with hot water. And if they he does not remove the fuzz, once he stores them in the muktzeh. Vegetables which are tied in bundles, from the time he ties them up in bundles. If he does not tie them up in bundles, until he fills the vessel with them. And if he does not fill the vessel, after he has gathered all that he wishes to gather. Produce which is packed in a basket is liable for tithes after he has covered it. If he is not going to cover it, until he fills the vessel with them. And if he does not fill the vessel, after he has gathered all that he wishes to gather. When does this apply? When one brings the produce to the market. But when he brings it to his own house, he may make a chance meal of it, until he reaches his house. 1.6. Dried pomegranate seeds, raisins and carobs, are liable for tithes after he has made a pile. Onions, once he removes the onion seeds. If he does not remove the onion seeds, after he makes a pile. Grain, once he smoothes out the pile. If he does not smooth the pile, after he makes a pile. Pulse, after he has sifted it. If he does not sift, after he smoothes out a pile. Even after he has smoothed out the pile, he may without tithing take from the broken ears, from the sides of the piles, and from that which is mixed in with the chaff, and eat. 1.7. Wine is liable for tithes after it has been skimmed in the lower part of the winepress. Even though it has been skimmed, he may take from the upper winepress, or from the duct, and drink without taking out tithe. Oil is liable for tithes after it has gone down into the trough. But even after it has gone down into the trough he may still take oil from the pressing bale, or from the press beam, or from the boards between the press without tithing, And he may put such oil on a cake, or large plate. But he should not put the oil in a dish or stewpot, while they are boiling. Rabbi Judah says: he may put it into anything except that which contains vinegar or brine. 1.8. A cake of pressed figs is liable for tithes from the moment it has been smoothed out with fruit juice. They may smooth them out with the juice of untithed figs or grapes. Rabbi Judah forbids this. If one smoothed with grapes, it is not susceptible to uncleanness. Rabbi Judah says it is susceptible. Dried figs are liable to tithe after they have been pressed into a jar. And figs stored in a bin are liable to tithe after they have been pressed. If one was pressing the figs into a jar, or pressing them in a storage bin, and the jar was broken or the storage bin opened, he may not make a chance meal of them. Rabbi Yose permits this.''. None |
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13. Mishnah, Peah, 4.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer b. Jacob
Found in books: Brooks (1983) 81; Porton (1988) 150
4.6. ืขืึนืึตื ืึผืึนืึธืึดืื ืฉืึถืงึผึธืฆึทืจ ืึถืช ืฉืึธืึตืืึผ ืึฐืึทืึทืจ ืึผึธืึฐ ื ึดืชึฐืึผึทืึผึตืจ, ืคึผึธืืึผืจ ืึดื ืึทืึผึถืงึถื ืึผืึดื ืึทืฉึผืึดืึฐืึธื ืึผืึดื ืึทืคึผึตืึธื. ืจึทืึผึดื ืึฐืืึผืึธื ืึฐืึทืึผึตื ืึผึฐืฉืึดืึฐืึธื, ืฉืึถืึตืื ืึทืฉึผืึดืึฐืึธื ืึถืึผึธื ืึดืฉืึฐืขึทืช ืึธืขึดืึผืึผืจ:''. None | 4.6. A non-Jew who harvested his field and then converted, he is exempt from leaving gleanings, the forgotten sheaf and peah. Rabbi Judah makes him liable to leave the forgotten sheaf, since he becomes liable for the forgotten sheaf at the time of their binding.''. None |
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14. Mishnah, Rosh Hashanah, 1.1, 1.4, 4.9 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer, โข R. Eliezer b. Azariah
Found in books: Avery Peck et al. (2014) 18, 19; Levine (2005) 545; Rubenstein(1995) 178
1.1. ืึทืจึฐืึผึธืขึธื ืจึธืืฉืึตื ืฉืึธื ึดืื ืึตื. ืึผึฐืึถืึธื ืึผึฐื ึดืืกึธื ืจึนืืฉื ืึทืฉึผืึธื ึธื ืึทืึผึฐืึธืึดืื ืึฐืึธืจึฐืึธืึดืื. ืึผึฐืึถืึธื ืึผึถืึฑืืึผื ืจึนืืฉื ืึทืฉึผืึธื ึธื ืึฐืึทืขึฐืฉืึทืจ ืึผึฐืึตืึธื. ืจึทืึผึดื ืึถืึฐืขึธืึธืจ ืึฐืจึทืึผึดื ืฉืึดืึฐืขืึนื ืืึนืึฐืจึดืื, ืึผึฐืึถืึธื ืึผึฐืชึดืฉืึฐืจึตื. ืึผึฐืึถืึธื ืึผึฐืชึดืฉืึฐืจึตื ืจึนืืฉื ืึทืฉึผืึธื ึธื ืึทืฉึผืึธื ึดืื ืึฐืึทืฉึผืึฐืึดืึผึดืื ืึฐืึทืึผืึนืึฐืืึนืช, ืึทื ึผึฐืึดืืขึธื ืึฐืึทืึฐืจึธืงืึนืช. ืึผึฐืึถืึธื ืึผึดืฉืึฐืึธื, ืจึนืืฉื ืึทืฉึผืึธื ึธื ืึธืึดืืึธื, ืึผึฐืึดืึฐืจึตื ืึตืืช ืฉืึทืึผึทืื. ืึผึตืืช ืึดืึผึตื ืืึนืึฐืจึดืื, ืึผึทืึฒืึดืฉึผืึธื ืขึธืฉืึธืจ ืึผืึน:
1.4. ืขึทื ืฉืึฐื ึตื ืึณืึธืฉืึดืื ืึฐืึทืึผึฐืึดืื ืึถืช ืึทืฉึผืึทืึผึธืช, ืขึทื ื ึดืืกึธื ืึฐืขึทื ืชึผึดืฉืึฐืจึตื, ืฉืึถืึผึธืึถื ืึทืฉึผืึฐืืึผืึดืื ืืึนืฆึฐืึดืื ืึฐืกืึผืจึฐืึธื, ืึผืึธืึถื ืึฐืชึทืงึผึฐื ึดืื ืึถืช ืึทืึผืึนืขึฒืืึนืช. ืึผืึฐืฉืึถืึธืึธื ืึตืืช ืึทืึผึดืงึฐืึผึธืฉื ืงึทืึผึธื, ืึฐืึทืึผึฐืึดืื ืึทืฃ ืขึทื ืึผึปืึผึธื ืึดืคึผึฐื ึตื ืชึทืงึผึธื ึทืช ืึทืงึผึธืจึฐืึผึธื:
4.9. ืกึตืึถืจ ืชึผึฐืงึดืืขืึนืช, ืฉืึธืืฉื, ืฉืึถื ืฉืึธืืฉื ืฉืึธืืฉื. ืฉืึดืขืึผืจ ืชึผึฐืงึดืืขึธื ืึผึฐืฉืึธืืฉื ืชึผึฐืจืึผืขืึนืช. ืฉืึดืขืึผืจ ืชึผึฐืจืึผืขึธื ืึผึฐืฉืึธืืฉื ืึฐืึธืืึนืช. ืชึผึธืงึทืข ืึผึธืจึดืืฉืืึนื ึธื, ืึผืึธืฉืึทืึฐ ืึผึทืฉึผืึฐื ึดืึผึธื ืึดืฉืึฐืชึผึทืึดื, ืึตืื ืึผึฐืึธืืึน ืึถืึผึธื ืึถืึธืช. ืึดื ืฉืึถืึผึตืจึทืึฐ ืึฐืึทืึทืจ ืึผึธืึฐ ื ึดืชึฐืึทื ึผึธื ืืึน ืฉืืึนืคึธืจ, ืชึผืึนืงึตืขึท ืึผืึตืจึดืืขึท ืึฐืชืึนืงึตืขึท ืฉืึธืืฉื ืคึผึฐืขึธืึดืื. ืึผึฐืฉืึตื ืฉืึถืฉึผืึฐืึดืืึท ืฆึดืึผืึผืจ ืึทืึผึธื, ืึผึธืึฐ ืึผึธื ืึธืึดืื ืึฐืึธืึดืื ืึทืึผึธื. ืจึทืึผึธื ืึผึทืึฐืึดืืึตื ืืึนืึตืจ, ืฉืึฐืึดืืึท ืฆึดืึผืึผืจ ืืึนืฆึดืื ืึถืช ืึธืจึทืึผึดืื ืึฐืึตื ืืึนืึธืชึธื:''. None | 1.1. There are four new years:The first of Nisan is the new year for kings and for festivals. The first of Elul is the new year for the tithe of beasts. Rabbi Elazar and Rabbi Shimon say: the first of Tishri. The first of Tishri is the new year for years, for shmitta and jubilee years, for planting and for tithe of vegetables. The first of Shevat is the new year for trees, according to the words of Bet Shammai. Bet Hillel says: on the fifteenth of that month.
1.4. On account of two months they profane Shabbat: on account of Nissan and Tishri, for on those months messengers go forth to Syria and in them the dates of the festivals are fixed. When the Temple stood they used to profane Shabbat for all the months, in order that the sacrifice might be offered on the right day.' "
4.9. The order of the blasts: three sets of three each. The length of a tekiโah is equal to three teru'ahs, and the length of a teru'ah is equal to three yevavot. If one prolonged the first teki'ah so that it went directly into the second, it counts only as one. One who has blessed recited the Amidah and then a shofar is given to him, he sounds a teki'ah teru'ah teki'ah three times. Just as the shaliah tzibbur is obligated, so every single individual is obligated. Rabban Gamaliel says: the shaliah tzibbur (communal prayer leader) causes the whole congregation to fulfill their obligation."'. None |
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15. Mishnah, Sukkah, 2.7 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer,
Found in books: Rubenstein(1995) 222; Simon-Shushan (2012) 4
2.7. ืึดื ืฉืึถืึธืึธื ืจึนืืฉืืึน ืึฐืจึปืึผืึน ืึทืกึผึปืึผึธื, ืึฐืฉืึปืึฐืึธื ืึน ืึฐืชืึนืึฐ ืึทืึผึทืึดืช, ืึผึตืืช ืฉืึทืึผึทืื ืคึผืึนืกึฐืึดืื, ืึผืึตืืช ืึดืึผึตื ืึทืึฐืฉืึดืืจึดืื. ืึธืึฐืจืึผ ืึธืึถื ืึผึตืืช ืึดืึผึตื ืึฐืึตืืช ืฉืึทืึผึทืื, ืึนื ืึธืึฐ ืึธืึธื ืึทืขึฒืฉืึถื, ืฉืึถืึธืึฐืืึผ ืึดืงึฐื ึตื ืึตืืช ืฉืึทืึผึทืื ืึฐืึดืงึฐื ึตื ืึตืืช ืึดืึผึตื ืึฐืึทืงึผึตืจ ืึถืช ืจึทืึผึดื ืืึนืึธื ึธื ืึผึถื ืึทืืึนืจึธื ึดื, ืึผืึฐืฆึธืืึผืืึผ ืฉืึถืึธืึธื ืืึนืฉืึตื ืจึนืืฉืืึน ืึฐืจึปืึผืึน ืึทืกึผึปืึผึธื, ืึฐืฉืึปืึฐืึธื ืึน ืึฐืชืึนืึฐ ืึทืึผึทืึดืช, ืึฐืึนื ืึธืึฐืจืึผ ืืึน ืึธืึธืจ. ืึธืึฐืจืึผ ืึธืึถื ืึผึตืืช ืฉืึทืึผึทืื, ืึดืฉึผืึธื ืจึฐืึธืึธื, ืึทืฃ ืึตื ืึธืึฐืจืึผ ืืึน, ืึดื ืึผึตื ืึธืึดืืชึธ ื ืึนืึตื, ืึนื ืงึดืึผึทืึฐืชึผึธ ืึดืฆึฐืึทืช ืกึปืึผึธื ืึดืึผึธืึถืืึธ:''. None | 2.7. One whose head and the greater part of his body were within the sukkah and his table within the house: Bet Shammai say: it is invalid and Bet Hillel say it valid. Bet Hillel said to Bet Shammai: Did it not in fact happen that the elders of Bet Shammai and the elders of Bet Hillel went to visit Rabbi Yoha ben HaHoroni and found him sitting with his head and the greater part of his body within the sukkah and his table within the house, and they didnโt say anything to him? Bet Shammai said to them: From there you bring proof? Indeed they said to him, โIf this is your custom, then you have never in your whole life fulfilled the commandment of the sukkah.''. None |
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16. Mishnah, Yevamot, 8.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer b. Jacob โข Eliezer, R.
Found in books: Hidary (2017) 203; Porton (1988) 129, 150
8.3. ืขึทืึผืึนื ึดื ืึผืืึนืึธืึดื, ืึฒืกืึผืจึดืื, ืึฐืึดืกึผืึผืจึธื ืึดืกึผืึผืจ ืขืึนืึธื, ืึฒืึธื ื ึฐืงึตืืึนืชึตืืึถื ืึปืชึผึธืจืึนืช ืึดืึผึธื. ืึดืฆึฐืจึดื ืึทืึฒืืึนืึดื ืึตืื ึธื ืึฒืกืึผืจึดืื ืึถืึผึธื ืขึทื ืฉืึฐืึนืฉืึธื ืืึนืจืึนืช, ืึถืึธื ืึฐืึธืจึดืื ืึฐืึถืึธื ื ึฐืงึตืืึนืช. ืจึทืึผึดื ืฉืึดืึฐืขืึนื ืึทืชึผึดืืจ ืึถืช ืึทื ึผึฐืงึตืืึนืช ืึดืึผึธื. ืึธืึทืจ ืจึทืึผึดื ืฉืึดืึฐืขืึนื, ืงึทื ืึธืึนืึถืจ ืึทืึผึฐืึธืจึดืื, ืึผืึธื ืึดื ืึผึดืึฐืงืึนื ืฉืึถืึธืกึทืจ ืึถืช ืึทืึผึฐืึธืจึดืื ืึดืกึผืึผืจ ืขืึนืึธื, ืึดืชึผึดืืจ ืึถืช ืึทื ึผึฐืงึตืืึนืช ืึดืึผึธื, ืึฐืงืึนื ืฉืึถืึผึนื ืึธืกึทืจ ืึถืช ืึทืึผึฐืึธืจึดืื ืึถืึผึธื ืขึทื ืฉืึฐืึนืฉืึธื ืืึนืจืึนืช, ืึตืื ืึน ืึดืื ืฉืึถื ึผึทืชึผึดืืจ ืึถืช ืึทื ึผึฐืงึตืืึนืช ืึดืึผึธื. ืึธืึฐืจืึผ ืืึน, ืึดื ืึฒืึธืึธื ื ึฐืงึทืึผึตื, ืึฐืึดื ืึทืึผึดืื, ืึตืฉื ืชึผึฐืฉืืึผืึธื. ืึธืึทืจ ืึธืึถื, ืึนื ืึดื, ืึฒืึธืึธื ืึฒื ึดื ืืึนืึตืจ. ืึทืึฐืึตืจึดืื ืึผื ึฐืชึดืื ึดืื, ืึฒืกืึผืจึดืื, ืึฐืึดืกึผืึผืจึธื ืึดืกึผืึผืจ ืขืึนืึธื, ืึถืึธื ืึฐืึธืจึดืื, ืึฐืึถืึธื ื ึฐืงึตืืึนืช:''. None | 8.3. An Ammonite and a Moabite are forbidden to enter into the congregation of the Lord and their prohibition is for ever. However, their women are permitted at once. An Egyptian and an Edomite are forbidden only until the third generation, whether they are males or females. Rabbi Shimon permits their women immediately. Said Rabbi Shimon: This is a kal vehomer: if where the males are forbidden for all time the females are permitted immediately, where the males are forbidden only until the third generation how much more should the females be permitted immediately. They said to him: If this is a halakhah, we shall accept it; but if it is only a logical reference, there is a refutation. He replied: This is not so, I am in fact saying a halakhah. Mamzerim and nethinim are forbidden, and their prohibition is forever, whether they be males or females.''. None |
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17. Mishnah, Terumot, 4.7, 8.1-8.3, 8.8-8.12 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer b. Jacob, heave-offering, oral designation of, executors of orphans โข Eliezer, acquisition of untithed produce, processing and storing untithed produce โข Eliezer, acquisition of untithed produce, removal of tithes โข Eliezer, heave-offering, cultic cleanness of โข Eliezer, heave-offering, neutralization of โข Eliezer, heave-offering, payment of principal and added fifth
Found in books: Avery-Peck (1981) 144, 150, 151, 228, 229, 230, 231, 241, 242, 243, 244, 245; Brooks (1983) 146; Jaffee (1981) 57; Porton (1988) 17, 18, 117, 137, 149
4.7. ืจึทืึผึดื ืึฑืึดืืขึถืึถืจ ืืึนืึตืจ, ืชึผึฐืจืึผืึธื, ืขืึนืึธื ืึผึฐืึถืึธื ืึผืึตืึธื. ืจึทืึผึดื ืึฐืืึนืฉืึปืขึท ืืึนืึตืจ, ืึผึฐืึตืึธื ืึธืขืึนื. ืึธืขืึนื ืึถื, ืึตืื ืืึน ืฉืึดืขืึผืจ. ืจึทืึผึดื ืืึนืกึตื ืึผึถื ืึฐืฉืึปืึผึธื ืืึนืึตืจ, ืึธืขืึนื, ืงึทื ืึฐืึตืึธื ืกึฐืึธื, ืฉืึฐืชืึผืช ืึทืึผึฐืึทืึผึตืขึท:
8.1. ืึธืึดืฉึผืึธื ืฉืึถืึธืึฐืชึธื ืืึนืึถืึถืช ืึผึดืชึฐืจืึผืึธื, ืึผึธืืึผ ืึฐืึธืึฐืจืึผ ืึธืึผ, ืึตืช ืึผึทืขึฐืึดืืึฐ ืืึน ืึตืจึฐืฉืึตืึฐ, ืึฐืึตื ืึธืขึถืึถื ืฉืึถืึธืึธื ืืึนืึตื ืึผึดืชึฐืจืึผืึธื, ืึผืึธืืึผ ืึฐืึธืึฐืจืึผ ืืึน, ืึตืช ืจึทืึผึธืึฐ, ืืึน ืึฐืึธืจึธืึฐ ืึฐืึดืฉืึฐืจึธืึตื, ืืึน ื ึฐืชึธื ึธืึฐ ืึผึฐืึทืชึผึธื ึธื, ืืึน ืขึฒืฉืึธืึธืึฐ ืึผึถื ืืึนืจึดืื. ืึฐืึตื ืึผึนืึตื ืฉืึถืึธืึธื ืืึนืึตื ืึผึดืชึฐืจืึผืึธื, ืึฐื ืึนืึทืข ืฉืึถืืึผื ืึถื ืึผึฐืจืึผืฉืึธื ืืึน ืึถื ืึฒืืึผืฆึธื, ืจึทืึผึดื ืึฑืึดืืขึถืึถืจ ืึฐืึทืึผึตื ืงึถืจึถื ืึฐืึนืึถืฉื, ืึฐืจึทืึผึดื ืึฐืืึนืฉืึปืขึท ืคึผืึนืึตืจ. ืึธืึธื ืขืึนืึตื ืึผืึทืงึฐืจึดืื ืขึทื ืึผึทืึผึตื ืึทืึผึดืึฐืึผึตืึท, ืึฐื ืึนืึทืข ืฉืึถืืึผื ืึถื ืึผึฐืจืึผืฉืึธื ืืึน ืึถื ืึฒืืึผืฆึธื, ืจึทืึผึดื ืึฑืึดืืขึถืึถืจ ืืึนืึตืจ, ืึผึธื ืึทืงึผึธืจึฐืึผึธื ืึนืช ืฉืึถืึดืงึฐืจึดืื ืขึทื ืึผึทืึผึตื ืึทืึผึดืึฐืึผึตืึท, ืคึผึฐืกืึผืึดืื. ืึฐืจึทืึผึดื ืึฐืืึนืฉืึปืขึท ืึทืึฐืฉืึดืืจ. ื ืึนืึทืข ืฉืึถืืึผื ืึทืขึทื ืืึผื, ืขึฒืืึนืึธืชืึน ืคึผึฐืกืึผืึธื:
8.1. ืึฐืึตื ืึธืึดืืช ืฉืึถื ืฉืึถืึถื ืฉืึถื ึผึดืฉืึฐืคึผึฐืึธื, ืืึนืึถื ืจึทืึผึดื ืึฑืึดืืขึถืึถืจ ืึฐืจึทืึผึดื ืึฐืืึนืฉืึปืขึท, ืฉืึถืึดื ืึธืืึนื ืึฐืึทืฆึผึดืื ืึดืึผึถื ึผึธื ืจึฐืึดืืขึดืืช ืึผึฐืึธืึณืจึธื, ืึทืฆึผึดืื. ืึฐืึดื ืึธืื, ืจึทืึผึดื ืึฑืึดืืขึถืึถืจ ืืึนืึตืจ, ืชึผึตืจึตื ืึฐืชึดืึผึธืึทืข, ืึฐืึทื ืึฐืึทืึผึฐืขึถื ึผึธื ืึฐืึธืึธืื: 8.2. ืึฐืึปืึผึธื, ืฉืึถืึธืึฐืชึธื ืชึฐืจืึผืึธื ืึฐืชืึนืึฐ ืคึผึดืืึถื, ืจึทืึผึดื ืึฑืึดืืขึถืึถืจ ืืึนืึตืจ, ืึดืึฐืึฐืขืึผ. ืึฐืจึทืึผึดื ืึฐืืึนืฉืึปืขึท ืืึนืึตืจ, ืึดืคึฐืึนืืึผ. ืึธืึฐืจืึผ ืืึน, ื ึดืึฐืึตืืชึธ ืึฐื ึดืึฐืึตืืช ืชึผึฐืจืึผืึธื, ืจึทืึผึดื ืึฑืึดืืขึถืึถืจ ืืึนืึตืจ, ืึดืึฐืึธืข. ืึฐืจึทืึผึดื ืึฐืืึนืฉืึปืขึท ืืึนืึตืจ, ืึดืคึฐืึนื. ืึธืึตื ืึธืึดืืชึธ ืึผืึฐืึตืึธื ืึธืึฐืชึธื ืชึฐืจืึผืึธื, ืืึน ื ืึนืึทืข ืฉืึถืืึผื ืึถืึถื, ืึผืึทืขึฒืฉืึตืจ ืจึดืืฉืืึนื ืฉืึถืึผึนื ื ึดืึผึฐืึธื ืชึฐืจืึผืึธืชืึน, ืึผืึทืขึฒืฉืึตืจ ืฉืึตื ึดื ืึฐืึถืงึฐืึผึตืฉื ืฉืึถืึผึนื ื ึดืคึฐืึผืึผ, ืืึน ืฉืึถืึผึธืขึทื ืึทืขึทื ืคึผึดืฉืึฐืคึผึตืฉื ืึฐืชืึนืึฐ ืคึผึดืื, ืึฒืจึตื ืึถื ืึดืคึฐืึนื: 8.3. ืึธืึธื ืืึนืึตื ืึผึฐืึถืฉืึฐืึผืึนื ืึฐื ึดืึฐื ึทืก ืึดื ืึทืึผึดื ึผึธื ืึถืึธืฆึตืจ, ืจึทืึผึดื ืึฑืึดืืขึถืึถืจ ืืึนืึตืจ, ืึดืึฐืึนืจ. ืึฐืจึทืึผึดื ืึฐืืึนืฉืึปืขึท ืืึนืึตืจ, ืึนื ืึดืึฐืึนืจ. ืึฒืฉืึตืึธื ืึตืืึตื ืฉืึทืึผึธืช, ืจึทืึผึดื ืึฐืืึนืฉืึปืขึท ืืึนืึตืจ, ืึดืึฐืึนืจ. ืึฐืจึทืึผึดื ืึฑืึดืืขึถืึถืจ ืืึนืึตืจ, ืึนื ืึดืึฐืึนืจ:
8.8. ืึธืึดืืช ืฉืึถื ืชึผึฐืจืึผืึธื ืฉืึถื ึผืึนืึทื ืึผึธืึผ ืกึฐืคึตืง ืึปืึฐืึธื, ืจึทืึผึดื ืึฑืึดืืขึถืึถืจ ืืึนืึตืจ, ืึดื ืึธืึฐืชึธื ืึปื ึผึทืึทืช ืึผึดืึฐืงืึนื ืชึผึปืจึฐืคึผึธื, ืึทื ึผึดืืึถื ึผึธื ืึผึฐืึธืงืึนื ืึทืึผึปืฆึฐื ึธืข, ืึฐืึดื ืึธืึฐืชึธื ืึฐืึปืึผึธื, ืึฐืึทืกึผึถื ึผึธื. ืึฐืจึทืึผึดื ืึฐืืึนืฉืึปืขึท ืืึนืึตืจ, ืึดื ืึธืึฐืชึธื ืึปื ึผึทืึทืช ืึผึฐืึธืงืึนื ืึปืฆึฐื ึธืข, ืึทื ึผึดืืึถื ึผึธื ืึผึดืึฐืงืึนื ืชึผึปืจึฐืคึผึธื, ืึฐืึดื ืึธืึฐืชึธื ืึฐืึปืกึผึธื, ืึฐืึทืึผึถื ึผึธื. ืจึทืึผึธื ืึผึทืึฐืึดืืึตื ืืึนืึตืจ, ืึทื ืึฐืึทืึผึตืฉื ืึผึธืึผ ืึผึธืึธืจ: 8.9. ืึธืึดืืช ืฉืึถื ึผึดืฉืึฐืึผึฐืจึธื ืึผึทืึผึทืช ืึธืขึถืึฐืืึนื ึธื, ืึฐืึทืชึผึทืึฐืชึผืึนื ึธื ืึฐืึตืึธื, ืืึนืึถื ืจึทืึผึดื ืึฑืึดืืขึถืึถืจ ืึฐืจึทืึผึดื ืึฐืืึนืฉืึปืขึท, ืฉืึถืึดื ืึฐืืึนืึดืื ืึฐืึทืฆึผึดืื ืึดืึผึถื ึผึธื ืจึฐืึดืืขึดืืช ืึผึฐืึธืึณืจึธื, ืึทืฆึผึดืื. ืึฐืึดื ืึธืื, ืจึทืึผึดื ืึฑืึดืืขึถืึถืจ ืืึนืึตืจ, ืชึผึตืจึตื ืึฐืชึดืึผึทืึผึตื, ืึฐืึทื ืึฐืึทืึผึฐืึถื ึผึธื ืึฐืึธืึธืื:' '
8.11. ืึฐืขึทื ืืึน ืึฐืขึทื ืืึน ืึธืึทืจ ืจึทืึผึดื ืึฐืืึนืฉืึปืขึท, ืึนื ืืึน ืึดืื ืชึฐืจืึผืึธื ืฉืึถืึฒื ึดื ืึปืึฐืึธืจ ืขึธืึถืืึธ ืึดืึผึฐืึทืึผึฐืึธืึผ, ืึถืึผึธื ืึดืึผึฐืึธืึฐืึธืึผ. ืึผืึทื ืชึผึฐืึทืึผึฐืึธืึผ ืึผึตืืฆึทื, ืึธืึธื ืขืึนืึตืจ ืึดืึผึธืงืึนื ืึฐืึธืงืึนื ืึฐืึดืึผึธืจืึนืช ืฉืึถื ืชึผึฐืจืึผืึธื ืึฐืึธืืึน, ืึธืึทืจ ืืึน ื ึธืึฐืจึดื, ืชึผึถื ืึดื ืึทืึทืช ืึตืึถื ืึทืึฒืึทืึผึฐืึธืึผ, ืึฐืึดื ืึธืื, ืึฒืจึตื ืึฒื ึดื ืึฐืึทืึผึตื ืึถืช ืึผึปืึผึธืึผ, ืจึทืึผึดื ืึฑืึดืืขึถืึถืจ ืืึนืึตืจ, ืึฐืึทืึผึตื ืึถืช ืึผึปืึผึธืึผ, ืึฐืึทื ืึดืชึผึถื ืืึน ืึทืึทืช ืึตืึถื ืึดืืึทืึผึตื. ืจึทืึผึดื ืึฐืืึนืฉืึปืขึท ืืึนืึตืจ, ืึทื ึผึดืืึท ืึฐืคึธื ึธืื ืึทืึทืช ืึตืึถื ืขึทื ืึทืกึผึธืึทืข:
8.12. ืึฐืึตื ื ึธืฉืึดืื ืฉืึถืึธืึฐืจืึผ ืึธืึถื ื ึธืึฐืจึดืื, ืชึผึฐื ืึผ ืึทืึทืช ืึดืึผึถื ืึผื ึฐืึทืึผึตื, ืึฐืึดื ืึธืื, ืึฒืจึตื ืึธื ืึผ ืึฐืึทืึผึฐืึดืื ืึถืช ืึผึปืึผึฐืึถื, ืึฐืึทืึผึฐืืึผ ืึถืช ืึผึปืึผึธื, ืึฐืึทื ืึดืึฐืกึฐืจืึผ ืึธืึถื ื ึถืคึถืฉื ืึทืึทืช ืึดืึผึดืฉืึฐืจึธืึตื:''. None | 4.7. Rabbi Eliezer says: terumah can be taken out if it falls into a hundred and one parts. Rabbi Joshua says: in a hundred and more, and this โmoreโ has no definite measure. Rabbi Yose ben Meshullam says: this โmoreโ must be a kav to a hundred seahs, a sixth of the seah which renders the whole as medumma.
8.1. If a woman was eating terumah, and they came and said to her, โYour husband is deadโ, or โHe divorced you.โ Or, if a slave was eating terumah, and they came and said to him: โYour master is deadโ, or โHe sold you to an Israeliteโ, or โHe gave you away as a giftโ, or โHe emancipated you.โ So too, if a priest was eating terumah and it became known that he was the son of a divorced woman or a halutzah (a woman released from levirate marriage): Rabbi Eliezer says: they must repay both the value and the fifth. But Rabbi Joshua exempts them from the added fifth. If a priest was standing and sacrificing on the altar and it became known that he was the son of a divorced woman or a halutzah: Rabbi Eliezer says: all the sacrifices he had offered on the altar are disqualified. But Rabbi Joshua pronounces them valid. If it, however, it became known that he possessed a blemish, his service is disqualified. 8.2. In all the above cases, if terumah was still in their mouth: Rabbi Eliezer says: they may swallow it. But Rabbi Joshua says: they must spit it out. If it was said to him, โYour have become uncleanโ, or โthe terumah has become uncleanโ, Rabbi Eliezer says: he may swallow it. But Rabbi Joshua says: he must spit it out. If it was said to him, โYou were uncleanโ or โthe terumah was uncleanโ, or it became known that the food he was eating was untithed, or that it was first tithe from which terumah had not yet been taken, or second tithe or dedicated produce that had not been redeemed, or if he tasted the taste of a bug in his mouth, he must spit it out. 8.3. If he was eating a bunch of grapes, and he entered from the garden into the courtyard: Rabbi Eliezer says: he may finish eating. But Rabbi Joshua says: he may not finish. If dusk set in at the eve of Shabbat: Rabbi Eliezer says: he may finish eating. But Rabbi Joshua says: he may not finish.
8.8. A jar of terumah which may have become impure:Rabbi Eliezer says: if it had been deposited in an exposed place, he must now place it in a hidden place; and if it had formerly been uncovered, it must now be covered. But Rabbi Joshua says: if it had been in a hidden place, he must now place it in an exposed place; and if it had formerly been covered up, he must now uncover it. Rabban Gamaliel says: let him not do anything new to it. 8.9. A jar of terumah was broken in the upper part of the wine-press, and the lower part was unclean: Both Rabbi Eliezer and Rabbi Joshua agree that if one can save at least a reviit of it in cleanness he should save it. But if not: Rabbi Eliezer says: let it flow down and become unclean of its own accord, and let him not make it unclean with his own hands.
8.10. Similarly a jar of terumah oil which spilled: Both Rabbi Eliezer and Rabbi Joshua agree that if he can save at least a reviit in purity he should save it; But if not: Rabbi Eliezer says: let it flow down and be swallowed up by the ground, and let him not make it unclean with his own hands.
8.11. Concerning both cases Rabbi Joshua said: This is not the kind of terumah over which I am cautioned lest I defile it, but rather to eat of it and not to defile it. If one was passing from place to place with loaves of terumah in his hand and a Gentile said to him: โGive me one of these and I will make it unclean; for if not, I will defile them all,โ let him defile them all, and not give him deliberately one to defile, the words of Rabbi Eliezer. But Rabbi Joshua says: he should place one of them on a rock.
8.12. Similarly, if gentiles say to women, โGive us one of you that we may defile her, and if not, we will defile you allโ, then let them all be defiled rather than hand over to them one soul from Israel.''. None |
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18. New Testament, Matthew, 12.10-12.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer b. Hyrcanus โข Eliezer, Rabbi
Found in books: Levine Allison and Crossan (2006) 293; Sigal (2007) 75, 149
12.10. ฮบฮฑแฝถ แผฐฮดฮฟแฝบ แผฮฝฮธฯฯฯฮฟฯ ฯฮตแฟฯฮฑ แผฯฯฮฝ ฮพฮทฯฮฌฮฝ. ฮบฮฑแฝถ แผฯฮทฯฯฯฮทฯฮฑฮฝ ฮฑแฝฯแฝธฮฝ ฮปฮญฮณฮฟฮฝฯฮตฯ ฮแผฐ แผฮพฮตฯฯฮน ฯฮฟแฟฯ ฯฮฌฮฒฮฒฮฑฯฮนฮฝ ฮธฮตฯฮฑฯฮตฯฮตฮนฮฝ; แผตฮฝฮฑ ฮบฮฑฯฮทฮณฮฟฯฮฎฯฯฯฮนฮฝ ฮฑแฝฯฮฟแฟฆ. 12.11. แฝ ฮดแฝฒ ฮตแผถฯฮตฮฝ ฮฑแฝฯฮฟแฟฯ ฮคฮฏฯ แผฯฯฮฑฮน แผฮพ แฝฮผแฟถฮฝ แผฮฝฮธฯฯฯฮฟฯ แฝฯ แผฮพฮตฮน ฯฯฯฮฒฮฑฯฮฟฮฝ แผฮฝ, ฮบฮฑแฝถ แผแฝฐฮฝ แผฮผฯฮญฯแฟ ฯฮฟแฟฆฯฮฟ ฯฮฟแฟฯ ฯฮฌฮฒฮฒฮฑฯฮนฮฝ ฮตแผฐฯ ฮฒฯฮธฯ
ฮฝฮฟฮฝ, ฮฟแฝฯแฝถ ฮบฯฮฑฯฮฎฯฮตฮน ฮฑแฝฯแฝธ ฮบฮฑแฝถ แผฮณฮตฯฮตแฟ; 12.12. ฯฯฯแฟณ ฮฟแฝฮฝ ฮดฮนฮฑฯฮญฯฮตฮน แผฮฝฮธฯฯฯฮฟฯ ฯฯฮฟฮฒฮฌฯฮฟฯ
. แฝฅฯฯฮต แผฮพฮตฯฯฮนฮฝ ฯฮฟแฟฯ ฯฮฌฮฒฮฒฮฑฯฮนฮฝ ฮบฮฑฮปแฟถฯ ฯฮฟฮนฮตแฟฮฝ.''. None | 12.10. And behold there was a man with a withered hand. They asked him, "Is it lawful to heal on the Sabbath day?" that they might accuse him. 12.11. He said to them, "What man is there among you, who has one sheep, and if this one falls into a pit on the Sabbath day, won\'t he grab on to it, and lift it out? 12.12. of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day."''. None |
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19. Tosefta, Ketuvot, 5.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer, R.
Found in books: Hidary (2017) 203; Porton (1988) 129
5.1. ืืืืืจืช ืืชืืืขื ื ืืชื ืื ืื ืฉื ืื ืขืฉืจ ืืืืฉ ืื ืืืชื ืงืื ื ืืื ืืื ืืื ืืืื ืืืืืื ืืขืื ืจ\\"ื ืืืืจ ื ืืชื ืื ืื ืืื ืชืจืืื ืื\\"ื ืื ืืืืจืืกืื ืืื ืื ืื ืืฉืืืื ืืืื ืจ\\"ื ืฉื ืืชื ืื ืื ืืืฆื ืืืืื ืืืืฆื ืชืจืืื ืืื ื\\"ื ืืืช ืืื ืืืื ืืื ืืช ืืฉืจืื ืืืื ืืื ืืืืื ืฉืืขืืื ืื ืื ืืืื ืืชืื ืื ืืืืืื ืจ\' ืืืืื ืื ืืชืืจื ืืืืจ ืฉืชื ืืืืช ืชืจืืื ืืืื ืืืืื ืจ\' ืืืืื ืืืืจ ืืืืจืช ืืช ืืชืจืืื ืืืืงืืช ืืืืื ืืืืื ืจืื ืฉืืขืื ืื ืืืืืื ืืืืจ ืื ืืงืื ืฉืืืืืจื ืฉื ืชืจืืื ื ืืชื ืื ืืคืื ืืืืื. ืื ืืฉื ื ืจืืฉืื ื ืจืืืชืื ื ืืืจื ืืื ืืืฉื ืืืืืช ืืชืจืืื ืขื ืฉืชืื ืก ืืืืคื ืืืืืื ืขื ืฉืชืืขื ืืื ืืชื ืืขืื ืืืจืฉื ืืืจ ืจ\' ืื ืื ืื ื ืคื ืืฉื ืจ\' ืืืืขืืจ ืืงืคืจ ืืขืฉื ืืจ\' ืืจืคืื ืฉืงืืฉ ื\' ืืืืช ื ืฉืื ืืืืืืื ืืชืจืืื ืฉืืื ืฉื ื ืืฆืืจืช ืืืืจ ืฉืื ืืืื ื ืื ืื ืื ืืฆื ืจ\' ืืืืื ืื ืืชืืจื ืื ืฆืืืื ืืืจ ืื ืฉืืขืชื ืขืืื ืฉืืชื ืืืืจ ืืช ืืฉืจืื ืืืืืจืกืช ืืืื ืืืืืช ืืชืจืืื ืฉืื ืื ืืืืจ ืื ืืืืืง ืืืืชื ืื ืฉืืชื ืืงื ืืืืจื ืชืืจื ืืืื ืงื ืืืืืจ ืื ืืชื ืืืืข ืืื ืฉืคืื ืื ืขื ืืช ืฉืืื ืืืืชื ืงืื ื ืืืชื ืืืืื ืืชืจืืื ืืกืฃ ืงืื ื ืืืชื ืืืืืืื ืืชืจืืื ืืช ืืฉืจืื ืฉืืืืื ืงืื ื ืืืชื ืืืืืืื ืืชืจืืื ืืื ื ืืื ืฉืืื ืืกืฃ ืงืื ื ืืืชื ืืืืืืื ืืชืจืืื ืืื ืื ืืขืฉื ืฉืืจื ืืืจื ืืืืื ืืื ืืจืืกื ืืช ืืฉืจืื ืืืืืช ืืชืจืืื ืขื ืฉืชืื ืก ืืืืคื ืื ืืชื ืืขืื ืืืจืฉื.''. None | 5.1. The adult woman is like (sic!) one claimedโthey give her 12 months. If she were a minor, either she or her father is able to delay the marriage until she is of majority age. Rabbi Tarfon says: They give her everything terumah if she is claimed by a priest and the time limit of 12 months is up and they are still not married, she eats entirely terumah. When does this apply? From betrothal i.e. when the claiming 12 months is up, she is betrothed but still not married, but from marriage, Rabbi Tarfon agrees that they give her half hullin and half terumah. When does this apply? With a kohen\'s daughter married to a kohen, but an Israelite\'s daughter to a kohen, everyone agrees they raise all of her food from hullin. Rabbi Yehudah ben Betera says: Two parts terumah and one hullin. Rabbi Yehudah says: She should sell the terumah and buy with its value hullin. Rabban Shimon ben Gamliel says: Any place where they the sages mention \\"terumah\\", he gives double hullin. This was the original mishnah. Our rabbis said: A wife who is an Israelite\'s daughter doesn\'t eat terumah until she enters the bridal chamber, and a yevamah doesn\'t eat terumah until she has sex with her levir. If her husband dies after the time of claiming has passed, he inherits her. Said Rabbi Menahem ben Nafah in the name of Rabbi Liezer Ha-Kappar: A case, that Rabbi Tarfon who betrothed 300 wives for them to eat terumah, for they were years of famine. But Yoha ben Bagbag already sent to Rabbi Yehudah ben Beterah to Netzivin, he said to him: I heard about you that you say a betrothed Israelite\'s daughter betrothed to a kohen can eat terumah. He replied to him and said to him: I had assumed that you were an expert in the chambers of Torah, but you don\'t know how to do a kal va-homer! Just as a Canaanite slavegirl, whose sex with a kohen does not acquire her to allow her to eat terumah, isn\'t it logical that money would acquire her to eat terumah!? But what can I do? For the Hakhamim said: A betrothed Israelite\'s daughter can\'t eat terumah until she enters the bridal chamber. If she dies, her father inherits her.''. None |
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20. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer b. Arakh โข R. Eliezer b. Hyrcanus
Found in books: Levine (2005) 348; Sigal (2007) 53
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21. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer ben Hyrkanos, Rabbi โข Eliezer, Ben Damma, Rabbi โข Eliezer, R. โข R. Eliezer โข Rabbi Eliezer
Found in books: Goodman (2006) 168; Hasan Rokem (2003) 81; Poorthuis Schwartz and Turner (2009) 59; Poorthuis and Schwartz (2014) 170; Porton (1988) 99, 129, 136, 158, 227, 235; Schremer (2010) 101; Schwartz (2008) 292
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22. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Eliezer โข Segal, Eliezer
Found in books: Gardner (2015) 118; Porton (1988) 120
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23. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer (R.)
Found in books: Fishbane (2003) 178; Porton (1988) 234
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24. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer Hisma โข Eliezer b. Jacob
Found in books: Lavee (2017) 245; Porton (1988) 160, 161
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25. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: โข Eliezer ben Yose โข Eliezer,
Found in books: Rubenstein(1995) 239, 243; Samely (2002) 272
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26. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: โข Eliezer (R.) โข Eliezer, R.
Found in books: Fishbane (2003) 163; Hidary (2017) 86, 87
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27. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: โข Eliezer โข Segal, Eliezer
Found in books: Avery Peck et al. (2014) 98; Hidary (2017) 229
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28. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: โข Eliezer, Ben Damma, Rabbi โข Eliezer, R.
Found in books: Hasan Rokem (2003) 81; Hidary (2017) 42
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29. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: nan
Found in books: Hidary (2017) 42; Rubenstein(1995) 177
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30. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer, R.
Found in books: Avery Peck et al. (2014) 98; Hidary (2017) 42
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31. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer b. Hyrcanus โข Eliโezer, Rabbi
Found in books: Rubenstein (2018) 199; Sigal (2007) 75
59b. ืืื ืืื ืชื ืืจ ืฉื ืขืื ืื ืืื ืขืื ืื ืืืจ ืจื ืืืืื ืืืจ ืฉืืืื ืฉืืงืืคื ืืืจืื ืืขืื ื ืื ืืืืืืื ืชื ื ืืืืชื ืืืื ืืฉืื ืจืื ืืืืขืืจ ืื ืชืฉืืืืช ืฉืืขืืื ืืื ืงืืืื ืืืื ื,ืืืจ ืืื ืื ืืืื ืืืืชื ืืจืื ืื ืืืืื ื ืขืงืจ ืืจืื ืืืงืืื ืืื ืืื ืืืืจื ืื ืืจืืข ืืืืช ืืื ืืืจื ืื ืืื ืืืืืื ืจืืื ืื ืืืจืื ืืืจ ืืืืจ ืืื ืื ืืืื ืืืืชื ืืืช ืืืื ืืืืืื ืืืจื ืืืช ืืืื ืืืืืจืืื ืืืจื ืื ืืื ืืืืืื ืจืืื ืืืืช ืืืื,ืืืจ ืืืืจ ืืื ืื ืืืื ืืืืชื ืืืชืื ืืืช ืืืืจืฉ ืืืืืื ืืื ืืืชืื ืืืช ืืืืจืฉ ืืืคืื ืืขืจ ืืื ืจืื ืืืืฉืข ืืืจ ืืื ืื ืชืืืืื ืืืืื ืื ืฆืืื ืื ืืช ืื ืืืืื ืืชื ืื ืืืืื ืื ื ืคืื ืืคื ื ืืืืื ืฉื ืจืื ืืืืฉืข ืืื ืืงืคื ืืคื ื ืืืืื ืฉื ืจ"ื ืืขืืืื ืืืื ืืขืืืืื,ืืืจ ืืืืจ ืืื ืื ืืืื ืืืืชื ืื ืืฉืืื ืืืืืื ืืฆืืชื ืืช ืงืื ืืืืจื ืื ืืื ืืฆื ืจ"ื ืฉืืืื ืืืืชื ืื"ื,ืขืื ืจืื ืืืืฉืข ืขื ืจืืืื ืืืืจ (ืืืจืื ื, ืื) ืื ืืฉืืื ืืื ืืื ืื ืืฉืืื ืืื ืืืจ ืจืื ืืจืืื ืฉืืืจ ื ืชื ื ืชืืจื ืืืจ ืกืื ื ืืื ืื ื ืืฉืืืืื ืืืช ืงืื ืฉืืืจ ืืชืืช ืืืจ ืกืื ื ืืชืืจื (ืฉืืืช ืื, ื) ืืืจื ืจืืื ืืืืืช ืืฉืืืื ืจืื ื ืชื ืืืืืื ื"ื ืืื ืขืืื ืงืื"ื ืืืืื ืฉืขืชื ื"ื ืงื ืืืื ืืืืจ ื ืฆืืื ื ืื ื ื ืฆืืื ื ืื ื,ืืืจื ืืืชื ืืืื ืืืืื ืื ืืืจืืช ืฉืืืืจ ืจ"ื ืืฉืจืคืื ืืืฉ ืื ืื ื ืขืืื ืืืจืืืื ืืืืจื ืื ืืื ืืืืืืขื ืืืจ ืืื ืจ"ืข ืื ื ืืื ืฉืื ืืื ืืื ืฉืืื ื ืืืื ืืืืืืขื ืื ืืฆื ืืืจืื ืืช ืื ืืขืืื ืืืื,ืื ืขืฉื ืจ"ืข ืืืฉ ืฉืืืจืื ืื ืชืขืืฃ ืฉืืืจืื ืืืฉื ืืคื ืื ืืจืืืง ืืจืืข ืืืืช ืืืจ ืื ืจ"ื ืขืงืืื ืื ืืื ืืืืืื ืืืจ ืื ืจืื ืืืืืื ืื ืฉืืืืจืื ืืืืืื ืืื ืืฃ ืืื ืงืจืข ืืืืื ืืืืฅ ืื ืขืืื ืื ืฉืื ืืืฉื ืขื ืืื ืงืจืงืข,ืืืื ืขืื ืื ืืืขืืช ืืงื ืืขืืื ืฉืืืฉ ืืืืชืื ืืฉืืืฉ ืืืืื ืืฉืืืฉ ืืฉืขืืจืื ืืืฉ ืืืืจืื ืืฃ ืืฆืง ืฉืืืื ืืฉื ืืคื ืชื ื ืื ืืืื ืืื ืืืืชื ืืืื ืฉืืื ืืงืื ืฉื ืชื ืื ืขืื ืื ืจ"ื ื ืฉืจืฃ,ืืืฃ ืจ"ื ืืื ืื ืืกืคืื ื ืขืื ืขืืื ื ืืฉืื ืืืืขื ืืืจ ืืืืืื ืื ืฉืืื ืื ืืื ืืฉืืื ืจ"ื ืื ืืืจืงื ืืก ืขืื ืขื ืจืืืื ืืืืจ ืจืืื ื ืฉื ืขืืื ืืืื ืืืืืข ืืคื ืื ืฉืื ืืืืืื ืขืฉืืชื ืืื ืืืืื ืืืช ืืื ืขืฉืืชื ืืื ืืืืืื ืฉืื ืืจืื ืืืืืงืืช ืืืฉืจืื ื ื ืืื ืืืขืคื,ืืืื ืฉืืื ืืืืชืื ืืจ"ื ืืืชืื ืืจ"ื ืืืื ืืืืื ืืขืฉื ืืืืื ืื ืืื ืฉืืงื ืืื ืืจ"ื ืืืืคื ืขื ืืคืื ืืืื ืืืื ืจืืฉ ืืจืื ืืื ืืืืืืฃ ืื ืืื ืืื ืืืกืจ ืืืื ืืืืจื ืืชื ืขื ืื ืืงืื ืืืื ืืคืืงื ืืื ืจืืคืชื,ืืฉืืืชืื ืื ืคื ืขื ืื ืคืื ืืืจื ืืื ืงืื ืงืืืืช ืืืื ืืืืื ื ืคืง ืฉืืคืืจื ืืืืช ืจืื ืืืืืื ืืฉืืื ืืืจ ืื ืื ื ืืืขืช ืืืจื ืืื ืื ืืงืืืื ื ืืืืช ืืื ืืื ืื ืืฉืขืจืื ื ื ืขืืื ืืืฅ ืืฉืขืจื ืืื ืื,ืชื ื ืจืื ื ืืืื ื ืืช ืืืจ ืขืืืจ ืืฉืืฉื ืืืืื ืืืืืืฆื ืขืืืจ ืืฉื ืื,ืืื ืฉื ื ืืื ื ืืืชืืื ืฉืืฉื ืืืืื (ืฉืืืช ืื, ื) ืืืจ ืื ืชืื ื (ืืืงืจื ืื, ืื) ืืื ืืืืจ ืืชื ืืจ ืืืจืฆืื ืื ืชืื ื ืืืชื (ืืืงืจื ืื, ืื) ืืื ืชืื ื ืืืฉ ืืช ืขืืืชื ืืืจ ืืืื ืขืืืชื ืืื ืืืืฆื ื ืื ืฉืืฉื ืืชืืื (ืฉืืืช ืื, ื) ืืื ืชืืืฆื ื (ืฉืืืช ืื, ื) ืืืจ ืื ืชืืืฅ (ืฉืืืช ืื, ืื) ืืื ืชืืื ืื ืื ืืฉื ืืืจ ืืืื ืืื ืืื ืืื ืื ืืืื ืื ืืฉืืฉื,ืชื ืื ืจืื ืืืืขืืจ ืืืืื ืืืืจ ืืคื ื ืื ืืืืืจื ืชืืจื ืื"ื ืืงืืืืช ืืืืจื ืื ืื"ื ืืงืืืืช ืืืจ ืืคื ื ืฉืกืืจื ืจืข,ืืื ืืืชืื ืืืจ ืื ืชืื ื ืืื ืชืืืฆื ื ืื ืืจืื ืืืืชื ืืืจืฅ ืืฆืจืื (ืชื ืื ื) ืจืื ื ืชื ืืืืจ ืืื ืฉืื ืื ืชืืืจ ืืืืจื ืืืืื ื ืืืืจื ืืื ืฉื ืืืงืืฃ ืืื ืืงืืคื ืืืืืชืงืื ืื ื ืืื ืืื ืืืืจืื ืืงืืฃ ืืื ืืชื:,59b. And this is known as the oven of akhnai. The Gemara asks: What is the relevance of akhnai, a snake, in this context? Rav Yehuda said that Shmuel said: It is characterized in that manner due to the fact that the Rabbis surrounded it with their statements like this snake, which often forms a coil when at rest, and deemed it impure. The Sages taught: On that day, when they discussed this matter, Rabbi Eliezer answered all possible answers in the world to support his opinion, but the Rabbis did not accept his explanations from him.,After failing to convince the Rabbis logically, Rabbi Eliezer said to them: If the halakha is in accordance with my opinion, this carob tree will prove it. The carob tree was uprooted from its place one hundred cubits, and some say four hundred cubits. The Rabbis said to him: One does not cite halakhic proof from the carob tree. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the stream will prove it. The water in the stream turned backward and began flowing in the opposite direction. They said to him: One does not cite halakhic proof from a stream.,Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the walls of the study hall will prove it. The walls of the study hall leaned inward and began to fall. Rabbi Yehoshua scolded the walls and said to them: If Torah scholars are contending with each other in matters of halakha, what is the nature of your involvement in this dispute? The Gemara relates: The walls did not fall because of the deference due Rabbi Yehoshua, but they did not straighten because of the deference due Rabbi Eliezer, and they still remain leaning.,Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, Heaven will prove it. A Divine Voice emerged from Heaven and said: Why are you differing with Rabbi Eliezer, as the halakha is in accordance with his opinion in every place that he expresses an opinion?,Rabbi Yehoshua stood on his feet and said: It is written: โIt is not in heavenโ (Deuteronomy 30:12). The Gemara asks: What is the relevance of the phrase โIt is not in heavenโ in this context? Rabbi Yirmeya says: Since the Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: โAfter a majority to inclineโ (Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezerโs opinion, the halakha is not ruled in accordance with his opinion. The Gemara relates: Years after, Rabbi Natan encountered Elijah the prophet and said to him: What did the Holy One, Blessed be He, do at that time, when Rabbi Yehoshua issued his declaration? Elijah said to him: The Holy One, Blessed be He, smiled and said: My children have triumphed over Me; My children have triumphed over Me.,The Sages said: On that day, the Sages brought all the ritually pure items deemed pure by the ruling of Rabbi Eliezer with regard to the oven and burned them in fire, and the Sages reached a consensus in his regard and ostracized him. And the Sages said: Who will go and inform him of his ostracism? Rabbi Akiva, his beloved disciple, said to them: I will go, lest an unseemly person go and inform him in a callous and offensive manner, and he would thereby destroy the entire world.,What did Rabbi Akiva do? He wore black and wrapped himself in black, as an expression of mourning and pain, and sat before Rabbi Eliezer at a distance of four cubits, which is the distance that one must maintain from an ostracized individual. Rabbi Eliezer said to him: Akiva, what is different about today from other days, that you comport yourself in this manner? Rabbi Akiva said to him: My teacher, it appears to me that your colleagues are distancing themselves from you. He employed euphemism, as actually they distanced Rabbi Eliezer from them. Rabbi Eliezer too, rent his garments and removed his shoes, as is the custom of an ostracized person, and he dropped from his seat and sat upon the ground.,The Gemara relates: His eyes shed tears, and as a result the entire world was afflicted: One-third of its olives were afflicted, and one-third of its wheat, and one-third of its barley. And some say that even dough kneaded in a womanโs hands spoiled. The Sages taught: There was great anger on that day, as any place that Rabbi Eliezer fixed his gaze was burned.,And even Rabban Gamliel, the Nasi of the Sanhedrin at Yavne, the head of the Sages who were responsible for the decision to ostracize Rabbi Eliezer, was coming on a boat at the time, and a large wave swelled over him and threatened to drown him. Rabban Gamliel said: It seems to me that this is only for the sake of Rabbi Eliezer ben Hyrcanus, as God punishes those who mistreat others. Rabban Gamliel stood on his feet and said: Master of the Universe, it is revealed and known before You that neither was it for my honor that I acted when ostracizing him, nor was it for the honor of the house of my father that I acted; rather, it was for Your honor, so that disputes will not proliferate in Israel. In response, the sea calmed from its raging.,The Gemara further relates: Imma Shalom, the wife of Rabbi Eliezer, was the sister of Rabban Gamliel. From that incident forward, she would not allow Rabbi Eliezer to lower his head and recite the taแธฅanun prayer, which includes supplication and entreaties. She feared that were her husband to bemoan his fate and pray at that moment, her brother would be punished. A certain day was around the day of the New Moon, and she inadvertently substituted a full thirty-day month for a deficient twenty-nine-day month, i.e., she thought that it was the New Moon, when one does not lower his head in supplication, but it was not. Some say that a pauper came and stood at the door, and she took bread out to him. The result was that she left her husband momentarily unsupervised.,When she returned, she found him and saw that he had lowered his head in prayer. She said to him: Arise, you already killed my brother. Meanwhile, the sound of a shofar emerged from the house of Rabban Gamliel to announce that the Nasi had died. Rabbi Eliezer said to her: From where did you know that your brother would die? She said to him: This is the tradition that I received from the house of the father of my father: All the gates of Heaven are apt to be locked, except for the gates of prayer for victims of verbal mistreatment.,ยง The Sages taught: One who verbally mistreats the convert violates three prohibitions, and one who oppresses him in other ways violates two.,The Gemara asks: What is different with regard to verbal mistreatment, that three prohibitions are written concerning it: โAnd you shall neither mistreat a convertโ (Exodus 22:20); โAnd when a convert lives in your land, you shall not mistreat himโ (Leviticus 19:33); โAnd you shall not mistreat, each man his colleagueโ (Leviticus 25:17), and a convert is included in the category of colleague? With regard to one who also oppresses a convert as well, three prohibitions are written: โAnd you shall neither mistreat a convert, nor oppress himโ (Exodus 22:20); โAnd you shall not oppress a convert (Exodus 23:9); โAnd you shall not be to him like a creditorโ (Exodus 22:24). This last prohibition is a general prohibition, in which converts are included. Consequently, it is not correct that one who oppresses a convert violates only two prohibitions. Rather, both this one, who verbally mistreats a convert, and that one, who oppresses him, violate three prohibitions.,It is taught in a baraita that Rabbi Eliezer the Great says: For what reason did the Torah issue warnings in thirty-six places, and some say in forty-six places, with regard to causing any distress to a convert? It is due to the fact that a convertโs inclination is evil, i.e., he is prone to return to his previous way of living.,What is the meaning of that which is written: โAnd you shall not mistreat a convert nor oppress him, because you were strangers in the land of Egyptโ (Exodus 22:20)? We learned in a baraita that Rabbi Natan says: A defect that is in you, do not mention it in another. Since the Jewish people were themselves strangers, they are not in a position to demean a convert because he is a stranger in their midst. And this explains the adage that people say: One who has a person hanged in his family bidyotkei, does not say to another member of his household: Hang a fish for me, as the mention of hanging is demeaning for that family.,One may not intermingle produce bought from one supplier with other produce, even if he intermingles new produce with other new produce and ostensibly the buyer suffers no loss from his doing so.''. None | |
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32. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer (R.) โข Eliezer (ben Hyrcanus), Rabbi โข Eliezer, โข R. Eliezer b. Hyrcanus โข R. Eliezer hismah
Found in books: Fishbane (2003) 162, 163; Fonrobert and Jaffee (2007) 22; Levine (2005) 348, 546; Rubenstein(1995) 178; Sigal (2007) 65
3a. ืงืฉืื ืืจืื ืืืืจ ืืืจืื ืืืืจ ืชืจื ืชื ืื ืืืืื ืืจืื ืืืืจ,ืงืฉืื ืืจืื ืืืืขืืจ ืืืจืื ืืืืขืืจ,ืชืจื ืชื ืื ืืืืื ืืจืื ืืืืขืืจ ืืืืืขืืช ืืืื ืจืืฉื ืืื ืจืื ืืืืขืืจ ืืื:,ืขื ืกืืฃ ืืืฉืืืจื:,ืืื ืงืกืืจ ืจืื ืืืืขืืจ ืื ืงืกืืจ ืฉืืฉ ืืฉืืจืืช ืืื ืืืืื ืืืื ืขื ืืจืืข ืฉืขืืช ืืื ืงืกืืจ ืืจืืข ืืฉืืจืืช ืืื ืืืืื ืืืื ืขื ืฉืืฉ ืฉืขืืช,ืืขืืื ืงืกืืจ ืฉืืฉ ืืฉืืจืืช ืืื ืืืืื ืืื ืงื ืืฉืืข ืื ืืืืื ืืฉืืจืืช ืืจืงืืข ืืืืื ืืฉืืจืืช ืืืจืขื ืืชื ืื ืจืื ืืืืขืืจ ืืืืจ ืฉืืฉ ืืฉืืจืืช ืืื ืืืืื ืืขื ืื ืืฉืืจ ืืืฉืืจ ืืืฉื ืืงืืืฉ ืืจืื ืืื ืืฉืืื ืืืจื ืฉื ืืืจ ื' ืืืจืื ืืฉืื ืืืืขืื ืงืืฉื ืืชื ืงืืื ืฉืืื ืืฉืื ืขื ื ืืื,ืืกืืื ืืืืจ ืืฉืืจื ืจืืฉืื ื ืืืืจ ื ืืขืจ ืฉื ืื ืืืืื ืฆืืขืงืื ืฉืืืฉืืช ืชืื ืืง ืืื ืง ืืฉืื ืืื ืืืฉื ืืกืคืจืช ืขื ืืขืื.,ืืื ืงื ืืฉืื ืจืื ืืืืขืืจ ืื ืชืืืช ืืฉืืจืืช ืงื ืืฉืื ืชืืืช ืืฉืืจื ืจืืฉืื ื ืกืืื ื ืืื ืื ืืืจืชื ืืื ืื ืกืืฃ ืืฉืืจืืช ืงื ืืฉืื ืกืืฃ ืืฉืืจื ืืืจืื ื ืืื ืื ืกืืื ื ืืืื ืืื,ืืื ืืฉืื ืกืืฃ ืืฉืืจื ืจืืฉืื ื ืืชืืืช ืืฉืืจื ืืืจืื ื ืืืืฆืขืืช ืืืืฆืขืืชื ืืืืืขืืช ืืืื ืืืืื ืกืืฃ ืืฉืืจืืช ืงื ืืฉืื ืืื ืชืืื ืืืจืื ื ืื ืฆืจืื,ืืืื ื ืคืงื ืืื ื ืืืืงืจื ืงืจืืืช ืฉืืข ืืืื ืืื ื ืืืืช ืืคื ืืื ืืืข ืืื ืงืจืืืช ืฉืืข ืืืืช ืืืื ืืืฉื ืืกืคืจืช ืขื ืืขืื ืืชืื ืืง ืืื ืง ืืฉืื ืืื ืืืงืื ืืืืงืจื.,ืืืจ ืจื ืืฆืืง ืืจ ืฉืืืื ืืฉืืื ืืจื ื' ืืฉืืจืืช ืืื ืืืืื ืืขื ืื ืืฉืืจ ืืืฉืืจ ืืืฉื ืืงืืืฉ ืืจืื ืืื ืืฉืืื ืืืจื ืืืืืจ ืืื ืืื ืื ืฉืืขืื ืืชืืื ืืืจืืชื ืืช ืืืชื ืืฉืจืคืชื ืืช ืืืืื ืืืืืืชืื ืืืื ืืืืืช ืืขืืื:,ืชื ืื ืืืจ ืจืื ืืืกื ืคืขื ืืืช ืืืืชื ืืืื ืืืจื ืื ืื ืกืชื ืืืืจืื ืืืช ืืืืจืืืช ืืจืืฉืืื ืืืชืคืื ืื ืืืืื ืืืืจ ืืืื ืืฉืืจ ืื ืขื ืืคืชื (ืืืืชืื ืื) ืขื ืฉืกืืืืชื ืชืคืืชื ืืืืจ ืฉืกืืืืชื ืชืคืืชื ืืืจ ืื ืฉืืื ืขืืื ืจืื ืืืืจืชื ืื ืฉืืื ืขืืื ืจืื ืืืืจื ืืืืจ ืื ืื ื ืืคื ื ืื ื ืื ืกืช ืืืืจืื ืื ืืืจืชื ืื ืืืชืคืื ืืืืจ ืื ืืื ืื ืืืชืคืื ืืืจื ืืืืจืชื ืื ืืชืืืจื ืืืืชื ืฉืื ืืคืกืืงื ืื ืขืืืจื ืืจืืื ืืืืจ ืื ืืื ืื ืืืชืคืื ืชืคืื ืงืฆืจื,ืืืืชื ืฉืขื ืืืืชื ืืื ื ืฉืืฉื ืืืจืื ืืืืชื ืฉืืื ื ืื ืกืื ืืืืจืื ืืืืืชื ืฉืืชืคืืืื ืืืจื ืืืืืชื ืฉืืืชืคืื ืืืจื ืืชืคืื ืชืคืื ืงืฆืจื,ืืืืจ ืื ืื ื ืื ืงืื ืฉืืขืช ืืืืจืื ืื ืืืืจืชื ืื ืฉืืขืชื ืืช ืงืื ืฉืื ืืืช ืืืื ื ืืืืืจืช ืืื ืืื ืื ืฉืืขืื ืืชืืื ืืืจืืชื ืืช ืืืชื ืืฉืจืคืชื ืืช ืืืืื ืืืืืืชืื ืืืื ืืืืืืช ืืืืจ ืื ืืืื ืืืื ืจืืฉื ืื ืฉืขื ืื ืืืื ืืืืจืช ืื ืืื ืืื ืืื ืืืื ืฉืืฉ ืคืขืืื ืืืืจืช ืื ืืื ืื ืืืื ืืื ืืฉืขื ืฉืืฉืจืื ื ืื ืกืื ืืืชื ืื ืกืืืช ืืืืชื ืืืจืฉืืช ืืขืื ืื ืืื ืฉืืื ืืืืื ืืืืจื ืืงืืืฉ ืืจืื ืืื ืื ืขื ืข ืจืืฉื ืืืืืจ ืืฉืจื ืืืื ืฉืืงืืกืื ืืืชื ืืืืชื ืื ืื ืื ืืื ืฉืืืื ืืช ืื ืื ืืืื ืืื ืืื ืื ืฉืืื ืืขื ืฉืืืื ืืืืื:,ืชื ื ืจืื ื ืืคื ื ืฉืืฉื ืืืจืื ืืื ื ืื ืกืื ืืืืจืื ืืคื ื ืืฉื ืืคื ื ืืืคืืืช ืืืคื ื ืืืืืงืื. ืืคื ื ืืฉื ืืชืืคืืง ืืื ืืฉืื ืืคืืืช" '26b. ืชื ื ืจืื ื ืืขื ืืื ืืชืคืื ืื ืื ืืขืจื ืฉืืช ืืชืคืื ืืืื ืฉืืช ืฉืชืื ืืขื ืืื ืืชืคืื ืื ืื ืืฉืืช ืืชืคืื ืืืืฆืื ืฉืืช ืฉืชืื ืฉื ืืื ืืืืื ืืจืืฉืื ื ืืืื ื ืืืืื ืืฉื ืื ืืื ืืืืื ืืฉื ืื ืืื ืืืืื ืืจืืฉืื ื ืฉื ืื ืขืืชื ืื ืจืืฉืื ื ืื ืขืืชื ืื,ืืืืืจื ืืืืื ืืื ืืืืื ืืงืืืืชื ืืืื ืืื ืฆืื ืืื ืืืืืจืื ื ืืื,ืืจืืื ืื ืืขื ืืื ืืืืืจ ืืืืจืืช ืืฉืืื ืืชืืืืช ืืืชืื ืืฉืืื ืืืจืืช ืืฉื ืื ืืืืืจืื ืืืชื ืืืืื ืืืื ื ืืืขืช ืืื ืืืืืจืื ืืืชื ืืคื ื ืฉืืืื ืืืืืจื ืขื ืืืืก ืงืฉืื,ืืืชืืจ ืจืื ืืืกื ืืจืื ืื ืื ื ืืืจ ืชืคืืืช ืืืืช ืชืงื ืื ืจืื ืืืืฉืข ืื ืืื ืืืจ ืชืคืืืช ืื ืื ืชืืืืื ืชืงื ืื,ืชื ืื ืืืืชืื ืืจ\' ืืืกื ืืจืื ืื ืื ื ืืชื ืื ืืืืชืื ืืจืื ืืืืฉืข ืื ืืื ืชื ืื ืืืืชืื ืืจืื ืืืกื ืืจ\' ืื ืื ื ืืืจืื ืชืงื ืชืคืืช ืฉืืจืืช ืฉื ื\' (ืืจืืฉืืช ืื, ืื) ืืืฉืื ืืืจืื ืืืงืจ ืื ืืืงืื ืืฉืจ ืขืื ืฉื ืืืื ืขืืืื ืืื ืชืคืื ืฉื ืืืจ (ืชืืืื ืงื, ื) ืืืขืื ืคืื ืืก ืืืคืื,ืืฆืืง ืชืงื ืชืคืืช ืื ืื ืฉื ืืืจ (ืืจืืฉืืช ืื, ืกื) ืืืฆื ืืฆืืง ืืฉืื ืืฉืื ืืคื ืืช ืขืจื ืืืื ืฉืืื ืืื ืชืคืื ืฉื ืืืจ (ืชืืืื ืงื, ื) ืชืคืื ืืขื ื ืื ืืขืืฃ ืืืคื ื ื\' ืืฉืคืื ืฉืืื,ืืขืงื ืชืงื ืชืคืืช ืขืจืืืช ืฉื ืืืจ (ืืจืืฉืืช ืื, ืื) ืืืคืืข ืืืงืื ืืืื ืฉื ืืืื ืคืืืขื ืืื ืชืคืื ืฉื ืืืจ (ืืจืืืื ื, ืื) ืืืชื ืื ืชืชืคืื ืืขื ืืขื ืืื ืืื ืชืฉื ืืขืื ืจื ื ืืชืคืื ืืื ืชืคืืข ืื,ืืชื ืื ืืืืชืื ืืจ\' ืืืืฉืข ืื ืืื ืืคื ื ืื ืืืจื ืชืคืืช ืืฉืืจ ืขื ืืฆืืช ืฉืืจื ืชืืื ืฉื ืฉืืจ ืงืจื ืืืืื ืขื ืืฆืืช ืืจืื ืืืืื ืืืืจ ืขื ืืจืืข ืฉืขืืช ืฉืืจื ืชืืื ืฉื ืฉืืจ ืงืจื ืืืืื ืขื ืืจืืข ืฉืขืืช,ืืืคื ื ืื ืืืจื ืชืคืืช ืืื ืื ืขื ืืขืจื ืฉืืจื ืชืืื ืฉื ืืื ืืขืจืืื ืงืจื ืืืืื ืขื ืืขืจื ืจืื ืืืืื ืืืืจ ืขื ืคืื ืืื ืื ืฉืืจื ืชืืื ืฉื ืืื ืืขืจืืื ืงืจื ืืืืื ืขื ืคืื ืืื ืื,ืืืคื ื ืื ืืืจื ืชืคืืช ืืขืจื ืืื ืื ืงืืข ืฉืืจื ืืืจืื ืืคืืจืื ืฉืื ื ืชืขืืื ืืืขืจื ืงืจืืื ืืืืืืื ืื ืืืืื,ืืืคื ื ืื ืืืจื ืฉื ืืืกืคืื ืื ืืืื ืฉืืจื ืงืจืื ืฉื ืืืกืคืื ืงืจื ืื ืืืื ืจืื ืืืืื ืืืืจ ืขื ืฉืืข ืฉืขืืช ืฉืืจื ืงืจืื ืืืกืฃ ืงืจื ืืืืื ืขื ืฉืืข ืฉืขืืช,ืืืืื ืืื ืื ืื ืืืืื ืืฉืฉ ืฉืขืืช ืืืืฆื ืืืืขืื ืืืืื ืืื ืื ืื ืงืื ื ืืชืฉืข ืฉืขืืช ืืืืฆื ืืืืขืื,ืืืืขืื ืืื ืจืื ืืืืื ืคืื ืื ืื ืงืื ืงืืืจ ืื ืคืื ืื ืื ืืืจืื ื ืงืืืจ ืชื ืฉืืข ืืชื ืื ืจ\' ืืืืื ืืืืจ ืคืื ืืื ืื ืืืจืื ื ืืืจื ืืืื ื"ื ืฉืขืืช ืืกืจ ืจืืืข,ื ืืื ืชืืืื ืชืืืืชืื ืืจ\' ืืืกื ืืจ\' ืื ืื ื ืืืจ ืื ืจ\' ืืืกื ืืจ\' ืื ืื ื ืืขืืื ืืืื ืื ืชืคืืืช ืืืืช ืชืงื ืื ืืืกืืืื ืื ืจืื ื ืืงืจืื ืืช ืืื ืื ืชืืื ืืื ืชืคืืช ืืืกืฃ ืืจ\' ืืืกื ืืจ\' ืื ืื ื ืืื ืชืงื ื ืืื ืชืคืืืช ืืืืช ืชืงื ืื ืืืกืืืื ืื ืจืื ื ืืงืจืื ืืช:,ืจืื ืืืืื ืืืืจ ืขื ืืจืืข ืฉืขืืช: ืืืืขืื ืืื ืขื ืืขื ืืืื ืื ืืืื ืขื ืืื ืขื ืืืื ืชื ืฉืืข ืจ\' ืืืืื ืืืืจ ืขื ืคืื ืืื ืื ืื ืืืจืช ืืฉืืื ืขื ืืื ืขื ืืืื ืืืื ื ืืืืื ืืื ืจ\' ืืืืื ืืจืื ื ืืื ืื ืืืจืช ืขื ืืขื ืืืื ืจ\' ืืืืื'54a. ืืชื ืืณ 3a. The previous baraita cited Rabbi Meirโs opinion that the time for the recitation of Shema begins when the priests immerse before partaking of their teruma. In the Tosefta, it was taught that Rabbi Meir holds that one begins to recite Shema from when people enter to eat their meal on Shabbat eve. One opinion of Rabbi Meir seems to contradict another opinion of Rabbi Meir. The Gemara responds: Two tannaโim, students of Rabbi Meir, expressed different opinions in accordance with Rabbi Meirโs opinion.,So too, the opinion of Rabbi Eliezer cited in the mishna contradicts the opinion of Rabbi Eliezer cited in the baraita. In the mishna, Rabbi Eliezer holds that the time for the recitation of Shema begins with the emergence of the stars: From the time when the priests enter to partake of their teruma, while in the baraita, he states that the time for the recitation of Shema begins when the day becomes sanctified on the eve of Shabbat.,The Gemara responds: There are two possible resolutions to the apparent contradiction in Rabbi Eliezerโs opinion. Either two tannaโim expressed different opinions in accordance with Rabbi Eliezerโs opinion, or if you wish, say instead that the first clause of the mishna, according to which we begin to recite Shema when the priests enter to partake of their teruma, is not actually Rabbi Eliezerโs opinion. Only the second half of the statement: Until the end of the first watch, was stated by Rabbi Eliezer.,In the mishna, we learned that Rabbi Eliezer establishes that one may recite the evening Shema until the end of the first watch. These watches are mentioned in the Bible as segments of the night, but it must be established: Into precisely how many segments is the night divided, three or four? Moreover, why does Rabbi Eliezer employ such inexact parameters rather than a more precise definition of time (Tosefot HaRosh)?,What does Rabbi Eliezer actually hold? If he holds that the night consists of three watches, let him say explicitly that one recites the evening Shema until the fourth hour. If he holds that the night consists of four watches, let him say explicitly until the third hour.,The Gemara responds: Actually, Rabbi Eliezer holds that the night consists of three watches, and he employs this particular language of watches in order to teach us: There are watches in heaven and there are watches on earth; just as our night is divided into watches, so too is the night in the upper worlds. As it was taught in a baraita: Rabbi Eliezer says: The night consists of three watches, and over each and every watch, the Holy One, Blessed be He, sits and roars like a lion in pain over the destruction of the Temple. This imagery is derived from a reference in the Bible, as it is stated: โThe Lord roars yishag from on high, from His holy dwelling He makes His voice heard. He roars mightily shaog yishag over His dwelling place, He cries out like those who tread grapes, against all the inhabitants of the earthโ (Jeremiah 25:30). The three instances of the root shin-alef-gimmel in this verse correspond to the three watches of the night.,And signs of the transition between each of these watches in the upper world can be sensed in this world: In the first watch, the donkey brays; in the second, dogs bark; and in the third people begin to rise, a baby nurses from its motherโs breast and a wife converses with her husband.,With regard to these earthly manifestations of the three heavenly watches as established in the baraita, the Gemara asks: What did Rabbi Eliezer enumerate? If he enumerated the beginning of the watch, why do I need a sign for the beginning of the first watch? It is when evening begins; an additional sign is superfluous. If he enumerated the end of the watches, why do I need a sign for the end of the last watch? It is when day begins; an additional sign is similarly superfluous.,The Gemara answers: Rather, he enumerated the signs for the end of the first watch and the beginning of the last watch, both of which require a sign, as well as the middle of the middle watch. And if you wish, say instead: He enumerated the ends of all of the watches. And if you say that a sign indicating the end of the final watch is unnecessary because it is day, nevertheless, that sign is useful.,What is the practical ramification of this sign? It is relevant to one who recites Shema while lying in a dark house, who cannot see the dawn and who does not know when the time for reciting Shema arrives. That person is provided with a sign that when a woman speaks with her husband and a baby nurses from its motherโs breast, the final watch of the night has ended and he must rise and recite Shema.,Rav Yitzแธฅak bar Shmuel said in the name of Rav: The night consists of three watches, and over each and every watch the Holy One, Blessed be He sits and roars like a lion, because the Temple service was connected to the changing of these watches (Tosefot HaRosh), and says: โWoe to Me, that due to their sins I destroyed My house, burned My Temple and exiled them among the nations of the world.โ,Incidental to the mention of the elevated significance of the night watches, the Gemara cites a related story: It was taught in a baraita that Rabbi Yosei said: I was once walking along the road when I entered the ruins of an old, abandoned building among the ruins of Jerusalem in order to pray. I noticed that Elijah, of blessed memory, came and guarded the entrance for me and waited at the entrance until I finished my prayer. When I finished praying and exited the ruin, Elijah said to me, deferentially as one would address a Rabbi: Greetings to you, my Rabbi. I answered him: Greetings to you, my Rabbi, my teacher. And Elijah said to me: My son, why did you enter this ruin? I said to him: In order to pray. And Elijah said to me: You should have prayed on the road. And I said to him: I was unable to pray along the road, because I was afraid that I might be interrupted by travelers and would be unable to focus. Elijah said to me: You should have recited the abbreviated prayer instituted for just such circumstances.,Rabbi Yosei concluded: At that time, from that brief exchange, I learned from him, three things: I learned that one may not enter a ruin; and I learned that one need not enter a building to pray, but he may pray along the road; and I learned that one who prays along the road recites an abbreviated prayer so that he may maintain his focus.,And after this introduction, Elijah said to me: What voice did you hear in that ruin? rI responded: I heard a Heavenly voice, like an echo of that roar of the Holy One, Blessed be He (Maharsha), cooing like a dove and saying: Woe to the children, due to whose sins I destroyed My house, burned My Temple, and exiled them among the nations.rAnd Elijah said to me: By your life and by your head, not only did that voice cry out in that moment, but it cries out three times each and every day. Moreover, any time that Godโs greatness is evoked, such as when Israel enters synagogues and study halls and answers in the kaddish prayer, May His great name be blessed, the Holy One, Blessed be He, shakes His head and says: Happy is the king who is thus praised in his house. When the Temple stood, this praise was recited there, but now: How great is the pain of the father who exiled his children, and woe to the children who were exiled from their fatherโs table, as their pain only adds to that of their father (Rabbi Shem Tov ibn Shaprut).,The Sages taught, for three reasons one may not enter a ruin: Because of suspicion of prostitution, because the ruin is liable to collapse, and because of demons. Three separate reasons seem extraneous, so the Gemara asks: Why was the reason because of suspicion necessary? Let this halakha be derived because of collapse. 26b. On a similar note, the Sages taught in a baraita: One who erred and did not recite the afternoon prayer on the eve of Shabbat, prays in the evening prayer two Amida prayers on Shabbat evening. One who erred and did not recite the afternoon prayer on Shabbat, recites two weekday Amida prayers in the evening prayer at the conclusion of Shabbat. He recites havdala the prayer of distinction between the sanctity of Shabbat and the profanity of the week by reciting: You have graced us, etc., in the fourth blessing of the Amida, which is: Who graciously grants knowledge, in the first prayer, as it is the actual evening prayer, but he does not recite havdala in the second prayer, which is in place of the afternoon prayer. Moreover, if he recited havdala in the second prayer and did not recite havdala in the first, the second prayer fulfilled his obligation, the first one did not fulfill his obligation.,The Gemara comments: Is that to say that since he did not recite havdala in the first prayer, he is as one who did not pray and we require him to return to the beginning of the prayer and repeat it? If so, the conclusion is that one who fails to recite havdala in the prayer must repeat that prayer.,The Gemara raises a contradiction to the above conclusion from the Tosefta: One who erred and did not mention the might of the rains: He makes the wind blow and rain fall in the second blessing of the Amida, the blessing on the revival of the dead, and one who erred and failed to recite the request for rain in the ninth blessing of the Amida, the blessing of the years, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite havdala in the blessing: Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine, independent of his prayer. This contradiction was not resolved and remains difficult.,The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. It was stated: Rabbi Yosei, son of Rabbi แธคanina, said: The practice of praying three times daily is ancient, albeit not in its present form; prayers were instituted by the Patriarchs. However, Rabbi Yehoshua ben Levi said that the prayers were instituted based on the daily offerings sacrificed in the Holy Temple, and the prayers parallel the offerings, in terms of both time and characteristics.,The Gemara comments: It was taught in a baraita in accordance with the opinion of Rabbi Yosei, son of Rabbi แธคanina, and it was taught in a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi. The Gemara elaborates: It was taught in a baraita in accordance with the opinion of Rabbi Yosei, son of Rabbi แธคanina: Abraham instituted the morning prayer, as it is stated when Abraham came to look out over Sodom the day after he had prayed on its behalf: โAnd Abraham rose early in the morning to the place where he had stood before the Lordโ (Genesis 19:27), and from the context as well as the language utilized in the verse, the verb standing means nothing other than prayer, as this language is used to describe Pinehasโ prayer after the plague, as it is stated: โAnd Pinehas stood up and prayed and the plague endedโ (Psalms 106:30). Clearly, Abraham was accustomed to stand in prayer in the morning.,Isaac instituted the afternoon prayer, as it is stated: โAnd Isaac went out to converse lasuaแธฅ in the field toward eveningโ (Genesis 24:63), and conversation means nothing other than prayer, as it is stated: โA prayer of the afflicted when he is faint and pours out his complaint siแธฅo before the Lordโ (Psalms 102:1). Obviously, Isaac was the first to pray as evening approached, at the time of the afternoon prayer.,Jacob instituted the evening prayer, as it is stated: โAnd he encountered vayifga the place and he slept there for the sun had setโ (Genesis 28:11). The word encounter means nothing other than prayer, as it is stated when God spoke to Jeremiah: โAnd you, do not pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter tifga Me for I do not hear youโ (Jeremiah 7:16). Jacob prayed during the evening, after the sun had set.,And it was taught in a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi that the laws of prayer are based on the laws of the daily offerings: Why did the Rabbis say that the morning prayer may be recited until noon? Because, although the daily morning offering is typically brought early in the morning, it may be sacrificed until noon. And Rabbi Yehuda says: My opinion, that the morning prayer may be recited until four hours into the day, is because the daily morning offering is sacrificed until four hours.,And why did the Rabbis say that the afternoon prayer may be recited until the evening? Because the daily afternoon offering is sacrificed until the evening. Rabbi Yehuda says that the afternoon prayer may be recited only until the midpoint of the afternoon because, according to his opinion, the daily afternoon offering is sacrificed until the midpoint of the afternoon.,And why did they say that the evening prayer is not fixed? Because the burning of the limbs and fats of the offerings that were not consumed by the fire on the altar until the evening. They remained on the altar and were offered continuously throughout the entire night.,And why did the Rabbis say that the additional prayer may be recited all day? Because the additional offering is brought throughout the entire day. However, Rabbi Yehuda says that the additional prayer may be recited until the seventh hour of the day, because the additional offering is sacrificed until the seventh hour.,The baraita continues and states that there are two times for the afternoon prayer. Greater, earlier minแธฅa minแธฅa gedola and lesser, later minแธฅa minแธฅa ketana. The Gemara clarifies the difference between them: Which is minแธฅa gedola? From six-and-a-half hours after sunrise and on, which is a half an hour after noon and on. It is the earliest time that the daily afternoon offering may be sacrificed, as in the case on the eve of Passover that occurs on Shabbat. Which is minแธฅa ketana? From nine-and-a-half hours and on, which is the standard time that the daily afternoon offering is sacrificed.,On that note, a dilemma was raised before them: Rabbi Yehuda, who holds that the afternoon prayer may be recited only until the midpoint of the afternoon, does he say the midpoint of the first minแธฅa, minแธฅa gedola? Or, does he say the midpoint of the last minแธฅa? Come and hear an explicit resolution to this dilemma: As it was taught in a baraita, Rabbi Yehuda says: They said the midpoint of the last minแธฅa, and that is eleven hours minus a quarter of an hour after sunrise, i.e., an hour-and-a-quarter hours before sunset.,In any case, it is clear that according to this baraita the halakhot of prayer are based on the Temple offerings. The Gemara suggests: Let us say that this is a conclusive refutation of the opinion of Rabbi Yosei, son of Rabbi แธคanina, who held that the forefathers instituted the prayers. Rabbi Yosei, son of Rabbi แธคanina, could have said to you: Actually, I will say to you that the Patriarchs instituted the prayers and the Sages based the times and characteristics of prayer on the Temple offerings, even though they do not stem from the same source. As, if you do not say so, that even Rabbi Yosei, son of Rabbi แธคanina, would agree that the laws of offerings and those of prayers are related, then, according to Rabbi Yosei, son of Rabbi แธคanina, who instituted the additional prayer? It is not one of the prayers instituted by the forefathers. Rather, even according to Rabbi Yosei, son of Rabbi แธคanina, the prayers were instituted by the Patriarchs and the Sages based them on the laws of the offerings.,We learned in the mishna that Rabbi Yehuda says: The morning prayer may be recited until four hours of the day. A dilemma was raised before the yeshiva students: When Rabbi Yehuda says until, does he mean until and including the fourth hour, or, perhaps when he says โuntilโ he means until and not including, in which case one may not pray during the fourth hour? Come and hear a resolution to this dilemma based on the mishna. Rabbi Yehuda says: The afternoon prayer may be recited only until the midpoint of the afternoon. Now, granted, if you say that until means until and not including, then there is a difference between the opinion of Rabbi Yehuda and the opinion of the Rabbis. However, if you say that until means until and including, then the opinion of Rabbi Yehuda'54a. This mishna, which includes all of this chapterโs mishnayot, contains a series of blessings and halakhot that are not recited at specific times, but rather in response to various experiences and events. rrFor zikin and zevaโot, which the Gemara will discuss below, for thunder, gale force winds, and lightning, manifestations of the power of the Creator, one recites: BlessedโฆWhose strength and power fill the world. For extraordinary (Rambam) mountains, hills, seas, rivers, and deserts, one recites: BlessedโฆAuthor of creation. Consistent with his opinion that a separate blessing should be instituted for each individual species, Rabbi Yehuda says: One who sees the great sea recites a special blessing: BlessedโฆWho made the great sea. As with all blessings of this type, one only recites it when he sees the sea intermittently, not on a regular basis.,For rain and other good tidings, one recites the special blessing: BlessedโฆWho is good and Who does good. Even for bad tidings, one recites a special blessing: Blessedโฆthe true Judge. Similarly, when one built a new house or purchased new vessels, he recites: BlessedโฆWho has given us life, sustained us, and brought us to this time. The mishna articulates a general principle: One recites a blessing for the bad that befalls him just as he does for the good. In other words, one recites the appropriate blessing for the trouble that he is experiencing at present despite the fact that it may conceal some positive element in the future. Similarly, one must recite a blessing for the good that befalls him just as for the bad.,The mishna states: And one who cries out over the past in an attempt to change that which has already occurred, it is a vain prayer. For example, one whose wife was pregt and he says: May it be Godโs will that my wife will give birth to a male child, it is a vain prayer. Or one who was walking on the path home and he heard the sound of a scream in the city, and he says: May it be Godโs will that this scream will not be from my house, it is a vain prayer. In both cases, the event already occurred.,The Sages also said: One who enters a large city, the Gemara explains below that this is in a case where entering the city is dangerous, recites two prayers: One upon his entrance, that he may enter in peace, and one upon his exit, that he may leave in peace. Ben Azzai says: He recites four prayers, two upon his entrance and two upon his exit. In addition to praying that he may enter and depart in peace, he gives thanks for the past and cries out in prayer for the future.,The mishna articulates a general principle: One is obligated to recite a blessing for the bad that befalls him just as he recites a blessing for the good that befalls him, as it is stated: โAnd you shall love the Lord your God with all your heart, with all your soul, and with all your mightโ (Deuteronomy 6:5). The mishna explains this verse as follows: โWith all your heartโ means with your two inclinations, with your good inclination and your evil inclination, both of which must be subjugated to the love of God. โWith all your soulโ means even if God takes your soul. โAnd with all your mightโ means with all your money, as money is referred to in the Bible as might. Alternatively, it may be explained that โwith all your mightโ means with every measure that He metes out to you; whether it is good or troublesome, thank Him.,The mishna teaches several Temple-related halakhot. One may not act irreverently or conduct himself flippantly opposite the eastern gate of the Temple Mount, which is aligned opposite the Holy of Holies. In deference to the Temple, one may not enter the Temple Mount with his staff, his shoes, his money belt punda, or even the dust on his feet. One may not make the Temple a shortcut to pass through it, and through an a fortiori inference, all the more so one may not spit on the Temple Mount.,The mishna relates: At the conclusion of all blessings recited in the Temple, those reciting the blessing would say: Blessed are You Lord, God of Israel, until everlasting haolam, the world. But when the Sadducees strayed and declared that there is but one world and there is no World-to-Come, the Sages instituted that at the conclusion of the blessing one recites: From everlasting haolam to everlasting haolam.,The Sages also instituted that one should greet another in the name of God, i.e., one should mention Godโs name in his greeting, as it is stated: โAnd presently Boaz came from Bethlehem and said to the harvesters, The Lord is with you, and they said to him, May the Lord bless youโ (Ruth 2:4). And it says: โAnd the angel of God appeared to him and said to him, God is with you, mighty man of valorโ (Judges 6:12). And it says: โAnd despise not your mother when she is oldโ (Proverbs 23:22), i.e., one must not neglect customs which he inherits. And lest you say that mentioning Godโs name is prohibited, it says: โIt is time to work for the Lord; they have made void Your Torahโ (Psalms 119:126), i.e., it is occasionally necessary to negate biblical precepts in order to perform Godโs will, and greeting another is certainly Godโs will. Rabbi Natan says another interpretation of the verse: โMake void Your Torahโ because โit is the time to work for the Lord,โ i.e., occasionally it is necessary to negate biblical precepts in order to bolster the Torah.,From where are these matters derived? Rabbi Yoแธฅa said: The verse states: โAnd Jethro said: Blessed be the Lord, Who delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh; Who delivered the people from under the hand of the Egyptiansโ (Exodus 18:10); a blessing is recited for a miracle.,The Gemara asks: For a miracle that occurs for the multitudes we recite a blessing, but for a miracle that befalls an individual person we do not recite a blessing? Wasnโt there an incident where a certain man was walking along the right side of the Euphrates River when a lion attacked him, a miracle was performed for him, and he was rescued? He came before Rava, who said to him: Every time that you arrive there, to the site of the miracle, recite the blessing, โBlessedโฆWho performed a miracle for me in this place.โ,And once when Mar, son of Ravina, was walking in a valley of willows and was thirsty for water, a miracle was performed for him and a spring of water was created for him, and he drank.,Furthermore, once when Mar, son of Ravina, was walking in the marketplace risteka of Meแธฅoza and a wild camel gamla peritza attacked him. The wall cracked open, he went inside it, and he was rescued. Ever since, when he came to the willows he recited: BlessedโฆWho performed a miracle for me in the willows and with the camel. And, when he came to the marketplace of Meแธฅoza he recited: BlessedโฆWho performed a miracle for me with the camel and in the willows, indicating that one recites a blessing even for a miracle that occurs to an individual. The Sages say: On a miracle performed on behalf of the multitudes, everyone is obligated to recite a blessing; on a miracle performed on behalf of an individual, only the individual is obligated to recite a blessing.,The Sages taught in a baraita a list of places where one is required to recite a blessing due to miracles that were performed there: One who sees the crossings of the Red Sea, where Israel crossed; and the crossings of the Jordan; and the crossings of the streams of Arnon; the hailstones of Elgavish on the descent of Beit แธคoron; the rock that Og, King of Bashan, sought to hurl upon Israel; and the rock upon which Moses sat when Joshua waged war against Amalek; and Lotโs wife; and the wall of Jericho that was swallowed up in its place. On all of these miracles one must give thanks and offer praise before God.,The Gemara elaborates: Granted, the miracles at the crossings of the sea are recorded explicitly in the Torah, as it is stated: โAnd the Israelites went into the sea on dry ground and the water was a wall for them on their right and on their leftโ (Exodus 14:22). So too, the miracle at the crossings of the Jordan, as it is stated: โThe priests who bore the ark of Godโs covet stood on dry land within the Jordan, while all Israel crossed on dry land until the entire nation finished crossing the Jordanโ (Joshua 3:17).,However, from where do we derive the miracle that occurred at the crossing of the streams of Arnon? As it is stated: โWherefore it is said in the Book of the Wars of the Lord: Vahev in Sufa, and the valleys of Arnon. And the slope of the valleys that incline toward the seat of Ar, and lean upon the border of Moabโ (Numbers 21:14โ15). It was taught: โVahev in Sufaโ; there were two lepers, one named Et and the second named Hev, who were walking at the rear of the camp of Israel. As Israel passed, the Emorites came '. None | |
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33. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer b. Arakh โข R. Eliezer b. Hyrcanus
Found in books: Levine (2005) 348; Sigal (2007) 54
14b. ืื ืืืืจื ืชืืจื ืื ืืืฉื ืืืชื ืืืืจื ืชืืจื ืืื ืืืฉื ืืืชื ืื ืืื.,ืช"ืจ ืืขืฉื ืืจืื ืืืื ื ืื ืืืื ืฉืืื ืจืืื ืขื ืืืืืจ ืืืื ืืืื ืืืจื ืืจ\' ืืืขืืจ ืื ืขืจื ืืืืจ ืืืจืื ืืืจ ืื ืจืื ืฉื ื ืื ืคืจืง ืืื ืืืขืฉื ืืจืืื ืืืจ ืื ืื ืื ืฉื ืืชื ืืื ืืื ืืืจืืื ืืืืื ืืื ื"ื ืืื ืืื ืืืื ืืืขืชื ืืืจ ืื ืจืื ืชืจืฉืื ื ืืืืจ ืืคื ืื ืืืจ ืืื ืฉืืืืชื ื ืืืจ ืื ืืืืจ,ืืื ืืจื ืจืื ืืืื ื ืื ืืืื ืืขื ืืืืืจ ืื ืชืขืืฃ ืืืฉื ืขื ืืืื ืชืืช ืืืืช ืืืจ ืื ืจืื ืืคื ื ืื ืืจืืช ืืขื ืืืืืจ ืืืจ ืืคืฉืจ ืืชื ืืืจืฉ ืืืขืฉื ืืจืืื ืืฉืืื ื ืขืื ื ืืืืืื ืืฉืจืช ืืืืื ืืืชื ื ืืื ื ืืจืื ืขื ืืืืืจ ืืื ืคืชื ืจ"ื ืื ืขืจื ืืืขืฉื ืืืจืืื ืืืจืฉ ืืืจืื ืืฉ ืื ืืฉืืื ืืกืืืื ืื ืืืืื ืืช ืฉืืฉืื ืคืชืื ืืืื ืืืืจื ืฉืืจื,ืื ืฉืืจื ืืืจื (ืชืืืื ืงืื, ื) ืืืื ืืช ื\' ืื ืืืจืฅ ืชื ืื ืื ืืื ืชืืืืืช ืขืฅ ืคืจื ืืื ืืจืืื ืืืืืื ื ืขื ื ืืืื ืื ืืืฉ ืืืืจ ืื ืื ืืขืฉื ืืืจืืื ืขืื ืจืื ืืืื ื ื"ื ืื ืฉืงื ืขื ืจืืฉื ืืืืจ ืืจืื ื\' ืืืื ืืฉืจืื ืฉื ืชื ืื ืืืืจืื ืืืื ื ืฉืืืืข ืืืืื ืืืืงืืจ ืืืืจืืฉ ืืืขืฉื ืืจืืื ืืฉ ื ืื ืืืจืฉ ืืืื ื ืื ืืงืืื ื ืื ืืงืืื ืืืื ื ืื ืืืจืฉ ืืชื ื ืื ืืืจืฉ ืื ืื ืืงืืื ืืฉืจืื ืืืจืื ืืืื ื ืฉืืืขืืจ ืื ืขืจื ืืฆื ืืืืฆืื,ืืืฉื ืืืจื ืืืืจืื ืืคื ื ืจ\' ืืืืฉืข ืืื ืืื ืืจืื ืืืกื ืืืื ืืืืืื ืืืจื ืืืจื ืืฃ ืื ื ื ืืจืืฉ ืืืขืฉื ืืจืืื ืคืชื ืจืื ืืืืฉืข ืืืจืฉ ืืืืชื ืืืื ืชืงืืคืช ืชืืื ืืื ื ืชืงืฉืจื ืฉืืื ืืขืืื ืื ืจืื ืืืื ืงืฉืช ืืขื ื ืืืื ืืืืื ืืฉืจืช ืืชืงืืฆืื ืืืืื ืืฉืืืข ืืื ื ืืื ืฉืืชืงืืฆืื ืืืืื ืืจืืืช ืืืืืืื ืืชื ืืืื,ืืื ืจืื ืืืกื ืืืื ืืกืืคืจ ืืืจืื ืืคื ื ืจืื ืืืื ื ืื ืืืื ืืืืจ ืืฉืจืืื ืืืฉืจื ืืืืืชืื ืืฉืจื ืขืื ื ืฉืื ืจืื ืืืฃ ืื ื ืืืชื ืืืืืื ืืกืืืื ืืืื ื ืขื ืืจ ืกืื ื ืื ืชื ื ืขืืื ื ืืช ืงืื ืื ืืฉืืื ืขืื ืืืื ืขืื ืืืื ืืจืงืืื ืืืืืื ืืืฆืขืืช ื ืืืช ืืืฆืขืืช ืืื ืืชื ืืชืืืืืืื ืืชืืืืื ืชืืืืืืื ืืืืื ืื ืืืช ืฉืืืฉืืช,ืืื ื ืืืชื ืื ืจ\' ืืืกื ืืจ\' ืืืืื ืืืืจ ืฉืืฉื ืืจืฆืืืช ืื ืจ\' ืืืืฉืข ืืจืฆื ืืืจืื ืืคื ื ืจืื ืืืื ื ืื ืืืื ืจ"ืข ืืจืฆื ืืคื ื ืจ\' ืืืืฉืข ืื ื ืื ืื ืืืื ืื ืืจืฆื ืืคื ื ืจ"ืข ืืืืื ืจ"ื ืื ืขืจื ืื ืงื ืืฉืื ืืืจืฆื ืืืจืฆื ืงืืื ืงืืฉืื ืืืจืฆื ืืื ืืจืฆื ืงืืื ืื ืงื ืืฉืื ืืื ืื ื ืื ืื ืืืื ืื ืืื ืืจืฆื ืงืืื ืืงื ืืฉืื ืืืจืฆื ืืืื ืงืืื ืืื ืืืจืฆื.,ืช"ืจ ืืจืืขื ื ืื ืกื ืืคืจืืก ืืืื ืื ืื ืขืืื ืืื ืืืื ืืืจ ืืจืื ืขืงืืื ืืืจ ืืื ืจ"ืข ืืฉืืชื ืืืืขืื ืืฆื ืืื ื ืฉืืฉ ืืืืจ ืื ืชืืืจื ืืื ืืื ืืฉืื ืฉื ืืืจ (ืชืืืื ืงื, ื) ืืืืจ ืฉืงืจืื ืื ืืืื ืื ืื ืขืื ื,ืื ืขืืื ืืฆืืฅ ืืืช ืขืืื ืืืชืื ืืืืจ (ืชืืืื ืงืื, ืื) ืืงืจ ืืขืื ื ื\' ืืืืชื ืืืกืืืื ืื ืืืื ืืฆืืฅ ืื ืคืืข ืืขืืื ืืืชืื ืืืืจ (ืืฉืื ืื, ืื) ืืืฉ ืืฆืืช ืืืื ืืืื ืคื ืชืฉืืขื ื ืืืงืืชื ืืืจ ืงืืฆืฅ ืื ืืืขืืช ืจืื ืขืงืืื ืืฆื ืืฉืืื,ืฉืืื ืืช ืื ืืืื ืืื ืืกืจืืกื ืืืื ืืืจ ืืื (ืืืงืจื ืื, ืื) ืืืืจืฆืื ืื ืชืขืฉื ืื ืฉืืืจืฆืื ืื ืชืขืฉื ืฉืืื ืืช ืื ืืืื ืืชืืื ืฉืขืืืจื ืืื ืื"ื ืื ืืืืฉืื ื ืืืฉืืืื ืืืืจ ืฉืืืื''. None | 14b. This case is referring to words of Torah, while that case is referring to commerce. With regard to words of Torah, they were trustworthy; with regard to commerce, they were not.,ยง The Gemara returns to the topic of the Design of the Divine Chariot. The Sages taught: An incident occurred involving Rabban Yoแธฅa ben Zakkai, who was riding on a donkey and was traveling along the way, and his student, Rabbi Elazar ben Arakh, was riding a donkey behind him. Rabbi Elazar said to him: My teacher, teach me one chapter in the Design of the Divine Chariot. He said to him: Have I not taught you: And one may not expound the Design of the Divine Chariot to an individual, unless he is a Sage who understands on his own accord? Rabbi Elazar said to him: My teacher, allow me to say before you one thing that you taught me. In other words, he humbly requested to recite before him his own understanding of this issue. He said to him: Speak.,Immediately, Rabban Yoแธฅa ben Zakkai alighted from the donkey, and wrapped his head in his cloak in a manner of reverence, and sat on a stone under an olive tree. Rabbi Elazar said to him: My teacher, for what reason did you alight from the donkey? He said: Is it possible that while you are expounding the Design of the Divine 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 to discuss the Design of the Divine Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all the trees began reciting song.,What song did they recite? โPraise the Lord from the earth, sea monsters and all depthsโฆfruit trees and all cedarsโฆpraise the Lordโ (Psalms 148:7โ14). An angel responded from the fire, saying: This is the very Design of the Divine Chariot, just as you expounded. Rabban Yoแธฅa ben Zakkai stood and kissed Rabbi Elazar ben Arakh on his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a son like you, who knows how to understand, investigate, and expound the Design of the Divine Chariot. There are some who expound the Torahโs verses well but do not fulfill its imperatives well, and there are some who fulfill its imperatives well but do not expound its verses well, whereas you expound its verses well and fulfill its imperatives well. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins.,The Gemara relates: And when these matters, this story involving his colleague Rabbi Elazar ben Arakh, 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 Divine Chariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice, when there are no clouds in the sky. Yet the 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.,Rabbi Yosei the Priest went and recited these matters before Rabban Yoแธฅa ben Zakkai, who said to him: Happy are all of you, and happy are the mothers who gave birth to you; happy are my eyes that saw this, students such as these. As for you and I, I saw in my dream that we were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here, for large halls teraklin and pleasant couches are made up for you. You, your students, and the students of your students are invited to the third group, those who will merit to welcome the Divine Presence.,The Gemara poses a question: Is that so? But isnโt it taught in a baraita: Rabbi Yosei, son of Rabbi Yehuda, says: There are three lectures. In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: Rabbi Yehoshua lectured on these matters before Rabban Yoแธฅa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua; and แธคaya ben แธคakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not included in the list, despite the testimony that he lectured before Rabban Yoแธฅa. The Gemara explains: Those who lectured and were also lectured to were included; but those who lectured and were not lectured to were not included. The Gemara asks: But wasnโt there แธคaya ben แธคakhinai, who was not lectured to, and yet he is included? The Gemara answers: แธคaya ben แธคakhinai actually lectured before one who lectured in front of his own rabbi, so he was also included in this list.,ยง The Sages taught: Four entered the orchard pardes, i.e., dealt with the loftiest secrets of Torah, and they are as follows: Ben Azzai; and ben Zoma; Aแธฅer, the other, a name for Elisha ben Avuya; and Rabbi Akiva. Rabbi Akiva, the senior among them, said to them: When, upon your arrival in the upper worlds, you reach pure marble stones, do not say: Water, water, although they appear to be water, because it is stated: โHe who speaks falsehood shall not be established before My eyesโ (Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: Ben Azzai glimpsed at the Divine Presence and died. And with regard to him the verse states: โPrecious in the eyes of the Lord is the death of His pious onesโ (Psalms 116:15). Ben Zoma glimpsed at the Divine Presence and was harmed, i.e., he lost his mind. And with regard to him the verse states: โHave you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit itโ (Proverbs 25:16). Aแธฅer chopped down the shoots of saplings. In other words, he became a heretic. Rabbi Akiva came out safely.,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: They asked ben Zoma: What is the halakha with regard to castrating a dog? 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. He said to them: The verse states โThat which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor shall you do so in your landโ (Leviticus 22:24), from which we learn: With regard to any animal that is in your land, you shall not do such a thing. They also asked ben Zoma: A woman considered to be a virgin who became pregt, what is the halakha? A High Priest may marry only a virgin; is he permitted to marry her? The answer depends on the following: Are we concerned for the opinion of Shmuel? Shmuel says:''. None |
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34. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Eliezer ben Hyrcanus, Rabbi โข Eliezer, Rabbi
Found in books: Janowitz (2002) 22; Secunda (2014) 173
67b. ืืืชื ืืืช,ืื ืขืืื ืืืืจ ื ืืืจ (ืฉืืืช ืื, ืื) ืืืฉืคื ืื ืชืืื ืื ืืืจ (ืฉืืืช ืื, ืื) ืื ืฉืืื ืขื ืืืื ืืืช ืืืืช ืกืืื ืขื ืื ืื ืื ืฉืืื ืขื ืืืื ืืกืงืืื ืืฃ ืืืฉืฃ ืืกืงืืื,ืืืจ ืื ืจืื ืืืืื ืืื ืืคื ื ืฉืกืืื ืขื ืื ืื ื ืืฆืื ืืื ืืกืงืืื ืืื ืืื ืืืืขืื ื ืืืื ืืืฉืคืื ืืื ืืืื ืืฆืื ืืืงืืฉ ืขืืืื ืืืืืจ ืื ืื ืืื ืืืืขืื ื ืืกืงืืื ืืฃ ืืืฉืฃ ืืกืงืืื,ืืจืื ืืืืื ื ืื ืืืืื ืืื ืืืืขืื ื ืฉื ื ืืชืืืื ืืืืื ืืืื ืืื ืฉื ื ืืชืืืื ืืืืื ืืืื ืืื ืืืืืื,ืืืจ ืจืื ืืืจืื ืขืื ืืืจื ืงืกืืจ ืจ\' ืืืืื ืฉื ื ืืชืืืื ืืืืื ืืืื ืืืืืื,ืืืจ ืจืื ืืืื ื ืืื ื ืงืจื ืฉืื ืืฉืคืื ืฉืืืืืฉืื ืคืืืื ืฉื ืืขืื:,(ืืืจืื ื, ืื) ืืื ืขืื ืืืืื ืืืจ ืจืื ืื ืื ื ืืคืืื ืืืืจ ืืฉืคืื,ืืืื ืืืชืชื ืืืืช ืงื ืืืืจื ืืืฉืงื ืขืคืจื ืืชืืชื ืืจืขืื ืืจืื ืื ืื ื ืืืจ ืื ืื ืืกืชืืืขืช ืืืื ืขืืืื ืืื ืขืื ืืืืื ืืชืื,ืืื ื ืืืืืจ ืจืื ืืืื ื ืืื ื ืงืจื ืฉืื ืืืฉืคืื ืฉืืืืืฉืื ืคืืืื ืฉื ืืขืื ืฉืื ื ืจืื ืื ืื ื ืื ืคืืฉ ืืืืชืื,ืืืจ ืจืื ืืืืื ืืจ ื ืืจื ืืืจ ืจืื ืืืื ืืจ ืืื ืืืืืื ืืื ืืขืฉื ืฉืืื ืืืืืืื ืืื ืืขืฉื ืืฉืคืื ืืื ืืื ืืืืจ (ืืจืืฉืืช ื, ืื) ืืืช ืืื ืืืจื ืืืชืืคืืช,ืืืจ ืืืื ืืงืคืื ืืื ื ืฉื ืืื ืงืคืื ืืื ื ืืฉืคืื,ืืืจ ืืืื ืืืืืช ืืฉืคืื ืืืืืืช ืฉืืช ืืฉ ืืื ืืกืงืืื ืืืฉ ืืื ืคืืืจ ืืื ืืกืืจ ืืืฉ ืืื ืืืชืจ ืืืชืืื,ืืขืืฉื ืืขืฉื ืืกืงืืื ืืืืื ืืช ืืขืื ืื ืคืืืจ ืืื ืืกืืจ ืืืชืจ ืืืชืืื ืืืจื ืื ืื ื ืืจื ืืืฉืขืื ืื ืืขืื ืฉืืชื ืืื ืขืกืงื ืืืืืืช ืืฆืืจื ืืืืืจื ืืื ืขืืืื ืชืืืชื ืืืืื ืืื,ืืืจ ืจื ืืฉื ืืืื ื ืืื ืืืืื ืืงืจื ื ืื ืคืืฅ ืืฉืื ืืจืืื ืืฉืืจืื ืื ืืืจืื,(ืฉืืืช ื, ืื) ืืืืืจื ืืืจืืืืื ืื ืคืจืขื ืืฆืืข ืืืืื ืืื ืืืจ ืจ\' ืืืืขืืจ ืืืื ืฉืืื ืืฉื ืืืื ืืืจืืืช ืืจืื ืคืืืช ืืืฉืขืืจื,ืจื ืคืคื ืืืจ ืืืืืื ืืคืืื ืืืืื ื ืื ืื ืืฆื ืืจื ืืื ืืืื ืืฃ ืืื ืืืื ืื ืืืื ืืฃ ืืื,ื"ื ืจื ืืจืื ืืืื ืืืืื ืืื ืื ืืืื ืืืืขื ืืฉืงืืื ืืกืคืกืืจื ืืืืืืื ืืืืื ืืืจืฃ ืืื ืืืืื ืืงื ืืืจ ืืื ืืืชืจ ืืื ืื ืืคืจืชื ืื ืืืื ืืื ืืืื ืืืืืช ืขืื ืื ืืื,ืืขืืจื ืืืงืืข ืืืืืกื ืืจืื ืฉื ืืฆืจืื ืืื ืืืจื ืื ืืื ืืืฉืงืืืื ืืื ืคืฉืจ ืืงื ืืืื ืืืกืงื ืืชื ืืืจื ืืื ืื ืืื ืืขืืจื ืืช ืื ืืื ืืืืจืื ื ืื ืื ืืืื ืืืืื ืืืื ืืื ืืื ืืืืง ืืื ืืืื:,ืื ืื ืืืงืืข ืืืืื ืืืฉืคืืื ืืืจ ืืื ืืฉืงืื ืืื ืงืจืืื ืฉืชืืชื ืืื ืืงื ืืจืืฉื ืฉืคืืืชื ืฉืื ืคืืจืชื ืืื ืื ืืื ืขืงืจืื ืืืจ ืืื ืื ื ืฉืชืื ืืืืืื ืืชืื ื ืื ืฉืชื ืืืืื ืืฉืงืืื ืืืื ืืืจื ืจืืื ืกืืืง ืืฉืืงื ืืชื ืืืจืชื ืคืฉืจื ืื ืืืืื ืืจืืื ืืงืื ืืืืชืชื ืืฉืืงื,(ืฉืืืช ื, ื) ืืชืขื ืืฆืคืจืืข ืืชืืก ืืช ืืจืฅ ืืฆืจืื ืืืจ ืจ\' ืืืขืืจ ืฆืคืจืืข ืืืช ืืืชื ืืฉืจืืฆื ืืืืื ืื ืืจืฅ ืืฆืจืื,ืืชื ืื ืจืื ืขืงืืื ืืืืจ ืฆืคืจืืข ืืืช ืืืชื ืืืืื ืื ืืจืฅ ืืฆืจืื ืืืจ ืื ืจืื ืืืขืืจ ืื ืขืืจืื ืขืงืืื ืื ืื ืืฆื ืืืื ืืื ืืืืจืืชืื ืืื ืืฆื ื ืืขืื ืืืืืืช ืฆืคืจืืข ืืืช ืืืชื ืฉืจืงื ืืื ืืื ืืื:,ืืืจ ืจ\' ืขืงืืื ืื\':''. None | 67b. one type of death penalty, namely, decapitation. Since that is the only type of capital punishment that applies to gentiles, it cannot be derived through a verbal analogy that the same type applies to a Jewish sorceror.,The baraita continues: Ben Azzai says that it is stated: โYou shall not allow a witch to liveโ (Exodus 22:17), and it is stated in the following verse: โWhoever lies with an animal shall be put to deathโ (Exodus 22:18). The fact that the Torah juxtaposes this matter to that matter is to teach that just as one who lies with an animal is executed by stoning (see Leviticus, chapter 20), so too, a warlock is executed by stoning.,With regard to this derivation, Rabbi Yehuda said to him: And because the Torah juxtaposes this matter with that matter, shall we take this person out to be stoned? Should he be sentenced to the most severe type of capital punishment on that basis? Rather, the source is as follows: A necromancer and a sorcerer were included in the general category of warlocks, and why were they singled out from the rest, with their prohibition and punishment stated independently? This was done in order to draw an analogy to them and say to you: Just as a necromancer and a sorcerer are executed by stoning, so too, a warlock is executed by stoning.,The Gemara asks: According to the opinion of Rabbi Yehuda as well, let the punishment with regard to a necromancer and a sorcerer be considered two verses that come as one, i.e., that teach the same matter, and therefore the halakha of other cases cannot be derived from it, according to the principle that any two verses that come as one do not teach about other cases. In other words, if a halakha is taught with regard to two individual cases in the Torah, the understanding is that this halakha applies only to those cases. Had this halakha applied to all other relevant cases as well, it would not have been necessary for the Torah to teach it twice. The fact that two cases are mentioned indicates that they are the exceptions rather than the rule.,Rabbi Zekharya says: This means that Rabbi Yehuda holds that two verses that come as one do teach about other cases.,ยง Rabbi Yoแธฅa says: Why is sorcery called keshafim? Because it is an acronym for: Contradicts the heavenly entourage shemakhแธฅishin pamalia shel mala. Sorcery appears to contradict the laws of nature established by God.,The verse states: โTo you it was shown, so that you should know that the Lord is God; there is none else besides Himโ (Deuteronomy 4:35). Rabbi แธคanina says: This is true even with regard to a matter of sorcery; sorcery is ineffective against a righteous person.,The Gemara relates: There was a certain woman who was attempting to take dust from under the feet of Rabbi แธคanina in order to perform sorcery on him and harm him. Rabbi แธคanina said to her: If you succeed, go and do it. I am not concerned about it, as it is written: โThere is none else besides Him.โ,The Gemara asks: Is that so? But doesnโt Rabbi Yoแธฅa say: Why are sorcerers called mekhashefim? Because it is an acronym for: Contradicts the heavenly entourage. This indicates that one should be wary of sorcery. The Gemara answers: Rabbi แธคanina is different, as his merit is great, and sorcery certainly has no effect on such a righteous person.,Rabbi Aivu bar Nagri says that Rabbi แธคiyya bar Abba says that in the verse: โAnd the magicians of Egypt did in that manner with their secret arts belateihemโ (Exodus 7:22), these words are describing acts of employing demons, which are invisible, and their actions are therefore hidden balat. With regard to the similar term โbelahateihemโ (Exodus 7:11), these are acts of sorcery, which sorcerers perform themselves, without using demons. And likewise it says: โAnd the flaming lahat sword that turned every wayโ (Genesis 3:24), referring to a sword that revolves by itself.,Abaye says: A sorcerer who is particular about using a certain utensil for his sorcery is employing a demon; one who is not particular about using a certain utensil is performing an act of sorcery.,Abaye says: The halakhot of sorcery are like the halakhot of Shabbat, in that their actions can be divided into three categories: There are some of them for which one is liable to be executed by stoning, and there are some of them for which one is exempt from punishment by Torah law but they are prohibited by rabbinic law, and there are some of them that are permitted ab initio.,Abaye elaborates: One who performs a real act of sorcery is liable to be executed by stoning. One who deceives the eyes is exempt from punishment, but it is prohibited for him to do so. What is permitted ab initio is to act like Rav แธคanina and Rav Oshaya: Every Shabbat eve they would engage in the study of the halakhot of creation, and a third-born calf would be created for them, and they would eat it in honor of Shabbat.,Rav Ashi said: I saw Karnaโs father perform a magic trick in which he would blow his nose and cast rolls of silk from his nostrils by deceiving the eye.,With regard to the verse: โAnd the magicians said to Pharaoh: This is the finger of Godโ (Exodus 8:15), Rabbi Eliezer says: It is derived from here that a demon cannot create an entity smaller than the size of a barley grain. Consequently, the magicians were not capable of duplicating the plague of lice, and they realized that this was not an act of sorcery but was performed by God.,Rav Pappa said: By God! They cannot create even an entity as large as a camel. They do not create anything. Rather, they can gather these large animals, leading them from one place to another, but they cannot gather those small animals.,Rav said to Rabbi แธคiyya: I myself saw a certain Arab who took a sword and sliced a camel and then beat a drum betavla, and the camel arose from the dead. Rabbi แธคiyya said to him: Was there blood and excretion afterward in that place, which flowed from the camel when it was sliced? Rather, since there was none, that was clearly a deception of the eyes and not sorcery.,The Gemara relates: Zeโeiri happened to come to Alexandria of Egypt. He bought a donkey. When he was about to give it water to drink the magic thawed when the donkey touched the water and it was revealed that it was not a donkey, and it turned into the plank of a bridge. The ones who sold it to him said to him: If you were not Zeโeiri, a distinguished person, we would not refund you the money for the donkey. Is there anyone who buys an item here and does not examine it first with water? Since sorcery was widespread there, anyone who bought an item examined it in order to find out if it was affected by sorcery, and if one did not examine an acquired item by exposing it to water and it turned out to be under a spell, he suffered the loss.,The Gemara relates: A man named Yannai arrived at a certain inn. He said to the innkeepers: Give me water to drink. They brought him flour mixed with water. He saw that the lips of the innkeeper woman were moving, and he cast a bit of the drink to the ground, and it turned into scorpions, and he understood that the innkeepers performed sorcery on the drink. Yannai said to them: I drank from yours; you too drink from mine, and he also performed sorcery on the drink. He gave it to her to drink and she turned into a donkey. He rode upon her and went to the marketplace. Her friend came and released her from the sorcery, and people saw him riding on a woman in the marketplace.,It is stated with regard to the plagues of Egypt: โAnd the frog came up and covered the land of Egyptโ (Exodus 8:2). Noting that the term โthe frogโ is written in the singular, Rabbi Elazar says: At first it was one frog; it spawned and filled the entire land of Egypt with frogs.,The Gemara comments: This matter is subject to a dispute between tannaโim: Rabbi Akiva says: It was one frog, and it spawned and filled the entire land of Egypt with frogs. Rabbi Elazar ben Azarya said to him: Akiva, what are you doing occupying yourself with the study of aggada? This is not your field of expertise. Take your statements to the tractates of Negaโim and Oholot. In other words, it is preferable that you teach the halakhot of the impurity of leprosy and the impurity imparted in a tent, which are among the most difficult areas of halakha and are within your field of expertise. Rather, the verse is to be understood as follows: It was one frog; it whistled to the other frogs, and they all came after it.,ยง In the mishna, Rabbi Akiva says in the name of Rabbi Yehoshua that two people can each gather cucumbers by sorcery, one of whom is exempt, as he merely deceives the eyes, and one of whom is liable, as he performs real sorcery.''. None |
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35. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Eliezer
Found in books: Avery Peck et al. (2014) 98; Lavee (2017) 143
31a. ืฉืืืจื ืื ืืช ืื ืืืจื ืื ืื ืฉืืื ืืืงื ืื ืืช ืืื ืืืื ื\' ืืืืช ืืื ืืืจ ืืื ืืื ืื ื ืืงื ืืื ื ืืืชื ืืืื ืข"ืฉ ืืื ืืืื ืืคืฃ ืืช ืจืืฉื ืืื ืืขืืจ ืขื ืคืชื ืืืชื ืืืจ ืื ืืื ืืื ืื ืืื ืืื ื ืชืขืืฃ ืืืฆื ืืงืจืืชื ืืืจ ืื ืื ื ืื ืืชื ืืืงืฉ ื"ื ืฉืืื ืืฉ ืื ืืฉืืื ื"ื ืฉืื ืื ื ืฉืื ืืคื ื ืื ืจืืฉืืื ืฉื ืืืืืื ืกืืืืืืช ื"ื ืื ื ืฉืืื ืืืืื ืฉืืืช ืืคื ื ืฉืืื ืืื ืืืืช ืคืงืืืช,ืืื ืืืืชืื ืฉืขื ืืืช ืืืจ ืืืืจ ืื ืืื ืืื ืื ืืื ืืื ื ืชืขืืฃ ืืืฆื ืืงืจืืชื ืืืจ ืื ืื ื ืื ืืชื ืืืงืฉ ื"ื ืฉืืื ืืฉ ืื ืืฉืืื ื"ื ืฉืื ืื ื ืฉืื ืืคื ื ืื ืขืื ืืื ืฉื ืชืจืืืืืื ืชืจืืืืช ืืืจ ืื ืื ื ืฉืืื ืืืืื ืฉืืืช ืืคื ื ืฉืืจืื ืืื ืืืืืืช,ืืื ืืืืชืื ืฉืขื ืืืช ืืืจ ืืืืจ ืื ืืื ืืื ืื ืืื ืืื ื ืชืขืืฃ ืืืฆื ืืงืจืืชื ื"ื ืื ื ืื ืืชื ืืืงืฉ ื"ื ืฉืืื ืืฉ ืื ืืฉืืื ื"ื ืฉืื ืื ื ืฉืื ืืคื ื ืื ืจืืืืื ืฉื ืืคืจืงืืื ืจืืืืช ื"ื ืื ื ืฉืืื ืืืืื ืฉืืืช ืืคื ื ืฉืืจืื ืืื ืืฆืขื ืืืื,ืืืจ ืื ืฉืืืืช ืืจืื ืืฉ ืื ืืฉืืื ืืืชืืจื ืื ื ืฉืื ืชืืขืืก ื ืชืขืืฃ ืืืฉื ืืคื ืื ื"ื ืื ืฉืืืืช ืฉืืฉ ืื ืืฉืืื ืฉืื ื"ื ืืชื ืืื ืืื ืฉืงืืจืื ืืืชื ื ืฉืื ืืฉืจืื ื"ื ืื ื"ื ืื ืืชื ืืื ืื ืืจืื ืืืืชื ืืืฉืจืื ื"ื ืื ื ืืคื ื ืื ื"ื ืืคื ื ืฉืืืืชื ืขื ืืื ื\' ืืืืช ืืื ื"ื ืืื ืืืืจ ืืจืืื ืืื ืืื ืืื ืฉืชืืื ืขื ืืื ื\' ืืืืช ืืื ืื\' ืืืืช ืืื ืืืื ืื ืืงืคืื:,ืช"ืจ ืืขืฉื ืื ืืจื ืืื ืฉืื ืืคื ื ืฉืืื ืืืจ ืื ืืื ืชืืจืืช ืืฉ ืืื ืืืจ ืื ืฉืชืื ืชืืจื ืฉืืืชื ืืชืืจื ืฉืืขื ืคื ื"ื ืฉืืืชื ืื ื ืืืืื ื ืืฉืืขื ืคื ืืื ื ืืืืื ื ืืืืจื ื ืข"ื ืฉืชืืืื ื ืชืืจื ืฉืืืชื ืืขืจ ืื ืืืืฆืืื ืื ืืืคื ืื ืืคื ื ืืื ืืืืจืื ืืืื ืงืื ื"ื ื"ื ื"ื ืืืืจ ืืคืื ืืื ื"ื ืืื ืืชืืื ืื ืืืจืช ืื ืืื ื"ื ืืื ืขืื ืืืื ืงื ืกืืืช ืืขื ืคื ื ืื ืกืืื ืขืื:,ืฉืื ืืขืฉื ืื ืืจื ืืื ืฉืื ืืคื ื ืฉืืื ื"ื ืืืืจื ื ืข"ื ืฉืชืืืื ื ืื ืืชืืจื ืืืื ืืฉืื ื ืขืืื ืขื ืจืื ืืืช ืืืคื ืืืืช ืืื ืื ืฉืืืื ืื ืืคื ื ืืื ืืืืจืื ืืืจ ืื ืืขืื ืกื ื ืืืืจื ืื ืชืขืืื ืื ืืื ืื ืืชืืจื ืืืื ืืืืื ืคืืจืืฉื ืืื ืืื ืืืืจ.,ืฉืื ืืขืฉื ืื ืืจื ืืื ืฉืืื ืขืืืจ ืืืืจื ืืืช ืืืืจืฉ ืืฉืืข ืงืื ืกืืคืจ ืฉืืื ืืืืจ (ืฉืืืช ืื, ื) ืืืื ืืืืืื ืืฉืจ ืืขืฉื ืืืฉื ืืืคืื ืืืจ ืืืื ืืื ืืืจื ืื ืืืื ืืืื ืืืจ ืืืชื ื ืืจื ืืขืฆืื ืืื ืืืชืืืืจ ืืฉืืื ืฉืืฉืืืื ื ืืื ืืืื ืื ืืคื ื ืฉืืื ืืืจ ืืื ืืืืจื ื ืขื ืื ืช ืฉืชืฉืืื ื ืืื ืืืื ืืืคื ืืืืช ืืื ืื ืฉืืืื ืื ืืคื ื ืืื ืืืืจืื,ื"ื ืืืื ืืขืืืืื ืืื ืืื ืื ืฉืืืืข ืืืกืืกื ืืืืืช ืื ืืืื ืืืกืืกื ืืืืืช ืืื ืืงืจื ืืืื ืฉืืืืข (ืืืืืจ ื, ื ื) ืืืืจ ืืงืจื ืืืืช ืืืจ ืืื ืืงืจื ืื ืขื ืื ื ืืืจ ื"ื ืืคื\' ืขื ืืื ืืื ืืฉืจืื ื ืฉื ืืืชื ืืจ ืงื ืืืืืจ ืืขืฆืื ืืื ืืฉืจืื ืฉื ืงืจืื ืื ืื ืืืงืื ืืืชืื ืืืื ืฉืืืื ืงืจื ืืื (ืฉืืืช ื, ืื) ืื ื ืืืืจื ืืฉืจืื ืืชืื ืขืืืื ืืืืจ ืืงืจื ืืืืช ืืจ ืืงื ืฉืื ืืืงืื ืืืชืจืืืื ืขื ืืืช ืืื ืืืื,ืื ืืคื ื ืฉืืื ื"ื ืืืื ืจืืื ืื ื ืืืืืช ืืื ืืืื ืืืื ืืชืื ืืชืืจื ืืืืจ ืืงืจื ืืืืช ืื ืืคื ื ืืื ื"ื ืขื ืืืชื ืืื ืื ืืื ืื ืืจืืืช ืขื ืจืืฉื ืฉืืงืจืืชื ื ืชืืช ืื ืคื ืืฉืืื ื ืืืืื ื ืืืืืื ืฉืืฉืชื ืืืงืื ืืื ืืืจื ืงืคืื ืืชื ืฉื ืฉืืื ืืงืฉื ืืืืจืื ื ืื ืืขืืื ืขื ืืืชื ืืชื ืฉื ืืื ืงืจืื ื ืชืืช ืื ืคื ืืฉืืื ื:,ืืืจ ืจ"ื ืืื ืืืชืื (ืืฉืขืืื ืื, ื) ืืืื ืืืื ืช ืขืชืื ืืืกื ืืฉืืขืืช ืืืืช ืืืขืช ืืื\' ืืืื ืช ืื ืกืืจ ืืจืขืื ืขืชืื ืื ืกืืจ ืืืขื ืืืกื ืื ืกืืจ ื ืฉืื ืืฉืืขืืช ืื ืกืืจ ื ืืืงืื ืืืืช ืื ืกืืจ ืงืืฉืื ืืืขืช ืื ืกืืจ ืืืจืืช ืืืค"ื (ืืฉืขืืื ืื, ื) ืืจืืช ื\' ืืื ืืืฆืจื,ืืืจ ืจืื ืืฉืขื ืฉืืื ืืกืื ืืื ืืืื ืืืืจืื ืื ื ืฉืืช ืื ืชืช ืืืืื ื ืงืืขืช ืขืชืื ืืชืืจื ืขืกืงืช ืืคื"ืจ ืฆืคืืช ืืืฉืืขื ืคืืคืืช ืืืืื ืืื ืช ืืืจ ืืชืื ืืืจ ืืืค"ื ืื ืืจืืช ื\' ืืื ืืืฆืจื ืืื ืื ืื ืื ืืฉื ืืืื ืฉืืืจ ืืฉืืืื ืืขืื ืื ืืืจ ืืืืื ืืขืืืื ืืื ืืืขืื ืื ื"ื ืขืืจืืช ืื ืืื ืงื ืืืืืื ื"ื ืืื ื"ื ืืืื ืื ืื ืืขืืืชื,ืชื ื ืืื ืจ"ื ืืขืจื ืืื ืงื ืืืืืื ืืืืจ ืฉื ืชืืืื ืืืื ื ืืืฉืฉ:,ืืืจ ืจืื ืืจ ืจื ืืื ื ืื ืืื ืฉืืฉ ืื ืชืืจื ืืืื ืื''. None | 31a. who wagered with each other and said: Anyone who will go and aggravate Hillel to the point that he reprimands him, will take four-hundred zuz. One of them said: I will aggravate him. That day that he chose to bother Hillel was Shabbat eve, and Hillel was washing the hair on his head. He went and passed the entrance to Hillelโs house and in a demeaning manner said: Who here is Hillel, who here is Hillel? Hillel wrapped himself in a dignified garment and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. Hillel said to him: Ask, my son, ask. The man asked him: Why are the heads of Babylonians oval? He was alluding to and attempting to insult Hillel, who was Babylonian. He said to him: My son, you have asked a significant question. The reason is because they do not have clever midwives. They do not know how to shape the childโs head at birth.,That man went and waited one hour, a short while, returned to look for Hillel, and said: Who here is Hillel, who here is Hillel? Again, Hillel wrapped himself and went out to greet him. Hillel said to him: My son, what do you seek? The man said to him: I have a question to ask. He said to him: Ask, my son, ask. The man asked: Why are the eyes of the residents of Tadmor bleary terutot? Hillel said to him: My son, you have asked a significant question. The reason is because they live among the sands and the sand gets into their eyes.,Once again the man went, waited one hour, returned, and said: Who here is Hillel, who here is Hillel? Again, he, Hillel, wrapped himself and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. He said to him: Ask, my son, ask. The man asked: Why do Africans have wide feet? Hillel said to him: You have asked a significant question. The reason is because they live in marshlands and their feet widened to enable them to walk through those swampy areas.,That man said to him: I have many more questions to ask, but I am afraid lest you get angry. Hillel wrapped himself and sat before him, and he said to him: All of the questions that you have to ask, ask them. The man got angry and said to him: Are you Hillel whom they call the Nasi of Israel? He said to him: Yes. He said to him: If it is you, then may there not be many like you in Israel. Hillel said to him: My son, for what reason do you say this? The man said to him: Because I lost four hundred zuz because of you. Hillel said to him: Be vigilant of your spirit and avoid situations of this sort. Hillel is worthy of having you lose four hundred zuz and another four hundred zuz on his account, and Hillel will not get upset.,The Sages taught: There was an incident involving one gentile who came before Shammai. The gentile said to Shammai: How many Torahs do you have? He said to him: Two, the Written Torah and the Oral Torah. The gentile said to him: With regard to the Written Torah, I believe you, but with regard to the Oral Torah, I do not believe you. Convert me on condition that you will teach me only the Written Torah. Shammai scolded him and cast him out with reprimand. The same gentile came before Hillel, who converted him and began teaching him Torah. On the first day, he showed him the letters of the alphabet and said to him: Alef, bet, gimmel, dalet. The next day he reversed the order of the letters and told him that an alef is a tav and so on. The convert said to him: But yesterday you did not tell me that. Hillel said to him: You see that it is impossible to learn what is written without relying on an oral tradition. Didnโt you rely on me? Therefore, you should also rely on me with regard to the matter of the Oral Torah, and accept the interpretations that it contains.,There was another incident involving one gentile who came before Shammai and said to Shammai: Convert me on condition that you teach me the entire Torah while I am standing on one foot. Shammai pushed him away with the builderโs cubit in his hand. This was a common measuring stick and Shammai was a builder by trade. The same gentile came before Hillel. He converted him and said to him: That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study.,There was another incident involving one gentile who was passing behind the study hall and heard the voice of a teacher who was teaching Torah to his students and saying the verse: โAnd these are the garments which they shall make: A breastplate, and an efod, and a robe, and a tunic of checkered work, a mitre, and a girdleโ (Exodus 28:4). The gentile said: These garments, for whom are they designated? The students said to him: For the High Priest. The gentile said to himself: I will go and convert so that they will install me as High Priest. He came before Shammai and said to him: Convert me on condition that you install me as High Priest. Shammai pushed him with the builderโs cubit in his hand. He came before Hillel; he converted him.,Hillel said to him, to the convert: Is it not the way of the world that only one who knows the protocols takhsisei of royalty is appointed king? Go and learn the royal protocols by engaging in Torah study. He went and read the Bible. When he reached the verse which says: โAnd the common man that draws near shall be put to deathโ (Numbers 1:51), the convert said to Hillel: With regard to whom is the verse speaking? Hillel said to him: Even with regard to David, king of Israel. The convert reasoned an a fortiori inference himself: If the Jewish people are called Godโs children, and due to the love that God loved them he called them: โIsrael is My son, My firstbornโ (Exodus 4:22), and nevertheless it is written about them: And the common man that draws near shall be put to death; a mere convert who came without merit, with nothing more than his staff and traveling bag, all the more so that this applies to him, as well.,The convert came before Shammai and told him that he retracts his demand to appoint him High Priest, saying: Am I at all worthy to be High Priest? Is it not written in the Torah: And the common man that draws near shall be put to death? He came before Hillel and said to him: Hillel the patient, may blessings rest upon your head as you brought me under the wings of the Divine Presence. The Gemara relates: Eventually, the three converts gathered together in one place, and they said: Shammaiโs impatience sought to drive us from the world; Hillelโs patience brought us beneath the wings of the Divine Presence.,The Gemara continues discussing the conduct of the Sages, citing that Reish Lakish said: What is the meaning of that which is written: โAnd the faith of your times shall be a strength of salvation, wisdom, and knowledge, the fear of the Lord is his treasureโ (Isaiah 33:6)? Faith; that is the order of Zeraโim, Seeds, in the Mishna, because a person has faith in God and plants his seeds (Jerusalem Talmud). Your times; that is the order of Moed, Festival, which deals with the various occasions and Festivals that occur throughout the year. Strength; that is the order of Nashim, Women. Salvations; that is the order of Nezikin, Damages, as one who is being pursued is rescued from the hands of his pursuer. Wisdom; that is the order of Kodashim, Consecrated Items. And knowledge; that is the order of Teharot, Purity, which is particularly difficult to master. And even if a person studies and masters all of these, โthe fear of the Lord is his treasure,โ it is preeminent.,With regard to the same verse, Rava said: After departing from this world, when a person is brought to judgment for the life he lived in this world, they say to him in the order of that verse: Did you conduct business faithfully? Did you designate times for Torah study? Did you engage in procreation? Did you await salvation? Did you engage in the dialectics of wisdom or understand one matter from another? And, nevertheless, beyond all these, if the fear of the Lord is his treasure, yes, he is worthy, and if not, no, none of these accomplishments have any value. There is a parable that illustrates this. A person who said to his emissary: Bring a kor of wheat up to the attic for me to store there. The messenger went and brought it up for him. He said to the emissary: Did you mix a kav of แธฅomton, a preservative to keep away worms, into it for me? He said to him: No. He said to him: If so, it would have been preferable had you not brought it up. of what use is worm-infested wheat? Likewise, Torah and mitzvot without the fear of God are of no value.,On a related note, the Gemara cites a halakha that was taught in the school of Rabbi Yishmael: A person who sells wheat may, ab initio, mix a kav of แธฅomton into a kor of grain and need not be concerned that by selling it all at the price of grain he will be guilty of theft, as the kav of แธฅomton is essential for the preservation of the wheat.,Rabba bar Rav Huna said: Any person who has Torah in him but does not have''. None |
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36. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Eliezer
Found in books: Samely (2002) 114; Sigal (2007) 87
47b. ืขื ืืืื ืืื ืคืืืฉ ืืื ืืืจืืฉืืื ืืืืืื ื"ืฆ ืืฉืืื ืขื ืืืืื,47b. Until his days the hammer of smiths would strike in Jerusalem on the intermediate days of a Festival, but he banned the practice. And furthermore, in his days there was no need to inquire about doubtfully tithed produce demai, as everyone was careful to tithe.,The Sages taught: From where is it derived that if the heiferโs neck was broken and afterward the killer was found, then the breaking of the neck does not exempt him from punishment? The verse states: โAnd the land shall not be atoned, for the blood that was spilled in it, but by the blood of he who spilled itโ (Numbers 35:33).,The mishna taught that if one witness says: I saw the killer, and another testifies: You did not see him, they would break the heiferโs neck. The Gemara infers: The reason they break the neck is because the second witness contradicts him, but if no one contradicts him, one witness is relied upon, and they do not break the heiferโs neck.,From where are these matters derived? The Gemara answers that it is as the Sages taught in a baraita: It states with regard to the heifer whose neck is broken: โIt is not known who has smitten himโ (Deuteronomy 21:1). Consequently, if it was known who smote him, even if it was only one person at the end of the world who knew, they would not break the neck of the heifer. Rabbi Akiva says: From where is it derived that if the members of the Sanhedrin themselves saw one person kill someone, but they do not recognize him, then they would not break the neck of the heifer? The verse states: โNor did our eyes seeโ (Deuteronomy 21:7), and did they not see? Seeing the murder alone obviates the need for the performance of the ritual.,The Gemara poses a question: Now that you have said that in this case one witness is relied upon, if so, how is the other one able to contradict him? Didnโt Ulla say: Wherever the Torah relies on one witness, there is the equivalent of the testimony of two witnesses here, and the statement of one witness has no standing in a place where it is contradicted by two witnesses. The Gemara answers: Ulla could have said to you that the text of the mishna should be emended and teach the mishna in this way: They would not break the neck of the heifer. And Rabbi Yitzแธฅak also said to teach: They would not break the neck.,And Rabbi แธคiyya said that one should teach: They would break the neck. The Gemara asks: And according to Rabbi แธคiyya, the above ruling of Ulla is difficult. The Gemara answers: This is not difficult, as here, in the mishna, the case is discussing when two witnesses came simultaneously, and therefore both of their testimonies are rejected; whereas there, with regard to the statement of Ulla, it is referring to a case when they testified one after the other. Ulla rules that once the testimony of the first witness has been accepted the testimony of the second witness cannot nullify it.,We learned in the mishna: If one witness says: I saw the killer, and two say: You did not see, they would break the neck. This cannot be stated just to teach us this halakha, as the fact that two witnesses override one witness is well known. The Gemara assumes that it is stated for the following inference: Therefore, if one testified, and the other one then testified, they would not break the neck. This appears to be a conclusive refutation of Rabbi แธคiyya, who has the text of: They would break the neck.,The Gemara answers: And according to your reasoning that the mishna states its cases in order to teach an inference, say the latter clause of the mishna: If two witnesses say: We saw, and one witness says: You did not see, they would not break the neck. The Gemara makes an inference from this clause: Therefore, if one came and then the other one came, i.e., they did not come simultaneously, they would break the neck. The two inferences from the different clauses of the mishna consequently contradict one another, and the mishna needs to be explained differently.,Rather, the correct understanding is that the entire mishna is not dealing with valid witnesses and stating an obvious halakha in order to enable an inference, but instead it is dealing with people who are disqualified from bearing witness and is also teaching us a novel ruling. And the mishna is in accordance with the opinion of Rabbi Neแธฅemya, who says: Wherever the Torah relies on one witness, follow the majority of opinions. In other words, if the testimonies of two disqualified witnesses conflict, the court rules in accordance with the testimony provided by more witnesses, whether or not they are qualified to testify. And they established that with regard to the testimony of two women, who are usually disqualified from testifying, when they testify against one man, it should be like that of two men against one man, and the court will rule in accordance with the testimony of the two women.,And there are those who say a different version of Rabbi Neแธฅemyaโs opinion: Anywhere that one valid witness came at the outset, even one hundred women who later contradict him are considered like one witness, and do not override his testimony. And with what are we dealing here in the mishna? A case where a woman came at the outset, and testified that she saw the killer. Then two other women arrived to contradict her statement. And according to this interpretation you must emend the statement of Rabbi Neแธฅemya so that it reads like this: Rabbi Neแธฅemya says: Wherever the Torah relies on one witness, follow the majority of opinions. And they established that two women against one woman are like two men against one man. But two women in opposition to one man who is a valid witness is like half of a pair of witnesses and half of a pair of witnesses, and the mishna did not address that case.,The Gemara poses a question on these two interpretations of the mishna: And why do I need two cases in the mishna to teach the halakha that the majority opinion of those disqualified from bearing witness is followed? The Gemara explains: It is necessary, lest you say that when we follow the majority opinion in the case of invalid witnesses, this is when it results in a decision to be stringent and require the performance of the ritual. But when it results in a decision to be lenient and say that the ritual is not required, we do not follow the majority opinion, and the performance of the ritual is required even if there is one witness saying that the killer was not seen. Therefore, the mishna teaches us that there is no difference in this regard, and the majority opinion is followed in any case.,ยง The mishna taught that from the time when murderers proliferated, the ritual of the heifer whose neck is broken was nullified. The Sages taught: From the time when murderers proliferated, the ritual of the heifer whose neck is broken was nullified, because it comes only for a case involving uncertainty with regard to the identity of the murderer. Therefore, when there was an increase of murderers acting openly so that their identities were known, the ritual of the heifer whose neck is broken was nullified.,The mishna also taught that from the time when adulterers proliferated, the performance of the ritual of the bitter water of a sota was nullified. The Sages taught: It states: โAnd the man shall be cleared of transgression, and that woman shall bear her transgressionโ (Numbers 5:31), which indicates that when the man is clear of transgression the waters evaluate if his wife was unfaithful, but if the man is not clear of transgression the waters do not evaluate if his wife was unfaithful. And it states: โI will not punish your daughters when they commit harlotry, nor your daughters-in-law when they commit adultery; for they consort with lewd women, and they sacrifice with prostitutes; and the people that is without understanding is distraughtโ (Hosea 4:14).,The Gemara clarifies: What is the purpose of the addition of: And it states? What is lacking in the exposition from the verse of the Torah? The Gemara explains: And if you would say that based on the verse: โAnd the man shall be cleared of transgression,โ the halakha would be that with regard to his transgression, yes, it will cause the waters to be ineffective, but the transgression of his sons and daughters does not impact the effectiveness, come and hear the verse: โI will not punish your daughters,โ i.e., I will not punish your wives, due to your daughters, โwhen they commit harlotry, nor your daughters-in-law when they commit adultery.โ,And if you would say: With regard to the transgression of adultery with a married woman, yes, it will cause the waters to be ineffective, but the transgression of one who engaged in sexual intercourse with an unmarried woman does not impact the effectiveness, come and hear the continuation of the verse: โFor they consort with lewd women, and they sacrifice with prostitutes.โ,The Gemara turns its attention to the end of the verse. What is the meaning of: โAnd the people that is without understanding is distraughtโ? Rabbi Elazar says: The prophet said to the Jewish people: If you are particular about yourselves, the water evaluates your wives; but if not, the water does not evaluate your wives. This would make people distraught, as they would not know how to overcome their suspicion if they are concerned that their wives have been unfaithful.,ยง The Gemara cites statements similar to those of the mishna. From the time when those who accept benefit from others proliferated, the laws became twisted and deeds became corrupted, and there was no comfort in the world. From the time when those who look at the faces of the litigants in judgment, in order to rule based on the appearance of the litigants, proliferated, the fulfillment of the verse: โYou shall not fear the face of any manโ (Deuteronomy 1:17), ceased, and the fulfillment of the verse: โYou shall not respect faces in judgmentโ (Deuteronomy 1:17), halted, and they removed the yoke of Heaven from themselves, and placed upon themselves the yoke of flesh and blood.,From the time when those who whisper whisperings in judgment, advising judges surreptitiously, proliferated, fierce anger proliferated in Israel, and the Divine Presence departed, because it is stated: โGod stands in the congregation of God; in the midst of the judges He judgesโ (Psalms 82:1). The Divine Presence that dwells among judges leaves if they judge improperly. From the time when those who are referred to in the verse: โTheir heart goes after their covetousnessโ (Ezekiel 33:31), proliferated, โThose who say to evil good, and to good evilโ (Isaiah 5:20) proliferated, i.e., those who treat wicked people as though they were righteous proliferated as a result. From the time when the fulfillment of the verse: โThose who say to evil good, and to good evil,โ proliferated, the cry of: Woe, woe, proliferated in the world. There was an increase in troubles that cause people to cry out.,From the time when those who show their arrogance by drawing out spittle proliferated, the number of haughty people in general proliferated, and the number of students decreased, as they would say haughtily that there was nothing left for them to learn, and the Torah needs to go around to seek those who study it, as people do not learn of their own initiative. Furthermore, from the time when haughty people proliferated, the daughters of Israel began marrying haughty men, as our generation looks only at the face, i.e., the external aspects of a person, and ignores the inner aspects of a person.,The Gemara raises a difficulty: Is that so? Do women wish to marry arrogant men? But didnโt the Master say: One who is haughty is not even accepted by the members of his household, as it is stated: โThe haughty man abides notโ (Habakkuk 2:5)? โAbides yinaveh notโ means that even in his abode naveh, he is not accepted. The Gemara explains: Initially, she jumps at the chance to marry him, because he appears to be a great person to her, but in the end, once she gets to know him, he is demeaned in her eyes.,The baraita continues: From the time when there was an increase in those who placed upon homeowners the obligation to designate the profits from merchandise for the upkeep of judges, bribery and corruption of judgment proliferated and good ceased. From the time when those judges and leaders who say: I accept your favor, and: I hold your favor, proliferated, the fulfillment of the verse: โEvery man did that which was right in his eyesโ (Judges 17:6), proliferated. Lowly ones were raised and lofty ones were lowered, and the monarchy is increasingly on the decline. From the time when misers and those greedy for profit proliferated, those hardened of heart and who closed their hands from lending proliferated, and they transgressed that which is written in the Torah: โYou shall not harden your heart, nor shut your hand from your needy brotherโฆGuard yourself in case there is a base thought in your heartโฆand you do not give himโ (Deuteronomy 15:7, 9).,From the time when women with โstretched-forth necks and wanton eyesโ (Isaiah 3:16) proliferated, the bitter waters of a sota proliferated, as more people were suspected of committing adultery; but they eventually ceased when licentiousness became too widespread. From the time when those who accept gifts proliferated, the days decreased and the years shortened, as it is written: โAnd he who hates gifts livesโ (Proverbs 15:27). From the time when those with boastful zeแธฅuแธฅei hearts proliferated, dispute proliferated in Israel. From the time when the students of Shammai and Hillel who did not serve their Rabbis sufficiently proliferated, dispute proliferated in Israel, and the Torah became like two Torahs. From the time when those who accept charity from gentiles proliferated, the Jewish people were above and they below; the Jewish people ahead and they behind. This last statement is a euphemism; it was the Jewish people that were below and behind, but the Gemara did not want to say so explicitly.,ยง The mishna taught that from the time when Yosei ben Yoโezer died the clusters ceased. The Gemara poses a question: What is the meaning of clusters eshkolot? Rav Yehuda says that Shmuel says: It means a man who contains all ish shehakol bo elements of Torah and mitzvot. The mishna further taught that Yoแธฅa the High Priest took away the declaration of the tithe. The Gemara poses a question: What is the reason he did this? Rabbi Yosei, son of Rabbi แธคanina, says: Because they did not give the tithe in the proper manner as stated by the Torah. In what way is that? As the Merciful One states in the Torah that they should give the first tithe to the Levites,''. None | |
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37. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Eliezer โข Eliezer, โข R. Eliezer b. Hyrcanus
Found in books: Levine (2005) 495; Poorthuis and Schwartz (2014) 73; Rubenstein(1995) 128, 129, 178
10a. ืืืจืืืชื ืฉื ืขืืื,ืช"ืจ ื"ื ื ืืจืืช ืชืืืื ืืื ืืขืืื ืืืื ื ืืจื ืืืกืืฃ ืฉื ืืืจ (ืืฉืื ื, ืื) ืขื ืื ืขืฉื ืืจืฅ ืืืืฆืืช ื"ื ืืฉืงื ืืืชื ืืงื"ื ืืขืฆืื ืืื ืืขืืื ืืืื ืข"ื ืฉืืื ืฉื ืืืจ (ืืืื ื, ื) ืื ืืชื ืืืจ ืขื ืคื ื ืืจืฅ ืืฉืืื ืืื ืขื ืคื ื ืืืฆืืช,ื"ื ืฉืืชื ืื ืืฉืืื ืืื ืืขืืื ืืืื ืืชืืฆืืช ืฉื ืืืจ ืื ืืชื ืืืจ ืขื ืคื ื ืืจืฅ ืืื\' ื"ื ืฉืืชื ืชืืืื ืืื ืืขืืื ืืืื ืืืกืืฃ ืฉื ืืืจ ืื ืืชื ืืืจ ืขื ืคื ื ืืจืฅ ืืื\' ืืฉื ืืืื ืฉืืืื ืืช ืืืืื ื ื ืืื ืืช ืืืืื ืืื ืื ืืช ืืคืกืืืช,ืืืจ ืืจ ืืืชืงืื ืื ืืขืืื ืื ืืื ืื"ืจ ืืฆืืง ืืจ ืืืกืฃ ื"ืจ ืืืื ื ืืชืื (ืชืืืื ืื, ืื) ืืฉืืช ืืื ืขืื ืฉืืงืื ืืืชืื (ืฉืืืื ื ืื, ืื) ืืฉืจืช ืืื ืขืื ืฉืืงืื,ืฉืงืื ืืฃ ืืฉืื ืืจืืฉ ืืงืจื ืืื ืืืฉืจืช,ืืจ\' ืืืืฉืข ืืื ื ืงืจืื ืืื ืืจืืฉ ืืื ืกืืจ ืื ืื ืื ืืื ืืชื ืจื ืืืื ืืืจ ืืืจื ืืืขืจืื ื ืืืจ ืขื ื ื ืืขืืจืื ืืืื ืืฉืื ืขื ื ื ืกืืืื ืืืื,ืืืื ืืืื ืื ืืชื ืื ืืื ืืขืืืื ืื ืืืืืจ ืื ืชืืืื ืืคืืจืืชืืื ืื ืืฉืืื ืฉื ืืืจ (ืชืืืื ืงื, ืื) ืืคืจื ืืขืฉืื ืชืฉืืข ืืืจืฅ ืืืื ืืจ\' ืืืืฉืข ืืจ\' ืืืืขืืจ ืืืื ืืืขืฉื ืืืื ืฉื ืืงื"ื ืืื ืืืชืื,ืืจืื"ื ืื ืืขืืื ืืืื ืืชืืฆืืช ืื ืขืื ืืื ืฉืืชื ืฉื ืืืจ (ืืจืืฉืืช ื, ื) ืื ืืจ ืืืฆื ืืขืื ืืื\' ืชื ื ืืชืืฆืืช ืืืช ืืืจ ืฉืืชื ืชืจืงื:,ืช"ืจ ืืจืฅ ืืฆืจืื ืืืื ื\' ืืืืช ืคืจืกื ืขื ื\' ืืืืช ืคืจืกื ืืืื ืืื ืืฉืฉืื ืืืืฉ ืืืืฉ ืืื ืืฉืฉืื ืืขืืื ืืขืืื ื\' ืืฉืฉืื ืืื ืืื ืืื ืืฉืฉืื ืืขืื ืืขืื ืืื ืืก\' ืืืืื ื ื ืืฆื ืื ืืขืืื ืืืื ืืืืกืื ืงืืจื ืืืืื ื ืื"ื ืืืื ื ืืื ืื ืฉืืขืืจ ืื"ื ืขืื ืืื ืื ืฉืืขืืจ,ื"ืจ ืืืฉืขืื ืืื ืืืชืื (ืืจืืืื ื ื, ืื) ืฉืืื ืช ืขื ืืื ืจืืื ืจืืช ืืืฆืจืืช ืื ืืจื ืืืื ืฉืืื ืืืฆืจืืชืื ืืืืืืช ืืจ ืืื ืืืืจ ืืคื ื ืฉืฉืืื ืช ืขื ืืื ืจืืื ืืืจ ืจื ืขืชืืจื ืืื ืืืฆืื ืืื ืืืืจื ืืืจ ืืืื ื ืงืืืื ื ืืืืขื ื ืืื ืืืืฉื ื:,10a. verse deals with the creation of the world, when all the water was contained in the deep.,The Sages taught in a baraita: Eretz Yisrael was created first and the rest of the entire world was created afterward, as it is stated: โWhile as yet He had not made the land, nor the fieldsโ (Proverbs 8:26). Here, and in the following statements, the term โlandโ is understood as a reference to the Land of Israel, while โthe fieldsโ means all the fields in other lands. Furthermore, Eretz Yisrael is watered by the Holy One, Blessed be He, Himself, and the rest of the entire world is watered through an intermediary, as it is stated: โWho gives rain upon the land, and sends water upon the fieldsโ (Job 5:10).,Additionally, Eretz Yisrael drinks rainwater and the rest of the entire world drinks from the remaining residue of rainwater left in the clouds, as it is stated that God is He โwho gives rain upon the landโ and only afterward takes what is left โand sends water upon the fields.โ Eretz Yisrael drinks first, and the rest of the entire world afterward, as it is stated: โWho gives rain upon the land and sends water upon the fields.โ There is a parable that illustrates this: A person who kneads his cheese after it has curdled takes the food and leaves the refuse.,The Master said above: The ocean waters are sweetened in the clouds. The Gemara asks: From where does Rabbi Eliezer derive this? The Gemara answers that Rav Yitzแธฅak bar Yosef said that Rabbi Yoแธฅa said that it is written: โDarkness แธฅeshkhat of waters, thick clouds of the skiesโ (Psalms 18:12). And it is written, in a similar verse: โGathering of แธฅashrat waters, thick clouds of the skiesโ (II\xa0Samuel 22:12).,The Gemara explains the significance of this minor variation. These two phrases vary in only one word, which themselves differ by only one letter, a kaf for a reish. If you join the two versions together, and take the letter kaf from the first version and place it with the second version of the word, which has a reish, you can read into the verse a new word meaning rendering fit แธฅakhsharat. Accordingly, the verse can be interpreted as: The rendering fit of water is performed in the clouds of the sky.,The Gemara asks: And Rabbi Yehoshua, with regard to these verses, what does he learn from them? The Gemara answers that Rabbi Yehoshua holds in accordance with the opinion of this Sage, Rav Dimi. As when Rav Dimi came from Eretz Yisrael to Babylonia, he said that they say in the West, Eretz Yisrael: When clouds are bright, they have little water; when clouds are dark, they have much water. Accordingly, Rabbi Yehoshua explains that when there is โa darkness of watersโ in the clouds, there is also โa gathering of waters,โ as rain will fall from them.,The Gemara asks: In accordance with whose opinion is that which is taught in a baraita: The upper waters do not stand in any defined place; rather, they are suspended by the word of God, and their fruit is rainwater, as it is stated: โWho waters the mountains from His upper chambers; the earth is full of the fruit of Your worksโ (Psalms 104:13). In accordance with whose opinion is this statement? It is in accordance with the opinion of Rabbi Yehoshua. And Rabbi Eliezer, how does he explain this verse? Rabbi Eliezer could say: That verse from Psalms is written with regard to the handiwork of the Holy One, Blessed be He, not the upper waters.,Rabbi Yehoshua ben Levi said: The entire world drinks from the runoff of the Garden of Eden, as it is stated: โAnd a river went out of Eden to water the gardenโ (Genesis 2:10). It was taught in a baraita: From the runoff of a beit kor, a field in which a kor of seed can be planted, which is approximately seventy-five thousand square cubits, a field in which a half-seโa tarkav, of seed can be sown, i.e. one-sixtieth the size of a beit kor, can be watered. If the runoff from a beit kor is sufficient for a field one-sixtieth its size, it can be inferred that the rest of the world is one-sixtieth the size of the Garden of Eden.,The Sages taught in a baraita: The area of the land of Egypt is four hundred parasangs parsa by four hundred parasangs. And this is one sixtieth the size of Cush, and Cush itself is one sixtieth the size of the rest of the world. And the world is one sixtieth of the Garden of Eden, and the Garden of Eden is one sixtieth of Eden itself, and Eden is one sixtieth of Gehenna. You find that the entire world is like a pot cover for Gehenna, as Eden, which is far larger than the rest of the world, is only one sixtieth the size of Gehenna. And some say: Gehenna has no measure. And some say that Eden has no measure.,Rabbi Oshaya said: What is the meaning of that which is written about Babylonia: โYou who dwells on many waters, abundant in storehousesโ (Jeremiah 51:13)? What caused Babylonia to have storehouses full of grain? You must say that it is due to the fact that it resides on many waters, the Tigris and the Euphrates Rivers, which render its land easy to irrigate. Similarly, Rav said: Babylonia is wealthy since it can grow crops for harvest even without rain. Abaye said: We hold that it is better for a land to be swampy like Babylonia, and not dry, as crops in Babylonia grow all year.,On the third of the month of Marแธฅeshvan one starts to request rain by inserting the phrase: And give dew and rain, in the blessing of the years, the ninth blessing of the Amida. Rabban Gamliel says: One starts to request rain on the seventh of Marแธฅeshvan, which is fifteen days after the festival of Sukkot. Rabban Gamliel explains that one waits these extra four days so that the last pilgrim of the Jewish people, who traveled to Jerusalem on foot for the Festival, can reach the Euphrates River without being inconvenienced by rain on his journey home.,Rabbi Elazar said: The halakha is in accordance with the opinion of Rabban Gamliel, that one does not begin to request rain until the seventh of Marแธฅeshvan. It is taught in a baraita that แธคaya says: And in the Diaspora one does not begin to request rain until sixty days into the season, i.e., sixty days after the autumnal equinox. Rav Huna bar แธคiyya said that Shmuel said: The halakha is in accordance with the opinion of แธคaya.,The Gemara asks: Is that so? But they raised a dilemma before Shmuel: From when does one mention: And give dew and rain? He said to them: From when they bring wood into the house of Tavut the bird hunter rishba. This is apparently a different date than that mentioned by แธคaya. The Gemara suggests: Perhaps this and that are one measure of time, i.e., Shmuel merely provided a sign of sixty days after the autumnal equinox.,A dilemma was raised before the Sages: Is the sixtieth day itself treated as part of the period before the sixtieth day or is it included in the period after the sixtieth day? The Gemara answers. Come and hear that there is a dispute in this regard. Rav said: The sixtieth day is part of the period after the sixtieth day, and Shmuel said: The sixtieth day is part of the period before the sixtieth.,Rav Naแธฅman bar Yitzแธฅak said: And your mnemonic to remember the divergent opinions is: Those above require water; those below do not require water. Since water flows downward, those who live in low places receive their water from above and are generally in less need of additional water. Accordingly, Shmuel, who lived in the lowlands of Babylonia, ruled that one begins to request for rain later, whereas Rav, who studied in Eretz Yisrael, which is higher in elevation and has a greater need for rain, stated an earlier date. Rav Pappa said: The halakha is that the sixtieth day is part of the period after the sixtieth day, as stated by Rav, and therefore one begins to mention the request for rain on the sixtieth day after the autumnal equinox.,seventeenth of Marแธฅeshvan arrived and rain has not fallen, individuals, but not the entire community, begin to fast three fasts for rain. How are these fasts conducted? As the fast begins in the morning, one may eat and drink after dark, and one is permitted during the days of the fasts themselves to engage in the performance of work, in bathing, in smearing oil on oneโs body, in wearing shoes, and in conjugal relations. If the New Moon of Kislev arrived and rain has still not fallen, the court decrees three fasts on the entire community. Similar to the individual fasts, everyone may eat and drink after dark, and they are permitted to engage in the performance of work, in bathing, in smearing oneโs body with oil, in wearing shoes, and in conjugal relations.,Who are these individuals mentioned in the mishna? Rav Huna said: This is referring to the Sages, who are held to a higher standard and are expected to undertake fasts even when ordinary people do not. And Rav Huna further said: The individuals who fast the three fasts do so on a Monday, and on the next Thursday, and again on the following Monday.,The Gemara asks: What is Rav Huna teaching us? We already learned this (15b): The court may not decree a fast on the community starting from a Thursday, so as not to cause an increase in prices. Rather, the first three fasts are established on Monday, and Thursday, and Monday. What does Rav Hunaโs statement add to this ruling?,The Gemara answers: Rav Hunaโs comment is necessary, lest you say that this applies only to a community, but that in the case of an individual, no, the series of three fasts does not have to start on a Monday. This opinion is also taught in a baraita with regard to those mentioned in the mishna: When the individuals begin to fast, they fast on a Monday, a Thursday, and a Monday. And if one of the fast days occurs on a day with special observances, they interrupt the sequence for New Moons,'25b. its shoots do not replenish themselves when its stump is cut down, so too, Heaven forbid, with regard to a righteous person, his shoots will not replenish themselves, i.e., he will be unable to recover from misfortune. Therefore, it is stated โcedarโ in the verse. Just as the cedar grows new shoots after its stump is cut down, so too, a righteous individual will thrive again. Conversely, were it stated โcedarโ and were it not stated โpalm tree,โ I would say that just as in the case of a cedar, it does not produce fruit, so too, a righteous man, God forbid, does not produce fruit, i.e., he will have no reward in the World-to-Come. Therefore, it is stated โpalm treeโ and it is also stated โcedar.โ,ยง The Gemara asks: And do a cedarโs shoots really replenish themselves? But isnโt it taught in a baraita: With regard to one who bought a tree from another to chop it down for wood, without acquiring total ownership of the tree, he must lift his ax a handbreadth and chop there, so as to allow the tree to grow back? However, in a case where he purchased a large sycamore, he must leave two handbreadths. In the case of an untrimmed sycamore, he must leave three handbreadths. In a situation where one bought reeds or grapevines, he may chop only from the first knot and above. In the case of palms or cedars, one may dig down and uproot it, as its shoots will not replenish themselves. This baraita indicates that cedars will not grow new shoots after they have been cut down.,The Gemara answers: With what are we dealing here? With other species of cedars. This is in accordance with the opinion of Rabba bar Huna, as Rabba bar Huna said: There are ten species of cedars, as it is stated: โI will plant in the wilderness the cedar, the acacia tree and myrtle and the oil tree; I will set in the desert cypress, the plane tree and the larch togetherโ (Isaiah 41:19). The seven species mentioned in this verse are all called cedars, as are three additional species.,The Sages taught: An incident occurred involving Rabbi Eliezer, who decreed a complete cycle of thirteen fasts upon the congregation, but rain did not fall. At the end of the last fast, the congregation began to exit the synagogue. He said to them: Have you prepared graves for yourselves? If rain does not fall, we will all die of hunger. All the people burst into tears, and rain fell.,There was another incident involving Rabbi Eliezer, who descended to serve as prayer leader before the ark on a fast day. And he recited twenty-four blessings, but he was not answered. Rabbi Akiva descended before the ark after him and said: Our Father, our King, we have no king other than You. Our Father, our King, for Your sake, have mercy on us. And rain immediately fell. The Sages were whispering among themselves that Rabbi Akiva was answered while his teacher, Rabbi Eliezer, was not. A Divine Voice emerged and said: It is not because this Sage, Rabbi Akiva, is greater than that one, Rabbi Eliezer, but that this one is forgiving, and that one is not forgiving. God responded to Rabbi Akivaโs forgiving nature in kind by sending rain.,ยง The Sages taught in a baraita: How much rain must fall for the community to cease their fast for rain? If the rain penetrates the soil by the full depth of the blade of a plow until the spot where it bends, they may cease fasting; this is the statement of Rabbi Meir. And the Rabbis say a different measurement: If the earth is completely dry, the soil must become moist to the depth of a single handbreadth. For average soil, they must wait until the moisture reaches a depth of two handbreadths. If it is worked soil, i.e., soil that has been plowed, the moisture must reach to a depth of three handbreadths.,It is taught in a baraita that Rabbi Shimon ben Elazar says: There is no handbreadth of rain from above toward which the water of the deep does not rise three handbreadths. The Gemara raises an objection: But isnโt it taught in another baraita that the water of the deep rises two handbreadths? The Gemara explains: This is not difficult. Here, in first baraita, it is referring to worked land, which water penetrates faster, whereas there, in the second baraita, it is referring to unworked land, which water does not penetrate as easily, and therefore the water of the deep rises only two handbreadths.,Rabbi Elazar said: When the water libation was poured during the festival of Sukkot, these waters of the deep say to the other waters of the deep: Let your water flow, as I hear the voices of two of our friends, the wine libation and the water libation, which are both poured on the altar. As it is stated: โDeep calls to deep at the sound of your channels, all Your waves and Your billows are gone over meโ (Psalms 42:8), i.e., the upper waters of the deep call to the lower waters of the deep when they hear the sound of the libations.,Rabba said: I have seen this angel in charge of water, Ridya, in the form of a calf whose lips were parted, standing between the lower waters of the deep and the upper waters of the deep. To the upper waters of the deep, he said: Distill your water and let it rain. To the lower waters of the deep, he said: Let your water flow from below, as it is stated: โThe flowers appear on the earth; the time of the singing has come, and the voice of the turtledove tur is heard in our landโ (Song of Songs 2:12). The appearance of flowers in this verse alludes to the libations, as both the blooming of flowers and pouring of these libations are annual events. The time of the singing is referring to the singing of the Festival. Finally, the term tur in Aramaic can also mean an ox; in this context, it is interpreted as a reference to the angel Ridya.,ยง The mishna teaches: If they were fasting for rain and rain fell for them before sunrise, they need not complete their fast until the evening. The Sages taught: If they were fasting for rain and rain fell for them before sunrise, they need not complete their fast, as the obligation to fast does not come into effect until sunrise. However, if rain fell after sunrise, they must complete their fast. This is the statement of Rabbi Meir. Rabbi Yehuda says: If rain fell before midday, they need not complete their fast; however, if it rains after midday, they must complete their fast.,Rabbi Yosei says: If rain falls before the ninth hour, three hours into the afternoon, they need not complete their fast; if it rains after the ninth hour of the day, they must complete their fast, as we found with regard to Ahab, king of Israel, who fasted from the ninth hour and onward, as it is stated: โAnd it came to pass, when Ahab heard these words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. And the word of the Lord came to Elijah the Tishbite saying: Do you see how Ahab humbles himself before Me?โ (I\xa0Kings 21:27โ29). According to tradition, this occurred in the ninth hour.,Rabbi Yehuda Nesia decreed a fast, and rain fell for them after sunrise. He thought to complete the fast, but Rabbi Ami said to him that we learned: Before noon and after noon, i.e., the halakha is in accordance with the opinion of Rabbi Yehuda. Shmuel HaKatan decreed a fast, and rain fell for them before sunrise. The people thought to say: This is a sign of the praiseworthiness of the community, as we merited rainfall even before we prayed.,He said to them: I will tell you a parable. To what is this matter comparable? To a situation where there is a slave who requests a reward from his master, either food or livelihood, and the master says to his ministers: Give him what he asks for and let me not hear his voice, as I would rather not have to listen to him. Here, too, evidently God has no desire to hear our prayers.,Again, on another occasion, Shmuel HaKatan decreed a fast, and rain fell for them after sunset. Based on his previous response, the people thought to say: This is a sign of the praiseworthiness of the community, as God listened to our prayers all day. Shmuel HaKatan said to them: It is not a sign of the praiseworthiness of the community. Rather, I will tell you a parable. To what is this matter comparable? To a situation where there is a slave who requests a reward from his master, and the master says to his ministers: Wait until he pines away and suffers, and afterward give it to him. Here too, the delay is not to the congregationโs credit.,The Gemara asks: But if so, according to the opinion of Shmuel HaKatan, what is considered the praiseworthiness of the community; what are the circumstances in which approval is shown from Heaven? The Gemara explains: When the prayer leader recites: He Who makes the wind blow, and the wind blows; and when he recites: And the rain fall, and rain falls.,The mishna teaches: An incident occurred in which the court decreed a fast in Lod, and when rain fell they ate and drank, and afterward they recited hallel. The Gemara asks: And let us recite hallel at the outset, without delay. Why did they first go home and eat? Abaye and Rava both said: Because one recites hallel '. None | |
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38. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Eliezer, Rabbi โข R. Eliezer
Found in books: Kanarek (2014) 96, 97, 98; Taylor (2012) 71
61b. ืืืฉ ืื ืื ืื ืื ืืฉื ืืืืื ืืช ืฉืืื ืืื ื ืืืืืจื ืืชืืจื ืืืืื ื ืืื ืื ืืื ืืืคืงืื ืืืฉืจืื ืื ืืคืงืื ืืฉืื ืืื ืงืชื ื ืืื,ืืืจ ืจื ืืื ื ืืื ืืขืื ืืจ\' ืืืืื ืืืชืื (ืืืฉืข ื, ื) ืืืื ืืื ืืฉืืขื ืืื ื ืืื ืืคืจืืฆื ืื ืืืื ืฉืืื ืื ืคืืจืฆื ืืื ื ืืื ืืขืืืช ืื ืืช,ืชื ืื ืจืื ืืืืขืืจ ืืืืจ ืืื ืื ืืฉื ืืช ืืงืื ื ืืืจ ืืื ืจื ืืกืื ืืจืื ืคืืง ืขืืื ืื ืืืืืจืชื ืืขื ืื ืจื ืืื ื ืืื ื ื ืคืง ืขืืื ืื ืจืื ืืืืขืืจ ืกืืจ ืื ืืจืื ืืืืจ ืืกืืจ ืื ืืจืื ืืืืื,ืกืืจ ืื ืืจืื ืืืืจ ืืืืืฉ ืืืืขืืื ืืกืืจ ืื ืืจืื ืืืืื ืืืืจ ืืืืื ืืช ืืื ื ืืืื,ืืืจืื ืืืืจ ืื ืกืืจ ืื ืืืชื ืื ืงืื ืืงืื ื ืื ืืืืฆืื ืืื ืืืืืื ืืืจื ืจืื ืืืืจ ืืืจื ืื ืืจืื ืืืืจ ืืคื ืืืจืช ืฉืืื ืืืืฆืื (ืืืจืื ืื, ื) ืืืฉ ืืชืื ืืคืจืฉื ืืืงืฉืื ื ืืฉื ืืืืฉ ืืื ืืื ืืขืื ืืื ืืืืืื,ื"ื ืงืื ืฉืื ืืืฆื ืกืจืืก ืงืื ื ืฉืื ืชืืฆื ืืืืื ืืช ืื ืืฆืื ืคืืืขืื ืืขืจืื ืืชื ืื ืงืื ื ืืชืืืืืช ืืืื ื ืืืืฆืช ืืืจื ืจืื ืืืืขืืจ,ืืืจืื ืืืืื ืื ืกืืจ ืื ืืืชื ืื ืืื ื ืืื ื ืืฉืื ืืืจื ืจืื ืืืืขืืจ ืจืื ืขืงืืื ืืืืจ ืืื ื ืื ืืืคืงืจืช ืจืื ืืชืื ืื ืืจืฉ ืืืืจ ืืคื\' ืืื ืืขืื ืืืฉืงืืชื ืืื ืขืืื ืืืจื ืขืฉืื ืืื ื,ืจืื ืืืืื ืืืืจ ืืื ื ืื ืืืืื ืืช ืืืืืื ืืืืจืื ืืื ืืื ื ืืื ืืืืจืช ืืืฉืืืจืจืช ืืฉื ืืขืื ืืขืืืช ืื ืืช ืจ\' ืืืืขืืจ ืืืืจ ืคื ืื ืืื ืขื ืืคื ืืื ืฉืื ืืฉื ืืืฉืืช ืขืฉืื ืืื ื,ืืื ืืืจ ืจื ืืื ืืจ ืืืื ืืื ืื"ื ืขืกืงืื ื ืืืืืช ืงื ื ืื ืืื ืืืื ืืขืืื ืืื,ืืืจ ืจืื ืืืื ืื ืื ืืงืืฉื ืืืื ืืืืื ืฉืขืชื ืืื ืืงื ื ืื ืืื ืืงืืฉื ื ืคืฉื ืื ืจืื ืืืืขืืจ ืืื ืืื ืจืื ื,ืืื ืืืจ ืจืื ืืขืืื ืืืื ืืืืื ืืืืืฉืื ื ืฉืื ืชืชืคืชื ืขืืื ื"ื ืืฉืจืื ื ืื ืคืชืืื ืงืื ื ืืื ืก ืืื ืืืื ืก ืืืฉืจืื ืืืฉืจื ืฉืจื,ืจื ืคืคื ืืืจ ืื"ื ืืืื ืชื ื ืืื ืืชื ืื (ืืืงืจื ืื, ื) ืืชืืื ืืืื ืงืื ื ืช"ื ืืฉื ืื ืืฉื ืืืื ืืืืจืช ืช"ื ืืชืืื ืื ืืืฆื ืืฆืชื ืืืื ืงืื ืืช ืืืืื ืืืจืืช ืื ืืืชื,ืจื ื ืืื ืืจ ืืฆืืง ืืืจ ืืื ืชื ื ืืื ืืชื ืื ืืชืืื ืืื ืืชืืื ืืื ื ืขืจื ืืื ืืื ืืืืจ (ืืจืืฉืืช ืื, ืื) ืืื ืขืจื ืืืืช ืืจืื ืืื ืืชืืื,ืจ\' ืืืขืืจ ืืืืจ ืคื ืื ืืื ืขื ืืคื ืืื ืฉืื ืืฉื ืืืฉืืช ืขืฉืื ืืื ื ืืืจ ืจื ืขืืจื ืืื ืืืื ืืจืื ืืืขืืจ:,61b. and he has children, he may not marry a sexually underdeveloped woman, as she is the zona about whom it is stated in the Torah that a priest may not marry her. It is priests who were commanded not to marry a zona, but Israelites were not commanded this. It is due to that reason that he taught the first clause of the mishna about a priest, even though that halakha applies equally to Israelites.,Rav Huna said: What is the reason for the opinion of Rabbi Yehuda? As it is written: โAnd they shall eat, and not have enough, they shall commit harlotry, and shall not increaseโ (Hosea 4:10). He expounds the verse as follows: Any intercourse that does not have the possibility to increase the population because the woman is incapable of having children, is nothing other than licentious sexual intercourse.,ยง It is taught in a baraita that Rabbi Eliezer says: A priest may not marry a minor. Rav แธคisda said to Rabba: Go and investigate this halakha, as in the evening Rav Huna will ask you the reason for Rabbi Eliezerโs ruling. He went and investigated it, and arrived at the following conclusion: Rabbi Eliezer holds in accordance with the opinion of Rabbi Meir, and he also holds in accordance with the opinion of Rabbi Yehuda.,Rabba explains: He holds in accordance with the opinion of Rabbi Meir, who says that one must be concerned for the minority. Rabbi Meir does not allow one to assume that an unknown case is similar to the majority of cases. Consequently, one must take into account the possibility that a minor will turn out to be sexually underdeveloped, although this will not be true of most individuals. And he also holds in accordance with the opinion of Rabbi Yehuda, who said that a sexually underdeveloped woman is a zona and therefore forbidden to a priest.,The Gemara challenges Rabbaโs explanation: And does Rabbi Eliezer hold in accordance with the opinion of Rabbi Meir? Isnโt it taught in a baraita: A boy minor and a girl minor may not perform แธฅalitza or levirate marriage; this is the statement of Rabbi Meir. The Rabbis said to Rabbi Meir: You spoke well when you said that they may not perform แธฅalitza, as the term โmanโ is written in the passage of แธฅalitza (Deuteronomy 25:7โ10), which limits the halakha to an adult male, and we compare a woman to a man and therefore limit แธฅalitza to an adult woman. However, what is the reason that they may not perform levirate marriage?,Rabbi Meir said to them: A boy minor may not perform levirate marriage lest he be found to be a eunuch, i.e., one who is incapable of fathering children for his late brother. Similarly, a girl minor may not perform levirate marriage lest she be found to be sexually underdeveloped when she grows up. In either case, the mitzva of levirate marriage does not apply, and they turn out to have encountered a forbidden relative. And it was taught in a different baraita: A girl minor enters into levirate marriage but does not perform แธฅalitza; this is the statement of Rabbi Eliezer. This proves that Rabbi Eliezer disagrees with Rabbi Meir and is not concerned that a girl may turn out to be sexually underdeveloped.,The Gemara continues to challenge Rabbaโs explanation of Rabbi Eliezerโs ruling. And does Rabbi Eliezer hold in accordance with the opinion of Rabbi Yehuda? Wasnโt it is taught in a baraita: The zona forbidden to a priest is as the name zona implies, i.e., a married woman who committed adultery; this is the statement of Rabbi Eliezer. Rabbi Akiva says: A zona is a woman, even an unmarried woman, who is available to all, i.e., she has intercourse with whoever is interested. Rabbi Matya ben แธคarash says: Even if her husband went to make her drink the bitter waters after she disregarded his warning not to seclude herself with a certain man, and he had intercourse with her on the way, he has thereby caused her to become a zona because she was forbidden to him at the time, despite the fact that she is his wife.,Rabbi Yehuda says: A zona is a sexually underdeveloped woman. And the Rabbis say: The term zona applies only to a female convert, a freed maidservant, and one who engaged in licentious sexual intercourse. Rabbi Elazar says: Even in the case of an unmarried man who had intercourse with an unmarried woman not for the purpose of marriage, he has thereby caused her to become a zona. This baraita proves that Rabbi Eliezer does not agree with Rabbi Yehuda.,Rather, Rav Adda bar Ahava said that Rabbi Eliezerโs ruling that a priest may not marry a minor must be explained differently: Here we are dealing with a High Priest, and the problem is as follows: When can he acquire her as his wife? Only when she is grown up. However, if they had started living together as husband and wife when she was a minor, then when she is grown up and the marriage can legally take effect, she is already a non-virgin, and a High Priest is commanded to marry a virgin.,Rava said: This explanation is without reason. If her father betrothed her to her husband, her husband acquired her from that time, as betrothal that a father carries out on his daughterโs behalf when she is a minor is effective by Torah law. And if the minor betrothed herself, is this Rabbi Eliezerโs opinion and not that of the Rabbis? The Rabbis would certainly agree that a High Priest may not marry a minor under these circumstances.,Rather, Rava said: Actually, Rabbi Eliezerโs ruling includes a common priest, and the reason he cannot marry a minor is that we are concerned lest she be seduced by another man, due to her tender age and naรฏvetรฉ, while married to him. The Gemara asks: If so, the same concern should apply to an Israelite also. The Gemara answers: The seduction of a minor is considered rape, and a rape victim remains permitted to her husband in a case where she is married to an Israelite, but not if she is married to a priest.,Rav Pappa said: Rabbi Eliezerโs ruling applies specifically to a High Priest, and it is the opinion of this tanna, as it is taught in a baraita that when the verse states: โA virgin of his own people shall he take for a wife ishaโ (Leviticus 21:14), one might have thought a High Priest may marry a minor; the verse therefore states that he must marry a woman isha, i.e., an adult. If he must marry a woman, one might have thought it means a grown woman. The verse therefore states that he must marry a virgin, which excludes a grown woman, who is considered only a partial virgin because her hymen is not fully intact. How so? He must marry a woman who has left the class of minority but who has not yet reached the class of grown womanhood, i.e., he must marry a maiden.,Rav Naแธฅman bar Yitzแธฅak said: It is the opinion of this tanna, as it is taught in a baraita: The High Priest must marry a virgin, and the term virgin refers only to a maiden. And a verse similarly states: โAnd the maiden was very fair to look upon, a virgin, and no man had known herโ (Genesis 24:16).,The baraita cited above mentioned that Rabbi Elazar says: In the case of an unmarried man who had intercourse with an unmarried woman not for the purpose of marriage, he has caused her to become a zona. Rav Amram said: The halakha is not in accordance with the opinion of Rabbi Elazar.,A man may not neglect the mitzva to be fruitful and multiply unless he already has children. Beit Shammai say: One fulfills this mitzva with two males, and Beit Hillel say: A male and a female, as it is stated: โMale and female He created themโ (Genesis 5:2).,he already has children he may neglect the mitzva to be fruitful and multiply, but he may not neglect the mitzva to have a wife. This supports what Rav Naแธฅman said in the name of Shmuel, who said: Even if a man has several children, it is prohibited to remain without a wife, as it is stated: โIt is not good that the man should be aloneโ (Genesis 2:18).,And some say a different version of the inference from the mishna: If he already has children, he may neglect the mitzva to be fruitful and multiply and he may also neglect the mitzva to have a wife. Shall we say this is a conclusive refutation of what Rav Naแธฅman said that Shmuel said? The Gemara responds: No, it means that if he does not have children he must marry a woman capable of bearing children, whereas if he has children he may marry a woman who is not capable of bearing children. A practical difference between a man who has children and one who does not is whether he is permitted to sell a Torah scroll in order to marry a woman capable of having children. This is permitted only for one who does not yet have children.,ยง The mishna states that Beit Shammai say that one fulfills the mitzva to be fruitful and multiply when he has two males. The Gemara asks: What is the reason of Beit Shammai? The Gemara answers: We learn this from Moses as it is written: โThe sons of Moses, Gershom and Eliezerโ (I\xa0Chronicles 23:15). Since Moses did not have any other children, two sons must be sufficient to fulfill the mitzva. And the reason of Beit Hillel is that we learn from the creation of the world, as mankind was created male and female. The Gemara asks: And Beit Shammai, let them learn from the creation of the world as well. The Gemara answers that Beit Shammai could say to you: We do not derive a case where it is possible''. None | |
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39. Babylonian Talmud, Avodah Zarah, None
Tagged with subjects: โข Eliezer ben Hyrkanos, Rabbi โข Rabbi Eliezer
Found in books: Poorthuis Schwartz and Turner (2009) 59; Schremer (2010) 203
17a. ืืื ืื ืืขืืื ื ืชืคืกืช ืืืจ ืื ืขืงืืื ืืืืจืชื ื ืคืขื ืืืช ืืืืชื ืืืื ืืฉืืง ืืขืืืื ืฉื ืฆืืคืืจื ืืืฆืืชื ืืื ืืืชืืืืื ืืฉื ืื ืืฆืจื ืืืขืงื ืืืฉ ืืคืจ ืกืื ืื ืฉืื ืืืจ ืื ืืชืื ืืชืืจืชืื (ืืืจืื ืื, ืื) ืื ืชืืื ืืชื ื ืืื ื ืืื\' ืืื ืืขืฉืืช ืืืื ื ืืื"ืก ืื"ื ืืื ืืืจืชื ืื ืืืื,ืืืจ ืื ืื ืืืืื ื ืืฉื ืื ืืฆืจื (ืืืื ื, ื) ืื ืืืชื ื ืืื ื ืงืืฆื ืืขื ืืชื ื ืืื ื ืืฉืืื ืืืงืื ืืื ืืคืช ืืื ืืืงืื ืืื ืืคืช ืืืื,ืืื ืื ื ืืืืจ ืขื ืืื ืื ื ืชืคืกืชื ืืืื ืืช ืืขืืจืชื ืขื ืื ืฉืืชืื ืืชืืจื (ืืฉืื ื, ื) ืืจืืง ืืขืืื ืืจืื ืื ืืื ืืช ืืื ืชืงืจื ืื ืคืชื ืืืชื ืื ืืจืฉืืช ืืืืื ืืืืจื ืืจืืง ืืขืืื ืืจืื ืื ืืื ืืช ืืืจืฉืืช ืืื ืชืงืจื ืื ืคืชื ืืืชื ืื ืืื ื ืืืื ืืืจ ืจื ืืกืื ืืจืืข ืืืืช,ืืจืื ื ืืื ืืืชื ื ืืื ื ืืื ืืจืฉื ืืื ืืืจื ืืกืื ืืืืจ ืจื ืืกืื ืื ืืื ื ืฉื ืฉืืจืช ืืืกืืฃ ืืื ืฉืืืจืช ืฉื ืืืจ (ืืืืงืื ืื, ืื) ืืืชืชื ืืชื ื ืืืชื ื ืื ื ืชื ืื ืืชืื ืืืคื,ืืคืืืื ืืจืื ืคืืช ืื"ืจ ืคืืช ืื ืืกืจื ืชืืจื ืืื ืงืจืืื ืฉื ืืืื ืขืจืืืช ืืืื ืฉื ื\' (ืืืงืจื ืื, ื) ืืืฉ ืืืฉ ืื ืื ืฉืืจ ืืฉืจื ืื ืชืงืจืื ืืืืืช ืขืจืื,ืขืืื ืื ืืื ืืชื ืืื ืจื ืืื ืื ืฉืง ืืื ืืืืชืื ืืื ืืืืืื ืืืืจื ืื ืืื ืืืืืื ืืคืืืื ืืืืื ืืืืืื ืืืืจ ืขืืื ืงืจืืื ืืขืืื ืืกืืจ ืืฉืื ืื ืื ืืืจืื ื ืืืจื ืกืืืจ ืกืืืจ ืืืจืื ืื ืชืงืจื,(ืืฉืื ื, ืื) ืืขืืืงื ืฉืชื ืื ืืช ืื ืื ืืื ืื ืื ืืืจ ืืจ ืขืืงืื ืงืื ืฉืชื ืื ืืช ืฉืฆืืขืงืืช ืืืืื ื ืืืืืจืืช ืืขืื"ื ืืื ืืื ืืืื ื ืื ืื ืืื ืืช ืืืจืฉืืช ืืืื ืืืืจื ืืืจ ืจื ืืกืื ืืืจ ืืจ ืขืืงืื ืงืื ืืืื ื ืฆืืขืงืช ืืืืืจืช ืืืืื ืื ืฉืชื ืื ืืช ืฉืฆืืขืงืืช ืืืืืจืืช ืืขืืื ืืื ืืื ืืื,(ืืฉืื ื, ืื) ืื ืืืื ืื ืืฉืืืื ืืื ืืฉืืื ืืืจืืืช ืืืื ืืื ืืืืจ ืฉืื ืฉืื ืืืื ืืฉืืื ื"ืง ืืื ืืฉืืื ืื ืืฉืืื ืืืจืืืช ืืืื,ืืืืืจื ืืื ืืคืืจืฉ ืืืื ืืช ืืืืช ืืื ืืืื ืืืชืื ืืงืืื ืืจื ืืกืื ืืืืจื ืืื ืงืื ืฉืืงืืืช ืขืฉืชื ืื ื ืืงืื ืืื ื ืืืืื ืืืืจ ืื ืจื ืืกืื ืืจืื ืื ืืืืืืชื ืืื ืืชื,ืืืงืืืจื ืงืื ืฉืืงืืืช ืขืฉืชื ืืืื ืืืื ืืช ื ืื ืืืื ืื ืืืื ืืื ืืืจื ืื ืฉืคืืจ ืืืฉ"ื ืื ืืชื,ืืืื ืืืืจื ืืืื ืืช ืืื ืืขืืืจื ืื ืืื ืืืื ืืืชืื ืงืืื ืืจื ืืกืื ืื"ื ืจ"ื ืืืืื ืื ืืืืืชื ืืืชื ืืืงืืืจื ืงืื ืฉืืงืืืช ืืืื ืืืื ืืช ื ืื ืืืื ืื,ืืืขืืืจื ืื ืืืชื ืื ืืืจื ืขืืื ืขื ืจ"ื ืื ืืืจืืื ืฉืื ืื ืื ืืื ื ืืืช ืืขืืื ืฉืื ืื ืขืืื ืคืขื ืืืช ืฉืืข ืฉืืฉ ืืื ื ืืืช ืืืจืื ืืื ืืืืชื ื ืืืืช ืืืก ืืื ืจืื ืืฉืืจื ื ืื ืืืก ืืื ืจืื ืืืื ืืขืืจ ืขืืื ืฉืืขื ื ืืจืืช ืืฉืขืช ืืจืื ืืืจ ืืคืืื ืืืจื ืืฉื ืฉืืคืืื ืื ืืื ื ืืืืจืช ืืืงืืื ืื ืืืขืืจ ืื ืืืจืืื ืืื ืืงืืืื ืืืชื ืืชืฉืืื,ืืื ืืืฉื ืืื ืฉื ื ืืจืื ืืืืขืืช ืืืจ ืืจืื ืืืืขืืช ืืงืฉื ืขืื ืจืืืื ืืืจื ืื ืขื ืฉืื ื ืืืงืฉืื ืขืืื ื ืืงืฉ ืขื ืขืฆืื ื ืฉื ืืืจ (ืืฉืขืืื ื ื, ื) ืื ืืืจืื ืืืืฉื ืืืืืขืืช ืชืืืืื ื ืืืจ ืฉืืื ืืืจืฅ ืืงืฉื ืขืื ืจืืืื ืืืจื ืขื ืฉืื ื ืืืงืฉืื ืขืืื ื ืืงืฉ ืขื ืขืฆืื ื ืฉื ืืืจ (ืืฉืขืืื ื ื, ื) ืื ืฉืืื ืืขืฉื ื ืืืื ืืืืจืฅ ืืืื ืชืืื,ืืืจ ืืื ืืืื ื ืืงืฉื ืขืื ืจืืืื ืืืจื ืื ืขื ืฉืื ื ืืืงืฉืื ืขืืื ื ืืงืฉ ืขื ืขืฆืื ื ืฉื ืืืจ (ืืฉืขืืื ืื, ืื) ืืืคืจื ืืืื ื ืืืืฉื ืืืื ืืืจ ืืืืืื ืืืืืืช ืืงืฉื ืขืื ืจืืืื ืืืจื ืื ืขื ืฉืื ื ืืืงืฉืื ืขืืื ื ืืงืฉ ืขื ืขืฆืื ื ืฉื ืืืจ (ืืฉืขืืื ืื, ื) ืื ืืงื ืื ืฆืื ืืฉืืื,ืืืจ ืืื ืืืืจ ืชืืื ืืื ืื ืื ืื ืจืืฉื ืืื ืืจืืื ืืืขื ืืืืื ืขื ืฉืืฆืชื ื ืฉืืชื ืืฆืชื ืืช ืงืื ืืืืจื ืจ"ื ืื ืืืจืืื ืืืืื ืืืื ืืขืืื ืืื ืืื ืืื ืืขืืืจื ืืื ืืืืช ืืชื ื ืื ืืืื ืืืืืง ืื ืืืื ืืืื ืืช ืืืื,ืืื ืจืื ืืืืจ ืืฉ ืงืื ื ืขืืืื ืืืื ืฉื ืื ืืืฉ ืงืื ื ืขืืืื ืืฉืขื ืืืช ืืืืจ ืจืื ืื ืืืื ืืืขืื ืชืฉืืื ืฉืืงืืืื ืืืชื ืืื ืฉืงืืจืื ืืืชื ืจืื,ืจ\' ืื ืื ื ืืจ\' ืืื ืชื ืืื ืงืืืื ืืืืจืื ืืื ืืื ืื ืชืจื ืฉืืืื ืื ืคืฆื ืืคืืชืื ืืขืืืืช ืืืืืื ืืื ืคืฆื ืืคืืชืื ืืื ืืื ืืช ืืืจ ืืื ืื ืืืืจืื ื ืืืื ืืคืืชืื ืืขืืืืช ืืืืืื''. None | 17a. and you derived pleasure from it, and because of this you were held responsible by Heaven. Rabbi Eliezer said to him: Akiva, you are right, as you have reminded me that once I was walking in the upper marketplace of Tzippori, and I found a man who was one of the students of Jesus the Nazarene, and his name was Yaโakov of Kefar Sekhanya. He said to me: It is written in your Torah: โYou shall not bring the payment to a prostitute, or the price of a dog, into the house of the Lord your Godโ (Deuteronomy 23:19). What is the halakha: Is it permitted to make from the payment to a prostitute for services rendered a bathroom for a High Priest in the Temple? And I said nothing to him in response.,He said to me: Jesus the Nazarene taught me the following: It is permitted, as derived from the verse: โFor of the payment to a prostitute she has gathered them, and to the payment to a prostitute they shall returnโ (Micah 1:7). Since the coins came from a place of filth, let them go to a place of filth and be used to build a bathroom.,And I derived pleasure from the statement, and due to this, I was arrested for heresy by the authorities, because I transgressed that which is written in the Torah: โRemove your way far from her, and do not come near the entrance of her houseโ (Proverbs 5:8). โRemove your way far from her,โ this is a reference to heresy; โand do not come near the entrance of her house,โ this is a reference to the ruling authority. The Gemara notes: And there are those who say a different interpretation: โRemove your way far from her,โ this is a reference to heresy and the ruling authority; โand do not come near the entrance of her house,โ this is a reference to a prostitute. And how much distance must one maintain from a prostitute? Rav แธคisda said: Four cubits.,With regard to the derivation of the verse by Jesus the Nazarene, the Gemara asks: And what do the Sages derive from this phrase: โPayment to a prostituteโ? The Gemara answers: They explain it in accordance with the opinion of Rav แธคisda, as Rav แธคisda says: Any prostitute who hires herself out to others for money will become so attached to this practice that ultimately, when others no longer wish to hire her, she will hire others to engage in intercourse with her. As it is stated: โAnd in that you gave payment, and no payment is given to you, therefore you are contraryโ (Ezekiel 16:34).,The Gemara comments: And Rav แธคisda, who stated above that the Torah requires one to maintain a distance of four cubits from a prostitute, disagrees with the opinion of Rabbi Pedat. As Rabbi Pedat says: The Torah prohibited only intimacy that involves engaging in prohibited sexual relations, as it is stated: โNone of you shall approach to any that is near of kin to him, to uncover their nakednessโ (Leviticus 18:6). The prohibition against intimacy in the Torah applies exclusively to sexual intercourse, and all other kinds of intimacy that do not include actual intercourse are not included in the prohibition.,The Gemara relates: When Ulla would come from the study hall, he would kiss his sisters on their hands. And some say: On their chests. And the Gemara points out that this action of his disagrees with another ruling that Ulla himself issued, as Ulla says: Mere intimacy with a woman with whom one is prohibited from engaging in sexual intercourse is prohibited, due to the maxim: Go, go, we say to a nazirite, go around, go around but do not come near to the vineyard. Just as a nazirite is warned not even to come into close proximity of a vineyard lest he consume a product of the vine, so too one is obligated to distance himself from anyone with whom intercourse is forbidden.,ยง In connection to the earlier mention of heresy and the ruling authorities, the Gemara cites a verse: โThe horseleech has two daughters: Give, giveโ (Proverbs 30:15). What is meant by โgive, giveโ? Mar Ukva says: This is the voice of the two daughters who cry out from Gehenna due to their suffering; and they are the ones who say in this world: Give, give, demanding dues and complete allegiance. And who are they? They are heresy and the ruling authority. There are those who say that Rav แธคisda says that Mar Ukva says: The voice of Gehenna cries out and says: Bring me two daughters who cry and say in this world: Give, give.,The following verse in Proverbs makes reference to a foreign woman, which according to the Sages is a euphemism for heresy: โNone that go to her return, neither do they attain the paths of lifeโ (Proverbs 2:19). The Gemara asks: Since those that are drawn to heresy do not return, from where would they attain the path of life? Why is it necessary for the verse to add that they do not attain the paths of life? The Gemara explains that this is what the verse is saying: In general, those who go to her do not return, and even if they return, they do not attain the paths of life, i.e., the pain of their regret will shorten their lives.,The Gemara asks: Is this to say that anyone who separates himself from heresy and returns from his mistaken ways must die? But what about that woman who came before Rav แธคisda to confess to him, and she said to him: The lightest of the light, i.e., the least of the sins that she committed, is that she conceived her younger son from engaging in intercourse with her older son. And Rav แธคisda said to her: Prepare funeral shrouds for her, i.e., yourself, as you will certainly die soon, but she did not die.,The above incident refutes the claim that anyone who repents for the sin of heresy must die, as from the fact that she said that the lightest of the light of her sins was that she conceived one son from engaging in intercourse with another son, by inference one can learn that she was also involved in heresy, and yet she did not die. The Gemara answers: That is a case where the woman did not repent properly, and due to that reason she did not die.,There are those who say there is a different version of the objection to the Gemaraโs statement that those who repent for the sin of heresy must die: Is that to say that if one repents for the sin of heresy, yes, the result is death, whereas if one repents for the sin of forbidden sexual intercourse he does not die? But what about that woman who came before Rav แธคisda to confess to him and Rav แธคisda said to those present: Prepare funeral shrouds for her, and she died? The Gemara answers: From the fact that she said: The lightest of the light, by inference one can learn that she was also involved in heresy.,The Gemara asks: And is it correct that one who repents of the sin of forbidden sexual intercourse does not die? But isnโt it taught in a baraita: They said about Rabbi Elazar ben Durdayya that he was so promiscuous that he did not leave one prostitute in the world with whom he did not engage in sexual intercourse. Once, he heard that there was one prostitute in one of the cities overseas who would take a purse full of dinars as her payment. He took a purse full of dinars and went and crossed seven rivers to reach her. When they were engaged in the matters to which they were accustomed, a euphemism for intercourse, she passed wind and said: Just as this passed wind will not return to its place, so too Elazar ben Durdayya will not be accepted in repentance, even if he were to try to repent.,This statement deeply shocked Elazar ben Durdayya, and he went and sat between two mountains and hills and said: Mountains and hills, pray for mercy on my behalf, so that my repentance will be accepted. They said to him: Before we pray for mercy on your behalf, we must pray for mercy on our own behalf, as it is stated: โFor the mountains may depart, and the hills be removedโ (Isaiah 54:10). He said: Heaven and earth, pray for mercy on my behalf. They said to him: Before we pray for mercy on your behalf, we must pray for mercy on our own behalf, as it is stated: โFor the heavens shall vanish away like smoke, and the earth shall wax old like a garmentโ (Isaiah 51:6).,He said: Sun and moon, pray for mercy on my behalf. They said to him: Before we pray for mercy on your behalf, we must pray for mercy on our own behalf, as it is stated: โThen the moon shall be confounded, and the sun ashamedโ (Isaiah 24:23). He said: Stars and constellations, pray for mercy on my behalf. They said to him: Before we pray for mercy on your behalf, we must pray for mercy on our own behalf, as it is stated: โAnd all the hosts of heaven shall molder awayโ (Isaiah 34:4).,Elazar ben Durdayya said: Clearly the matter depends on nothing other than myself. He placed his head between his knees and cried loudly until his soul left his body. A Divine Voice emerged and said: Rabbi Elazar ben Durdayya is destined for life in the World-to-Come. The Gemara explains the difficulty presented by this story: And here Elazar ben Durdayya was guilty of the sin of forbidden sexual intercourse, and yet he died once he repented. The Gemara answers: There too, since he was attached so strongly to the sin, to an extent that transcended the physical temptation he felt, it is similar to heresy, as it had become like a form of idol worship for him.,When Rabbi Yehuda HaNasi heard this story of Elazar ben Durdayya, he wept and said: There is one who acquires his share in the World-to-Come only after many years of toil, and there is one who acquires his share in the World-to-Come in one moment. And Rabbi Yehuda HaNasi further says: Not only are penitents accepted, but they are even called: Rabbi, as the Divine Voice referred to Elazar ben Durdayya as Rabbi Elazar ben Durdayya.,ยง In relation to the issue of distancing oneself from idol worship and prostitution, the Gemara relates: Rabbi แธคanina and Rabbi Yonatan were once walking along the road when they came to a certain two paths, one of which branched off toward the entrance of a place of idol worship, and the other one branched off toward the entrance of a brothel. One said to the other: Let us go by the path that leads to the entrance of the place of idol worship,''. None |
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40. None, None, nan
Tagged with subjects: โข Eliezer โข Eliezer Ha-Darshan (R.)
Found in books: Fishbane (2003) 355; Lavee (2017) 74
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