1. Hebrew Bible, Numbers, 5.11-5.31, 21.21-21.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kaplan (2015) 53, 88; Kraemer (2010) 42| 5.11. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 5.12. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ כִּי־תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל׃", 5.13. "וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃", 5.14. "וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃", 5.15. "וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃", 5.16. "וְהִקְרִיב אֹתָהּ הַכֹּהֵן וְהֶעֱמִדָהּ לִפְנֵי יְהוָה׃", 5.17. "וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים בִּכְלִי־חָרֶשׂ וּמִן־הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל־הַמָּיִם׃", 5.18. "וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃", 5.19. "וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן וְאָמַר אֶל־הָאִשָּׁה אִם־לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם־לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרֲרִים הָאֵלֶּה׃", 5.21. "וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃", 5.22. "וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן׃", 5.23. "וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל־מֵי הַמָּרִים׃", 5.24. "וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים הַמְאָרֲרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים׃", 5.25. "וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה אֵת מִנְחַת הַקְּנָאֹת וְהֵנִיף אֶת־הַמִּנְחָה לִפְנֵי יְהוָה וְהִקְרִיב אֹתָהּ אֶל־הַמִּזְבֵּחַ׃", 5.26. "וְקָמַץ הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה וְאַחַר יַשְׁקֶה אֶת־הָאִשָּׁה אֶת־הַמָּיִם׃", 5.27. "וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃", 5.28. "וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃", 5.29. "זֹאת תּוֹרַת הַקְּנָאֹת אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ וְנִטְמָאָה׃", 5.31. "וְנִקָּה הָאִישׁ מֵעָוֺן וְהָאִשָּׁה הַהִוא תִּשָּׂא אֶת־עֲוֺנָהּ׃", 21.21. "וַיִּשְׁלַח יִשְׂרָאֵל מַלְאָכִים אֶל־סִיחֹן מֶלֶךְ־הָאֱמֹרִי לֵאמֹר׃", 21.22. "אֶעְבְּרָה בְאַרְצֶךָ לֹא נִטֶּה בְּשָׂדֶה וּבְכֶרֶם לֹא נִשְׁתֶּה מֵי בְאֵר בְּדֶרֶךְ הַמֶּלֶךְ נֵלֵךְ עַד אֲשֶׁר־נַעֲבֹר גְּבֻלֶךָ׃", 21.23. "וְלֹא־נָתַן סִיחֹן אֶת־יִשְׂרָאֵל עֲבֹר בִּגְבֻלוֹ וַיֶּאֱסֹף סִיחֹן אֶת־כָּל־עַמּוֹ וַיֵּצֵא לִקְרַאת יִשְׂרָאֵל הַמִּדְבָּרָה וַיָּבֹא יָהְצָה וַיִּלָּחֶם בְּיִשְׂרָאֵל׃", 21.24. "וַיַּכֵּהוּ יִשְׂרָאֵל לְפִי־חָרֶב וַיִּירַשׁ אֶת־אַרְצוֹ מֵאַרְנֹן עַד־יַבֹּק עַד־בְּנֵי עַמּוֹן כִּי עַז גְּבוּל בְּנֵי עַמּוֹן׃", 21.25. "וַיִּקַּח יִשְׂרָאֵל אֵת כָּל־הֶעָרִים הָאֵלֶּה וַיֵּשֶׁב יִשְׂרָאֵל בְּכָל־עָרֵי הָאֱמֹרִי בְּחֶשְׁבּוֹן וּבְכָל־בְּנֹתֶיהָ׃", 21.26. "כִּי חֶשְׁבּוֹן עִיר סִיחֹן מֶלֶךְ הָאֱמֹרִי הִוא וְהוּא נִלְחַם בְּמֶלֶךְ מוֹאָב הָרִאשׁוֹן וַיִּקַּח אֶת־כָּל־אַרְצוֹ מִיָּדוֹ עַד־אַרְנֹן׃", 21.27. "עַל־כֵּן יֹאמְרוּ הַמֹּשְׁלִים בֹּאוּ חֶשְׁבּוֹן תִּבָּנֶה וְתִכּוֹנֵן עִיר סִיחוֹן׃", 21.28. "כִּי־אֵשׁ יָצְאָה מֵחֶשְׁבּוֹן לֶהָבָה מִקִּרְיַת סִיחֹן אָכְלָה עָר מוֹאָב בַּעֲלֵי בָּמוֹת אַרְנֹן׃", 21.29. "אוֹי־לְךָ מוֹאָב אָבַדְתָּ עַם־כְּמוֹשׁ נָתַן בָּנָיו פְּלֵיטִם וּבְנֹתָיו בַּשְּׁבִית לְמֶלֶךְ אֱמֹרִי סִיחוֹן׃", 21.31. "וַיֵּשֶׁב יִשְׂרָאֵל בְּאֶרֶץ הָאֱמֹרִי׃", 21.32. "וַיִּשְׁלַח מֹשֶׁה לְרַגֵּל אֶת־יַעְזֵר וַיִּלְכְּדוּ בְּנֹתֶיהָ ויירש [וַיּוֹרֶשׁ] אֶת־הָאֱמֹרִי אֲשֶׁר־שָׁם׃", 21.33. "וַיִּפְנוּ וַיַּעֲלוּ דֶּרֶךְ הַבָּשָׁן וַיֵּצֵא עוֹג מֶלֶךְ־הַבָּשָׁן לִקְרָאתָם הוּא וְכָל־עַמּוֹ לַמִּלְחָמָה אֶדְרֶעִי׃", 21.34. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אַל־תִּירָא אֹתוֹ כִּי בְיָדְךָ נָתַתִּי אֹתוֹ וְאֶת־כָּל־עַמּוֹ וְאֶת־אַרְצוֹ וְעָשִׂיתָ לּוֹ כַּאֲשֶׁר עָשִׂיתָ לְסִיחֹן מֶלֶךְ הָאֱמֹרִי אֲשֶׁר יוֹשֵׁב בְּחֶשְׁבּוֹן׃", 21.35. "וַיַּכּוּ אֹתוֹ וְאֶת־בָּנָיו וְאֶת־כָּל־עַמּוֹ עַד־בִּלְתִּי הִשְׁאִיר־לוֹ שָׂרִיד וַיִּירְשׁוּ אֶת־אַרְצוֹ׃", | 5.11. "And the LORD spoke unto Moses, saying:", 5.12. "Speak unto the children of Israel, and say unto them: If any man’s 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 woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse.", 5.19. "And the priest shall cause her to swear, and shall say unto the woman: ‘If 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 husband—", 5.21. "then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the 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 away’; and the woman shall say: ‘Amen, Amen.’", 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 woman’s 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.", 21.21. "And Israel sent messengers unto Sihon king of the Amorites, saying:", 21.22. "’Let me pass through thy land; we will not turn aside into field, or into vineyard; we will not drink of the water of the wells; we will go by the king’s highway, until we have passed thy border.’", 21.23. "And Sihon would not suffer Israel to pass through his border; but Sihon gathered all his people together, and went out against Israel into the wilderness, and came to Jahaz; and he fought against Israel.", 21.24. "And Israel smote him with the edge of the sword, and possessed his land from the Arnon unto the Jabbok, even unto the children of Ammon; for the border of the children of Ammon was strong.", 21.25. "And Israel took all these cities; and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the towns thereof.", 21.26. "For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto the Arnon.", 21.27. "Wherefore they that speak in parables say: Come ye to Heshbon! Let the city of Sihon be built and established!", 21.28. "For a fire is gone out of Heshbon, A flame from the city of Sihon; It hath devoured Ar of Moab, The lords of the high places of Arnon.", 21.29. "Woe to thee, Moab! Thou art undone, O people of Chemosh; He hath given his sons as fugitives, And his daughters into captivity, Unto Sihon king of the Amorites.", 21.30. "We have shot at them—Heshbon is perished—even unto Dibon, And we have laid waste even unto Nophah, Which reacheth unto Medeba.", 21.31. "Thus Israel dwelt in the land of the Amorites.", 21.32. "And Moses sent to spy out Jazer, and they took the towns thereof, and drove out the Amorites that were there.", 21.33. "And they turned and went up by the way of Bashan; and Og the king of Bashan went out against them, he and all his people, to battle at Edrei.", 21.34. "And the LORD said unto Moses: ‘Fear him not; for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, who dwelt at Heshbon.’", 21.35. "So they smote him, and his sons, and all his people, until there was none left him remaining; and they possessed his land.", |
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2. Hebrew Bible, Psalms, 8.3, 8.5, 30.6, 102.20, 131.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua •circumcision blood, in pirqei de rabbi eliezer and the tanhuma •eliezer b. rabbi the galilean •pirkei de rabbi eliezer •eliezer, rabbi Found in books: Avery Peck et al. (2014) 61; Cohen (2010) 445; Kaplan (2015) 72; Kessler (2004) 128; Zawanowska and Wilk (2022) 93| 8.3. "מִפִּי עוֹלְלִים וְיֹנְקִים יִסַּדְתָּ עֹז לְמַעַן צוֹרְרֶיךָ לְהַשְׁבִּית אוֹיֵב וּמִתְנַקֵּם׃", 8.5. "מָה־אֱנוֹשׁ כִּי־תִזְכְּרֶנּוּ וּבֶן־אָדָם כִּי תִפְקְדֶנּוּ׃", 30.6. "כִּי רֶגַע בְּאַפּוֹ חַיִּים בִּרְצוֹנוֹ בָּעֶרֶב יָלִין בֶּכִי וְלַבֹּקֶר רִנָּה׃", 131.1. "שִׁיר הַמַּעֲלוֹת לְדָוִד יְהוָה לֹא־גָבַהּ לִבִּי וְלֹא־רָמוּ עֵינַי וְלֹא־הִלַּכְתִּי בִּגְדֹלוֹת וּבְנִפְלָאוֹת מִמֶּנִּי׃", | 8.3. "Out of the mouth of babes and sucklings hast Thou founded strength, Because of Thine adversaries; That Thou mightest still the enemy and the avenger.", 8.5. "What is man, that Thou art mindful of him? And the son of man, that Thou thinkest of him?", 30.6. "For His anger is but for a moment, His favour is for a life-time; weeping may tarry for the night, but joy cometh in the morning.", 102.20. "For He hath looked down from the height of His sanctuary; From heaven did the LORD behold the earth;", 131.1. "A Song of Ascents; of David. LORD, my heart is not haughty, nor mine eyes lofty; Neither do I exercise myself in things too great, or in things too wonderful for me.", |
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3. Hebrew Bible, Proverbs, 5.8, 7.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbi eliezer Found in books: Schremer (2010) 93| 5.8. "הַרְחֵק מֵעָלֶיהָ דַרְכֶּךָ וְאַל־תִּקְרַב אֶל־פֶּתַח בֵּיתָהּ׃", 7.26. "כִּי־רַבִּים חֲלָלִים הִפִּילָה וַעֲצֻמִים כָּל־הֲרֻגֶיהָ׃", | 5.8. "Remove thy way far from her, And come not nigh the door of her house;", 7.26. "For she hath cast down many wounded; Yea, a mighty host are all her slain.", |
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4. Hebrew Bible, Malachi, 2.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eliezer, rabbi Found in books: Levine Allison and Crossan (2006) 317| 2.16. "כִּי־שָׂנֵא שַׁלַּח אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל וְכִסָּה חָמָס עַל־לְבוּשׁוֹ אָמַר יְהוָה צְבָאוֹת וְנִשְׁמַרְתֶּם בְּרוּחֲכֶם וְלֹא תִבְגֹּדוּ׃", | 2.16. "For I hate putting away, Saith the LORD, the God of Israel, And him that covereth his garment with violence, Saith the LORD of hosts; Therefore take heed to your spirit, That ye deal not treacherously.", |
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5. Hebrew Bible, Leviticus, 4.30, 9.5, 16.30, 18.5, 24.10, 26.43 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •circumcision blood, in pirqei de rabbi eliezer and the tanhuma •eliezer (or elazar), rabbi, ben shamua •rabbi eliezer •eliezer, ben damma, rabbi •eliezer ha-kappar, rabbi Found in books: Cohen (2010) 444; Hasan Rokem (2003) 81; Kaplan (2015) 72, 73, 88, 117, 118; Schremer (2010) 202| 9.5. "וַיִּקְחוּ אֵת אֲשֶׁר צִוָּה מֹשֶׁה אֶל־פְּנֵי אֹהֶל מוֹעֵד וַיִּקְרְבוּ כָּל־הָעֵדָה וַיַּעַמְדוּ לִפְנֵי יְהוָה׃", 18.5. "וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃", 26.43. "וְהָאָרֶץ תֵּעָזֵב מֵהֶם וְתִרֶץ אֶת־שַׁבְּתֹתֶיהָ בָּהְשַׁמָּה מֵהֶם וְהֵם יִרְצוּ אֶת־עֲוֺנָם יַעַן וּבְיַעַן בְּמִשְׁפָּטַי מָאָסוּ וְאֶת־חֻקֹּתַי גָּעֲלָה נַפְשָׁם׃", | 4.30. "And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt-offering, and all the remaining blood thereof shall he pour out at the base of the altar.", 9.5. "And they brought that which Moses commanded before the tent of meeting; and all the congregation drew near and stood before the LORD.", 16.30. "For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD.", 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.", 24.10. "And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp.", 26.43. "For the land shall lie forsaken without them, and shall be paid her sabbaths, while she lieth desolate without them; and they shall be paid the punishment of their iniquity; because, even because they rejected Mine ordices, and their soul abhorred My statutes.", |
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6. Hebrew Bible, Genesis, 1.27, 24.13, 29.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eli’ezer, rabbi •eliezer, rabbi Found in books: Rubenstein (2018) 200; Zawanowska and Wilk (2022) 516| 1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 24.13. "הִנֵּה אָנֹכִי נִצָּב עַל־עֵין הַמָּיִם וּבְנוֹת אַנְשֵׁי הָעִיר יֹצְאֹת לִשְׁאֹב מָיִם׃", 29.9. "עוֹדֶנּוּ מְדַבֵּר עִמָּם וְרָחֵל בָּאָה עִם־הַצֹּאן אֲשֶׁר לְאָבִיהָ כִּי רֹעָה הִוא׃", | 1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 24.13. "Behold, I stand by the fountain of water; and the daughters of the men of the city come out to draw water.", 29.9. "While he was yet speaking with them, Rachel came with her father’s sheep; for she tended them.", |
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7. Hebrew Bible, Exodus, 2.15, 2.23, 4.30-4.31, 12.4, 12.11, 12.39, 14.10, 14.13, 15.1, 19.6, 19.8, 19.17, 23.4, 24.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eliezer, rabbi •eliezer (or elazar), rabbi, ben shamua •rabbi eliezer •eliezer (ben hyrcanus), rabbi •eliezer ha-kappar, rabbi Found in books: Kaplan (2015) 72, 73, 116, 166, 167; Schiffman (1983) 59; Schremer (2010) 137, 138; Zawanowska and Wilk (2022) 516| 2.15. "וַיִּשְׁמַע פַּרְעֹה אֶת־הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת־מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶרֶץ־מִדְיָן וַיֵּשֶׁב עַל־הַבְּאֵר׃", 2.23. "וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם וַיֵּאָנְחוּ בְנֵי־יִשְׂרָאֵל מִן־הָעֲבֹדָה וַיִּזְעָקוּ וַתַּעַל שַׁוְעָתָם אֶל־הָאֱלֹהִים מִן־הָעֲבֹדָה׃", 4.31. "וַיַּאֲמֵן הָעָם וַיִּשְׁמְעוּ כִּי־פָקַד יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל וְכִי רָאָה אֶת־עָנְיָם וַיִּקְּדוּ וַיִּשְׁתַּחֲוּוּ׃", 12.4. "וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה׃", 12.4. "וְאִם־יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל־בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ עַל־הַשֶּׂה׃", 12.11. "וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃", 12.39. "וַיֹּאפוּ אֶת־הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִּצְרַיִם עֻגֹת מַצּוֹת כִּי לֹא חָמֵץ כִּי־גֹרְשׁוּ מִמִּצְרַיִם וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ וְגַם־צֵדָה לֹא־עָשׂוּ לָהֶם׃", 14.13. "וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ הִתְיַצְבוּ וּרְאוּ אֶת־יְשׁוּעַת יְהוָה אֲשֶׁר־יַעֲשֶׂה לָכֶם הַיּוֹם כִּי אֲשֶׁר רְאִיתֶם אֶת־מִצְרַיִם הַיּוֹם לֹא תֹסִיפוּ לִרְאֹתָם עוֹד עַד־עוֹלָם׃", 15.1. "אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃", 15.1. "נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃", 19.6. "וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃", 19.8. "וַיַּעֲנוּ כָל־הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃", 19.17. "וַיּוֹצֵא מֹשֶׁה אֶת־הָעָם לִקְרַאת הָאֱלֹהִים מִן־הַמַּחֲנֶה וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר׃", 23.4. "כִּי תִפְגַּע שׁוֹר אֹיִבְךָ אוֹ חֲמֹרוֹ תֹּעֶה הָשֵׁב תְּשִׁיבֶנּוּ לוֹ׃", 24.4. "וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃", | 2.15. "Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well.", 2.23. "And it came to pass in the course of those many days that the king of Egypt died; and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.", 4.30. "And Aaron spoke all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people.", 4.31. "And the people believed; and when they heard that the LORD had remembered the children of Israel, and that He had seen their affliction, then they bowed their heads and worshipped.", 12.4. "and if the household be too little for a lamb, then shall he and his neighbour next unto his house take one according to the number of the souls; according to every man’s eating ye shall make your count for the lamb.", 12.11. "And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover.", 12.39. "And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.", 14.10. "And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians were marching after them; and they were sore afraid; and the children of Israel cried out unto the LORD.", 14.13. "And Moses said unto the people: ‘Fear ye not, stand still, and see the salvation of the LORD, which He will work for you to-day; for whereas ye have seen the Egyptians to-day, ye shall see them again no more for ever.", 15.1. "Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea.", 19.6. "and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’", 19.8. "And all the people answered together, and said: ‘All that the LORD hath spoken we will do.’ And Moses reported the words of the people unto the LORD.", 19.17. "And Moses brought forth the people out of the camp to meet God; and they stood at the nether part of the mount.", 23.4. "If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again.", 24.4. "And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel.", |
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8. Hebrew Bible, Deuteronomy, 1.4, 4.11, 5.25, 10.22, 11.19, 16.3, 17.15, 18.11, 22.1-22.3, 23.4-23.9, 28.47-28.48, 32.8, 32.22-32.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eliezer, rabbi, son of rabbi yose the galilean •eliezer (or elazar), rabbi, ben shamua •torah, rabbinic debates on teaching women, r. eliezers view •eliezer, rabbi •eliezer (ben hyrcanus), rabbi •eliezer ha-kappar, rabbi •rabbi eliezer Found in books: Kaplan (2015) 53, 72, 73, 88, 116, 117, 166, 167; Kraemer (2010) 42; Levine Allison and Crossan (2006) 347; Schremer (2010) 137; Secunda (2014) 173| 1.4. "אַחֲרֵי הַכֹּתוֹ אֵת סִיחֹן מֶלֶךְ הָאֱמֹרִי אֲשֶׁר יוֹשֵׁב בְּחֶשְׁבּוֹן וְאֵת עוֹג מֶלֶךְ הַבָּשָׁן אֲשֶׁר־יוֹשֵׁב בְּעַשְׁתָּרֹת בְּאֶדְרֶעִי׃", 1.4. "וְאַתֶּם פְּנוּ לָכֶם וּסְעוּ הַמִּדְבָּרָה דֶּרֶךְ יַם־סוּף׃", 4.11. "וַתִּקְרְבוּן וַתַּעַמְדוּן תַּחַת הָהָר וְהָהָר בֹּעֵר בָּאֵשׁ עַד־לֵב הַשָּׁמַיִם חֹשֶׁךְ עָנָן וַעֲרָפֶל׃", 5.25. "וַיִּשְׁמַע יְהוָה אֶת־קוֹל דִּבְרֵיכֶם בְּדַבֶּרְכֶם אֵלָי וַיֹּאמֶר יְהוָה אֵלַי שָׁמַעְתִּי אֶת־קוֹל דִּבְרֵי הָעָם הַזֶּה אֲשֶׁר דִּבְּרוּ אֵלֶיךָ הֵיטִיבוּ כָּל־אֲשֶׁר דִּבֵּרוּ׃", 10.22. "בְּשִׁבְעִים נֶפֶשׁ יָרְדוּ אֲבֹתֶיךָ מִצְרָיְמָהּ וְעַתָּה שָׂמְךָ יְהוָה אֱלֹהֶיךָ כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב׃", 11.19. "וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", 16.3. "לֹא־תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל־עָלָיו מַצּוֹת לֶחֶם עֹנִי כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם לְמַעַן תִּזְכֹּר אֶת־יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ׃", 17.15. "שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃", 18.11. "וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃", 22.1. "לֹא־תִרְאֶה אֶת־שׁוֹר אָחִיךָ אוֹ אֶת־שֵׂיוֹ נִדָּחִים וְהִתְעַלַּמְתָּ מֵהֶם הָשֵׁב תְּשִׁיבֵם לְאָחִיךָ׃", 22.1. "לֹא־תַחֲרֹשׁ בְּשׁוֹר־וּבַחֲמֹר יַחְדָּו׃", 22.2. "וְאִם־לֹא קָרוֹב אָחִיךָ אֵלֶיךָ וְלֹא יְדַעְתּוֹ וַאֲסַפְתּוֹ אֶל־תּוֹךְ בֵּיתֶךָ וְהָיָה עִמְּךָ עַד דְּרֹשׁ אָחִיךָ אֹתוֹ וַהֲשֵׁבֹתוֹ לוֹ׃", 22.2. "וְאִם־אֱמֶת הָיָה הַדָּבָר הַזֶּה לֹא־נִמְצְאוּ בְתוּלִים לנער [לַנַּעֲרָה׃]", 22.3. "וְכֵן תַּעֲשֶׂה לַחֲמֹרוֹ וְכֵן תַּעֲשֶׂה לְשִׂמְלָתוֹ וְכֵן תַּעֲשֶׂה לְכָל־אֲבֵדַת אָחִיךָ אֲשֶׁר־תֹּאבַד מִמֶּנּוּ וּמְצָאתָהּ לֹא תוּכַל לְהִתְעַלֵּם׃", 23.4. "לֹא־יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לָהֶם בִּקְהַל יְהוָה עַד־עוֹלָם׃", 23.5. "עַל־דְּבַר אֲשֶׁר לֹא־קִדְּמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם וַאֲשֶׁר שָׂכַר עָלֶיךָ אֶת־בִּלְעָם בֶּן־בְּעוֹר מִפְּתוֹר אֲרַם נַהֲרַיִם לְקַלְלֶךָּ׃", 23.6. "וְלֹא־אָבָה יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ אֶל־בִּלְעָם וַיַּהֲפֹךְ יְהוָה אֱלֹהֶיךָ לְּךָ אֶת־הַקְּלָלָה לִבְרָכָה כִּי אֲהֵבְךָ יְהוָה אֱלֹהֶיךָ׃", 23.7. "לֹא־תִדְרֹשׁ שְׁלֹמָם וְטֹבָתָם כָּל־יָמֶיךָ לְעוֹלָם׃", 23.8. "לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃", 23.9. "בָּנִים אֲשֶׁר־יִוָּלְדוּ לָהֶם דּוֹר שְׁלִישִׁי יָבֹא לָהֶם בִּקְהַל יְהוָה׃", 28.47. "תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־יְהוָה אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל׃", 28.48. "וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃", 32.8. "בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃", 32.22. "כִּי־אֵשׁ קָדְחָה בְאַפִּי וַתִּיקַד עַד־שְׁאוֹל תַּחְתִּית וַתֹּאכַל אֶרֶץ וִיבֻלָהּ וַתְּלַהֵט מוֹסְדֵי הָרִים׃", 32.23. "אַסְפֶּה עָלֵימוֹ רָעוֹת חִצַּי אֲכַלֶּה־בָּם׃", 32.24. "מְזֵי רָעָב וּלְחֻמֵי רֶשֶׁף וְקֶטֶב מְרִירִי וְשֶׁן־בְּהֵמוֹת אֲשַׁלַּח־בָּם עִם־חֲמַת זֹחֲלֵי עָפָר׃", 32.25. "מִחוּץ תְּשַׁכֶּל־חֶרֶב וּמֵחֲדָרִים אֵימָה גַּם־בָּחוּר גַּם־בְּתוּלָה יוֹנֵק עִם־אִישׁ שֵׂיבָה׃", 32.26. "אָמַרְתִּי אַפְאֵיהֶם אַשְׁבִּיתָה מֵאֱנוֹשׁ זִכְרָם׃", | 1.4. "after he had smitten Sihon the king of the Amorites, who dwelt in Heshbon, and Og the king of Bashan, who dwelt in Ashtaroth, at Edrei;", 4.11. "And ye came near and stood under the mountain; and the mountain burned with fire unto the heart of heaven, with darkness, cloud, and thick darkness.", 5.25. "And the LORD heard the voice of your words, when ye spoke unto me; and the LORD said unto me: ‘I have heard the voice of the words of this people, which they have spoken unto thee; they have well said all that they have spoken.", 10.22. "Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude.", 11.19. "And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", 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.", 17.15. "thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother.", 18.11. "or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer.", 22.1. "Thou shalt not see thy brother’s ox or his sheep driven away, and hide thyself from them; thou shalt surely bring them back unto thy brother.", 22.2. "And if thy brother be not nigh unto thee, and thou know him not, then thou shalt bring it home to thy house, and it shall be with thee until thy brother require it, and thou shalt restore it to him.", 22.3. "And so shalt thou do with his ass; and so shalt thou do with his garment; and so shalt thou do with every lost thing of thy brother’s, which he hath lost, and thou hast found; thou mayest not hide thyself.", 23.4. "An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever;", 23.5. "because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor from Pethor of Aram-naharaim, to curse thee.", 23.6. "Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee.", 23.7. "Thou shalt not seek their peace nor their prosperity all thy days for ever.", 23.8. "Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land.", 23.9. "The children of the third generation that are born unto them may enter into the assembly of the LORD.", 28.47. "because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things;", 28.48. "therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee.", 32.8. "When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.", 32.22. "For a fire is kindled in My nostril, And burneth unto the depths of the nether-world, And devoureth the earth with her produce, And setteth ablaze the foundations of the mountains.", 32.23. "I will heap evils upon them; I will spend Mine arrows upon them;", 32.24. "The wasting of hunger, and the devouring of the fiery bolt, And bitter destruction; And the teeth of beasts will I send upon them, With the venom of crawling things of the dust.", 32.25. "Without shall the sword bereave, And in the chambers terror; Slaying both young man and virgin, The suckling with the man of gray hairs.", 32.26. "I thought I would make an end of them, I would make their memory cease from among men;", |
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9. Hebrew Bible, Song of Songs, 1.8-1.9, 2.8-2.9, 2.14, 3.1-3.5, 4.12, 5.2, 6.8-6.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua •eliezer (ben hyrcanus), rabbi •eliezer ha-kappar, rabbi •eliezer, rabbi, son of rabbi yose the galilean Found in books: Kaplan (2015) 53, 72, 73, 78, 88, 116, 117, 118, 125, 166, 167| 1.8. "אִם־לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים צְאִי־לָךְ בְּעִקְבֵי הַצֹּאן וּרְעִי אֶת־גְּדִיֹּתַיִךְ עַל מִשְׁכְּנוֹת הָרֹעִים׃", 1.9. "לְסֻסָתִי בְּרִכְבֵי פַרְעֹה דִּמִּיתִיךְ רַעְיָתִי׃", 2.8. "קוֹל דּוֹדִי הִנֵּה־זֶה בָּא מְדַלֵּג עַל־הֶהָרִים מְקַפֵּץ עַל־הַגְּבָעוֹת׃", 2.9. "דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים הִנֵּה־זֶה עוֹמֵד אַחַר כָּתְלֵנוּ מַשְׁגִּיחַ מִן־הַחֲלֹּנוֹת מֵצִיץ מִן־הַחֲרַכִּים׃", 2.14. "יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃", 3.1. "עַמּוּדָיו עָשָׂה כֶסֶף רְפִידָתוֹ זָהָב מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלִָם׃", 3.1. "עַל־מִשְׁכָּבִי בַּלֵּילוֹת בִּקַּשְׁתִּי אֵת שֶׁאָהֲבָה נַפְשִׁי בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו׃", 3.2. "אָקוּמָה נָּא וַאֲסוֹבְבָה בָעִיר בַּשְּׁוָקִים וּבָרְחֹבוֹת אֲבַקְשָׁה אֵת שֶׁאָהֲבָה נַפְשִׁי בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו׃", 3.3. "מְצָאוּנִי הַשֹּׁמְרִים הַסֹּבְבִים בָּעִיר אֵת שֶׁאָהֲבָה נַפְשִׁי רְאִיתֶם׃", 3.4. "כִּמְעַט שֶׁעָבַרְתִּי מֵהֶם עַד שֶׁמָּצָאתִי אֵת שֶׁאָהֲבָה נַפְשִׁי אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ עַד־שֶׁהֲבֵיאתִיו אֶל־בֵּית אִמִּי וְאֶל־חֶדֶר הוֹרָתִי׃", 3.5. "הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם־תָּעִירוּ וְאִם־תְּעוֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ׃", 4.12. "גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃", 5.2. "אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻּצּוֹתַי רְסִיסֵי לָיְלָה׃", 6.8. "שִׁשִּׁים הֵמָּה מְּלָכוֹת וּשְׁמֹנִים פִּילַגְשִׁים וַעֲלָמוֹת אֵין מִסְפָּר׃", 6.9. "אַחַת הִיא יוֹנָתִי תַמָּתִי אַחַת הִיא לְאִמָּהּ בָּרָה הִיא לְיוֹלַדְתָּהּ רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְלוּהָ׃", | 1.8. If thou know not, O thou fairest among women, Go thy way forth by the footsteps of the flock And feed thy kids, beside the shepherds’tents. 1.9. I have compared thee, O my love, To a steed in Pharaoh’s chariots. 2.8. Hark! my beloved! behold, he cometh, Leaping upon the mountains, skipping upon the hills. 2.9. My beloved is like a gazelle or a young hart; Behold, he standeth behind our wall, He looketh in through the windows, He peereth through the lattice. 2.14. O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’ 3.1. By night on my bed I sought him whom my soul loveth; I sought him, but I found him not. 3.2. ’I will rise now, and go about the city, In the streets and in the broad ways, I will seek him whom my soul loveth.’ I sought him, but I found him not. 3.3. The watchmen that go about the city found me: ‘Saw ye him whom my soul loveth?’ 3.4. Scarce had I passed from them, When I found him whom my soul loveth: I held him, and would not let him go, Until I had brought him into my mother’s house, And into the chamber of her that conceived me. 3.5. ’I adjure you, O daughters of Jerusalem, By the gazelles, and by the hinds of the field, That ye awaken not, nor stir up love, Until it please.’ 4.12. A garden shut up is my sister, my bride; A spring shut up, a fountain sealed. 5.2. I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’ 6.8. There are threescore queens, And fourscore concubines, And maidens without number. 6.9. My dove, my undefiled, is but one; She is the only one of her mother; She is the choice one of her that bore her. The daughters saw her, and called her happy; Yea, the queens and the concubines, and they praised her. |
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10. Hebrew Bible, Isaiah, 40.22, 51.21, 52.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua •eliezer b. rabbi the galilean •eliezer (ben hyrcanus), rabbi •eliezer ben hyrkanos, rabbi Found in books: Avery Peck et al. (2014) 61; Kaplan (2015) 73, 166, 167; Poorthuis Schwartz and Turner (2009) 59| 40.22. "הַיֹּשֵׁב עַל־חוּג הָאָרֶץ וְיֹשְׁבֶיהָ כַּחֲגָבִים הַנּוֹטֶה כַדֹּק שָׁמַיִם וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת׃", 51.21. "לָכֵן שִׁמְעִי־נָא זֹאת עֲנִיָּה וּשְׁכֻרַת וְלֹא מִיָּיִן׃", 52.12. "כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן כִּי־הֹלֵךְ לִפְנֵיכֶם יְהוָה וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל׃", | 40.22. "It is He that sitteth above the circle of the earth, And the inhabitants thereof are as grasshoppers; That stretcheth out the heavens as a curtain, And spreadeth them out as a tent to dwell in;", 51.21. "Therefore hear now this, thou afflicted, And drunken, but not with wine;", 52.12. "For ye shall not go out in haste, Neither shall ye go by flight; For the LORD will go before you, And the God of Israel will be your rearward.", |
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| 11. Hebrew Bible, 2 Samuel, 24 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •eliezer, rabbi Found in books: Zawanowska and Wilk (2022) 93 |
12. Hebrew Bible, 1 Kings, 1.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Zawanowska and Wilk (2022) 93| 1.1. "וְאֶת־נָתָן הַנָּבִיא וּבְנָיָהוּ וְאֶת־הַגִּבּוֹרִים וְאֶת־שְׁלֹמֹה אָחִיו לֹא קָרָא׃", 1.1. "וְהַמֶּלֶךְ דָּוִד זָקֵן בָּא בַּיָּמִים וַיְכַסֻּהוּ בַּבְּגָדִים וְלֹא יִחַם לוֹ׃", | 1.1. "Now King David was old and stricken in years; and they covered him with clothes, but he could get no heat.", |
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13. Hebrew Bible, 1 Samuel, 1.15-1.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •eliezer b. rabbi the galilean Found in books: Avery Peck et al. (2014) 61| 1.15. "וַתַּעַן חַנָּה וַתֹּאמֶר לֹא אֲדֹנִי אִשָּׁה קְשַׁת־רוּחַ אָנֹכִי וְיַיִן וְשֵׁכָר לֹא שָׁתִיתִי וָאֶשְׁפֹּךְ אֶת־נַפְשִׁי לִפְנֵי יְהוָה׃", 1.16. "אַל־תִּתֵּן אֶת־אֲמָתְךָ לִפְנֵי בַּת־בְּלִיָּעַל כִּי־מֵרֹב שִׂיחִי וְכַעְסִי דִּבַּרְתִּי עַד־הֵנָּה׃", 1.17. "וַיַּעַן עֵלִי וַיֹּאמֶר לְכִי לְשָׁלוֹם וֵאלֹהֵי יִשְׂרָאֵל יִתֵּן אֶת־שֵׁלָתֵךְ אֲשֶׁר שָׁאַלְתְּ מֵעִמּוֹ׃", 1.18. "וַתֹּאמֶר תִּמְצָא שִׁפְחָתְךָ חֵן בְּעֵינֶיךָ וַתֵּלֶךְ הָאִשָּׁה לְדַרְכָּהּ וַתֹּאכַל וּפָנֶיהָ לֹא־הָיוּ־לָהּ עוֹד׃", | 1.15. "And Ĥanna answered and said, No, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the Lord.", 1.16. "Take not thy handmaid for a worthless woman: for out of the greatness of my complaint and grief have I been speaking.", 1.17. "Then ῾Eli answered and said, Go in peace: and the God of Yisra᾽el grant thee thy petition which thou hast asked of him.", 1.18. "And she said, Let thy handmaid find favour in thy sight. So the woman went her way, and did eat, and her countece was no more sad.", |
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14. Hebrew Bible, Ezekiel, 16.6-16.8 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •pdre (pirqei de rabbi eliezer) •pirqei de rabbi eliezer (pdre) •circumcision blood, in pirqei de rabbi eliezer and the tanhuma Found in books: Cohen (2010) 440, 444, 445| 16.6. "וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי׃", 16.6. "וְזָכַרְתִּי אֲנִי אֶת־בְּרִיתִי אוֹתָךְ בִּימֵי נְעוּרָיִךְ וַהֲקִמוֹתִי לָךְ בְּרִית עוֹלָם׃", 16.7. "רְבָבָה כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ וַתִּרְבִּי וַתִּגְדְּלִי וַתָּבֹאִי בַּעֲדִי עֲדָיִים שָׁדַיִם נָכֹנוּ וּשְׂעָרֵךְ צִמֵּחַ וְאַתְּ עֵרֹם וְעֶרְיָה׃", 16.8. "וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ וְהִנֵּה עִתֵּךְ עֵת דֹּדִים וָאֶפְרֹשׂ כְּנָפִי עָלַיִךְ וָאֲכַסֶּה עֶרְוָתֵךְ וָאֶשָּׁבַע לָךְ וָאָבוֹא בִבְרִית אֹתָךְ נְאֻם אֲדֹנָי יְהוִה וַתִּהְיִי לִי׃", | 16.6. "And when I passed by thee, and saw thee wallowing in thy blood, I said unto thee: In thy blood, live; yea, I said unto thee: In thy blood, live;", 16.7. "I cause thee to increase, even as the growth of the field. And thou didst increase and grow up, and thou camest to excellent beauty: thy breasts were fashioned, and thy hair was grown; yet thou wast naked and bare.", 16.8. "Now when I passed by thee, and looked upon thee, and, behold, thy time was the time of love, I spread my skirt over thee, and covered thy nakedness; yea, I swore unto thee, and entered into a covet with thee, saith the Lord GOD, and thou becamest Mine.", |
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15. Hebrew Bible, Haggai, 1.1 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua Found in books: Kaplan (2015) 88| 1.1. "עַל־כֵּן עֲלֵיכֶם כָּלְאוּ שָמַיִם מִטָּל וְהָאָרֶץ כָּלְאָה יְבוּלָהּ׃", 1.1. "בִּשְׁנַת שְׁתַּיִם לְדָרְיָוֶשׁ הַמֶּלֶךְ בַּחֹדֶשׁ הַשִּׁשִּׁי בְּיוֹם אֶחָד לַחֹדֶשׁ הָיָה דְבַר־יְהוָה בְּיַד־חַגַּי הַנָּבִיא אֶל־זְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל פַּחַת יְהוּדָה וְאֶל־יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל לֵאמֹר׃" | 1.1. "In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, saying:" |
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16. Hebrew Bible, 2 Chronicles, 31.17 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbi eliezer Found in books: Schiffman (1983) 59| 31.17. "וְאֵת הִתְיַחֵשׂ הַכֹּהֲנִים לְבֵית אֲבוֹתֵיהֶם וְהַלְוִיִּם מִבֶּן עֶשְׂרִים שָׁנָה וּלְמָעְלָה בְּמִשְׁמְרוֹתֵיהֶם בְּמַחְלְקוֹתֵיהֶם׃", | 31.17. "and them that were reckoned by genealogy of the priests by their fathers’houses, and the Levites from twenty years old and upward, in their charges by their courses;", |
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17. Anon., Jubilees, 49.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •rabbi eliezer Found in books: Schiffman (1983) 59 | 49.17. And it is not permissible to slay it during any period of the light, but during the period bordering on the evening, |
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| 18. Dead Sea Scrolls, Temple Scroll, 17.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rabbi eliezer Found in books: Schiffman (1983) 59 |
19. Philo of Alexandria, On The Special Laws, 1.138, 3.34-3.36 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •eliezer, rabbi Found in books: Taylor (2012) 71 | 1.138. But nevertheless, he consecrates also their own first-born male children after the fashion of other first fruits, as a sort of thanks-offering for fertility, and a number of children both existing and hoped for, and wishing at the same time that their marriages should be not only free from all blame, but even very deserving of praise, the first fruit arising from which is consecrated to God; and keeping this in their minds, both husbands and wives ought to cling to modesty, and to attend to their household concerns, and to cherish uimity, agreeing with one another, so that what is called a communion and partnership may be so in solid truth, not only in word, but likewise in deed. 3.34. But those people deserve to be reproached who are ploughing a hard and stony soil. And who can these be but they who have connected themselves with barren women? For such men are only hunters after intemperate pleasure, and in the excess of their licentious passions they waste their seed of their own deliberate purpose. Since for what other reason can they espouse such women? It cannot be for a hope of children, which they are aware must, of necessity, be disappointed, but rather to gratify their excess in lust and incurable incontinence. 3.35. As many men, therefore, as marry virgins in ignorance of how will they will turn out as regards their prolificness, or the contrary, when after a long time they perceive, by their never having any children, that they are barren, and do not then put them away, are still worthy of pardon, being influenced by habit and familiarity, which are motives of great weight, and being also unable to break through the power of those ancient charms which by long habituation are stamped upon their souls. 3.36. But those who marry women who have been previously tested by other men and ascertained to be barren, do merely covet the carnal enjoyment like so many boars or goats, and deserve to be inscribed among the lists of impious men as enemies to God; for God, as being friendly to all the animals that exist, and especially to man, takes all imaginable care to secure preservation and duration to every kind of creature. But those who seek to waste all their power at the very moment of putting it forth are confessedly enemies of nature.VII. |
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20. Josephus Flavius, Jewish Antiquities, 4.260 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eliezer, rabbi Found in books: Taylor (2012) 71 | 4.260. 24. As to those young men that despise their parents, and do not pay them honor, but offer them affronts, either because they are ashamed of them or think themselves wiser than they,—in the first place, let their parents admonish them in words, (for they are by nature of authority sufficient for becoming their judges,) |
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21. Mishnah, Eduyot, 1.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer (ben hyrcanus), rabbi Found in books: Fonrobert and Jaffee (2007) 22| 1.3. "הִלֵּל אוֹמֵר, מְלֹא הִין מַיִם שְׁאוּבִין פּוֹסְלִין אֶת הַמִּקְוֶה, אֶלָּא שֶׁאָדָם חַיָּב לוֹמַר בִּלְשׁוֹן רַבּוֹ. וְשַׁמַּאי אוֹמֵר, תִּשְׁעָה קַבִּין. וַחֲכָמִים אוֹמְרִים, לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, אֶלָּא עַד שֶׁבָּאוּ שְׁנֵי גַרְדִּיִּים מִשַּׁעַר הָאַשְׁפּוֹת שֶׁבִּירוּשָׁלַיִם וְהֵעִידוּ מִשּׁוּם שְׁמַעְיָה וְאַבְטַלְיוֹן, שְׁלֹשֶׁת לֻגִּין מַיִם שְׁאוּבִין פּוֹסְלִין אֶת הַמִּקְוֶה, וְקִיְּמוּ חֲכָמִים אֶת דִּבְרֵיהֶם: \n", | 1.3. "Hillel says: “A hin full of drawn water renders the mikweh unfit.” (However, man must speak in the language of his teacher.) And Shammai says: “Nine kavs.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one;” But when two weavers from the dung-gate which is in Jerusalem came and testified in the name of Shemaiah and Avtalion, “Three logs of drawn water render the mikweh unfit,” the Sages confirmed their statement.", |
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22. Mishnah, Sanhedrin, 3.1, 7.11, 11.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi eliezer •eliezer ben hyrcanus, rabbi •eliezer, rabbi Found in books: Janowitz (2002) 22; Schiffman (1983) 59; Secunda (2014) 173| 3.1. "דִּינֵי מָמוֹנוֹת, בִּשְׁלֹשָׁה. זֶה בּוֹרֵר לוֹ אֶחָד וְזֶה בּוֹרֵר לוֹ אֶחָד, וּשְׁנֵיהֶן בּוֹרְרִין לָהֶן עוֹד אֶחָד, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שְׁנֵי דַיָּנִין בּוֹרְרִין לָהֶן עוֹד אֶחָד. זֶה פּוֹסֵל דַּיָּנוֹ שֶׁל זֶה וְזֶה פּוֹסֵל דַּיָּנוֹ שֶׁל זֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵימָתַי, בִּזְמַן שֶׁמֵּבִיא עֲלֵיהֶן רְאָיָה שֶׁהֵן קְרוֹבִין אוֹ פְסוּלִין, אֲבָל אִם הָיוּ כְשֵׁרִים אוֹ מֻמְחִין, אֵינוֹ יָכוֹל לְפָסְלָן. זֶה פּוֹסֵל עֵדָיו שֶׁל זֶה וְזֶה פּוֹסֵל עֵדָיו שֶׁל זֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵימָתַי, בִּזְמַן שֶׁהוּא מֵבִיא עֲלֵיהֶם רְאָיָה שֶׁהֵן קְרוֹבִים אוֹ פְסוּלִים. אֲבָל אִם הָיוּ כְשֵׁרִים, אֵינוֹ יָכוֹל לְפָסְלָן: \n", 7.11. "הַמְכַשֵּׁף הָעוֹשֶׂה מַעֲשֶׂה חַיָּב, וְלֹא הָאוֹחֵז אֶת הָעֵינָיִם. רַבִּי עֲקִיבָא אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, שְׁנַיִם לוֹקְטִין קִשּׁוּאִין, אֶחָד לוֹקֵט פָּטוּר וְאֶחָד לוֹקֵט חַיָּב, הָעוֹשֶׂה מַעֲשֶׂה חַיָּב, הָאוֹחֵז אֶת הָעֵינַיִם פָּטוּר: \n", 11.5. "נְבִיא הַשֶּׁקֶר הַמִּתְנַבֵּא עַל מַה שֶּׁלֹּא שָׁמַע וּמַה שֶּׁלֹּא נֶאֱמַר לוֹ, מִיתָתוֹ בִידֵי אָדָם. אֲבָל הַכּוֹבֵשׁ אֶת נְבוּאָתוֹ, וְהַמְוַתֵּר עַל דִּבְרֵי נָבִיא, וְנָבִיא שֶׁעָבַר עַל דִּבְרֵי עַצְמוֹ, מִיתָתוֹ בִידֵי שָׁמַיִם, שֶׁנֶּאֱמַר (שם יח) אָנֹכִי אֶדְרשׁ מֵעִמּוֹ: \n", | 3.1. "Cases concerning property [are decided] by three [judges].This [litigant] chooses one and this [litigant] chooses one and then the two of them choose another, according to Rabbi Meir. But the Sages say: “The two judges choose the other judge.” This [litigant] can invalidate this one’s judge, and this [litigant] can invalidate this one’s judge, according to Rabbi Meir. But the Sages say: “When is this so? When they bring proof against them that they are relatives or otherwise invalid; but if they are valid and experts, he cannot invalidate them. This [litigant] may invalidate this one’s witnesses and this [litigant] may invalidate this one’s witnesses, according to Rabbi Meir. But the Sages say: “When is this so? When they bring proof against them that they are relatives or otherwise invalid; but if they are valid, he cannot invalidate them.", 7.11. "A sorcerer, if he actually performs magic, is liable [to death], but not if he merely creates illusions. Rabbi Akiva says in Rabbi Joshua's name: “If two are gathering cucumbers [by magic] one may be punished and the other exempt: he who really gathers them is punished: while he who produces an illusion is exempt.”", 11.5. "‘A false prophet’; he who prophesies what he has not heard, or what was not told to him, is executed by man. But he who suppresses his prophecy, or disregards the words of a prophet, or a prophet who transgresses his own word , his death is at the hands of heaven, as it says, “[And if anybody fails to heed the words he speaks in my name] I Myself will call him to account (Deut. 18:19).", |
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| 23. Tosefta, Kiddushin, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 241 |
| 24. Tosefta, Ketuvot, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua Found in books: Kaplan (2015) 88 |
| 25. Tosefta, Hulin, 2.20-2.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi eliezer •eliezer, ben damma, rabbi •eliezer ben hyrkanos, rabbi Found in books: Hasan Rokem (2003) 81; Poorthuis Schwartz and Turner (2009) 59; Schremer (2010) 101 |
26. Tosefta, Berachot, 3.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi eliezer Found in books: Schremer (2010) 203| 3.7. "א\"ר יהודה כשהיה רבי עקיבה מתפלל עם הצבור היה מקצר בפני כולן כשהיה מתפלל בינו לבין עצמו היה אדם מניחו בצד זה ובא ומצאו בצד אחר מפני הכריעות והשתחויות שהיה עושה.", | |
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27. Tosefta, Bikkurim, 2.4-2.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eliezer (ben hyrcanus), rabbi Found in books: Fonrobert and Jaffee (2007) 281| 2.4. "דרכים ששוה לנשים מטמא באודם כנשים ואין מתייחד עם האנשים כנשים ואין זוקק ליבום כנשים ואין חולק עם הבנים כנשים ואין [חולק] בקדשי קדשים כנשים ופסול לכל עדות שבתורה כנשים ואם נבעל בעבירה פסול [מן הכהונה] כנשים.", 2.5. "דרכים ששוה [בהן] לאנשים ולנשים חייבין על נזקו [בין איש בין אשה] ההורגו במזיד נהרג בשוגג גולה לערי מקלט [אמו יושבת עליו בדם טוהר כאנשים] וכנשים ומביאה עליו קרבן כאנשים וכנשים [ונוחל בכל נחלות כאנשים וכנשים חולק בקדשי הגבול כאנשים וכנשים ואם אמר הריני נזיר שזה איש ואשה הרי זה נזיר].", | |
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28. Josephus Flavius, Against Apion, 2.202 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eliezer, rabbi Found in books: Taylor (2012) 71 | 2.202. The law, moreover enjoins us to bring up all our offspring, and forbids women to cause abortion of what is begotten, or to destroy it afterward; and if any woman appears to have so done, she will be a murderer of her child, by destroying a living creature, and diminishing human kind: if any one, therefore, proceeds to such fornication or murder, he cannot be clean. |
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29. New Testament, Matthew, 1.19, 7.29, 12.10-12.12, 23.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eliezer, rabbi •eliezer (ben hyrcanus), rabbi Found in books: Fonrobert and Jaffee (2007) 121; Levine Allison and Crossan (2006) 293, 317| 1.19. Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν. 7.29. ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς αὐτῶν. 12.10. καὶ ἰδοὺ ἄνθρωπος χεῖρα ἔχων ξηράν. καὶ ἐπηρώτησαν αὐτὸν λέγοντες Εἰ ἔξεστι τοῖς σάββασιν θεραπεύειν; ἵνα κατηγορήσωσιν αὐτοῦ. 12.11. ὁ δὲ εἶπεν αὐτοῖς Τίς [ἔσται] ἐξ ὑμῶν ἄνθρωπος ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ; 12.12. πόσῳ οὖν διαφέρει ἄνθρωπος προβάτου. ὥστε ἔξεστιν τοῖς σάββασιν καλῶς ποιεῖν. 23.2. Ἐπὶ τῆς Μωυσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι. | 1.19. Joseph, her husband, being a righteous man, and not willing to make her a public example, intended to put her away secretly. 7.29. for he taught them with authority, and not like the scribes. 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." 23.2. saying, "The scribes and the Pharisees sat on Moses' seat. |
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30. Tosefta, Megillah, 3.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •torah, rabbinic debates on teaching women, r. eliezers view Found in books: Kraemer (2010) 42| 3.11. "מדלגין בנביא ואין מדלגין בתורה [ואין] מדלגין מנביא לנביא ובנביא של שנים עשר [מדלגין] ובלבד שלא ידלג מסוף הספר [לראשו].", | |
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31. New Testament, Mark, 2.23-2.28, 7.11-7.13, 14.53-14.65 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eliezer, rabbi •rabbi eliezer Found in books: Levine Allison and Crossan (2006) 293, 294; Schremer (2010) 102| 2.23. Καὶ ἐγένετο αὐτὸν ἐν τοῖς σάββασιν διαπορεύεσθαι διὰ τῶν σπορίμων, καὶ οἱ μαθηταὶ αὐτοῦ ἤρξαντο ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας. 2.24. καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ Ἴδε τί ποιοῦσιν τοῖς σάββασιν ὃ οὐκ ἔξεστιν; 2.25. καὶ λέγει αὐτοῖς Οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυεὶδ ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετʼ αὐτοῦ; 2.26. [πῶς] εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ Ἀβιάθαρ ἀρχιερέως καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ τοὺς ἱερεῖς, καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν; 2.27. καὶ ἔλεγεν αὐτοῖς Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον· 2.28. ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου. 7.11. ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 7.12. οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί, 7.13. ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε. 14.53. Καὶ ἀπήγαγον τὸν Ἰησοῦν πρὸς τὸν ἀρχιερέα, καὶ συνέρχονται πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς. 14.54. καὶ ὁ Πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῷ ἕως ἔσω εἰς τὴν αὐλὴν τοῦ ἀρχιερέως, καὶ ἦν συνκαθήμενος μετὰ τῶν ὑπηρετῶν καὶ θερμαινόμενος πρὸς τὸ φῶς. 14.55. οἱ δὲ ἀρχιερεῖς καὶ ὅλον τὸ συνέδριον ἐζήτουν κατὰ τοῦ Ἰησοῦ μαρτυρίαν εἰς τὸ θανατῶσαι αὐτόν, καὶ οὐχ ηὕρισκον· 14.56. πολλοὶ γὰρ ἐψευδομαρτύρουν κατʼ αὐτοῦ, καὶ ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν. 14.57. καί τινες ἀναστάντες ἐψευδομαρτύρουν κατʼ αὐτοῦ λέγοντες 14.58. ὅτι Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω· 14.59. καὶ οὐδὲ οὕτως ἴση ἦν ἡ μαρτυρία αὐτῶν. 14.60. καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον ἐπηρώτησεν τὸν Ἰησοῦν λέγων Οὐκ ἀποκρίνῃ οὐδέν, τί οὗτοί σου καταμαρτυροῦσιν; 14.61. ὁ δὲ ἐσιώπα καὶ οὐκ ἀπεκρίνατο οὐδέν. πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν καὶ λέγει αὐτῷ Σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ εὐλογητοῦ; 14.62. ὁ δὲ Ἰησοῦς εἶπεν Ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ. 14.63. ὁ δὲ ἀρχιερεὺς διαρήξας τοὺς χιτῶνας αὐτοῦ λέγει Τί ἔτι χρείαν ἔχομεν μαρτύρων; 14.64. ἠκούσατε τῆς βλασφημίας; τί ὑμῖν φαίνεται; οἱ δὲ πάντες κατέκριναν αὐτὸν ἔνοχον εἶναι θανάτου. 14.65. Καὶ ἤρξαντό τινες ἐμπτύειν αὐτῷ καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον καὶ κολαφίζειν αὐτὸν καὶ λέγειν αὐτῷ Προφήτευσον, καὶ οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔλαβον. | 2.23. It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 2.24. The Pharisees said to him, "Behold, why do they do that which is not lawful on the Sabbath day?" 2.25. He said to them, "Did you never read what David did, when he had need, and was hungry -- he, and they who were with him? 2.26. How he entered into the house of God when Abiathar was high priest, and ate the show bread, which it is not lawful to eat except for the priests, and gave also to those who were with him?" 2.27. He said to them, "The Sabbath was made for man, not man for the Sabbath. 2.28. Therefore the Son of Man is lord even of the Sabbath." 7.11. But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"' 7.12. then you no longer allow him to do anything for his father or his mother, 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this." 14.53. They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him. 14.54. Peter had followed him from a distance, until he came into the court of the high priest. He was sitting with the officers, and warming himself in the light of the fire. 14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. 14.56. For many gave false testimony against him, and their testimony didn't agree with each other. 14.57. Some stood up, and gave false testimony against him, saying, 14.58. "We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.'" 14.59. Even so, their testimony did not agree. 14.60. The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you?" 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed?" 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky." 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses? 14.64. You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death. 14.65. Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, "Prophesy!" The officers struck him with the palms of their hands. |
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32. New Testament, Luke, 13.14-13.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eliezer, rabbi Found in books: Levine Allison and Crossan (2006) 293| 13.14. ἀποκριθεὶς δὲ ὁ ἀρχισυνάγωγος, ἀγανακτῶν ὅτι τῷ σαββάτῳ ἐθεράπευσεν ὁ Ἰησοῦς, ἔλεγεν τῷ ὄχλῳ ὅτι Ἓξ ἡμέραι εἰσὶν ἐν αἷς δεῖ ἐργάζεσθαι· ἐν αὐταῖς οὖν ἐρχόμενοι θεραπεύεσθε καὶ μὴ τῇ ἡμέρᾳ τοῦ σαββάτου. 13.15. ἀπεκρίθη δὲ αὐτῷ ὁ κύριος καὶ εἶπεν Ὑποκριται, ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ ἢ τὸν ὄνον ἀπὸ τῆς φάτνης καὶ ἀπάγων ποτίζει; 13.16. ταύτην δὲ θυγατέρα Ἀβραὰμ οὖσαν, ἣν ἔδησεν ὁ Σατανᾶς ἰδοὺ δέκα καὶ ὀκτὼ ἔτη, οὐκ ἔδει λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ τοῦ σαββάτου; | 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!" 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day?" |
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| 33. New Testament, Acts, 15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eliezer b. rabbi the galilean Found in books: Avery Peck et al. (2014) 61 |
| 34. Mishnah, Yadayim, 3.14 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer ben hyrkanos, rabbi Found in books: Poorthuis Schwartz and Turner (2009) 59 |
35. Mishnah, Yevamot, 8.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer (ben hyrcanus), rabbi Found in books: Fonrobert and Jaffee (2007) 287, 292| 8.6. "סְרִיס חַמָּה כֹּהֵן שֶׁנָּשָׂא בַת יִשְׂרָאֵל, מַאֲכִילָהּ בַּתְּרוּמָה. רַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן אוֹמְרִים, אַנְדְּרוֹגִינוֹס כֹּהֵן שֶׁנָּשָׂא בַת יִשְׂרָאֵל, מַאֲכִילָהּ בַּתְּרוּמָה. רַבִּי יְהוּדָה אוֹמֵר, טֻמְטוּם שֶׁנִּקְרַע וְנִמְצָא זָכָר, לֹא יַחֲלֹץ, מִפְּנֵי שֶׁהוּא כְסָרִיס. אַנְדְּרוֹגִינוֹס נוֹשֵׂא, אֲבָל לֹא נִשָּׂא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַנְדְּרוֹגִינוֹס חַיָּבִים עָלָיו סְקִילָה, כְּזָכָר: \n", | 8.6. "If a priest who was eunuch by nature married the daughter of an Israelite, he confers upon her the right to eat terumah. Rabbi Yose and Rabbi Shimon stated: if a priest who was an hermaphrodite married the daughter of an Israelite, he confers upon her the right to eat terumah. Rabbi Judah stated: if a tumtum was opened up and found to be a male, he may not perform halitzah, because he has the same status as a eunuch. The hermaphrodite may marry [a wife] but may not be married [by a man]. Rabbi Eliezer stated: concerning the hermaphrodite, [the one who has relations with him] is liable to be stoned like one [who has relations with] a male.", |
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| 36. Mishnah, Tamid, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kaplan (2015) 166, 167 |
37. Josephus Flavius, Jewish War, 2.119-2.161 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eliezer, rabbi Found in books: Taylor (2012) 71 | 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.120. These Essenes reject pleasures as an evil, but esteem continence, and the conquest over our passions, to be virtue. They neglect wedlock, but choose out other persons’ children, while they are pliable, and fit for learning, and esteem them to be of their kindred, and form them according to their own manners. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.126. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127. Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, 2.130. and quietly set themselves down; upon which the baker lays them loaves in order; the cook also brings a single plate of one sort of food, and sets it before every one of them; 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133. which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134. 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.140. that he will ever show fidelity to all men, and especially to those in authority, because no one obtains the government without God’s assistance; and that if he be in authority, he will at no time whatever abuse his authority, nor endeavor to outshine his subjects either in his garments, or any other finery; 2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses], whom, if anyone blaspheme, he is punished capitally. 2.146. They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. 2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit, 2.149. after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them. 2.150. 10. Now after the time of their preparatory trial is over, they are parted into four classes; and so far are the juniors inferior to the seniors, that if the seniors should be touched by the juniors, they must wash themselves, as if they had intermixed themselves with the company of a foreigner. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157. whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158. These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.160. 13. Moreover, there is another order of Essenes, who agree with the rest as to their way of living, and customs, and laws, but differ from them in the point of marriage, as thinking that by not marrying they cut off the principal part of human life, which is the prospect of succession; nay, rather, that if all men should be of the same opinion, the whole race of mankind would fail. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. |
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| 38. Tosefta, Qiddushin, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 241 |
39. Mishnah, Bekhorot, 7.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer (ben hyrcanus), rabbi Found in books: Fonrobert and Jaffee (2007) 281| 7.5. "שְׂפָתוֹ הָעֶלְיוֹנָה עוֹדֶפֶת עַל הַתַּחְתּוֹנָה, וְהַתַּחְתּוֹנָה עוֹדֶפֶת עַל הָעֶלְיוֹנָה, הֲרֵי זֶה מוּם. וְשֶׁנִּטְּלוּ שִׁנָּיו, פָּסוּל, מִפְּנֵי מַרְאִית הָעָיִן. דַּדָּיו שׁוֹכְבִים כְּשֶׁל אִשָּׁה, כְּרֵסוֹ צָבָה, טַבּוּרוֹ יוֹצֵא, נִכְפֶּה אֲפִלּוּ אַחַת לְיָמִים, רוּחַ קַצְרִית בָּאָה עָלָיו, הַמְאֻשְׁכָּן, וּבַעַל גֶּבֶר. אֵין לוֹ בֵיצִים, אוֹ אֵין לוֹ אֶלָּא בֵיצָה אַחַת, זֶהוּ מְרוֹחַ אָשֶׁךְ הָאָמוּר בַּתּוֹרָה. רַבִּי יִשְׁמָעֵאל אוֹמֵר, כּל שֶׁנִּמְרְחוּ אֲשָׁכָיו. רַבִּי עֲקִיבָא אוֹמֵר, כּל שֶׁרוּחַ בַּאֲשָׁכָיו. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, כֹּל שֶׁמַּרְאָיו חֲשׁוּכִין: \n", | 7.5. "If the upper lip overlaps the lower or the lower lip overlaps the upper, behold this is a blemish. One whose teeth have fallen out is unfit [for the priesthood] for appearance sake. If his breasts hang down like those of a woman, or his belly is swollen, or his navel sticks out, or if he is epileptic, even once every few days, or he is subject to melancholy, a me'ushkan and a ba'al gever [all these are unfit for the priesthood]. If he has no testicles, or only one testicle, this is the “meroah ashekh” mentioned in the Torah. Rabbi Ishmael says: anyone whose testicles were crushed. Rabbi Akiva says: anyone who has wind in his testicles. Rabbi Hanina ben Antigonus says: one who has a black complexion.", |
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40. Tosefta, Yevamot, 3.4, 10.2, 10.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eliezer (ben hyrcanus), rabbi Found in books: Fonrobert and Jaffee (2007) 22, 281, 287, 292| 10.2. "טומטום אין אוכל בתרומה אשתו ועבדיו אוכלין משוך ומי שנולד כשהוא מהול הרי אלו אוכלין בתרומה. אנדרוגינוס אוכל בתרומה אבל לא בקדשים טומטום אינו אוכל לא בתרומה ולא בקדשים מי שחציו עבד וחציו בן חורין אינו אוכל לא בתרומה ולא בקדשים אר\"א שמעתי באנדרוגינוס שחייבין על משכבו [סקילה כזכר] בד\"א בזמן שבא עליו דרך הזכרות לא בא עליו דרך הזכרות פטור.", 10.6. "[איזו] היא איילונית כל [ששהתה] עשרים [שנה] ולא הביאה שתי שערות [אע\"פ שהביאה] לאחר מכאן הרי היא כאיילונית לכל דבר אלו הן סימניה כל שאין לה [דדין ושערה לקוי ומקשה] בשעת [בעילה] רשב\"ג אומר כל שאין לה שפולי מעים כנשים רשב\"א אומר כל שקולה עבה ואין ניכרת בין אשה [בין איש]. ", | |
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41. Mishnah, Avot, 1.1, 6.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer (ben hyrcanus), rabbi Found in books: Fonrobert and Jaffee (2007) 22, 41| 1.1. "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n", 6.6. "גְּדוֹלָה תוֹרָה יוֹתֵר מִן הַכְּהֻנָּה וּמִן הַמַּלְכוּת, שֶׁהַמַּלְכוּת נִקְנֵית בִּשְׁלֹשִׁים מַעֲלוֹת, וְהַכְּהֻנָּה בְּעֶשְׂרִים וְאַרְבַּע, וְהַתּוֹרָה נִקְנֵית בְּאַרְבָּעִים וּשְׁמֹנָה דְבָרִים. וְאֵלוּ הֵן, בְּתַלְמוּד, בִּשְׁמִיעַת הָאֹזֶן, בַּעֲרִיכַת שְׂפָתַיִם, בְּבִינַת הַלֵּב, בְּשִׂכְלוּת הַלֵּב, בְּאֵימָה, בְּיִרְאָה, בַּעֲנָוָה, בְּשִׂמְחָה, בְּטָהֳרָה, בְּשִׁמּוּשׁ חֲכָמִים, בְּדִקְדּוּק חֲבֵרִים, וּבְפִלְפּוּל הַתַּלְמִידִים, בְּיִשּׁוּב, בַּמִּקְרָא, בַּמִּשְׁנָה, בְּמִעוּט סְחוֹרָה, בְּמִעוּט דֶּרֶךְ אֶרֶץ, בְּמִעוּט תַּעֲנוּג, בְּמִעוּט שֵׁינָה, בְּמִעוּט שִׂיחָה, בְּמִעוּט שְׂחוֹק, בְּאֶרֶךְ אַפַּיִם, בְּלֵב טוֹב, בֶּאֱמוּנַת חֲכָמִים, וּבְקַבָּלַת הַיִּסּוּרִין, הַמַּכִּיר אֶת מְקוֹמוֹ, וְהַשָּׂמֵחַ בְּחֶלְקוֹ, וְהָעוֹשֶׂה סְיָג לִדְבָרָיו, וְאֵינוֹ מַחֲזִיק טוֹבָה לְעַצְמוֹ, אָהוּב, אוֹהֵב אֶת הַמָּקוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת, אוֹהֵב אֶת הַצְּדָקוֹת, אוֹהֵב אֶת הַמֵּישָׁרִים, אוֹהֵב אֶת הַתּוֹכָחוֹת, מִתְרַחֵק מִן הַכָּבוֹד, וְלֹא מֵגִיס לִבּוֹ בְתַלְמוּדוֹ, וְאֵינוֹ שָׂמֵחַ בְּהוֹרָאָה, נוֹשֵׂא בְעֹל עִם חֲבֵרוֹ, מַכְרִיעוֹ לְכַף זְכוּת, מַעֲמִידוֹ עַל הָאֱמֶת, וּמַעֲמִידוֹ עַל הַשָּׁלוֹם, מִתְיַשֵּׁב לִבּוֹ בְתַלְמוּדוֹ, שׁוֹאֵל וּמֵשִׁיב, שׁוֹמֵעַ וּמוֹסִיף, הַלּוֹמֵד עַל מְנָת לְלַמֵּד וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת, הַמַּחְכִּים אֶת רַבּוֹ, וְהַמְכַוֵּן אֶת שְׁמוּעָתוֹ, וְהָאוֹמֵר דָּבָר בְּשֵׁם אוֹמְרוֹ, הָא לָמַדְתָּ שֶׁכָּל הָאוֹמֵר דָּבָר בְּשֵׁם אוֹמְרוֹ מֵבִיא גְאֻלָּה לָעוֹלָם, שֶׁנֶּאֱמַר (אסתר ב) וַתֹּאמֶר אֶסְתֵּר לַמֶּלֶךְ בְּשֵׁם מָרְדֳּכָי:", | 1.1. "Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.", 6.6. "Greater is learning Torah than the priesthood and than royalty, for royalty is acquired by thirty stages, and the priesthood by twenty-four, but the Torah by forty-eight things. By study, Attentive listening, Proper speech, By an understanding heart, By an intelligent heart, By awe, By fear, By humility, By joy, By attending to the sages, By critical give and take with friends, By fine argumentation with disciples, By clear thinking, By study of Scripture, By study of mishnah, By a minimum of sleep, By a minimum of chatter, By a minimum of pleasure, By a minimum of frivolity, By a minimum of preoccupation with worldly matters, By long-suffering, By generosity, By faith in the sages, By acceptance of suffering. [Learning of Torah is also acquired by one] Who recognizes his place, Who rejoices in his portion, Who makes a fence about his words, Who takes no credit for himself, Who is loved, Who loves God, Who loves [his fellow] creatures, Who loves righteous ways, Who loves reproof, Who loves uprightness, Who keeps himself far from honors, Who does not let his heart become swelled on account of his learning, Who does not delight in giving legal decisions, Who shares in the bearing of a burden with his colleague, Who judges with the scales weighted in his favor, Who leads him on to truth, Who leads him on to peace, Who composes himself at his study, Who asks and answers, Who listens [to others], and [himself] adds [to his knowledge], Who learns in order to teach, Who learns in order to practice, Who makes his teacher wiser, Who is exact in what he has learned, And who says a thing in the name of him who said it. Thus you have learned: everyone who says a thing in the name of him who said it, brings deliverance into the world, as it is said: “And Esther told the king in Mordecai’s name” (Esther 2:22).", |
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42. Tosefta, Shabbat, 13.5, 15.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi eliezer Found in books: Schremer (2010) 172, 202| 13.5. "הצד בהמה חיה ועוף מאפר [שברשות אדם] אם היו מחוסרין צידה חייב לאפר [שברשות אדם אע\"פ שמחוסרין] צידה פטור הפורס מצודה ע\"ג בהמה חיה ועוף [אע\"פ שנכנסין לתוכה פטור לבהמה חיה ועוף] אם היו נכנסין לתוכה חייב המפרק בהמה ועוף מן המצודה פטור.", | |
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| 43. Palestinian Talmud, Sotah, 3.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •torah, rabbinic debates on teaching women, r. eliezers view Found in books: Kraemer (2010) 42 |
| 44. Anon., Sifre Deuteronomy, 170.9 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010) 137; Secunda (2014) 173 |
| 45. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010) 138 |
46. Anon., Leviticus Rabba, 20.11, 32.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua •eliezer ha-kappar, rabbi Found in books: Kaplan (2015) 88, 117| 20.11. וּבָנִים לֹא הָיוּ לָהֶם (במדבר ג, ד), רַבִּי יַעֲקֹב בַּר אָבִין בְּשֵׁם רַבִּי אָבִין בְּשֵׁם רַב אַחָא אָמַר אִלּוּ הָיוּ לָהֶם בָּנִים הָיוּ קוֹדְמִין לְאֶלְעָזָר וּלְאִיתָמָר, דְּתָנִינַן תַּמָּן כָּל הַקּוֹדֵם לְנַחֲלָה קוֹדֵם לְכָבוֹד וּבִלְבָד שֶׁיְהֵא נוֹהֵג כְּמִנְהַג אֲבוֹתָיו. (במדבר ג, ד): וַיְכַהֵן אֶלְעָזָר וְאִיתָמָר עַל פְּנֵי אַהֲרֹן אֲבִיהֶם, רַבִּי יִצְחָק אָמַר בְּחַיָּיו, רַבִּי חִיָּא בַּר אַבָּא אָמַר בְּמוֹתוֹ. עַל דַּעְתֵּיהּ דְּרַבִּי חִיָּא בַּר אַבָּא דְּאָמַר בְּמוֹתוֹ, כְּתִיב הָכָא פְּנֵי, וּלְהַלָּן הוּא אוֹמֵר (בראשית כג, ג): וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ, מַה לְּהַלָּן בְּמוֹתוֹ, אַף כָּאן בְּמוֹתוֹ. עַל דַּעְתֵּיהּ דְּרַבִּי יִצְחָק דְּאָמַר בְּחַיָּיו, נֶאֱמַר כָּאן עַל פְּנֵי, וְנֶאֱמַר לְהַלָּן (בראשית יא, כח): וַיָּמָת הָרָן עַל פְּנֵי תֶּרַח אָבִיו, מַה לְּהַלָּן בְּחַיָּיו אַף כָּאן בְּחַיָּיו. אֵירַע טֻמְאָה בְּאַהֲרֹן שִׁמֵּשׁ אֶלְעָזָר, אֵירַע בְּאֶלְעָזָר שִׁמֵּשׁ אִיתָמָר. מַעֲשֶׂה בְּשִׁמְעוֹן בֶּן קִמְחִית שֶׁיָּצָא לְדַבֵּר עִם הַמֶּלֶךְ הָעַרְבִי, נִתְּזָא צִנּוֹרָא מִפִּיו עַל בְּגָדָיו וְטִמְאַתּוּ, וְנִכְנַס יְהוּדָה אָחִיו וְשִׁמֵּשׁ תַּחְתָּיו בִּכְהֻנָּה גְדוֹלָה, אוֹתוֹ הַיּוֹם רָאֲתָה אִמָּם שְׁנֵי בָּנֶיהָ כֹּהֲנִים גְּדוֹלִים. אָמְרוּ שִׁבְעָה בָּנִים הָיוּ לָהּ לְקִמְחִית וְכֻלָּם שִׁמְשׁוּ בִּכְהֻנָּה גְדוֹלָה, שָׁלְחוּ אַחֲרֶיהָ אָמְרוּ לָהּ מַה מַּעֲשִׂים טוֹבִים יֵשׁ בְּיָדֵךְ, אָמְרָה לָהֶם מֵעוֹלָם לֹא רָאוּ קוֹרוֹת בֵּיתִי שַׂעֲרוֹת רֹאשִׁי וְאִמְרַת חֲלוּקִי. אָמְרוּ כָּל קִמְחַיָּא קֶמַח וְקֶמַח דְּקִמְחִית סֹלֶת, וְקָרוֹן עֲלָהּ (תהלים מה, יד): כָּל כְּבוּדָהּ בַת מֶלֶךְ פְּנִימָה. עַל דַּעְתֵּיהּ דְּרַבִּי חִיָּא בַּר אַבָּא דְּאָמַר בְּמוֹתוֹ, מֵת אַהֲרֹן שִׁמֵּשׁ אֶלְעָזָר, מֵת אֶלְעָזָר שִׁמֵּשׁ אִיתָמָר. 32.5. דָּבָר אַחֵר, וַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית, הֲדָא הוּא דִכְתִיב (שיר השירים ד, יב): גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם, אָמַר רַבִּי פִּנְחָס גַּל נָעוּל אֵלּוּ הַבְּתוּלוֹת, גַּן נָעוּל אֵלּוּ הַבְּעוּלוֹת, מַעְיָן חָתוּם אֵלּוּ הַזְּכָרִים. תָּנֵי בְּשֵׁם רַבִּי נָתָן גַּן נָעוּל, גַּל נָעוּל, אֵלּוּ שְׁתֵּי בְּעִילוֹת כְּדַרְכָּהּ וְשֶׁלֹּא כְּדַרְכָּהּ. דָּבָר אַחֵר, אָמַר רַבִּי פִּנְחָס בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא גַּן נָעוּל, עַל יְדֵי שֶׁגָּדְרוּ יִשְׂרָאֵל בְּמִצְרַיִם עַצְמָן מִן הָעֶרְוָה, נִגְאֲלוּ מִמִּצְרַיִם, מִתּוֹךְ כָּךְ (שיר השירים ד, יג): שְׁלָחַיִךְ, שְׁלוּחַיִךְ, כְּמָה דְאַתְּ אָמַר (שמות יג, יז): וַיְהִי בְּשַׁלַּח פַּרְעֹה, רַבִּי הוּנָא בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא אָמַר שָׂרָה אִמֵּנוּ יָרְדָה לְמִצְרַיִם וְגָדְרָה עַצְמָהּ מִן הָעֶרְוָה, וְנִגְדְּרוּ כָּל הַנָּשִׁים בִּזְכוּתָהּ. יוֹסֵף יָרַד לְמִצְרַיִם וְגָדַר עַצְמוֹ מִן הָעֶרְוָה, וְנִגְדְּרוּ יִשְׂרָאֵל בִּזְכוּתוֹ. אָמַר רַבִּי חִיָּא בַּר אַבָּא כְּדַאי הָיָה גְּדוּר עֶרְוָה בְּעַצְמוֹ שֶׁנִּגְאֲלוּ יִשְׂרָאֵל עַל יָדוֹ. רַב הוּנָא אָמַר בְּשֵׁם בַּר קַפָּרָא בִּשְׁבִיל אַרְבָּעָה דְּבָרִים נִגְאֲלוּ יִשְׂרָאֵל מִמִצְרַיִם, שֶׁלֹּא שִׁנּוּ אֶת שְׁמָם וְאֶת לְשׁוֹנָם וְלֹא אָמְרוּ לָשׁוֹן הָרָע, וְלֹא נִמְצָא בֵּינֵיהֶם אֶחָד מֵהֶן פָּרוּץ בְּעֶרְוָה. לֹא שִׁנּוּ אֶת שְׁמָן רְאוּבֵן וְשִׁמְעוֹן נָחֲתִין, רְאוּבֵן וְשִׁמְעוֹן סָלְקִין, לֹא הָיוּ קוֹרִין לִיהוּדָה רוּפָּא וְלֹא לִרְאוּבֵן לוּלְיָאנִי וְלֹא לְיוֹסֵף לֵיסְטֵיס וְלֹא לְבִנְיָמִין אֲלֶכְּסַנְדְּרִי. לֹא שִׁנּוּ אֶת לְשׁוֹנָם, לְהַלָּן כְּתִיב (בראשית יד, יג): וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָהָם הָעִבְרִי, וְכָאן (שמות ה, ג): וַיֹּאמְרוּ אֱלֹהֵי הָעִבְרִים נִקְרָא עָלֵינוּ, וּכְתִיב (בראשית מה, יב): כִּי פִי הַמְדַבֵּר אֲלֵיכֶם, בְּלָשׁוֹן הַקֹּדֶשׁ. וְלֹא אָמְרוּ לָשׁוֹן הָרָע, שֶׁנֶּאֱמַר (שמות יא, ב): דַּבֶּר נָא בְּאָזְנֵי הָעָם, אַתָּה מוֹצֵא שֶׁהָיָה הַדָּבָר מוּפְקָד אֶצְלָן כָּל שְׁנֵים עָשָׂר חֹדֶשׁ וְלֹא הִלְשִׁין אֶחָד עַל חֲבֵירוֹ. וְלֹא נִמְצָא אֶחָד מֵהֶם פָּרוּץ בְּעֶרְוָה, תֵּדַע לְךָ שֶׁהָיָה כֵּן אַחַת הָיְתָה וּפִרְסְמָהּ הַכָּתוּב, שֶׁנֶּאֱמַר (ויקרא כד, יא): וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת דִּבְרִי לְמַטֵּה דָן, שְׁלֹמִית, דְּאָמַר רַבִּי לֵוִי דַּהֲוַת פַּטָּטָא בִּשְׁלָמָא, שְׁלָם לָךְ שְׁלָם לְכוֹן. בַּת דִּבְרִי, אָמַר רַבִּי יִצְחָק שֶׁהֵבִיאָה דֶּבֶר עַל בְּנָהּ. לְמַטֵּה דָן, גְּנַאי לְאִמּוֹ, גְּנַאי לוֹ, גְּנַאי לְמִשְׁפַּחְתּוֹ, גְּנַאי לְשִׁבְטוֹ שֶׁיָּצָא מִמֶּנּוּ. | 32.5. "Rabbi Hun stated in the name of Bar Kappara: Israel were redeemed from Egypt on account of four things; because they did not change their names, they did not change their language, they did not go tale-bearing, and none of them was found to have been immoral. 'They did not change their name', having gone down as Reuben and Simeon, and having come up as Reuben and Simeon. They did not call Reuben 'Rufus' nor Judah 'Leon', nor Joseph 'Lestes', nor Benjamin 'Alexander'. 'They did not change their language', as may be inferred from the fact that it is written elsewhere, 'And there came one that had escaped, and told Abram the Hebrew' (Genesis 14:13), while here it is written, 'The God of the Hebrews has met with us' (Exodus 15:3), and it is written 'It is my mouth that speaks unto you' (Genesis 45:12), which means that he spoke in Hebrew.", |
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| 47. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 59 |
| 48. Anon., Lamentations Rabbah, a b c d\n0 1.16 § 48 1.16 § 48 1 16 § 48 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua Found in books: Kaplan (2015) 88 |
| 49. Palestinian Talmud, Shabbat, 14.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, ben damma, rabbi Found in books: Hasan Rokem (2003) 81 |
| 50. Palestinian Talmud, Ketuvot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua Found in books: Kaplan (2015) 88 |
| 51. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer ben hyrkanos, rabbi Found in books: Poorthuis Schwartz and Turner (2009) 59 |
| 52. Palestinian Talmud, Avodah Zarah, 2.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, ben damma, rabbi Found in books: Hasan Rokem (2003) 81 |
53. Anon., Genesis Rabba, 1.1, 47.7, 48.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer ben hyrkanos, rabbi •circumcision blood, in pirqei de rabbi eliezer and the tanhuma Found in books: Cohen (2010) 444; Poorthuis Schwartz and Turner (2009) 59| 1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. 47.7. וַיִּקַּח אַבְרָהָם אֶת יִשְׁמָעֵאל בְּנוֹ וְאֵת כָּל יְלִידֵי בֵיתוֹ (בראשית יז, כג), אָמַר רַבִּי אַיְּבוּ בְּשָׁעָה שֶׁמָּל אַבְרָהָם אוֹתָן יְלִידֵי בֵּיתוֹ, הֶעֱמִידָן גִּבְעָה עֲרָלוֹת וְזָרְחָה עֲלֵיהֶם חַמָּה וְהִתְלִיעוּ וְעָלָה רֵיחָן לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כִּקְטֹרֶת סַמִּים וּכְעוֹלָה שֶׁהִיא כָלִיל לָאִשִּׁים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשָׁעָה שֶׁיִּהְיוּ בָנָיו שֶׁל זֶה בָּאִים לִידֵי עֲבֵרוֹת וְלִידֵי מַעֲשִׂים רָעִים אֲנִי נִזְכַּר לָהֶם הָרֵיחַ הַזֶּה וּמִתְמַלֵּא עֲלֵיהֶם רַחֲמִים וּמְרַחֵם עֲלֵיהֶם. 48.4. רַבִּי יִצְחָק פָּתַח (שמות כ, כא): מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִי וגו', אָמַר רַבִּי יִצְחָק מָה אִם זֶה שֶׁבָּנָה מִזְבֵּחַ לִשְׁמִי הֲרֵינִי נִגְלָה עָלָיו וּמְבָרְכוֹ, אַבְרָהָם שֶׁמָּל עַצְמוֹ לִשְׁמִי עַל אַחַת כַּמָּה וְכַמָּה, וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא. | 1.1. "The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22).", |
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| 54. Palestinian Talmud, Sheviit, 4.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •rabbi eliezer Found in books: Schremer (2010) 202 |
| 55. Palestinian Talmud, Yevamot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 56. Palestinian Talmud, Moed Qatan, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, rabbi Found in books: Secunda (2014) 173 |
| 57. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein (2018) 198 |
58. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eliezer (ben hyrcanus), rabbi Found in books: Fonrobert and Jaffee (2007) 22| 3a. קשיא דרבי מאיר אדרבי מאיר תרי תנאי אליבא דרבי מאיר,קשיא דרבי אליעזר אדרבי אליעזר,תרי תנאי אליבא דרבי אליעזר ואיבעית אימא רישא לאו רבי אליעזר היא:,עד סוף האשמורה:,מאי קסבר רבי אליעזר אי קסבר שלש משמרות הוי הלילה לימא עד ארבע שעות ואי קסבר ארבע משמרות הוי הלילה לימא עד שלש שעות,לעולם קסבר שלש משמרות הוי הלילה והא קא משמע לן דאיכא משמרות ברקיע ואיכא משמרות בארעא דתניא רבי אליעזר אומר שלש משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי שנאמר ה' ממרום ישאג וממעון קדשו יתן קולו שאוג ישאג על נוהו,וסימן לדבר משמרה ראשונה חמור נוער שניה כלבים צועקים שלישית תינוק יונק משדי אמו ואשה מספרת עם בעלה.,מאי קא חשיב רבי אליעזר אי תחלת משמרות קא חשיב תחלת משמרה ראשונה סימנא למה לי אורתא הוא אי סוף משמרות קא חשיב סוף משמרה אחרונה למה לי סימנא יממא הוא,אלא חשיב סוף משמרה ראשונה ותחלת משמרה אחרונה ואמצעית דאמצעיתא ואיבעית אימא כולהו סוף משמרות קא חשיב וכי תימא אחרונה לא צריך,למאי נפקא מינה למיקרי קריאת שמע למאן דגני בבית אפל ולא ידע זמן קריאת שמע אימת כיון דאשה מספרת עם בעלה ותינוק יונק משדי אמו ליקום וליקרי.,אמר רב יצחק בר שמואל משמיה דרב ג' משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי ואומר אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין אומות העולם:,תניא אמר רבי יוסי פעם אחת הייתי מהלך בדרך ונכנסתי לחורבה אחת מחורבות ירושלים להתפלל בא אליהו זכור לטוב ושמר לי על הפתח (והמתין לי) עד שסיימתי תפלתי לאחר שסיימתי תפלתי אמר לי שלום עליך רבי ואמרתי לו שלום עליך רבי ומורי ואמר לי בני מפני מה נכנסת לחורבה זו אמרתי לו להתפלל ואמר לי היה לך להתפלל בדרך ואמרתי לו מתיירא הייתי שמא יפסיקו בי עוברי דרכים ואמר לי היה לך להתפלל תפלה קצרה,באותה שעה למדתי ממנו שלשה דברים למדתי שאין נכנסין לחורבה ולמדתי שמתפללין בדרך ולמדתי שהמתפלל בדרך מתפלל תפלה קצרה,ואמר לי בני מה קול שמעת בחורבה זו ואמרתי לו שמעתי בת קול שמנהמת כיונה ואומרת אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין האומות ואמר לי חייך וחיי ראשך לא שעה זו בלבד אומרת כך אלא בכל יום ויום שלש פעמים אומרת כך ולא זו בלבד אלא בשעה שישראל נכנסין לבתי כנסיות ולבתי מדרשות ועונין יהא שמיה הגדול מבורך הקדוש ברוך הוא מנענע ראשו ואומר אשרי המלך שמקלסין אותו בביתו כך מה לו לאב שהגלה את בניו ואוי להם לבנים שגלו מעל שולחן אביהם:,תנו רבנן מפני שלשה דברים אין נכנסין לחורבה מפני חשד מפני המפולת ומפני המזיקין. מפני חשד ותיפוק ליה משום מפולת | 3a. The previous baraita cited Rabbi Meir’s opinion that the time for the recitation of i Shema /i begins when the priests immerse before partaking of their i teruma /i . In the i Tosefta /i , it was taught that Rabbi Meir holds that one begins to recite i Shema /i from when people enter to eat their meal on Shabbat eve. One opinion of b Rabbi Meir /b seems to b contradict /b another opinion of b Rabbi Meir /b . The Gemara responds: b Two i tanna’im /i , /b students of Rabbi Meir, expressed different opinions b in accordance with Rabbi Meir’s /b opinion.,So too, the opinion b of Rabbi Eliezer /b cited in the mishna b contradicts /b the opinion b of Rabbi Eliezer /b cited in the i baraita /i . In the mishna, Rabbi Eliezer holds that the time for the recitation of i Shema /i begins with the emergence of the stars: From the time when the priests enter to partake of their i teruma /i , while in the i baraita /i , he states that the time for the recitation of i Shema /i 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 Eliezer’s opinion. Either b two /b i tanna’im /i expressed different opinions b in accordance with Rabbi Eliezer’s /b opinion, b or if you wish, say /b instead that b the first clause /b of the mishna, according to which we begin to recite i Shema /i when the priests enter to partake of their i teruma /i , b is not /b actually b Rabbi Eliezer’s /b 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 i Shema /i b until the end of the first watch. /b 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 ( i Tosefot HaRosh /i )?, b What does Rabbi Eliezer /b actually b hold? If he holds that the night consists of three watches, let him say /b explicitly that one recites the evening i Shema /i b until the fourth hour. If he holds that the night consists of four watches, let him say /b explicitly b until the third hour. /b ,The Gemara responds: b Actually, /b Rabbi Eliezer b holds that the night consists of three watches, /b and he employs this particular language of watches b in order to teach us: There are watches in heaven and there are watches on earth; /b just as our night is divided into watches, so too is the night in the upper worlds. b As it was taught /b in a i baraita /i : b 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 /b in pain over the destruction of the Temple. This imagery is derived from a reference in the Bible, b as it is stated: “The Lord roars [ i yishag /i ] from on high, from His holy dwelling He makes His voice heard. He roars mightily /b [ b i shaog yishag /i /b ] b over His dwelling place, /b He cries out like those who tread grapes, against all the inhabitants of the earth” (Jeremiah 25:30). The three instances of the root i shin-alef-gimmel /i in this verse correspond to the three watches of the night., b And signs of /b the transition between each of b these /b watches in the upper world can be sensed in this world: In b the first watch, the donkey brays; /b in b the second, dogs bark; /b and in b the third /b people begin to rise, b a baby nurses from its mother’s breast and a wife converses with her husband. /b ,With regard to these earthly manifestations of the three heavenly watches as established in the i baraita /i , the Gemara asks: b What did Rabbi Eliezer enumerate? If /b he b enumerated the beginning of the watch, why do I need a sign for the beginning of the first watch? It is /b when b evening /b begins; an additional sign is superfluous. b If he enumerated the end of the watches, why do I need a sign for the end of the last watch? It is /b when b day /b begins; an additional sign is similarly superfluous.,The Gemara answers: b Rather, he enumerated /b the signs for b the end of the first watch and the beginning of the last watch, /b both of which require a sign, as well as b the middle of the middle /b watch. b And if you wish, say /b instead: b He enumerated the ends of all /b of the watches. b And if you say /b that a sign indicating the end of the b final /b watch b is unnecessary /b because it is day, nevertheless, that sign is useful., b What is the practical ramification /b of this sign? It is relevant b to one who recites /b i Shema /i b while lying in a dark house, /b who cannot see the dawn and b who does not know when the time for reciting i Shema /i /b arrives. That person is provided with a sign that b when a woman speaks with her husband and a baby nurses from its mother’s breast, /b the final watch of the night has ended and b he must rise and recite /b i Shema /i ., b Rav Yitzḥak 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, /b because the Temple service was connected to the changing of these watches ( i Tosefot HaRosh /i ), b and says: “Woe to Me, that due to their sins I destroyed My house, burned My Temple and exiled them among the nations of the world.” /b ,Incidental to the mention of the elevated significance of the night watches, the Gemara cites a related story: b It was taught /b in a i baraita /i that b Rabbi Yosei said: I was once walking along the road when I entered /b the b ruins /b of an old, abandoned building b among the ruins of Jerusalem /b in order b to pray. /b I noticed that b 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 /b and exited the ruin, Elijah b said to me, /b deferentially as one would address a Rabbi: b Greetings to you, my Rabbi. I answered him: Greetings to you, my Rabbi, my teacher. And /b Elijah b said to me: My son, why did you enter this ruin? I said to him: /b In order b to pray. And /b Elijah b said to me: You should have prayed on the road. And I said to him: /b I was unable to pray along the road, because b I was afraid that I might be interrupted by travelers /b and would be unable to focus. Elijah b said to me: You should have recited the abbreviated prayer /b instituted for just such circumstances.,Rabbi Yosei concluded: b At that time, /b from that brief exchange, b I learned from him, three things: I learned that one may not enter a ruin; and I learned /b that one need not enter a building to pray, but b he may pray along the road; and I learned that one who prays along the road recites an abbreviated prayer /b so that he may maintain his focus., b And /b after this introduction, Elijah b said to me: What voice did you hear in that ruin? /b br b I responded: I heard a Heavenly voice, /b like an echo of that roar of the Holy One, Blessed be He (Maharsha), b 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. /b br b And /b Elijah b said to me: /b By b your life and by your head, not only /b did that voice b cry out in that moment, but it cries out three times each and every day. Moreover, /b any time that God’s greatness is evoked, such as b when Israel enters synagogues and study halls and answers /b in the i kaddish /i prayer, b 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. /b When the Temple stood, this praise was recited there, but now: b How /b great is the pain of b the father who exiled his children, and woe to the children who were exiled from their father’s table, /b as their pain only adds to that of their father (Rabbi Shem Tov ibn Shaprut)., b The Sages taught, for three reasons one may not enter a ruin: Because of suspicion /b of prostitution, b because /b the ruin is liable to b collapse, /b and b because of demons. /b Three separate reasons seem extraneous, so the Gemara asks: Why was the reason b because of suspicion /b necessary? b Let this /b i halakha /i b be derived because of collapse. /b |
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59. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eliezer (ben hyrcanus), rabbi Found in books: Fonrobert and Jaffee (2007) 41| 54b. כל זמן שאדם ממשמש בה מוצא בה תאנים אף דברי תורה כל זמן שאדם הוגה בהן מוצא בהן טעם,א"ר שמואל בר נחמני מאי דכתיב (משלי ה, יט) אילת אהבים ויעלת חן וגו' למה נמשלו דברי תורה לאילת לומר לך מה אילה רחמה צר וחביבה על בועלה כל שעה ושעה כשעה ראשונה אף דברי תורה חביבין על לומדיהן כל שעה ושעה כשעה ראשונה,ויעלת חן שמעלת חן על לומדיה דדיה ירווך בכל עת למה נמשלו דברי תורה כדד מה דד זה כל זמן שהתינוק ממשמש בו מוצא בו חלב אף דברי תורה כל זמן שאדם הוגה בהן מוצא בהן טעם,באהבתה תשגה תמיד כגון רבי (אליעזר) בן פדת אמרו עליו על רבי (אליעזר) שהיה יושב ועוסק בתורה בשוק התחתון של ציפורי וסדינו מוטל בשוק העליון של ציפורי (תניא) א"ר יצחק בן אלעזר פעם אחת בא אדם ליטלו ומצא בו שרף,תנא דבי רב ענן מאי דכתיב (שופטים ה, י) רוכבי אתונות צחורות יושבי על מדין [והולכי על דרך שיחו] רוכבי אתונות אלו תלמידי חכמים שמהלכין מעיר לעיר וממדינה למדינה ללמוד (בו) תורה צחורות שעושין אותה כצהרים יושבי על מדין שדנין דין אמת לאמיתו והולכי אלו בעלי מקרא על דרך אלו בעלי משנה שיחו אלו בעלי תלמוד שכל שיחתן דברי תורה,אמר רב שיזבי משום רבי אלעזר בן עזריה מאי דכתיב (משלי יב, כז) לא יחרוך רמיה צידו לא יחיה ולא יאריך ימים צייד הרמאי,רב ששת אמר צייד הרמאי יחרוך,כי אתא רב דימי אמר משל לצייד שצד צפרים אם ראשון ראשון משבר כנפיו משתמר ואם לאו אין משתמר,אמר (רבה) אמר רב סחורה אמר רב הונא מאי דכתיב (משלי יג, יא) הון מהבל ימעט וקובץ על יד ירבה אם עושה אדם תורתו חבילות חבילות מתמעט ואם לאו קובץ על יד ירבה,אמר (רבה) ידעי רבנן להא מלתא ועברי עלה אמר רב נחמן בר יצחק אנא עבדתה ואיקיים בידאי:,ת"ר כיצד סדר משנה משה למד מפי הגבורה נכנס אהרן ושנה לו משה פירקו נסתלק אהרן וישב לשמאל משה נכנסו בניו ושנה להן משה פירקן נסתלקו בניו אלעזר ישב לימין משה ואיתמר לשמאל אהרן רבי יהודה אומר לעולם אהרן לימין משה חוזר נכנסו זקנים ושנה להן משה פירקן נסתלקו זקנים נכנסו כל העם ושנה להן משה פירקן נמצאו ביד אהרן ארבעה ביד בניו שלשה וביד הזקנים שנים וביד כל העם אחד,נסתלק משה ושנה להן אהרן פירקו נסתלק אהרן שנו להן בניו פירקן נסתלקו בניו שנו להן זקנים פירקן נמצא ביד הכל ארבעה,מכאן א"ר אליעזר חייב אדם לשנות לתלמידו ארבעה פעמים וקל וחומר ומה אהרן שלמד מפי משה ומשה מפי הגבורה כך הדיוט מפי הדיוט על אחת כמה וכמה,ר"ע אומר מניין שחייב אדם לשנות לתלמידו עד שילמדנו שנאמר (דברים לא, יט) ולמדה את בני ישראל ומניין עד שתהא סדורה בפיהם שנאמר שימה בפיהם,ומניין שחייב להראות לו פנים שנאמר (שמות כא, א) ואלה המשפטים אשר תשים לפניהם,וליגמרו כולהו ממשה כדי לחלוק כבוד לאהרן ובניו וכבוד לזקנים,וניעול אהרן וניגמר ממשה וליעיילו בניו וליגמרו מאהרן וליעיילו זקנים ולילפו מבניו וליזלו וליגמרינהו לכולהו ישראל כיון דמשה מפי הגבורה גמר מסתייעא מלתיה,אמר מר רבי יהודה אומר לעולם אהרן לימין משה חוזר כמאן אזלא הא דתניא שלשה שהיו מהלכין בדרך הרב באמצע וגדול בימינו וקטן בשמאלו לימא רבי יהודה היא ולא רבנן,אפילו תימא רבנן משום טירחא דאהרן,רבי פרידא הוה ליה ההוא תלמידא דהוה תני ליה ארבע מאה זימני וגמר יומא חד בעיוה למלתא דמצוה תנא ליה ולא גמר,א"ל האידנא מאי שנא א"ל מדההיא שעתא דא"ל למר איכא מילתא דמצוה אסחאי לדעתאי וכל שעתא אמינא השתא קאי מר השתא קאי מר א"ל הב דעתיך ואתני ליך הדר תנא ליה ד' מאה זימני [אחריני],נפקא בת קלא וא"ל ניחא ליך דליספו לך ד' מאה שני או דתיזכו את ודרך לעלמא דאתי אמר דניזכו אנא ודריי לעלמא דאתי אמר להן הקב"ה תנו לו זו וזו,אמר רב חסדא אין תורה נקנית אלא בסימנין שנאמר שימה בפיהם אל תקרי שימה אלא סימנה,שמעה רב תחליפא ממערבא אזל אמרה קמיה דר' אבהו אמר אתון מהתם מתניתו לה אנן מהכא מתנינן לה (ירמיהו לא, כא) הציבי לך ציונים שימי לך וגו' עשו ציונים לתורה ומאי משמע דהאי ציון לישנא דסימנא הוא דכתיב (יחזקאל לט, טו) וראה עצם אדם ובנה אצלו ציון,ר' אליעזר אמר מהכא (משלי ז, ד) אמור לחכמה אחותי את ומודע לבינה תקרא עשה מודעים לתורה רבא אמר עשה מועדים לתורה | 54b. b whenever a person searches it /b for figs to eat, b he finds figs in it, /b as the figs on a tree do not ripen all at once, so that one can always find a recently ripened fig, b so /b too, with b matters of Torah. Whenever a person meditates upon them, he finds in them /b new b meaning. /b , b Rabbi Shmuel bar Naḥmani said: What is /b the meaning of b that which is written: “A loving hind and a graceful roe, /b let her breasts satisfy you at all times, and be you ravished always with her love” (Proverbs 5:19)? b Why were matters of Torah compared to a hind? To tell you /b that b just as /b with b a hind, its womb is narrow and it is cherished by its mate each and every hour like the first hour, so /b too, b matters of Torah are cherished by those who study them each and every hour like the first hour. /b , b “And a graceful roe” /b is expounded as follows: b That /b the Torah b bestows grace upon those who study it. “Let her breasts satisfy you at all times”; why were matters of Torah compared to a breast? Just as /b with b a breast, whenever a baby searches it /b for milk to suckle, b he finds milk in it, so /b too, with b matters of Torah. Whenever a person meditates upon them, he finds /b new b meaning in them. /b , b “And be you ravished always with her love”; /b your love for Torah should always distract you from worldly matters, b as was /b the case with b Rabbi Elazar ben Pedat. They said of him, of Rabbi Elazar, that he would sit and engage in Torah /b study b in the lower marketplace of Tzippori, and his cloak was lying in the upper marketplace of Tzippori. /b His mind was so focused on Torah study that he would act in this unusual manner. In this regard, the Gemara relates that b it was taught /b in a i baraita /i that b Rabbi Yitzḥak ben Elazar said: One time a person came to take /b this cloak for himself b and found a serpent on it /b guarding it.,In further praise of the Torah and those who study it, a Sage b of the school of Rav A taught: What is /b the meaning of b that which is written: “You that ride on white donkeys, you that sit on rich cloths, and you that walk by the way, tell of it” /b (Judges 5:10)? b “You that ride on white donkeys”; these are Torah scholars, who travel from city to city and from province to province to study Torah. “White [ i tzeḥorot /i ]” /b are those b who make it /b clear b as noon /b [ b i tzahorayim /i /b ], i.e., who make the Torah comprehensible. b “You that sit on couches [ i midin /i ]” /b refers to those b who judge [ i danin /i ] an absolutely true judgment. “And you that walk”; these are the masters of Bible, /b who are the least important of the scholars. b “By the way”; these are the /b more important b masters of Mishna. “Tell of it”; these are the masters of Talmud, /b the most important of all, b as all their conversation is /b about b matters of Torah. /b ,The Gemara continues with this topic: b Rav Sheizvi said in the name of Rabbi Elazar ben Azarya: What is /b the meaning of b that which is written: “The slothful man [ i remiyya /i ] will not roast [ i yaḥarokh /i ] his catch” /b (Proverbs 12:27)? b The deceitful [ i rammai /i ] hunter will not live [ i yiḥyeh /i ] a long life [ i ya’arikh /i ]. /b A deceitful hunter continues to hunt more and more animals without holding on to the animals he has already caught. Similarly, someone who continues to study new material without reviewing what he has already learned will not be successful., b Rav Sheshet said: /b Will b a deceitful hunter /b have something to b roast? /b One who acts in this way is a fool, but it is hard to describe him as deceitful., b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said: This is comparable to a hunter who is hunting birds; if he breaks /b the b wings /b of the birds b one by one /b as he captures them so that they will be unable to fly off again, his prey b will be secured, and if not, /b they b will not be secured. /b According to this explanation, the word i rammai /i is interpreted as cunning rather than deceitful. A cunning hunter secures his prey; similarly, a cunning student reviews each lesson and thereby retains that which he learns.,Similarly, b Rabba said that Rav Seḥora said that Rav Huna said: What is /b the meaning of b that which is written: “Wealth gotten through vanity /b [ b i hevel /i /b ] b shall be diminished; but he that gathers little by little shall increase” /b (Proverbs 13:11)? b If a person turns his Torah into bundles /b [ b i ḥavilot /i , /b derived from the word i hevel /i by replacing the i heh /i with a i ḥet /i ], studying large amounts at the same time, his Torah b will diminish. And if not, /b i.e., if he learns little by little and reviews what he has learned, b he that gathers little by little shall increase. /b , b Rabba said: The Sages know this, but /b nevertheless b transgress it, /b i.e., they fail to heed this advice. b Rav Naḥman bar Yitzḥak said: I did this, /b learning little by little and regularly reviewing what I had learned, b and /b my learning b has /b indeed b endured. /b ,The Gemara continues to discuss methods of Torah study. b The Sages taught /b the following i baraita /i : b What was the order of teaching /b the Oral Law? How was the Oral Law first taught? b Moses learned /b directly b from the mouth of the Almighty. Aaron entered /b and sat before him, b and Moses taught him his lesson /b as he had learned it from God. b Aaron moved /b aside b and sat to the left of Moses. /b Aaron’s b sons entered, and Moses taught them their lesson /b while Aaron listened. Aaron’s b sons moved /b aside; b Elazar sat to the right of Moses and Itamar /b sat b to the left of Aaron. Rabbi Yehuda /b disagreed with the first i tanna /i with regard to the seating arrangements and b said: Actually, Aaron would return to /b sit to b the right of Moses. The elders entered and Moses taught them their lesson. The elders moved /b aside, and b the entire nation entered and Moses taught them their lesson. Therefore, Aaron had /b heard the lesson b four times, his sons /b heard it b three /b times, b the elders /b heard it b twice, and the entire nation /b heard it b once. /b , b Moses /b then b departed /b to his tent, b and Aaron taught /b the others b his lesson /b as he had learned it from Moses. b Aaron /b then b departed /b and b his sons taught /b the others b their lesson. His sons /b then b departed /b and b the elders taught /b the rest of the people b their lesson. Hence everyone, /b Aaron, his sons, the elders and all the people, heard the lesson taught by God b four times. /b , b From here Rabbi Eliezer said: A person is obligated to teach his student /b his lesson b four times. And /b it follows by way of b an i a fortiori /i inference: If Aaron, who learned from Moses /b himself, b and Moses /b had received the Torah directly b from the mouth of the Almighty, /b needed b this /b regimen; b an ordinary /b student learning b from the mouth of an ordinary /b teacher, b how much more so /b must he review his studies four times., b Rabbi Akiva says: From where /b do we derive b that a person is obligated to teach his student until he learns /b the material and understands it? b As it is stated: /b “Now therefore write this song for you, b and teach it to the children of Israel; /b put it in their mouths, that this song may be a witness for me against the children of Israel” (Deuteronomy 31:19). This verse indicates that one must teach Torah to others. b And from where /b do we derive that one must teach his students b until /b the material b is organized in their mouths? As it is stated: “Put it in their mouths,” /b so that they should be capable of teaching it to others., b And from where /b do we derive b that /b a teacher b must show /b his students b the reasons /b for the teachings? b As it is stated: “Now these are the judgments which you shall set before them” /b (Exodus 21:1), which indicates that the lesson must be set out in logical fashion for the students.,With regard to the manner in which the Oral Law was taught, the Gemara asks: b They should all have studied from Moses /b himself four times. The Gemara answers: The teaching was divided in this manner b in order to give honor to Aaron and his sons, and /b also to give b honor to the elders. /b ,The Gemara asks why a different method was not adopted, one which would have involved less trouble for Moses: b Aaron should have entered and studied from Moses; his sons should /b then b have entered and studied from Aaron; the elders should /b then b have entered and studied from /b Aaron’s b sons; and /b then b they should have gone /b out b and taught all of the Jewish people. /b The Gemara answers: b Since Moses had studied /b directly b from the mouth of the Almighty, it would be /b more b effective /b for everyone to hear the Torah at least once from Moses himself., b The Master said /b in the i baraita /i that b Rabbi Yehuda says: Actually, Aaron would return to /b sit to b the right of Moses, /b i.e., no matter how many people were present Aaron always sat to Moses’ right. The Gemara asks: b In accordance with whose /b opinion b was it taught /b in a i baraita /i dealing with the rules of etiquette: If b three /b people b were walking along the way, the teacher /b should walk b in the middle and the greater /b of the two students should be b to his right and the lesser /b one should be b to his left? Shall we say /b that b it is /b the opinion of b Rabbi Yehuda and not /b that of b the Sages? /b According to the Sages, the greater of the two students should be positioned to the left of the teacher so that the student’s right side faces his teacher.,The Gemara answers: You can b even say /b that this i baraita /i was taught in accordance with the opinion of b the Sages, /b and the reason they said that Aaron remained to Moses’ left even after the others entered is b due to the trouble to Aaron /b if he would have to stand up and sit down again.,Having discussed the importance of reviewing one’s Torah study, the Gemara relates that b Rabbi Perida had a certain student whom he would /b have to b teach four hundred times, and /b only then would he b learn /b the material, as he was incapable of understanding it otherwise. b One day they requested /b Rabbi Perida’s presence b for a mitzva matter /b after the lesson. Rabbi Perida b taught /b his student four hundred times as usual, b but /b this time the student b did not /b successfully b learn /b the material.,Rabbi Perida b said to him: What is different now /b that you are unable to grasp the lesson? b He said to him: From the time that they said to the Master /b that b there is a mitzva matter /b for which he is needed, b my mind was distracted /b from the lesson b and every moment I said: Now the Master will get up, now the Master will get up /b to go and perform the mitzva and he will not complete the lesson. Rabbi Perida b said to him: Pay attention /b this time b and I will teach you, /b and know that I will not leave until you have fully mastered the lesson. b He taught him again an additional four hundred times. /b ,Due to the merit of Rabbi Perida’s great devotion to his students, b a Divine Voice emerged and said to him: /b Is it b preferable to you that four hundred years be added /b to your life, b or that you and /b the rest of b your generation /b will b merit the World-to-Come? He said: /b I prefer b that I and my generation merit the World-to-Come. The Holy One, Blessed be He, said /b to the angels: b Give him both; /b he shall live a very long life and he and the rest of his generation will merit the World-to-Come.,The Gemara continues its discussion with regard to methods of Torah study: b Rav Ḥisda said: The Torah can be acquired only with /b mnemonic b signs /b that aid the memory, b as it is stated: “Put it in their mouths.” Do not read /b the phrase as: b Put it [ i simah /i ], but /b rather as: b Its sign [ i simanah /i ], /b thus indicating that mnemonic signs aid in memorizing the material., b Rav Taḥalifa of the West, /b i.e., from Eretz Yisrael, b heard this /b statement and b went /b and b said it before Rabbi Abbahu, /b who b said: You learn this /b idea b from there; we learn it from here, /b as the verse states: b “Set up signposts [ i tziyyunim /i ] for yourself; establish you /b markers” (Jeremiah 31:20), which is understood to mean: b Establish /b mnemonic b signs for the Torah. And from where /b may it be inferred b that this /b term b i tziyyun /i denotes a sign? As it is written /b in a different verse: “And when they that pass through shall pass through the land, b and any sees a human bone, he shall set up a sign /b [ b i tziyyun /i /b ] b by it” /b (Ezekiel 39:15), i.e., a sign that there is a source of ritual impurity at that spot., b Rabbi Eliezer said /b that we learn this same idea b from here: “Say to wisdom, you are my sister, and call understanding, your kinswoman [ i moda /i ]” /b (Proverbs 7:4), which means: b Establish signs [ i moda’im /i ] /b that convey knowledge of b the Torah. Rava said /b with regard to this verse: b Set appointed times [ i mo’adim /i ] for Torah /b study. |
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60. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eliezer, rabbi Found in books: Taylor (2012) 71| 20a. big strongמתני׳ /strong /big נדר בחרם ואמר לא נדרתי אלא בחרמו של ים בקרבן ואמר לא נדרתי אלא בקרבנות של מלכים,הרי עצמי קרבן ואמר לא נדרתי אלא בעצם שהנחתי לי להיות נודר בו: קונם אשתי נהנית לי ואמר לא נדרתי אלא באשתי הראשונה שגירשתי,על כולן אין נשאלין להם ואם נשאלו עונשין אותן ומחמירין עליהן דברי רבי מאיר,וחכמים אומרים פותחין להן פתח ממקום אחר ומלמדין אותן כדי שלא ינהגו קלות ראש בנדרים:, big strongגמ׳ /strong /big הא גופא קשיא אמרת אין נשאלין להן והדר תני אם נשאלו עונשין אותן ומחמירין עליהן,אמר רב יהודה הכי קתני וכולן אין צריכין שאלה במה דברים אמורים בתלמיד חכם אבל בעם הארץ שבא לישאל עונשין אותו ומחמירין עליו,בשלמא מחמירין דלא פתחינן ליה בחרטה אלא עונשין היכי דמי,כדתניא מי שנזר ועבר על נזירותו אין נזקקין לו עד שינהוג בו איסור כימים שנהג בהן היתר דברי רבי יהודה אמר רבי יוסי במה דברים אמורים בנזירות מועטת אבל בנזירות מרובה דיו שלושים יום,אמר רב יוסף הואיל ואמרי רבנן אין נזקקים לו בי דינא דמזדקקי לא עביד שפיר רב אחא בר יעקב אומר משמתינן ליה:,וחכמים אומרים פותחין לו פתח כו': תנא לעולם אל תהי רגיל בנדרים שסופך למעול בשבועות ואל תהי רגיל אצל עם הארץ שסופך להאכילך טבלים אל תהי רגיל אצל כהן עם הארץ שסופך להאכילך תרומה ואל תרבה שיחה עם האשה שסופך לבוא לידי ניאוף,רבי אחא ברבי יאשיה אומר כל הצופה בנשים סופו בא לידי עבירה וכל המסתכל בעקבה של אשה הויין לו בנים שאינן מהוגנין אמר רב יוסף ובאשתו נדה אמר רבי שמעון בן לקיש עקבה דקתני במקום הטינופת שהוא מכוון כנגד העקב,תניא בעבור תהיה יראתו על פניכם זו בושה לבלתי תחטאו מלמד שהבושה מביאה לידי יראת חטא מיכן אמרו סימן יפה באדם שהוא ביישן אחרים אומרים כל אדם המתבייש לא במהרה הוא חוטא ומי שאין לו בושת פנים בידוע שלא עמדו אבותיו על הר סיני,אמר רבי יוחנן בן דהבאי ארבעה דברים סחו לי מלאכי השרת חיגרין מפני מה הויין מפני שהופכים את שולחנם אילמים מפני מה הויין מפני שמנשקים על אותו מקום חרשים מפני מה הויין מפני שמספרים בשעת תשמיש סומין מפני מה הויין מפני שמסתכלים באותו מקום,ורמינהו שאלו את אימא שלום מפני מה | 20a. strong MISHNA: /strong One who b took a vow /b by associating an item b with a dedication [ i ḥerem /i ], /b saying: This item is hereby forbidden to me like an item dedicated to the Temple, b and /b then b said: I took a vow only with /b the intention that it would be like b a sea net [ i ḥermo shel yam /i ] /b that is used to catch fish; or one who took a vow by associating an item b with an offering, and /b then b said: I took a vow only with /b reference to b offerings to kings, /b i.e., a gift for a king, not an offering to God.,Or one who said: b I am hereby an offering myself [ i atzmi /i ], and /b then b said: I took a vow only with /b reference to b a bone [ i etzem /i ] that I set aside for myself to vow with, /b as i atzmi /i means both myself and my bone, i.e., he set aside a bone so as to pretend to take a vow upon himself; or one who said: b Deriving benefit from me is i konam /i for my wife, and /b then b said: I took a vow only with regard to my first wife whom I divorced, /b not with regard to my current wife., b For all /b of the above vows, those who took them b do not /b need to b request /b of a halakhic authority to dissolve b them, /b as the speaker interpreted the vows in a manner that caused them not to take effect at all. b However, if they requested /b dissolution, apparently due to their being uncertain of their explanations, the court b punishes them and treats them stringently /b and the vows are not dissolved. This is b the statement of Rabbi Meir. /b , b And the Rabbis say: /b These vows are not treated stringently. Rather, dissolution b is broached with them by /b suggesting b a different extenuation, /b i.e., the halakhic authority suggests extenuating circumstances that undermine the vow but do not pertain to its wording. b And we teach them /b that they should not take this kind of vow in the future, b in order that they will not take vows lightly. /b , strong GEMARA: /strong b This /b matter b is itself difficult. /b On the one hand, b you said they do not /b need to b request /b to dissolve b them, and then it is taught /b that b if they requested /b dissolution, the court b punishes them and treats them stringently, /b i.e., the vows took effect and the vows are not dissolved., b Rav Yehuda said /b that b this is what /b the mishna b is teaching: All of these /b vows b do not need a request. /b However, b in what /b case b is this statement said? In /b the case of b a Torah scholar, /b who knows that these vows do not take effect, and he obviously did not intend for them to take effect in the first place. b How-ever, /b in the case of b an ignoramus who comes to request /b dissolution of the vow, the court b punishes him and treats him stringently. /b ,The Gemara asks: b Granted, /b the court b treats /b him b stringently /b in b that /b the halakhic authorities b do not broach /b dissolution b with him /b merely b by means of regret; /b rather, extenuating circumstances must be found. b However, what are the circumstances /b in which the court b punishes /b him?,The Gemara answers that the circumstances are b as it is taught /b in a i baraita /i : With regard to b one who vowed to be a nazirite and violated his naziriteship, /b the halakhic authority b does not attend to him /b to dissolve his vow b until he observes /b the b prohibitions /b of naziriteship b for the same /b number of b days in which he behaved with permissiveness /b concerning the restrictions of a nazirite. This is b the statement of Rabbi Yehuda. Rabbi Yosei said: In what /b case b is this statement, /b that he must observe naziriteship for a period of time corresponding to his vow, b said? /b It is said b in /b the case of b a short /b term of b naziriteship, /b which is not longer than the minimum thirty days. b However, in /b the case of a b long /b term of b naziriteship it is enough for him /b to observe it for b thirty days, /b even if he violated it for a greater number of days. This explains the punishment mentioned in the mishna: An ignoramus who requests the dissolution of his vow must first observe the vow for a certain period of time., b Rav Yosef said: Since the Sages say /b that the halakhic authority b does not attend to him, a court that does attend /b to him and dissolves his vow immediately b is not acting properly. Rav Aḥa bar Yaakov says: /b A halakhic authority who dissolves the vow prematurely b is excommunicated. /b ,§ It is stated in the mishna that b the Rabbis say: /b Dissolution b is broached with him /b by suggesting a different b extenuation, /b and he is taught not to take this kind of vow so that he will not take vows lightly. It is b taught /b in a i baraita /i : b Never be accustomed to /b taking b vows, because ultimately you will /b disregard them, and you will even b abuse oaths, /b which are more grave. b And do not regularly be around an ignoramus, because ultimately he will feed you untithed produce, /b as he is not careful to tithe. b Do not regularly be by an ignorant priest, because ultimately he will feed you i teruma /i /b due to his close relationship with you, and i teruma /i is forbidden to a non-priest. b And do not talk extensively with a woman, because ultimately you will come to adultery. /b , b Rabbi Aḥa, son of Rabbi Yoshiya, says: Anyone who watches women will ultimately come to sin, and anyone who looks at the heel of a woman will have indecent children /b as a punishment. b Rav Yosef said: And /b this b relates to /b all women, including b his wife /b when she has the status of b a menstruating woman. Rabbi Shimon ben Lakish said: The heel /b of a woman b that is mentioned /b is not the heel of the foot, but b the place of uncleanliness, /b i.e., the genitalia, and it is called a heel as a euphemism, b as it is situated opposite the heel. /b ,§ b It is taught /b in a i baraita /i : b “That His fear may be upon your faces” /b (Exodus 20:17); b this /b is referring to b shame, /b as shame causes one to blush. b “That you not sin” /b (Exodus 20:17) b teaches that shame leads to fear of sin. From here /b the Sages b said: It is a good sign in a person that he is one who experiences shame. Others say: Any person who experiences shame will not quickly sin, and /b conversely, b one who does not have /b the capacity to be b shamefaced, it is known that his forefathers did not stand at Mount Sinai. /b ,§ b Rabbi Yoḥa ben Dehavai said: The ministering angels told me four matters: For what /b reason b do lame people come into existence? /b It is b because /b their fathers b overturn their tables, /b i.e., they engage in sexual intercourse in an atypical way. b For what /b reason b do mute people come into existence? /b It is b because /b their fathers b kiss that place /b of nakedness. b For what /b reason b do deaf people come into existence? /b It is b because /b their parents b converse while engaging in sexual intercourse. For what /b reason b do blind people come into existence? /b It is b because /b their fathers b stare at that place. /b , b And /b the Gemara b raises a contradiction: Imma Shalom, /b the wife of Rabbi Eliezer ben Hyrcanus, b was asked: For what /b reason |
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61. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua Found in books: Kaplan (2015) 88| 66b. שחתן פוסק הוא פוסק פחות חומש:, big strongגמ׳ /strong /big תנו רבנן אין צריך לומר ראשון תלמיד חכם ושני עם הארץ אלא אפילו ראשון עם הארץ ושני תלמיד חכם יכול לומר לאחיך הייתי רוצה ליתן לך אי אפשי ליתן:,פסקה להכניס לו אלף דינר כו': היינו רישא תנא שומא רבה וקתני שומא זוטא תנא שומא דידיה וקתני שומא דידה:, big strongמתני׳ /strong /big פסקה להכניס לו כספים סלעה נעשה ששה דינרין החתן מקבל עליו עשרה דינרים לקופה לכל מנה ומנה רבן שמעון בן גמליאל אומר הכל כמנהג המדינה:, big strongגמ׳ /strong /big היינו פוסק כנגדם חמשה עשר מנה,תנא עסקא רבה ותנא עסקא זוטא וצריכא דאי תנא עסקא רבה דנפיש רווחא אבל עסקא זוטא דזוטר רווחא אימא לא צריכא ואי אשמעינן עסקא זוטא דזוטר זיונא אבל עסקא רבה דנפיש זיונא אימא לא צריכא:,החתן מקבל עליו עשרה דינר לקופה: מאי קופה אמר רב אשי קופה של בשמים ואמר רב אשי לא נאמרו דברים הללו אלא בירושלים,בעי רב אשי במנה הנישום או במנה המתקבל,את"ל מנה המתקבל יום ראשון או כל יום ויום את"ל כל יום ויום שבת ראשונה או כל שבת ושבת את"ל כל שבת ושבת חדש ראשון או כל חדש וחדש את"ל כל חדש וחדש שנה ראשונה או כל שנה ושנה תיקו,א"ר יהודה אמר רב מעשה בבתו של נקדימון בן גוריון שפסקו לה חכמים ארבע מאות זהובים לקופה של בשמים לבו ביום אמרה להם כך תפסקו לבנותיכם וענו אחריה אמן:,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה יוצא מירושלים והיו תלמידיו מהלכין אחריו ראה ריבה אחת שהיתה מלקטת שעורים מבין גללי בהמתן של ערביים כיון שראתה אותו נתעטפה בשערה ועמדה לפניו,אמרה לו רבי פרנסני אמר לה בתי מי את אמרה לו בת נקדימון בן גוריון אני אמר לה בתי ממון של בית אביך היכן הלך אמרה לו רבי לא כדין מתלין מתלא בירושלים מלח ממון חסר ואמרי לה חסד ושל בית חמיך היכן הוא אמרה לו בא זה ואיבד את זה,אמרה לו רבי זכור אתה כשחתמת על כתובתי אמר להן לתלמידיו זכור אני כשחתמתי על כתובתה של זו והייתי קורא בה אלף אלפים דינרי זהב מבית אביה חוץ משל חמיה בכה רבן יוחנן בן זכאי ואמר אשריכם ישראל בזמן שעושין רצונו של מקום אין כל אומה ולשון שולטת בהם ובזמן שאין עושין רצונו של מקום מוסרן ביד אומה שפלה ולא ביד אומה שפלה אלא ביד בהמתן של אומה שפלה,ונקדימון בן גוריון לא עבד צדקה והתניא אמרו עליו על נקדימון בן גוריון כשהיה יוצא מביתו לבית המדרש כלי מילת היו | 66b. the b son-in-law pledges /b according to the amount of the dowry that the bride brings, b he pledges one-fifth less /b in the marriage contract, which is the actual value of the property., strong GEMARA: /strong The Gemara cites a i baraita /i to expand upon the mishna’s statement that the father is not required to give the second son-in-law the gift that he promised the first son-in-law, as follows. b The Sages taught: Needless to say, /b this ruling applies when the b first /b is b a Torah scholar and /b the b second /b is b an ignoramus, /b since the father-in-law has a reason to refuse to give the second a dowry like the first. b But even /b if the b first /b is b an ignoramus and /b the b second /b is b a Torah scholar, /b the father-in-law b may say: To your brother, I wanted to give /b this dowry, but b to you I do not want to give /b it, since the obligation incurred was to a specific individual.,The mishna discusses the relationship between the value of the dowry the bride brings in and the amount of money the groom records in the marriage contract, and various examples are illustrated, e.g., if the woman b pledged to bring him one thousand /b dinars. The Gemara asks: b These /b latter examples in the mishna b are the same as the first clause of the mishna, /b and they all illustrate the same ficial conditions. Why was it not sufficient to mention only the case of the thousand dinars? The Gemara explains: The i tanna /i b teaches /b about b a large appraisal /b of her substantial property, b and he /b also b teaches /b about b a small appraisal /b in a case where she has minimal property, to illustrate that there is no halakhic difference between them. Similarly, the i tanna /i b teaches /b about the husband’s own b appraisal /b of how to assess how much she must provide, b and he /b also b teaches /b about the wife’s own initial b appraisal /b that she did and the corresponding amount that he must write., strong MISHNA: /strong If b she pledged to bring him money /b and not articles to serve as a dowry, b her i sela /i , /b i.e., four dinars, b becomes six /b dinars with respect to the husband’s obligation in the marriage contract. This follows the standard outlined in the previous mishna: The groom increases his obligation by one half since he will profit from this money. Additionally, the b groom accepts upon himself /b to give b ten /b dinars b to the account /b for her needs, b for each and every hundred dinars /b that she brings. b Rabban Shimon ben Gamliel says: Everything /b is b in accordance with the regional custom. /b , strong GEMARA: /strong Concerning the first clause, that her i sela /i becomes six dinars, the Gemara asks: b This is /b identical to that which was taught in the previous mishna, that if she brings one thousand dinars in her dowry, b he pledges against them fifteen hundred dinars. /b Why does the mishna cite another example to demonstrate the same principle?,The Gemara responds: The i tanna /i b taught /b about b large /b investment b capital /b and b taught /b about b small /b investment b capital. And /b it is b necessary /b to relate to both situations, b because if he taught /b only the case of b large capital, which /b has b abundant profit, /b you might think that only then does the husband add one-half. b However, /b for b small capital, which /b has b small profit, /b you could b say /b that this is b not /b the case. Therefore, it is b necessary /b to also state the principle in this mishna. b And /b conversely, b if /b the i tanna /i had b taught us /b only about b small capital, /b then you might think that b because /b it has b little expense, /b one must add a half. b However, /b with regard to b large capital, /b for b which /b there is b abundant expense, /b you could b say /b that the husband need b not /b add as much. Therefore, it is b necessary /b to state both cases to teach that the husband adds one-half to the sum in any case.,The mishna states that the b son-in-law accepts upon himself /b to give b ten dinars to the account. /b The Gemara asks: b What /b is this b account? Rav Ashi said: /b It is b an account /b for expenses b of perfumes /b and cosmetics. b And Rav Ashi said: This statement was said only /b for women b in Jerusalem, /b where the women are accustomed to using an abundance of perfume.,According to the mishna, the husband must give ten dinars for each and every hundred dinars that she brings. b Rav Ashi raises a dilemma: /b Does this speak b of /b each b hundred dinars that are appraised /b in her dowry, b or of /b each b hundred dinars that are accepted /b by the husband in the marriage contract, which is the appraisal reduced by one-fifth?, b If you say /b that the mishna speaks of each b hundred dinars that is accepted, /b is the intent that he gives a one-time sum only on the b first day or /b on b each day? If you say /b that he gives it b every day, /b does he give it only the b first week /b of marriage b or each week? If you say /b he gives it b each week, /b does he give it only the b first month or each month? If you say /b he gives it b each month, /b does he give it only the b first year /b of marriage b or each year? /b The Gemara does not determine how the calculation must be rendered and with what frequency the husband is required to provide for her cosmetics, and the dilemmas b shall stand /b unresolved.,§ b Rav Yehuda said /b that b Rav said: /b There was b an incident involving /b the b daughter of Nakdimon ben Guryon. When the Sages designated for her four hundred gold /b coins b for her account of perfumes, /b from her late husband’s estate, b for /b use b on that same day, she /b blessed them and b said to them: This /b is how b you /b should also b pledge for your /b own b daughters, and they answered after her: Amen. /b ,Apropos the daughter of Nakdimon ben Guryon, the Gemara relates what later became of her: b The Sages taught: /b There was b an incident involving Rabban Yoḥa ben Zakkai. When he was riding on a donkey and leaving Jerusalem, and his students were walking after him /b to learn from him, b he saw a certain young woman who was gathering barley from among the dung of the animals of Arabs. /b She was so poor that she subsisted on the undigested barley within the dung. b When she saw him, she wrapped herself in her hair, /b as she had nothing else with which to cover herself, and b stood before him. /b , b She said to him: My teacher, sustain me. /b He did not recognize her, so b he said to her: My daughter, who are you? She said to him: I am /b the b daughter of Nakdimon ben Guryon. He said to her: My daughter, the money of your father’s household, where did /b it b go? /b How did you become so poor? b She said to him: My teacher, is it not /b that they b say such a proverb in Jerusalem: Salt for money is lacking [ i ḥaser /i ]? /b There is nothing with which to preserve it and prevent it from being lost. b And some say /b the proverb asserts that b kindness [ i ḥesed /i ] /b is salt for money, i.e., using money for acts of kindness preserves it. He continued to ask her: b And /b the money b of your father-in-law’s house, /b which was used properly, for benevolent acts, b where is it? She said to him: This one came and destroyed that one; /b all the money was combined, and it was all lost together., b She said to him: My teacher, /b do b you remember when you signed on my marriage contract? He said to his students: I remember that when I signed on the marriage contract of this /b woman, b and I read in it, /b it listed b a thousand thousands, /b i.e., one million b gold dinars /b as a dowry b from her father’s house, aside from that /b which was promised her b from her father-in-law. Rabban Yoḥa ben Zakkai cried and said: How fortunate are you, Israel, /b for b when /b Israel b performs the will of /b the b Omnipresent, no nation or tongue /b can b rule over them; and when /b Israel b does not perform the will of the Omnipresent, He delivers them into the hand of a lowly nation. Not /b only are they delivered b into the hand of a lowly nation, but even into the hand of the animals of a lowly nation, /b as in the pitiful instance of Nakdimon’s daughter.,The recorded incident implies that Nakdimon lost all of his wealth after having failed to use it for acts of kindness. The Gemara asks: b And did not Nakdimon ben Guryon perform charity? Isn’t it taught /b in a i baraita /i : b They said about Nakdimon ben Guryon /b that b when he would leave his home /b to go b to the study hall, /b there were b fine woolen garments /b his attendants b would /b |
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62. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Janowitz (2002) 22; Secunda (2014) 173| 67b. מיתה אחת,בן עזאי אומר נאמר (שמות כב, יז) מכשפה לא תחיה ונאמר (שמות כב, יח) כל שוכב עם בהמה מות יומת סמכו ענין לו מה שוכב עם בהמה בסקילה אף מכשף בסקילה,אמר לו רבי יהודה וכי מפני שסמכו ענין לו נוציא לזה בסקילה אלא אוב וידעוני בכלל מכשפים היו ולמה יצאו להקיש עליהן ולומר לך מה אוב וידעוני בסקילה אף מכשף בסקילה,לרבי יהודה נמי ליהוו אוב וידעוני שני כתובים הבאים כאחד וכל שני כתובין הבאין כאחד אין מלמדין,אמר רבי זכריה עדא אמרה קסבר ר' יהודה שני כתובין הבאין כאחד מלמדין,אמר רבי יוחנן למה נקרא שמן כשפים שמכחישין פמליא של מעלה:,(דברים ד, לה) אין עוד מלבדו אמר רבי חנינא אפילו לדבר כשפים,ההיא איתתא דהות קא מהדרא למשקל עפרא מתותי כרעיה דרבי חנינא אמר לה אי מסתייעת זילי עבידי אין עוד מלבדו כתיב,איני והאמר רבי יוחנן למה נקרא שמן מכשפים שמכחישין פמליא של מעלה שאני רבי חנינא דנפיש זכותיה,אמר רבי אייבו בר נגרי אמר רבי חייא בר אבא בלטיהם אלו מעשה שדים בלהטיהם אלו מעשה כשפים וכן הוא אומר (בראשית ג, כד) ואת להט החרב המתהפכת,אמר אביי דקפיד אמנא שד דלא קפיד אמנא כשפים,אמר אביי הלכות כשפים כהלכות שבת יש מהן בסקילה ויש מהן פטור אבל אסור ויש מהן מותר לכתחלה,העושה מעשה בסקילה האוחז את העינים פטור אבל אסור מותר לכתחלה כדרב חנינא ורב אושעיא כל מעלי שבתא הוו עסקי בהלכות יצירה ומיברי להו עיגלא תילתא ואכלי ליה,אמר רב אשי חזינא ליה לאבוה דקרנא דנפיץ ושדי כריכי דשיראי מנחיריה,(שמות ח, טו) ויאמרו החרטומים אל פרעה אצבע אלהים היא אמר ר' אליעזר מיכן שאין השד יכול לבראות בריה פחות מכשעורה,רב פפא אמר האלהים אפילו כגמלא נמי לא מצי ברי האי מיכניף ליה והאי לא מיכניף ליה,א"ל רב לרבי חייא לדידי חזי לי ההוא טייעא דשקליה לספסירא וגיידיה לגמלא וטרף ליה בטבלא וקם אמר ליה לבתר הכי דם ופרתא מי הואי אלא ההיא אחיזת עינים הוה,זעירי איקלע לאלכסנדריא של מצרים זבן חמרא כי מטא לאשקוייה מיא פשר וקם גמלא דוסקניתא אמרו ליה אי לאו זעירי את לא הוה מהדרינן לך מי איכא דזבין מידי הכא ולא בדיק ליה אמיא:,ינאי איקלע לההוא אושפיזא אמר להו אשקין מיא קריבו שתיתא חזא דקא מרחשן שפוותה שדא פורתא מיניה הוו עקרבי אמר להו אנא שתאי מדידכו אתון נמי שתו מדידי אשקייה הואי חמרא רכבה סליק לשוקא אתא חברתה פשרה לה חזייה דרכיב וקאי אאיתתא בשוקא,(שמות ח, ב) ותעל הצפרדע ותכס את ארץ מצרים אמר ר' אלעזר צפרדע אחת היתה השריצה ומלאה כל ארץ מצרים,כתנאי רבי עקיבא אומר צפרדע אחת היתה ומלאה כל ארץ מצרים אמר לו רבי אלעזר בן עזריה עקיבא מה לך אצל הגדה כלה מדברותיך ולך אצל נגעים ואהלות צפרדע אחת היתה שרקה להם והם באו:,אמר ר' עקיבא כו': | 67b. b one /b type of b death /b 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 i baraita /i continues: b Ben Azzai says /b that b it is stated: “You shall not allow a witch to live” /b (Exodus 22:17), b and it is stated /b in the following verse: b “Whoever lies with an animal shall be put to death” /b (Exodus 22:18). The fact that the Torah b juxtaposes this matter to that /b matter is b to /b teach that b just as /b one who b lies with an animal /b is executed b by stoning /b (see Leviticus, chapter 20), b so too, a warlock /b is executed b by stoning. /b ,With regard to this derivation, b Rabbi Yehuda said to him: And because /b the Torah b juxtaposes this matter with that /b matter, b shall we take this /b person b out to be stoned? /b Should he be sentenced to the most severe type of capital punishment on that basis? b Rather, /b the source is as follows: b A necromancer and a sorcerer were /b included b in the /b general b category of warlocks, and why were they singled out /b from the rest, with their prohibition and punishment stated independently? This was done in order b to draw an analogy to them and say to you: Just as a necromancer and a sorcerer /b are executed b by stoning, so too, a warlock /b is executed b by stoning. /b ,The Gemara asks: b According to /b the opinion of b Rabbi Yehuda as well, let /b the punishment with regard to b a necromancer and a sorcerer be /b considered b two verses that come as one, /b i.e., that teach the same matter, b and /b therefore the i halakha /i of other cases cannot be derived from it, according to the principle that b any two verses that come as one do not teach /b about other cases. In other words, if a i halakha /i is taught with regard to two individual cases in the Torah, the understanding is that this i halakha /i applies only to those cases. Had this i halakha /i 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., b Rabbi Zekharya says: This means /b that b Rabbi Yehuda holds /b that b two verses that come as one do teach /b about other cases.,§ b Rabbi Yoḥa says: Why /b is sorcery b called i keshafim /i ? Because /b it is an acronym for: b Contradicts the heavenly entourage [ i shemakhḥishin pamalia shel mala /i ]. /b Sorcery appears to contradict the laws of nature established by God.,The verse states: “To you it was shown, so that you should know that the Lord is God; b there is none else besides Him” /b (Deuteronomy 4:35). b Rabbi Ḥanina says: /b This is true b even /b with regard b to a matter of sorcery; /b sorcery is ineffective against a righteous person.,The Gemara relates: There was b a certain woman who was attempting to take dust from under the feet of Rabbi Ḥanina /b in order to perform sorcery on him and harm him. Rabbi Ḥanina b said to her: If you succeed, go /b and b do /b it. I am not concerned about it, as b it is written: “There is none else besides Him.” /b ,The Gemara asks: b Is that so? But doesn’t Rabbi Yoḥa say: Why /b are sorcerers b called i mekhashefim /i ? Because /b it is an acronym for: b Contradicts the heavenly entourage. /b This indicates that one should be wary of sorcery. The Gemara answers: b Rabbi Ḥanina is different, as his merit is great, /b and sorcery certainly has no effect on such a righteous person., b Rabbi Aivu bar Nagri says /b that b Rabbi Ḥiyya bar Abba says /b that in the verse: “And the magicians of Egypt did in that manner b with their secret arts [ i belateihem /i ]” /b (Exodus 7:22), b these /b words b are /b describing b acts of /b employing b demons, /b which are invisible, and their actions are therefore hidden [ i balat /i ]. With regard to the similar term b “ i belahateihem /i ” /b (Exodus 7:11), b these are acts of sorcery, /b which sorcerers perform themselves, without using demons. b And likewise it says: “And the flaming [ i lahat /i ] sword that turned every way” /b (Genesis 3:24), referring to a sword that revolves by itself., b Abaye says: /b A sorcerer b who is particular about /b using a certain b utensil /b for his sorcery is employing b a demon; /b one b who is not particular about /b using a certain b utensil /b is performing an act of b sorcery. /b , b Abaye says: The i halakhot /i of sorcery are like the i halakhot /i of Shabbat, /b in that their actions can be divided into three categories: b There are /b some b of them /b for which one is liable to be executed b by stoning, and there are /b some b of them /b for which one is b exempt /b from punishment by Torah law b but /b they are b prohibited /b by rabbinic law, b and there are /b some b of them /b that are b permitted i ab initio /i . /b ,Abaye elaborates: b One who performs /b a real b act /b of sorcery is liable to be executed b by stoning. One who deceives the eyes is exempt /b from punishment, b but /b it is b prohibited /b for him to do so. What is b permitted i ab initio /i /b is to act b like Rav Ḥanina and Rav Oshaya: Every Shabbat eve they would engage in /b the study of b the i halakhot /i of creation, and a third-born calf would be created for them, and they would eat it /b in honor of Shabbat., b Rav Ashi said: I saw Karna’s father /b perform a magic trick in b which he would blow /b his nose b and cast rolls of silk from his nostrils /b by deceiving the eye.,With regard to the verse: b “And the magicians said to Pharaoh: This is the finger of God” /b (Exodus 8:15), b Rabbi Eliezer says: /b It is derived b from here that a demon cannot create an entity smaller than /b the size of b a barley grain. /b 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., b Rav Pappa said: By God! They cannot create even /b an entity as large b as a camel. /b They do not create anything. Rather, b they can gather these /b large animals, leading them from one place to another, b but they cannot gather those /b small animals., b Rav said to Rabbi Ḥiyya: I myself saw a certain Arab who took a sword and sliced a camel and /b then b beat a drum [ i betavla /i ], and /b the camel b arose /b from the dead. Rabbi Ḥiyya b said to him: Was there blood and excretion afterward /b in that place, which flowed from the camel when it was sliced? b Rather, /b since there was none, b that was /b clearly b a deception of the eyes /b and not sorcery.,The Gemara relates: b Ze’eiri happened /b to come b to Alexandria of Egypt. He bought a donkey. When he was about to give it /b water b to drink /b the magic b thawed /b when the donkey touched the water and it was revealed that it was not a donkey, b and it turned into the plank of a bridge. /b The ones who sold it to him b said to him: If you were not Ze’eiri, /b a distinguished person, b we would not refund you /b the money for the donkey. b Is there /b anyone b who buys an item here and does not examine it /b first b with water? /b 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 b Yannai arrived at a certain inn. He said to /b the innkeepers: b Give me water to drink. They brought /b him b flour mixed with water. He saw that the lips of /b the innkeeper woman b were moving, /b and he b cast a bit of /b the drink to the ground, and it b turned into scorpions, /b and he understood that the innkeepers performed sorcery on the drink. Yannai b said to them: I drank from yours; you too drink from mine, /b and he also performed sorcery on the drink. b He gave /b it to b her to drink /b and b she turned into a donkey. He rode upon her /b and b went to the marketplace. Her friend came /b and b released her /b from the sorcery, b and /b people b saw him riding on a woman in the marketplace. /b ,It is stated with regard to the plagues of Egypt: b “And the frog came up and covered the land of Egypt” /b (Exodus 8:2). Noting that the term “the frog” is written in the singular, b Rabbi Elazar says: /b At first b it was one frog; it spawned and filled the entire land of Egypt /b with frogs.,The Gemara comments: This matter is b subject to /b a dispute between b i tanna’im /i : Rabbi Akiva says: It was one frog, and it /b spawned and b filled the entire land of Egypt /b with frogs. b Rabbi Elazar ben Azarya said to him: Akiva, what are you doing /b occupying yourself b with /b the study of b i aggada /i ? /b This is not your field of expertise. b Take your statements to /b the tractates of b i Nega’im /i and i Oholot /i . /b In other words, it is preferable that you teach the i halakhot /i of the impurity of leprosy and the impurity imparted in a tent, which are among the most difficult areas of i halakha /i and are within your field of expertise. Rather, the verse is to be understood as follows: b It was one frog; it whistled to /b the other frogs, b and they /b all b came /b after it.,§ In the mishna, b Rabbi Akiva says /b 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. |
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63. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eliezer (ben hyrcanus), rabbi Found in books: Fonrobert and Jaffee (2007) 292| 108a. פיטרא מאונא דחצבא מיחייב משום עוקר דבר מגידולו מתיב רב אושעיא התולש מעציץ נקוב חייב ושאינו נקוב פטור התם לאו היינו רביתיה הכא היינו רביתיה:,חיה ועוף כו': אמר רב הונא כותבין תפילין על גבי עור של עוף טהור אמר רב יוסף מאי קמ"ל דאית ליה עור תנינא החובל בהן חייב א"ל אביי טובא קמ"ל דאי ממתניתין הוה אמינא כיון דאית ביה ניקבי ניקבי לא קמ"ל כדאמרי במערבא כל נקב שהדיו עוברת עליו אינו נקב,מיתיבי רבי זירא (ויקרא א, יז) בכנפיו להכשיר את העור ואי ס"ד עור הוא היכי מרבי ליה קרא א"ל אביי עור הוא ורחמנא רבייה,איכא דאמרי א"ר זירא אף אנן נמי תנינא בכנפיו לרבות את העור אי אמרת בשלמא עור הוא היינו דאיצטריך קרא לרבוייה אלא אי אמרת לאו עור הוא אמאי איצטריך קרא לרבוייה אמר ליה אביי לעולם אימא לך לאו עור הוא ואיצטריך סד"א כיון דאית ביה פירצי פירצי מאיס קמ"ל,בעא מיניה מר בריה דרבינא מרב נחמן בר יצחק מהו לכתוב תפילין על גבי עור של דג טהור א"ל אם יבא אליהו ויאמר מאי אם יבא אליהו ויאמר אילימא אי דאית ליה עור אי דלית ליה עור הא חזינן דאית ליה עור ועוד התנן עצמות הדג ועורו מצילין באהל המת אלא אם יבא אליהו ויאמר אי פסקא זוהמא מיניה אי לא פסקא זוהמא מיניה:,שמואל וקרנא הוו יתבי אגודא דנהר מלכא חזינהו למיא דקא דלו ועכירי א"ל שמואל לקרנא גברא רבה קאתי ממערבא וחייש במעיה וקא דלו מיא לאקבולי אפיה קמיה זיל תהי ליה אקנקניה אזל אשכחיה לרב א"ל מניין שאין כותבין תפילין אלא על גבי עור בהמה טהורה א"ל דכתיב (שמות יג, ט) למען תהיה תורת ה' בפיך מן המותר בפיך מניין לדם שהוא אדום שנאמר (מלכים ב ג, כב) ויראו מואב מנגד את המים אדומים כדם,מניין למילה שבאותו מקום נאמר כאן ערלתו ונאמר להלן ערלתו מה להלן דבר שעושה פרי אף כאן דבר שעושה פרי אימא לבו דכתיב (דברים י, טז) ומלתם את ערלת לבבכם אימא אזנו דכתיב (ירמיהו ו, י) הנה ערלה אזנם דנין ערלתו תמה מערלתו תמה ואין דנין ערלתו תמה מערלת שאינה תמה,א"ל מאי שמך קרנא א"ל יהא רעוא דתיפוק ליה קרנא בעיניה,לסוף עייליה שמואל לביתיה אוכליה נהמא דשערי וכסא דהרסנא ואשקייה שיכרא ולא אחוי ליה בית הכסא כי היכי דלישתלשל לייט רב ואמר מאן דמצערן לא לוקמוה ליה בני וכן הוה:,כתנאי מניין למילה שבאותו מקום נאמר כאן ערלתו ונאמר להלן ערלתו מה להלן דבר שעושה פרי אף כאן דבר שעושה פרי דברי ר' יאשיה ר' נתן אומר אינו צריך הרי הוא אומר (בראשית יז, יד) וערל זכר אשר לא ימול את בשר ערלתו מקום שניכר בין זכרות לנקבות,ת"ר כותבין תפילין על גבי עור בהמה טהורה ועל גבי עור חיה טהורה ועל גבי עור נבלות וטרפות שלהן ונכרכות בשערן ונתפרות בגידן והלכה למשה מסיני שהתפילין נכרכות בשערן ונתפרות בגידן אבל אין כותבין לא על גבי עור בהמה טמאה ולא על גבי עור חיה טמאה ואינו צריך לומר על גבי עור נבלה וטרפה שלהן ואין נכרכין בשערן ואין נתפרות בגידן,וזו שאילה שאל ביתוסי אחד את ר' יהושע הגרסי מניין שאין כותבין תפילין על עור בהמה טמאה דכתיב (שמות יג, ט) למען תהיה תורת ה' בפיך מדבר המותר בפיך אלא מעתה על גבי עור נבלות וטרפות אל יכתבו א"ל אמשול לך משל למה"ד לשני בני אדם שנתחייבו הריגה למלכות אחד הרגו מלך ואחד הרגו איספקליטור) איזה מהן משובח הוי אומר זה שהרגו מלך אלא מעתה יאכלו אמר ליה התורה אמרה (דברים יד, כא) לא תאכלו כל נבלה ואת אמרת יאכלו א"ל קאלוס:, big strongמתני׳ /strong /big אין עושין הילמי בשבת | 108a. b a mushroom from the handle of a pitcher /b on Shabbat b is liable for uprooting an object from its /b place of b growth. Rav Oshaya raised an objection /b from that which we learned: b One who detaches /b a plant on Shabbat b from a perforated flowerpot is liable, and /b one who detaches a plant from b an imperforate /b pot b is exempt. /b A plant that grows in an imperforate pot is not considered connected to the ground. One who detaches it is not uprooting it from its place of growth. The Gemara answers: b There, /b in the case of an imperforate pot, b that is not /b the way a plant b grows. /b Plants are generally planted in the ground; a plant in an imperforate pot is disconnected from the ground. Whereas b here, /b in the case of a mushroom growing from the handle of a pitcher, b that is /b the way b it grows. /b The plant is considered connected to the ground.,We learned in the mishna: One who wounds b an animal or a bird /b on Shabbat is liable. b Rav Huna said: One may write phylacteries on /b the b skin of a kosher bird. Rav Yosef said: What is he teaching us /b with this statement? If he is teaching us b that /b a bird b has skin, we /b already b learned /b that: b One who wounds /b an animal or a bird b is liable. /b Since there is liability only if a wound forms beneath the skin, apparently a bird has skin. b Abaye said to him: He is teaching us many things, for if /b I had only learned b from the mishna, I would have said /b the following: b Since /b the skin of a bird b has many holes /b from which the feathers grow, one should b not /b be allowed to write sacred matters on it. Therefore, b he teaches us as they say in the West, /b i.e., in Eretz Yisrael: b Any hole over which ink passes /b and does not penetrate it, b is not /b considered b a hole /b that invalidates the writing., b Rabbi Zeira raised an objection /b to the conclusion that the skin of a bird is considered skin. Didn’t we learn in a i baraita /i that the verse: “And he shall rend it b by its wings /b without creating a division, and the priest shall burn it upon the altar on the wood that is on the fire” (Leviticus 1:17), teaches that the priest b must prepare /b even b the skin /b to make it acceptable for the altar? That is not the case when animals are offered, as their skin is flayed before they are sacrificed. b And if it should enter your mind /b that the skin of a bird b is skin, how does the verse include it /b among that which the priest prepares for the altar? b Abaye said: /b This is not difficult. Indeed, b it is skin, and /b nevertheless, b the Torah includes it /b as a biblical decree, specifying that the skin of a bird is sacrificed., b Some say /b that b Rabbi Zeira said: We, too, have also learned /b support for this i halakha /i : The verse: b “By its wings,” /b comes b to include the skin. Granted, if you say /b that the skin of a bird b is skin, that is /b the reason that b the verse needs to /b explicitly b include it. /b The verse is teaching us that even though the bird’s skin is skin, it must still be sacrificed. b However, if you say /b that the skin of a bird b is not skin, why is a verse necessary to include it? /b Clearly, it is sacrificed. b Abaye said to him: /b That is not proof. b Actually, I /b can b say to you /b that b it is not skin and, /b nevertheless, b it must be /b included in the verse. Had the skin of the bird not been specifically included, b it might have entered your mind to say /b that b since there are many holes in it, /b it is b repulsive /b and unfit for the altar. Therefore, the verse b teaches us /b that it is sacrificed. There is no proof that the skin of a bird is considered skin., b Mar, son /b of b Ravina, raised a dilemma before Rav Naḥman bar Yitzhak: What is /b the i halakha /i with regard to b writing phylacteries on the skin of a kosher fish? /b Rav Naḥman bar Yitzhak b said to him: If Elijah comes and says. /b The Gemara asks: b What does /b the phrase: b If Elijah comes and says, /b mean? What requires clarification? b If you say /b that b whether /b a fish b has skin or whether it does not have skin /b requires clarification, b we see that it has skin. And furthermore, we learned /b in a mishna: b Fish bones and skin protect /b the objects covered with them from becoming impure b under a tent /b with a b corpse. /b Since fish bones and skin do not contract impurity, they constitute a barrier to impurity. Apparently, fish have skin. b Rather, if Elijah comes and says whether its foul smell has ceased from it or whether its foul smell has not ceased from it. /b ,It was reported: b Shmuel and Karna were sitting on the bank of the Malka River. They saw that the water was rising and was murky. /b Shmuel b said to Karna: A great man is coming from the West, /b Eretz Yisrael, b and his intestines are aching, and the water is rising to greet him. Go sniff /b out b his container, /b i.e., see if he is a Torah scholar. Karna b went /b and b found Rav, /b who was the Sage that came from Eretz Yisrael, and he asked him several questions to test him. b He said to him: From where /b is it derived b that one may write phylacteries only on the hide of a kosher animal? /b Rav b said to him /b that this i halakha /i is b as it is written: /b “And it shall be a sign for you on your arm, and a reminder between your eyes, b so that God’s Torah will be in your mouth” /b (Exodus 13:9). Only hide b from those /b animals b that are permitted /b to be placed b in your mouth, /b i.e., may be eaten, may be used for phylacteries. Karna then asked him: b From where /b is it derived b that /b prohibited b blood is red? /b Karna asked Rav this to determine which shades of menstrual blood are impure. Rav said to him that it is b as it is stated: “And the Moabites saw the water from afar, red like blood” /b (II Kings 3:22).,Karna also asked: b From where /b is derived b that circumcision is /b performed b in that place? /b Rav answered him: b It is stated here, /b with regard to circumcision: “And on the eighth day he shall circumcise the flesh of b his foreskin [ i orlato /i ] /b ” (Leviticus 12:3), b and it is stated there, /b with regard to recently planted trees: “And when you come to the land and plant all types of fruit trees, and you shall count the fruit b thereof as forbidden [ i orlato /i ]; /b three years shall it be as forbidden unto you, it shall not be eaten.” (Leviticus 19:23). b Just as there /b the Torah is referring to a tree, which b is an item that bears fruit, here, too, /b in the case of circumcision, i orla /i is referring to b an item that bears fruit. /b He asked him: b Say /b that circumcision should be performed on b one’s heart, as it is written: “And you shall circumcise the foreskin of [ i orlat /i ] your heart” /b (Deuteronomy 10:16)? b Say /b that circumcision should be performed on b one’s ear, as it is written: “Behold, their ear is dull [ i areila /i ] /b and they cannot listen” (Jeremiah 6:10)? Rav said to him: b One derives /b the meaning of the b complete /b form b i orlato /i from /b another instance of the b complete /b form b i orlato /i ; and one does not derive /b the b complete /b form b i orlato /i from /b the b incomplete /b form b i orlat, /i /b which modifies another word, as is also the case with the word i areila /i .,Since Rav understood that Karna came to test him, he b said to him: What is your name? /b He told him: b Karna. /b He b said to him: May it be the will /b of God b that a horn [ i karna /i ] will emerge in his eyes. /b , b Ultimately, /b Shmuel b brought him into his house. He fed him barley bread and small fried fish, and gave him beer to drink, and he did not show him the lavatory so he would suffer from diarrhea. /b Shmuel was a doctor and he wanted to relieve Rav’s intestinal suffering by feeding him food that would relieve him. Since Rav was unaware of Shmuel’s intention, he became angry at him. b Rav cursed /b Shmuel b and said: Whoever causes me suffering, let his children not survive. /b Although Rav eventually discovered Shmuel’s good intentions, his curse was fulfilled, b and so it was /b that Shmuel’s children did not survive long.,The Gemara comments: The issue mentioned above is in fact a dispute between b i tanna’im /i . /b It was asked in a i baraita /i : b From where /b is it derived b that i circumcision /i /b is performed b in that place? /b It is b stated here, /b in the case of circumcision, b i orlato /i . And /b it is b stated there, /b with regard to trees, b i orlato /i . Just as there /b the Torah is referring to a tree, which b is an item that bears fruit, here too, /b i orla /i is referring to b an item that bears fruit; /b this is b the statement of Rabbi Yoshiya. Rabbi Natan says: /b This verbal analogy b i is not necessary /i /b , b as it says: “And an uncircumcised man who does not circumcise the flesh of his foreskin [ i orlato /i ], /b his soul will be cut off from his nation, he has broken My covet” (Genesis 17:14). From the fact that it says: An uncircumcised man, it is derived that circumcision is in the b place that distinguishes between a male and a female. /b ,The Gemara cites similar proofs. b The Sages taught: One may write phylacteries on the hide of a kosher domesticated animal, and on the hide of a kosher non-domesticated animal, and on the hides of their /b unslaughtered b carcasses [ i neveilot /i ], and /b on the hides b of animals with a condition that will cause them to die within twelve months [ i tereifot /i ]. And one may wrap /b the parchment b with the hair of these /b animals b and sew /b them b with their sinews; /b and it is b a i halakha /i /b transmitted b to Moses from Sinai that /b the parchment of b phylacteries may be wrapped with the hair of these /b animals b and sewn with their sinews. But one may not write on the hide of a non-kosher animal, or on the hide of a non-kosher undomesticated animal, and it goes without saying /b that one may not write b on their skins /b when they are b i neveilot /i /b or b i tereifot /i . And one may not wrap /b the parchment b with the hair /b of non-kosher animals, b nor may one sew /b them b with their sinews. /b , b And this question was asked by a Boethusian to Rabbi Yehoshua HaGarsi: From where /b is it derived b that one may not write phylacteries on the hide of a non-kosher animal? /b He said to him, it is b as it is written: /b “ b So that God’s Torah will be in your mouth.” /b The Rabbis derived that one may write the passages only on b an item that is permitted /b to be placed b in one’s mouth, /b i.e., eaten. He said to him: b If /b that is b so /b , b on the skin of i neveilot /i and i tereifot /i /b coming from kosher animals, b one /b should b not write /b phylacteries, as they may not be eaten. b He said to him: I will tell you a parable. To what is this similar? To two people who were sentenced to death by the king. One was killed /b by the b king /b himself, b and one was killed /b by an b executioner [ i ispaklitor /i ]. Which one is /b more b praiseworthy? You /b must b say: /b The one b that /b the b king /b himself b killed. /b Therefore, an animal that died at the hands of Heaven and not by a human action is superior. He said to him: If so, b then /b the i neveilot /i and i tereifot /i b should be eaten, /b as they were killed by the king. b He said to him: The Torah said: “Do not eat any i neveila /i ” /b (Deuteronomy 14:20) b and you say they should be eaten? /b A Torah decree determines that they may not be eaten, but that does not mean they are inferior. The Boethusian b said to him: Well put [ i kalos /i ]. /b , strong MISHNA: /strong b One may not make brine [ i hilmei /i ] on Shabbat, /b |
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64. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eliezer (ben hyrcanus), rabbi Found in books: Fonrobert and Jaffee (2007) 22| 28a. התם הוא דמבטל אבל הכא דלא מבטל לא,ת"ר מעשה ברבי אליעזר ששבת בגליל העליון ושאלוהו שלשים הלכות בהלכות סוכה שתים עשרה אמר להם שמעתי שמונה עשר אמר להם לא שמעתי ר' יוסי בר' יהודה אומר חילוף הדברים שמונה עשר אמר להם שמעתי שתים עשרה אמר להם לא שמעתי,אמרו לו כל דבריך אינן אלא מפי השמועה אמר להם הזקקתוני לומר דבר שלא שמעתי מפי רבותי מימי לא קדמני אדם בבית המדרש ולא ישנתי בבית המדרש לא שינת קבע ולא שינת עראי ולא הנחתי אדם בבית המדרש ויצאתי ולא שחתי שיחת חולין ולא אמרתי דבר שלא שמעתי מפי רבי מעולם,אמרו עליו על רבן יוחנן בן זכאי מימיו לא שח שיחת חולין ולא הלך ד' אמות בלא תורה ובלא תפילין ולא קדמו אדם בבית המדרש ולא ישן בבית המדרש לא שינת קבע ולא שינת עראי ולא הרהר במבואות המטונפות ולא הניח אדם בבית המדרש ויצא ולא מצאו אדם יושב ודומם אלא יושב ושונה ולא פתח אדם דלת לתלמידיו אלא הוא בעצמו ולא אמר דבר שלא שמע מפי רבו מעולם ולא אמר הגיע עת לעמוד מבית המדרש חוץ מערבי פסחים וערבי יום הכפורים וכן היה ר' אליעזר תלמידו נוהג אחריו,תנו רבנן שמונים תלמידים היו לו להלל הזקן שלשים מהן ראוים שתשרה עליהן שכינה כמשה רבינו ושלשים מהן ראוים שתעמוד להם חמה כיהושע בן נון עשרים בינונים גדול שבכולן יונתן בן עוזיאל קטן שבכולן רבן יוחנן בן זכאי,אמרו עליו על רבן יוחנן בן זכאי שלא הניח מקרא ומשנה גמרא הלכות ואגדות דקדוקי תורה ודקדוקי סופרים קלים וחמורים וגזרות שוות תקופות וגימטריאות שיחת מלאכי השרת ושיחת שדים ושיחת דקלים משלות כובסין משלות שועלים דבר גדול ודבר קטן,דבר גדול מעשה מרכבה דבר קטן הויות דאביי ורבא לקיים מה שנאמר (משלי ח, כא) להנחיל אוהבי יש ואוצרותיהם אמלא וכי מאחר שקטן שבכולן כך גדול שבכולן על אחת כמה וכמה אמרו עליו על יונתן בן עוזיאל בשעה שיושב ועוסק בתורה כל עוף שפורח עליו מיד נשרף:, big strongמתני׳ /strong /big מי שהיה ראשו ורובו בסוכה ושולחנו בתוך הבית ב"ש פוסלין וב"ה מכשירין אמרו להם ב"ה לב"ש לא כך היה מעשה שהלכו זקני ב"ש וזקני ב"ה לבקר את רבי יוחנן בן החורנית ומצאוהו שהיה יושב ראשו ורובו בסוכה ושולחנו בתוך הבית ולא אמרו לו דבר אמרו להם ב"ש משם ראיה אף הם אמרו לו אם כן היית נוהג לא קיימת מצות סוכה מימיך,נשים ועבדים וקטנים פטורין מן הסוכה קטן שאינו צריך לאמו חייב בסוכה מעשה וילדה כלתו של שמאי הזקן ופיחת את המעזיבה וסיכך על גבי המטה בשביל קטן:, big strongגמ׳ /strong /big מה"מ דת"ר אזרח זה אזרח (ויקרא כג, מב) האזרח להוציא את הנשים כל לרבות את הקטנים,אמר מר האזרח להוציא את הנשים למימרא דאזרח בין נשים בין גברי משמע והתניא האזרח לרבות את הנשים האזרחיות שחייבות בעינוי אלמא אזרח גברי משמע אמר רבה הלכתא נינהו ואסמכינהו רבנן אקראי,הי קרא והי הלכתא ותו קרא למה לי הלכתא למה לי הא סוכה מצות עשה שהזמן גרמא וכל מצות עשה שהזמן גרמא נשים פטורות,יום הכפורים מדרב יהודה אמר רב נפקא דאמר רב יהודה אמר רב וכן תנא דבי רבי ישמעאל אמר קרא (במדבר ה, ו) איש או אשה | 28a. The Gemara answers: There is a difference between the case of the shutter and the case of the sheet. b There, /b in the case of the shutter, b where he negates /b it by shuttering the window, it is considered part of the building and it is therefore prohibited. b However, here, /b in the case of the sheet, b where he does not negate /b it, as he plans on removing it, b no, /b it is not necessarily prohibited.,The Gemara relates a similar incident. b The Sages taught: /b There was b an incident involving Rabbi Eliezer, who stayed in the Upper Galilee, and /b the people there b asked him thirty i halakhot /i in the i halakhot /i of i sukka /i . /b In response to b twelve, he said to them: I heard /b an answer from my teachers, and he related what he heard. In response to the other b eighteen, he said to them: I did not hear /b an answer. b Rabbi Yosei, son of Rabbi Yehuda, says: /b It was b the reverse of these matters. /b In response to b eighteen he said to them: I heard /b an answer; in response to the other b twelve he said to them: I did not hear /b an answer., b They said to him: Are all the matters /b that b you /b know b only from what /b you b heard? /b Don’t you say any matters on your own? b He said to them: /b Now b you forced me to say a matter that I did not hear from my teachers, /b as I must describe my character traits and the manner in which I conduct myself. b In /b all b my days, no person ever preceded me into the study hall, /b as I am always first to arrive; b and I never slept in the study hall, neither substantial sleep nor a brief nap; and I never left anyone in the study hall and exited, /b as I was always last to leave; b and I never engaged in idle conversation; /b rather, I discussed only necessary matters or matters of Torah; b and I never said anything that I did not hear from my teacher. /b That is why he did not answer those questions that his teacher did not address.,Apropos the character traits of Rabbi Eliezer, the Gemara cites character traits of his teacher. The Sages b said about Rabban Yoḥa ben Zakkai, /b the teacher of Rabbi Eliezer: b In /b all b his days he never engaged in idle conversation; and he never walked four cubits without /b engaging in b Torah /b study b and without /b donning b phylacteries; and no person ever preceded him into the study hall; and he never slept in the study hall, neither substantial sleep nor a brief nap; and he never contemplated /b matters of Torah b in alleyways filthy /b with human excrement, as doing so is a display of contempt for the Torah; b and he never left anyone in the study hall and exited; and no person ever found him sitting and silent, /b i.e., inactive; b rather, he /b was always b sitting and studying; and only he opened the door for his students, /b disregarding his own eminent standing; b and he never said anything that he did not hear from his teacher; and he never said /b to his students that b the time has arrived to arise /b and leave b the study hall except on Passover eves, /b when they were obligated to sacrifice the Paschal lamb, and b Yom Kippur eves, /b when there is a mitzva to eat and drink abundantly. b And Rabbi Eliezer, his student, accustomed /b himself to model his conduct b after his /b example.,The Gemara continues to praise the Sages. b The Sages taught: Hillel the Elder had eighty students. Thirty of them /b were sufficiently b worthy that the Divine Presence /b should b rest upon them as /b it did upon b Moses our teacher, and thirty of them /b were sufficiently b worthy that the sun /b should b stand still for them as /b it did for b Joshua bin Nun, and twenty /b were on an b intermediate /b level between the other two. b The greatest of all /b the students was b Yonatan ben Uzziel, and the youngest of them /b was b Rabban Yoḥa ben Zakkai. /b ,The Gemara relates: The Sages b said about Rabban Yoḥa ben Zakkai /b that b he did not neglect Bible; Mishna; Gemara; i halakhot /i and i aggadot /i ; minutiae of the Torah and minutiae of the scribes; /b the hermeneutical principles of the Torah with regard to b i a fortiori /i inferences and verbal analogies; /b the calculation of the calendrical b seasons; /b and b numerology [ i gimmatreyaot /i ]. /b In addition, he did not neglect esoteric matters, including b the conversation of ministering angels; the conversation of demons, and the conversation of palm trees; parables of launderers, /b which are folk tales that can be used to explain the Torah; b parables of foxes; /b and more generally, b a great matter and a small matter. /b ,The Gemara elaborates: b A great matter /b is referring to the secrets of the b Design of the /b Divine b Chariot, /b the conduct of the transcendent universe. b A small matter /b is, for example, i halakhot /i that were ultimately formulated in the framework of b the disputes of Abaye and Rava. /b He did not neglect any of these disciplines so as b to fulfill that which is stated: “That I may cause those that love me to inherit substance and that I may fill their treasuries” /b (Proverbs 8:21), as Rabban Yoḥa was filled with the disciplines of Torah and wisdom. b And if the youngest of them was so /b prolific, b the greatest of them /b was b all the more so /b prolific. The Gemara relates that the Sages b said of Yonatan ben Uzziel, /b the greatest of Hillel’s students, b that when he sat and was engaged in Torah /b study, the sanctity that he generated was so intense that b any bird that flew over him was immediately incinerated. /b , strong MISHNA: /strong In the case of b one whose head and most of his /b body b were in the i sukka /i and his table was in the house, Beit Shammai deem it unfit, and Beit Hillel deem it fit. Beit Hillel said to Beit Shammai: /b And b wasn’t there an incident where the Elders of Beit Shammai and the Elders of Beit Hillel went to visit Rabbi Yoḥa ben HaḤoranit and they found him /b such b that he was sitting with his head and most of his /b body b in the i sukka /i and his table in the house, and they said nothing to him? /b Even Beit Shammai did not object. b Beit Shammai said to them: /b Is there b proof from there? /b That is not what happened; rather, b they said to him: If you were accustomed /b to act in b this /b manner, b you have never fulfilled the mitzva of i sukka /i in your life. /b ,The mishna continues: b Women, slaves, and minors are exempt from the /b mitzva of b i sukka /i . A minor who does not need his mother /b any longer b is obligated /b in the mitzva. There was b an incident where the daughter-in-law of Shammai the Elder gave birth /b just before i Sukkot /i , and Shammai b removed the /b coat of b plaster /b from the roof, leaving the beams, b and roofed /b with the beams b over the bed for the /b newborn b minor. /b , strong GEMARA: /strong With regard to the i halakha /i that women, slaves, and minors are exempt from the mitzva of i sukka /i , the Gemara asks: b From where are these matters /b derived? The Gemara answers that it is b as the Sages taught /b in a i baraita /i that it is stated: “All the homeborn in Israel shall reside in i sukkot /i ” (Leviticus 23:42). Had the verse stated only: b Homeborn, /b it would have been derived b that /b any b homeborn /b member of the Jewish people is obligated to observe this mitzva. However, the term with the addition of the definite article: b “The homeborn,” /b indicates that only certain homeborn members are obligated, i.e., men, b to the exclusion of the women. /b The word “all” in the phrase: b “All /b the homeborn,” comes b to include the minors /b capable of performing this mitzva.,§ The Gemara analyzes the i baraita /i . b The Master said: “The homeborn” /b is b to the exclusion of women. Is that to say that /b the term b homeborn /b without the definite article b indicates both men and women? Isn’t it taught /b in a i baraita /i with regard to Yom Kippur that it is stated: “And it shall be a statute forever unto you: In the seventh month, on the tenth day of the month, you shall afflict your souls and shall do no manner of work, the homeborn, or the stranger that sojourns among you” (Leviticus 16:29). And the term b “the homeborn” /b in that verse comes b to include homeborn women, who are obligated in /b the mitzva of b affliction /b on Yom Kippur. In that case, the definite article comes to include women. Therefore, b apparently, /b the term homeborn, without the definite article, b indicates /b only b men. Rabba said: They are /b each a b i halakha /i /b transmitted to Moses from Sinai, b and the Sages /b merely b supported them with verses /b as a mnemonic device. Therefore, it is not surprising that the derivations are contradictory.,The Gemara asks: b Which /b of them b is /b derived from b the verse and which is a i halakha /i /b transmitted to Moses from Sinai and merely supported by a verse? b And furthermore, why do I /b need b the verse and why do I /b need b the i halakha /i ? Isn’t i sukka /i a positive, time-bound mitzva, and /b the principle is that b women are exempt from all positive, time-bound mitzvot? /b There is no need for a special derivation to exempt women from the mitzva of i sukka /i .,And there is no need for a derivation with regard to their obligation to fast on b Yom Kippur, /b as that can be b derived from /b that b which Rav Yehuda /b said that b Rav said, as Rav Yehuda said /b that b Rav said, and it was likewise taught in the school of Rabbi Yishmael: The verse says: /b “When b a man or woman /b shall commit any sin that a person commits, to commit a trespass against the Lord, and that soul be guilty” (Numbers 5:6). |
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65. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010) 172| 63b. מן החטא מקרי ליה רב יהודה לרב יצחק בריה (קהלת ז, כו) ומוצא אני מר ממות את האשה א"ל כגון מאן כגון אמך,והא מתני ליה רב יהודה לרב יצחק בריה אין אדם מוצא קורת רוח אלא מאשתו ראשונה שנאמר (משלי ה, יח) יהי מקורך ברוך ושמח מאשת נעוריך וא"ל כגון מאן כגון אמך מתקיף תקיפא ועבורי מיעברא במלה,היכי דמי אשה רעה אמר אביי מקשטא ליה תכא ומקשטא ליה פומא רבא אמר מקשטא ליה תכא ומהדרא ליה גבא,אמר רבי חמא בר חנינא כיון שנשא אדם אשה עונותיו מתפקקין שנאמר (משלי יח, כב) מצא אשה מצא טוב ויפק רצון מה' במערבא כי נסיב אינש איתתא אמרי ליה הכי מצא או מוצא מצא דכתיב מצא אשה מצא טוב מוצא דכתיב ומוצא אני מר ממות את האשה,אמר רבא אשה רעה מצוה לגרשה דכתיב (משלי כב, י) גרש לץ ויצא מדון וישבות דין וקלון ואמר רבא אשה רעה וכתובתה מרובה צרתה בצדה דאמרי אינשי בחברתה ולא בסילתא ואמר רבא קשה אשה רעה כיום סגריר שנאמר (משלי כז, טו) דלף טורד ביום סגריר ואשת מדינים נשתוה,ואמר רבא בא וראה כמה טובה אשה טובה וכמה רעה אשה רעה כמה טובה אשה טובה דכתיב מצא אשה מצא טוב אי בגוה משתעי קרא כמה טובה אשה טובה שהכתוב משבחה אי בתורה משתעי קרא כמה טובה אשה טובה שהתורה נמשלה בה כמה רעה אשה רעה דכתיב ומוצא אני מר ממות את האשה אי בגוה משתעי קרא כמה רעה אשה רעה שהכתוב מגנה אי בגיהנם משתעי קרא כמה רעה אשה רעה שגיהנם נמשלה בה,(ירמיהו יא, יא) הנני מביא רעה אשר לא יוכלו לצאת ממנה אמר רב נחמן אמר רבה בר אבוה זו אשה רעה וכתובתה מרובה (איכה א, יד) נתנני ה' בידי לא אוכל קום אמר רב חסדא אמר מר עוקבא בר חייא זו אשה רעה וכתובתה מרובה במערבא אמרו זה שמזונותיו תלוין בכספו,(דברים כח, לב) בניך ובנותיך נתונים לעם אחר אמר רב חנן בר רבא אמר רב זו אשת האב (דברים לב, כא) בגוי נבל אכעיסם אמר רב חנן בר רבא אמר רב זו אשה רעה וכתובתה מרובה רבי אליעזר אומר אלו הצדוקים וכן הוא אומר (תהלים יד, א) אמר נבל בלבו אין אלהים וגו',במתניתא תנא אלו אנשי ברבריא ואנשי מרטנאי שמהלכין ערומים בשוק שאין לך משוקץ ומתועב לפני המקום יותר ממי שמהלך בשוק ערום רבי יוחנן אמר אלו חברים אמרו ליה לר' יוחנן אתו חברי לבבל שגא נפל אמרו ליה מקבלי שוחדא תריץ יתיב,גזרו על ג' מפני ג' גזרו על הבשר מפני המתנות גזרו על המרחצאות מפני הטבילה,קא מחטטי שכבי מפני ששמחים ביום אידם שנאמר (שמואל א יב, טו) והיתה יד ה' בכם ובאבותיכם אמר רבה בר שמואל זו חטוטי שכבי דאמר מר בעון חיים מתים מתחטטין,א"ל רבא לרבה בר מארי כתיב (ירמיהו ח, ב) לא יאספו ולא יקברו לדומן על פני האדמה יהיו וכתיב (ירמיהו ח, ג) ונבחר מות מחיים אמר ליה נבחר מות לרשעים שלא יחיו בעולם הזה ויחטאו ויפלו בגיהנם,כתוב בספר בן סירא אשה טובה מתנה טובה לבעלה וכתיב טובה בחיק ירא אלהים תנתן אשה רעה צרעת לבעלה מאי תקנתיה יגרשנה ויתרפא מצרעתו אשה יפה אשרי בעלה מספר ימיו כפלים,העלם עיניך מאשת חן פן תלכד במצודתה אל תט אצל בעלה למסוך עמו יין ושכר כי בתואר אשה יפה רבים הושחתו ועצומים כל הרוגיה רבים היו פצעי רוכל המרגילים לדבר ערוה כניצוץ מבעיר גחלת ככלוב מלא עוף כן בתיהם מלאים מרמה,אל תצר צרת מחר כי לא תדע מה ילד יום שמא מחר בא ואיננו נמצא מצטער על העולם שאין שלו מנע רבים מתוך ביתך ולא הכל תביא ביתך רבים יהיו דורשי שלומך גלה סוד לאחד מאלף,אמר רבי אסי אין בן דוד בא עד שיכלו כל הנשמות שבגוף שנאמר (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי תניא רבי אליעזר אומר כל מי שאין עוסק בפריה ורביה כאילו שופך דמים שנאמר (בראשית ט, ו) שופך דם האדם באדם דמו ישפך וכתיב בתריה ואתם פרו ורבו,רבי יעקב אומר כאילו ממעט הדמות שנאמר (בראשית ט, ו) כי בצלם אלהים עשה את האדם וכתיב בתריה ואתם פרו וגו' בן עזאי אומר כאילו שופך דמים וממעט הדמות שנאמר ואתם פרו ורבו,אמרו לו לבן עזאי יש נאה דורש ונאה מקיים נאה מקיים ואין נאה דורש ואתה נאה דורש ואין נאה מקיים אמר להן בן עזאי ומה אעשה שנפשי חשקה בתורה אפשר לעולם שיתקיים על ידי אחרים,תניא אידך רבי אליעזר אומר כל מי שאין עוסק בפריה ורביה כאילו שופך דמים שנאמר שופך דם האדם וסמיך ליה ואתם פרו וגו' רבי אלעזר בן עזריה אומר כאילו ממעט הדמות בן עזאי אומר וכו' אמרו לו לבן עזאי יש נאה דורש וכו',ת"ר (במדבר י, לו) ובנחה יאמר שובה ה' רבבות אלפי ישראל | 63b. b from sin. /b We should therefore show our gratitude to them. The Gemara cites a related incident: b Rav Yehuda /b was b teaching /b Torah b to Rav Yitzḥak, his son, /b and they encountered the verse: b “And I find more bitter than death the woman” /b (Ecclesiastes 7:26). His son b said to him: For example, whom? /b His father replied: b For example, your mother. /b ,The Gemara asks: b Didn’t Rav Yehuda teach Rav Yitzḥak, his son, /b the following i baraita /i : b A man finds peace of mind only with his first wife, as it is stated: “Let your fountain be blessed, and have joy from the wife of your youth” /b (Proverbs 5:18), b and /b his son b said to him: For example, whom, /b and his father responded in this case as well: b For example, your mother. /b This indicates that Rav Yehuda did find peace of mind with his wife. The Gemara answers: She was aggressive and b forceful, but /b she was b easily appeased. /b ,The Gemara asks: b What are the circumstances /b when a woman is considered b a bad wife? Abaye said: She arranges a table for him and arranges /b her b mouth for him /b at the same time. In other words, although she prepares food for him, she verbally abuses him while he eats. b Rava said: She arranges a table for him and /b then b turns /b her b back to him, /b displaying her lack of interest in his company., b Rabbi Ḥama bar Ḥanina said: Once a man marries a woman his iniquities crumble [ i mitpakekin /i ], as it is stated: “Whoever finds a wife finds good, and obtains [ i veyafek /i ] favor of the Lord” /b (Proverbs 18:22). b In the West, /b i.e., Eretz Yisrael, b when a man married a woman they would say to him as follows: i Matza /i or i motze /i ? /b In other words, they would ask the groom if the appropriate passage for his wife is that verse, which begins with the word b i matza /i , as it is written: Whoever finds [ i matza /i ] a wife finds good, /b or whether the more appropriate verse is the one beginning with the word b i motze /i , as it is written: “And I find [ i motze /i ] more bitter than death the woman” /b (Ecclesiastes 7:26)., b Rava said: It is a mitzva to divorce a bad wife, as it is written: “Cast out the scorner and contention will depart; strife and shame will cease” /b (Proverbs 22:10). b And Rava said: A bad wife whose marriage contract /b settlement b is /b too b large /b for her husband to pay in the event of a divorce, b her rival wife is at her side. /b In other words, the only way for him to improve matters is to take another wife. b As people say /b in the well-known adage: The way to trouble a woman is b with her peer and not with a thorn. And Rava said: A bad wife is as troublesome as a day of heavy rain, as it is stated: “A continual dropping on a very rainy day and a contentious woman are alike” /b (Proverbs 27:15)., b And Rava said: Come and see how good a good wife is and how bad a bad wife is. How good is a good wife? As it is written: Whoever finds a wife finds good. If the verse speaks of her, /b a wife, this demonstrates b how good a good wife is, as the Bible praises her. If the verse speaks /b metaphorically b of the Torah, /b it nevertheless indicates b how good a good wife is, as the Torah is compared to her. /b Conversely, b how bad is a bad wife? As it is written: “And I find more bitter than death the woman.” If the verse speaks of her, /b this demonstrates b how bad a bad wife is, as the Bible condemns her. If the verse speaks /b metaphorically b of Gehenna, /b it still demonstrates b how bad a bad wife is, as Gehenna is compared to her. /b ,The Gemara cites further statements on the same issue. The verse states: b “Behold, I will bring evil upon them, which they shall not be able to escape” /b (Jeremiah 11:11). b Rav Naḥman said /b that b Rabba bar Avuh said: This is a bad wife whose marriage contract is large. /b Similarly, with regard to the verse: b “The Lord has given me into the hands of those against whom I cannot stand” /b (Lamentations 1:14), b Rav Ḥisda said /b that b Mar Ukva bar Ḥiyya said: This is a bad wife whose marriage contract is large. In the West, /b Eretz Yisrael, b they said this /b verse is referring to one b whose food is dependent on his money. /b He is forced to purchase his food with cash, as he does not possess land of his own.,With regard to the verse: b “Your sons and your daughters shall be given to another people” /b (Deuteronomy 28:32), b Rav Ḥa bar Rava said /b that b Rav said: This is /b a reference to the children’s b father’s wife, /b their stepmother. With regard to the verse: b “I will provoke them with a vile nation” /b (Deuteronomy 32:21), b Rav Ḥa bar Rava said /b that b Rav said: This is a bad wife whose marriage contract is large. Rabbi Eliezer says /b that b these are apostates, and so too /b the verse b states: “The vile man has said in his heart: There is no God, /b they have dealt corruptly” (Psalms 14:1), which proves that an apostate is called vile., b It was taught in a i baraita /i /b with regard to the verse: “I will provoke them with a vile nation,” that b these are the inhabitants of Barbarya and the inhabitants of Martenai, who walk naked in the marketplace, as none is more despised and abominable before the Omnipresent than one who walks naked in the marketplace. Rabbi Yoḥa said: These are /b the b i Ḥabbarim /i , /b a sect of Persian priests. The Gemara relates: When b they said to Rabbi Yoḥa: /b The b i Ḥabbarim /i have come to Babylonia, he shuddered and fell /b of his chair, out of concern for the Jews living there. b They said to him: /b There is a way to deal with their persecution, as b they accept bribes. /b Upon hearing that not all was lost, b he straightened himself /b and b sat /b in his place once again.,Apropos the i Ḥabbarim /i , the Gemara cites the following statement of the Sages: The i Ḥabbarim /i were able to b issue decrees against /b the Jewish people with regard to b three /b matters, b due to three /b transgressions on the part of the Jewish people. b They decreed against meat, /b i.e., they banned ritual slaughter, b due to /b the failure of the Jewish people to give the priests b the gifts /b of the foreleg, the jaw, and the maw. b They decreed against /b Jews bathing in b bathhouses, due to /b their neglect of ritual b immersion. /b ,Third, b they exhumed the dead /b from their graves b because /b the Jews b rejoice on /b the b holidays /b of the gentiles, b as it is stated: “Then shall the hand of the Lord be against you and against your fathers” /b (I Samuel 12:15). b Rabba bar Shmuel said: This /b verse is referring to b exhuming the dead, /b which upsets both the living and the dead, b as the Master said: /b Due b to the iniquity of the living, the dead are exhumed. /b , b Rava said to Rabba bar Mari: It is written: “They shall not be gathered nor buried; they shall be for dung upon the face of the earth” /b (Jeremiah 8:2), b and it is written: “And death shall be chosen rather than life” /b (Jeremiah 8:3). If death will be so indecent that their bodies will not even be buried, why would people choose death over life? Rabba bar Mari b said to him: /b The latter verse does not refer to the previously described state of affairs, but rather it means: b Death is preferable for the wicked, /b as it is better b that they not live in this world and sin and /b consequently b descend into Gehenna. /b ,The Gemara cites more statements concerning women. b It is written in the book of Ben Sira: A good wife is a good gift for her husband. And it is written: A good one will be placed in the bosom of a God-fearing man; a bad wife is a plague to her husband. What is his remedy? He should divorce her and he will be cured of his plague. A beautiful wife, happy is her husband; the number of his days are doubled. /b His pleasure in her beauty makes him feel as though he has lived twice as long., b Turn your eyes from a graceful woman /b who is married to another man, b lest you be caught in her trap. Do not turn to her husband to mix wine and strong drink with him, /b which can lead to temptation. b For on /b account of b the countece of a beautiful woman many have been destroyed, and her slain is a mighty host. /b Furthermore, b many have been the wounded peddlers. /b This is referring to men who travel from place to place to sell women’s jewelry. Their frequent dealings with women lead their husbands to harm the peddlers. b Those who accustom /b themselves b to licentious matters are like a spark that ignites a coal. As a cage is full of birds, so are their houses full of deceit. /b ,The Gemara quotes additional statements from the book of Ben Sira: b Do not suffer from tomorrow’s trouble, /b that is, do not worry about problems that might arise in the future, b as you do not know what a day will bring. Perhaps /b when b tomorrow comes, /b the individual who was so worried will b not /b be among the living, and b he /b was b consequently upset over a world that is not his. Prevent a crowd from inside your house, /b do not let many people enter, b and do not /b even b bring all /b your friends into b your house. /b Make sure, however, that b a crowd seeks your welfare, /b and that you have many allies. b Reveal a secret to /b only b one in a thousand, /b since most people are unable to keep a secret., b Rabbi Asi said: The /b Messiah, b son of David, will not come until all the souls of the body have been finished, /b i.e., until all souls that are destined to inhabit physical bodies will do so. b As it is stated: “For the spirit that enwraps itself is from Me, and the souls that I have made” /b (Isaiah 57:16). b It is taught /b in a i baraita /i that b Rabbi Eliezer says: Anyone who does not engage in /b the mitzva to be b fruitful and multiply /b is considered b as though he sheds blood, as it is stated: “Whoever sheds the blood of man, by man shall his blood be shed” /b (Genesis 9:6), b and it is written /b immediately b afterward: “And you, be fruitful and multiply” /b (Genesis 9:7)., b Rabbi Ya’akov says: It is as though he diminishes the /b Divine b Image, as it is stated: “For in the image of God He made man” /b (Genesis 9:6), b and it is written /b immediately b afterward: “And you, be fruitful /b and multiply” (Genesis 9:7). b Ben Azzai says: /b It is b as though he sheds blood and /b also b diminishes the /b Divine b Image, as it is stated: “And you, be fruitful and multiply,” /b after the verse that alludes to both shedding blood and the Divine Image., b They said to ben Azzai: There /b is a type of scholar who b expounds well and fulfills /b his own teachings b well, /b and another who b fulfills well and does not expound well. But you, /b who have never married, b expound well /b on the importance of procreation, b and /b yet b you do not fulfill well /b your own teachings. b Ben Azzai said to them: What shall I do, as my soul yearns for Torah, /b and I do not wish to deal with anything else. b It is possible for the world to be maintained by others, /b who are engaged in the mitzva to be fruitful and multiply., b It is /b similarly b taught /b in b another /b i baraita /i that b Rabbi Eliezer says: Anyone who does not engage in /b the mitzva to be b fruitful and multiply /b is considered b as though he sheds blood, as it is stated: “Whoever sheds the blood of man,” and /b it is stated b near it: “And you, be fruitful /b and multiply.” b Rabbi Elazar ben Azarya says: /b It is b as though he diminishes the /b Divine b Image. Ben Azzai says: /b It is as though he both sheds blood and diminishes the Divine Image. b They said to ben Azzai: There is /b a type of scholar who b expounds well, etc. /b , b The Sages taught /b with regard to the mitzva to be fruitful and multiply: b “And when it rested, he would say: Return, Lord, to the ten thousands of the thousands of Israel” /b (Numbers 10:36). |
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66. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rabbi eliezer Found in books: Schiffman (1983) 59| 24b. (דברי הימים ב ה, יג) ויהי כאחד למחצצרים ולמשוררים להשמיע קול אחד:,עד שיזקין עד כמה אמר רבי אלעא אמר ר' חנינא עד שירתת,תנן התם בעל קרי שטבל ולא הטיל מים לכשיטיל טמא ר' יוסי אומר בחולה ובזקן טמא בילד ובבריא טהור,ילד עד כמה אמר רבי אלעא אמר רבי חנינא כל שעומד על רגלו אחת וחולץ מנעלו ונועל מנעלו אמרו עליו על רבי חנינא שהיה בן שמונים שנה והיה עומד על רגלו אחת וחולץ מנעלו ונועל מנעלו אמר רבי חנינא חמין ושמן שסכתני אמי בילדותי הן עמדו לי בעת זקנותי,ת"ר נתמלא זקנו ראוי ליעשות שליח ציבור ולירד לפני התיבה ולישא את כפיו מאימתי כשר לעבודה משיביא שתי שערות רבי אומר אומר אני עד שיהא בן עשרים,א"ר חסדא מ"ט דרבי דכתיב (עזרא ג, ח) ויעמידו [את] הלוים מבן עשרים שנה ומעלה לנצח על מלאכת בית ה' ואידך לנצח שאני,והא האי קרא בלוים כתיב כדר' יהושע בן לוי דאמר רבי יהושע בן לוי בעשרים וארבעה מקומות נקראו כהנים לוים וזה אחד מהן (יחזקאל מד, טו) והכהנים הלוים בני צדוק,ת"ר (ויקרא כא, יז) איש מזרעך לדורותם מכאן אמר רבי אלעזר קטן פסול לעבודה ואפי' תם מאימתי כשר לעבודה משיביא שתי שערות אבל אחיו הכהנים אין מניחין אותו לעבוד עד שיהא בן כ',איכא דאמרי הא רבי היא ואפי' פסול דרבנן לית ליה ואיכא דאמרי רבי אית ליה פסול מדרבנן והא רבנן היא ולכתחלה הוא דלא אבל דיעבד עבודתו כשרה:, big strongמתני׳ /strong /big טהור בכלי חרש טמא בכל הכלים טהור בכל הכלים טמא בכלי חרש:, big strongגמ׳ /strong /big ת"ר אויר כלי חרש טמא וגבו טהור אויר כל הכלים טהור וגבן טמא נמצא טהור בכלי חרש טמא בכל הכלים טהור בכל הכלים טמא בכלי חרש,מנהני מילי דת"ר תוכו ואע"פ שלא נגע,אתה אומר אע"פ שלא נגע או אינו אלא אם כן נגע רבי יונתן בן אבטולמוס אומר נאמר (ויקרא יא, לג) תוכו לטמא ונאמר תוכו ליטמא מה תוכו האמור לטמא אע"פ שלא נגע אף תוכו האמור ליטמא אע"פ שלא נגע,והתם מנלן אמר רבי יונתן התורה העידה על כלי חרס | 24b. b “It came to pass, when the trumpeters and singers were as one, to make one sound to be heard” /b (II Chronicles 5:13). This indicates that the Levites must be capable of singing in one voice, and one who is unable to do so is unfit for service.,The i baraita /i teaches that the priest is eligible for service b until he ages. /b The Gemara asks: b Until when, /b i.e., what is the definition of aging in this context? b Rabbi Ela says /b that b Rabbi Ḥanina says: Until /b his hands and feet begin to b tremble. /b , b We learned /b in a mishna b there /b ( i Mikvaot /i 8:4): With regard to b one who experienced a seminal emission who /b then b immersed /b in a ritual bath b and did not urinate /b before immersing, b when he urinates he is ritually impure, /b because residue of the semen remain in his body and was discharged with the urine, rendering him impure. b Rabbi Yosei says: In /b the case of b an ill /b person b and an elderly /b person, he is b ritually impure; in /b the case of b a young /b person b and a healthy /b person, he is b ritually pure, /b as the semen was presumably discharged in its entirety at the outset., b Until when /b is one considered b a young /b person? b Rabbi Ela says /b that b Rabbi Ḥanina says: Anyone who /b is able to b stand on one of his legs and remove his shoe or put on his shoe /b is considered young. b They said about Rabbi Ḥanina that he was eighty years old and would stand on one of his legs and remove his shoe or put on his shoe. Rabbi Ḥanina says: /b The b hot water and oil that my mother smeared on me in my youth benefited me in my old age. /b , b The Sages taught: /b If b one’s beard /b is b fully /b grown, b he is fit to be appointed an emissary of the community /b for various matters, b and to descend before the ark /b as a prayer leader, b and to lift his hands /b for the Priestly Benediction. b From when /b is a priest b fit for /b Temple b service? /b It is b from /b the time he reaches puberty and b grows two /b pubic b hairs. Rabbi /b Yehuda HaNasi b says: I say /b that he is not fit for Temple service b until he is twenty /b years of b age. /b , b Rav Ḥisda said: What is the reason /b for the opinion b of Rabbi /b Yehuda HaNasi? The reason is b as it is written: “And appointed the Levites, from twenty years old and upward, to oversee of the work of the House of the Lord” /b (Ezra 3:8). b And /b what does b the other /b i tanna /i hold? He holds that b to oversee is different /b and requires an older priest.,The Gemara asks: b But /b what proof can be cited from this verse with regard to priests; b isn’t that verse written with regard to Levites? /b The Gemara answers: It is understood b in accordance with /b the statement b of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi says: In twenty-four places /b in the Bible the b priests are called Levites. And this is one of those /b verses: b “And the priests the Levites, the sons of Zadok” /b (Ezekiel 44:15). The verse in Ezra is another one of the verses., b The Sages taught /b in a i baraita /i with regard to the verse: b “Any man of your descendants throughout their generations /b that has a blemish shall not approach to offer the bread of his God” (Leviticus 21:17); b from here Rabbi Elazar says: A minor /b priest is b unfit for /b Temple b service, even /b if he is b unblemished, /b as he is not a man. b From when /b is b he fit for service? From /b the time he reaches puberty and b grows two /b pubic b hairs. But his brethren the priests do not allow him to perform the service until he is twenty /b years of b age. /b , b There are /b those b who say: This is /b the opinion of b Rabbi /b Yehuda HaNasi, b and he is /b of the opinion that there is b no disqualification /b for one between puberty and twenty years of age b even by rabbinic law. /b The other priests simply do not allow priests of that age to perform the Temple service i ab initio /i . b And there are /b those b who say: Rabbi /b Yehuda HaNasi b is of /b the opinion that there is b disqualification by rabbinic law /b in that case, b and this /b statement in the i baraita /i b is /b the opinion of b the Rabbis, and /b they hold that b it is i ab initio /i that /b one may b not /b perform the service, b but after the fact, his service is valid. /b , strong MISHNA: /strong That which is b ritually pure in an earthenware vessel /b is b ritually impure in all the /b other types of b vessels; /b that which is b ritually pure in all the /b other types of b vessels /b is b ritually impure in an earthenware vessel. /b , strong GEMARA: /strong b The Sages taught /b in a i baraita /i explaining the mishna: If a primary source of ritual impurity fell into the b airspace of an earthenware vessel /b the vessel is b ritually impure, and /b if it fell on b its outer side, /b the vessel is b ritually pure. /b If a primary source of ritual impurity fell into the b airspace of all the /b other types of b vessels, /b the vessels are b ritually pure, and /b if it fell on b their outer side, /b they are b ritually impure. It is found /b that that which is b ritually pure in an earthenware vessel /b is b ritually impure in all the /b other b vessels, /b and that which is b ritually pure in all the /b other b vessels /b is b ritually impure in an earthenware vessel. /b ,The Gemara asks: b From where are these matters /b derived? It is b as the Sages taught /b in a i baraita /i based on the verse: “And every earthenware vessel into which [ i tokho /i ] any of them falls, whatever is in it [ i tokho /i ] shall be impure, and it you shall break” (Leviticus 11:33); if an impure item fell b “in it [ i tokho /i ],” and even /b in a case b where /b the impure item b did not come into contact /b with the vessel, the vessel becomes impure.,The i baraita /i continues: b Do you say /b that it is impure b even if /b the impure item b did not come into contact /b with the vessel, b or /b perhaps b it is /b impure b only if it did come into contact /b with the vessel? b Rabbi Yonatan ben Avtolemos says: i Tokho /i is stated /b with regard b to transmitting impurity /b to food in its airspace, as it is stated: “Whatever is in it [ i tokho /i ] shall be impure,” b and i tokho /i is stated /b with regard b to becoming impure, /b as it is stated: “Into which [ i tokho /i ] any of them falls”; b just as /b in the case of b i tokho /i that is stated /b with regard b to transmitting impurity /b to food in its airspace, the food is impure b even if /b the impure item b did not come into contact /b with the vessel, b so too, /b in the case of b i tokho /i that is stated /b with regard b to /b the vessel b becoming impure, /b the vessel is impure b even if /b the impure item b did not come into contact /b with it.,The Gemara asks: b And there, /b with regard to rendering food impure in its airspace, b from where do we /b derive that the food becomes impure even if it did not come into contact with the impure vessel? b Rabbi Yonatan said: The Torah testified about an earthenware vessel /b |
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67. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eliezer ben hyrkanos, rabbi Found in books: Poorthuis Schwartz and Turner (2009) 59| 64a. רבא אמר כגון שהיה לו חולה בתוך ביתו ושחט אמו ביום הכפורים,וכי האי גוונא מי אסיר (ויקרא כב, כח) לא תשחטו אמר רחמנא והא לאו שחיטה היא הא אמרי במערבא דחייתו לצוק זו היא שחיטתו,אם של שם מת זה שעלה עליו וכו',אמר רב שני שבזוג ראשון יקרב שני שבזוג שני ירעה רבי יוחנן אמר שני שבזוג ראשון ירעה שני שבזוג שני יקרב,במאי קא מיפלגי רב סבר בעלי חיים אינן נידחין ורבי יוחנן סבר בעלי חיים נידחין,מאי טעמא דרב דיליף ממחוסר זמן מחוסר זמן לאו אע"ג דהשתא לא חזי כי הדר מיחזי שפיר דמי הכא נמי לא שנא מי דמי התם לא איתחזי כלל הכא נראה ונדחה,אלא היינו טעמא דרב דיליף מבעל מום עובר בעל מום עובר לאו אע"ג דלא חזי השתא כי הדר מיחזי שפיר דמי הכא נמי לא שנא,והתם מנא לן דכתיב (ויקרא כב, כה) כי משחתם בהם מום בם מום בם הוא דלא ירצו הא עבר מומן ירצו,ור' יוחנן מיעט רחמנא בהם הם הוא דכי עבר מומן ירצו הא כל דחויין הואיל ונדחו נדחו,ורב ההוא בהם בעינייהו הוא דלא מירצו הא ע"י תערובות מירצו,כדתנן איברים תמימים באיברים בעלי מומין ר"א אומר אם קרב הראש של אחד מהן יקריבו כל הראשין כולן כרעיו של אחד מהן יקריבו כל הכרעיים כולן וחכ"א אפילו קרבו כולן חוץ מאחד מהן יצא לבית השריפה,ואידך נפקא ליה מבם בהם ואידך בם בהם לא דריש,ולרב נהי נמי דבעלי חיים אינן נדחין אי בעי האי נקריב אי בעי האי נקריב,אמר רבא רב סבר לה כרבי יוסי דאמר מצוה בראשון הי רבי יוסי אי נימא רבי יוסי דקופות דתנן שלש קופות של שלש שלש סאין שבהן תורמין את הלשכה וכתוב עליהן אלף בית גימל ותניא אמר רבי יוסי למה כתוב עליהן אלף בית גימל לידע איזה מהן נתרמה ראשון להביא הימנה ראשון שמצוה בראשון,דילמא שאני התם דבעידנא דאתחזי קמייתא לא אתחזי בתרייתא,אלא רבי יוסי דפסח (דתנן) המפריש פסחו ואבד והפריש אחר תחתיו ואחר כך נמצא הראשון והרי שניהן עומדין איזה מהן שירצה יקרב דברי חכמים רבי יוסי אומר מצוה בראשון | 64a. The Gemara presents another explanation as to why a verse is needed to indicate that the scapegoat may not be lacking time. b Rava said: /b It is referring to a case b where /b the one who sold the two goats b had /b a critically b ill person in his household, and he slaughtered the mother /b of the scapegoat in order to save the ill person’s life b on Yom Kippur. /b Although the scapegoat is more than eight days old, it is considered lacking time because it is prohibited to slaughter a mother animal and its offspring on the same day.,The Gemara asks: b Is it prohibited in a case like this? The Merciful One stated /b in the Torah: “And whether it be a cow or ewe, b you shall not slaughter /b it and its young on one day” (Leviticus 22:28), b and this /b act of pushing the scapegoat off the cliff b is not /b a ritual b slaughter. /b Consequently, the prohibition against slaughtering a mother animal and its offspring should not apply. The Gemara answers: b They say in the West, /b i.e., Eretz Yisrael, that b pushing it /b off b the cliff, /b which is the manner in which the scapegoat is supposed to be killed, b is /b considered b its slaughter. /b ,§ It was taught in the mishna that if one of the goats dies after the lottery, a second pair of goats is sought and new lots are drawn. After that lottery, the priest utters a stipulation: b If /b the one to be sacrificed b to God died, that /b goat b upon which /b the lot for God was drawn shall stand in its stead; and if the one to be sent to Azazel died, that goat upon which the lot for Azazel was drawn shall stand in its stead. The second, superfluous goat should graze until it becomes blemished, at which point it will be sold and the money received in its sale will go to the purchase of a public gift-offering. The Gemara discusses which goat is set to pasture: The one that remains from the first lottery or the one that remains from the second lottery?, b Rav said: /b If the goat to be sent to Azazel died, b he should sacrifice the second /b goat b of the first pair /b to God, b and the second /b goat b of the second pair should graze /b until it becomes unfit. b Rabbi Yoḥa said: The second /b goat b of the first pair /b is the one that b should graze, /b whereas b he should sacrifice the second /b goat b of the second pair. /b ,The Gemara asks: b With regard to what /b principle b do they disagree? /b The Gemara explains: b Rav holds /b that b animals are not rejected. /b An animal that was consecrated as an offering but later became unfit for sacrifice is not considered disqualified forever. Therefore, although the remaining goat was not eligible to be sacrificed when its counterpart died, once another goat has been paired with it following a new lottery, it is no longer rejected and should be sacrificed. b And Rabbi Yoḥa holds /b that b animals are rejected. /b Therefore, once the remaining goat from the first pair became disqualified, it remains disqualified forever.,The Gemara asks: b What is the reason /b for the opinion b of Rav? /b The Gemara answers: b He derives /b it b from /b the i halakha /i applicable to an animal that is b lacking time. /b In the case of an animal that is b lacking time, is it not /b true that b although it is unfit now, when it again becomes fit, it seems well, /b i.e., it may be sacrificed as an offering? b Here, too, /b it is b no different. /b The Gemara rejects this answer: b Is it comparable? There, /b when the animal is lacking time, b it was never fit /b to be sacrificed. b Here, /b the animal b was fit /b as an offering b and /b later became unfit and b was /b therefore b rejected. /b Perhaps in this case it is permanently disqualified., b Rather, /b the Gemara retracts the first explanation and says that b this is the reasoning of Rav: He derives /b it b from /b the case of b an animal with a temporary blemish. /b The animal is disqualified as an offering as long as the blemish remains, but is eligible for sacrifice once the blemish has healed. In the case of b an animal with a temporary blemish, is it not /b true that b although it is unfit now, when it again becomes fit, it seems well, /b i.e., it may be sacrificed as an offering? b Here too, /b it is b no different. /b ,The Gemara asks: b There, /b in the case of an animal with a temporary blemish, b from where do we /b derive this i halakha /i ? b As it is written: “Because their corruption is in them, there is a blemish in them; /b they shall not be accepted for you” (Leviticus 22:25), which teaches us: It is when the b blemish is in them that they shall not be accepted; but if their blemish passes, they shall be accepted. /b ,The Gemara asks: b And /b what does b Rabbi Yoḥa /b respond to this proof? b The Merciful One limited /b this i halakha /i by using the term: b In them, /b which indicates that b it is they, /b animals with temporary blemishes, b that are accepted when their blemishes pass, but /b with regard to b all /b other animals that become disqualified, b once they are rejected they /b remain b rejected. /b ,The Gemara asks: b And /b how does b Rav /b answer Rabbi Yoḥa? b That /b term: b In them, /b should be understood as follows: b It is on their own that they are not accepted; but in mixtures /b with animals that are fit to be sacrificed, animals that have a temporary blemish b are accepted. /b , b As we learned /b in a mishna: b If limbs /b from b unblemished /b burnt-offerings became mixed b with limbs /b from b blemished /b burnt-offerings, which are disqualified, b Rabbi Eliezer says: /b If b the head of one of them is sacrificed /b on the altar before they knew of the blemish, b they should sacrifice all the heads, /b as it is assumed that the head of the disqualified animal was the one already sacrificed on the altar. Similarly, if b the legs of one of them /b were sacrificed, b they should sacrifice all the legs. And the Rabbis say: Even if all of them were sacrificed except for one, /b that one b should be taken out to the place /b designated for b burning /b disqualified offerings, as it is not assumed that the limbs of the disqualified animal have already been brought.,The Gemara asks: b And /b how does b the other /b Sage, Rabbi Yoḥa, derive the i halakha /i that the limbs are acceptable if they are in a mixture? The Gemara answers: b He derives it from /b the Torah’s choice of terminology: It could have written: “In them,” as b i bam /i , /b but instead it used the term b i bahem /i , /b with the extra letter i heh /i , and therefore an extra i halakha /i can be derived from this word. The Gemara comments: b And the other /b Sage, Rav, b does not expound /b the difference in terminology between the words b i bam /i /b and b i bahem /i , /b as he does not consider the distinction significant enough to teach a i halakha /i .,The Gemara asks: b According to Rav, although living beings are not /b permanently b rejected, /b that only explains why the remaining goat of the first pair is acceptable for sacrifice, but why must it be the one to be sacrificed? b If he wants this /b one from the first pair b he should sacrifice it, and if he wants that /b one from the second pair, b he should sacrifice that. /b , b Rava said: Rav holds in accordance with /b the opinion of b Rabbi Yosei, who said: /b The b mitzva /b should be fulfilled with the goat b from the first /b pair. The Gemara asks: b Which /b statement of b Rabbi Yosei /b indicates that this is his opinion? b If we say /b it is the statement of b Rabbi Yosei /b with b regard to /b the b containers, as we learned /b in a mishna: There were b three containers, /b each b of which /b held b three i se’a /i , with which they collected /b coins from b the chamber. And /b the letters b i alef /i , i beit /i , /b and b i gimmel /i were written on them. And it was taught /b in a i baraita /i that b Rabbi Yosei said: Why were i alef /i , i beit /i , /b and b i gimmel /i written on them? /b In order b to know which of them was collected /b from the chamber b first, /b in order b to bring /b an offering b from it first, as the mitzva is /b performed b with the first /b one.,That statement of Rabbi Yosei cannot serve as the source for Rav’s opinion. b Perhaps /b it is b different there, /b in the case of the containers, b because at the time when the first /b container of coins b was fit /b for use, b the /b containers used b later /b were b not /b yet b fit /b for use. Therefore, it cannot serve as a precedent with regard to a case in which both became fit for use at the same time. In the case of the Yom Kippur goats, none of the goats are actually fit for sacrifice until the point in the Temple service when they are supposed to be sacrificed. By that time, lots have already been drawn for the second pair of goats., b Rather, /b the source of Rav’s opinion is the statement of b Rabbi Yosei with regard to the Paschal lamb. As we learned /b in a i baraita /i : With regard to b one who separated /b an animal as b his Paschal lamb and it became lost, and he separated another in its stead, and afterward, /b but before midday on the eve of Passover, b the first /b one b is found, and they are both standing /b before him, the owner may b bring whichever of them he wishes. /b This is the b statement of the Rabbis. Rabbi Yosei says: /b The b mitzva /b should be performed b with the first /b one. |
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68. Anon., Numbers Rabba, 2.26, 9.16 (4th cent. CE - 9th cent. CE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua Found in books: Kaplan (2015) 88| 2.26. וּבָנִים לֹא הָיוּ לָהֶם וַיְכַהֵן אֶלְעָזָר (במדבר ג, ד), רַבִּי יַעֲקֹב בַּר אַיְּבוּ בְּשֵׁם רַבִּי אַחָא אִלּוּ הָיָה לָהֶם בָּנִים קוֹדְמִין לְאֶלְעָזָר וּלְאִיתָמָר, שֶׁכָּל הַקֹּדֶם לַנַּחֲלָה קֹדֶם בַּכָּבוֹד וּבִלְבָד שֶׁהוּא נוֹהֵג כְּמִנְהַג אֲבוֹתָיו. וַיְכַהֵן אֶלְעָזָר וְאִיתָמָר עַל פְּנֵי אַהֲרֹן אֲבִיהֶם, רַבִּי יִצְחָק אָמַר בְּחַיָּיו רַבִּי חִיָּא בַּר אַבָּא אָמַר בְּמוֹתוֹ. עַל דַּעְתֵּיהּ דְּרַבִּי יִצְחָק דְּהוּא אָמַר בְּחַיָּיו, נֶאֱמַר כָּאן עַל פְּנֵי, וְנֶאֱמַר לְהַלָּן עַל פְּנֵי, דִּכְתִיב (בראשית יא, כח): וַיָמָת הָרָן עַל פְּנֵי תֶּרַח אָבִיו, מַה עַל פְּנֵי הָאָמוּר לְהַלָּן בְּחַיָּיו, אַף עַל פְּנֵי הָאָמוּר כָּאן בְּחַיָּיו. עַל דַּעְתֵּיהּ דְּרַבִּי חִיָּא בַּר אַבָּא דְּהוּא אָמַר בְּמוֹתוֹ, נֶאֱמַר כָּאן עַל פְּנֵי, וְנֶאֱמַר לְהַלָּן עַל פְּנֵי (בראשית כג, ג): וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ, מַה עַל פְּנֵי הָאָמוּר לְהַלָּן בְּמוֹתוֹ אַף עַל פְּנֵי הָאָמוּר כָּאן בְּמוֹתוֹ. עַל דַּעְתֵּיהּ דְּרַבִּי יִצְחָק דְּהוּא אָמַר בְּחַיָּיו אֵרַע טֻמְאָה בְּאַהֲרֹן שִׁמֵּשׁ אֶלְעָזָר, אֵרַע טֻמְאָה בְּאֶלְעָזָר שִׁמֵּשׁ אִיתָמָר. מַעֲשֶׂה בְּשִׁמְעוֹן בֶּן קִמְחִית, שֶׁיָּצָא לְדַבֵּר עִם הַמֶּלֶךְ הָעַרְבִיִּים, וְנִתְּזָה צִנּוֹרָא שֶׁל רֹק מִפִּיו עַל בְּגָדָיו, וְטִמְּאוּהוּ, נִכְנָס יְהוּדָה אָחִיו וְשִׁמֵּשׁ תַּחְתָּיו בִּכְהֻנָּה גְּדוֹלָה, אוֹתוֹ הַיּוֹם רָאֲתָה אִמָּן שְׁנֵי בָּנֶיהָ כֹּהֲנִים גְּדוֹלִים. אָמְרוּ חֲכָמִים שִׁבְעָה בָּנִים הָיוּ לְקִמְחִית וְכֻלָּן שִׁמְשׁוּ בִּכְהֻנָּה גְדוֹלָה. נִכְנְסוּ חֲכָמִים אֶצְלָה אָמְרוּ לָהּ מַה מַּעֲשִׂים טוֹבִים יֵשׁ בְּיָדֵךְ, אָמְרָה לָהֶם כָּךְ יַעַזְרוּ עָלַי אִם רָאוּ קוֹרוֹת בֵּיתִי שַׂעֲרוֹת רֹאשִׁי מִיָּמַי, אָמְרִין כָּל קִמְחָא קִמְחִין, וְקִמְחָא דְקִמְחִית קִמְחָהּ סֹלֶת, וְקָרְאוּ עָלֶיהָ הַפָּסוּק הַזֶּה (תהלים מה, יד): כָּל כְּבוּדָּה בַת מֶלֶךְ פְּנִימָה וגו', וְעַל דַּעְתֵּיהּ דְּרַבִּי חִיָּא דְּהוּא אָמַר בְּמוֹתוֹ, כְּשֶׁמֵּת אַהֲרֹן שִׁמֵּשׁ אֶלְעָזָר בְּנוֹ, כְּשֶׁמֵּת אֶלְעָזָר שִׁמֵּשׁ אִיתָמָר, לְכָךְ נֶאֱמַר: וַיְכַהֵן אֶלְעָזָר וְאִיתָמָר עַל פְּנֵי אַהֲרֹן אֲבִיהֶם. 9.16. וְהֶעֱמִיד הַכֹּהֵן אֶת הָאִשָּׁה (במדבר ה, יח), מָקוֹם שֶׁמַּעֲמִידָהּ בַּתְּחִלָּה שָׁם מַעֲמִידָהּ בַּסּוֹף. (במדבר ה, יח): לִפְנֵי ה', וַהֲלֹא כְתִיב לְמַעְלָה (במדבר ה, טז): וְהֶעֱמִדָהּ לִפְנֵי ה', אֶלָּא שֶׁהוּא מוֹדִיעָהּ לִפְנֵי מִי הִיא עוֹמֶדֶת. (במדבר ה, יח): לִפְנֵי ה' וּפָרַע אֶת רֹאשׁ הָאִשָּׁה, לְכֹהֵן שֶׁנִּכְנַס לְבֵית הַקְּבָרוֹת וְעַבְדּוֹ מַמְתִּין בַּחוּץ שֶׁלֹא יִטַּמָּא, לֹא דַּיוֹ לִהְיוֹת כְּרַבּוֹ. כָּךְ שֶׁלֹא יֹאמַר הַכֹּהֵן אֲנִי פּוֹרֵעַ רֹאשׁ הָאִשָּׁה וְרוּחוֹ גַּסָּה עָלָיו, לְכָךְ נֶאֱמַר: לִפְנֵי ה' וּפָרַע. וּפָרַע לָמָּה, שֶׁדֶּרֶךְ בְּנוֹת יִשְׂרָאֵל לִהְיוֹת רָאשֵׁיהֶן מְכֻסּוֹת, וּלְכָךְ הָיָה פּוֹרֵעַ רֹאשָׁהּ וְאוֹמֵר לָהּ, אַתְּ פָּרַשְׁתְּ מִדֶּרֶךְ בְּנוֹת יִשְׂרָאֵל שֶׁדַּרְכָּן לִהְיוֹת מְכֻסּוֹת רָאשֵׁיהֶן וְהָלַכְתְּ בְּדַרְכֵי הָעוֹבְדֵי כּוֹכָבִים שֶׁהֵן מְהַלְּכוֹת רָאשֵׁיהֶן פְּרוּעוֹת, הֲרֵי לָךְ מַה שֶּׁרָצִית. (במדבר ה, יח): וְנָתַן עַל כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן, אַבָּא חָנָן אוֹמֵר מִשּׁוּם רַבִּי אֱלִיעֶזֶר, מִפְּנֵי לְיַגְעָהּ כְּדֵי שֶׁתַּחְזֹר בָּהּ, וַהֲלוֹא דְבָרִים קַל וָחֹמֶר אִם חָס הַמָּקוֹם עַל עוֹבְרֵי רְצוֹנוֹ, עַל אַחַת כַּמָּה וְכַמָּה שֶׁיָּחוּס עַל עוֹשֵׂי רְצוֹנוֹ. (במדבר ה, יח): מִנְחַת קְנָאֹת הִוא, יִהְיוּ כָּל מַעֲשֶׂיהָ לְשֵׁם קִנְאָה. יָכוֹל אִם לֹא הָיוּ כָּל מַעֲשֶׂיהָ לְשֵׁם קִנְאָה לֹא תְהֵא כְּשֵׁרָה, תַּלְמוּד לוֹמַר: הִוא. (במדבר ה, יח): וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים, מַגִּיד הַכָּתוּב שֶׁאֵין הַמַּיִם נֶהְפָּכִין לִהְיוֹת מָרִים אֶלָּא בִּידֵי כֹּהֵן. דָּבָר אַחֵר, נִקְרְאוּ מָרִים עַל שֵׁם שֶׁמְאָרְרִים אֶת הַגּוּף וּמְבַעֲרִין אֶת הֶעָוֹן. (במדבר ה, יח): הַמְאָרְרִים, אָמַר רַבִּי תַּנְחוּמָא מַיִם הַמְאָרְרִים, כְּנֶגֶד רמ"ח אֵבָרִים שֶׁיֵּשׁ בָּהּ, וּכְנֶגֶד רמ"ח אֵבָרִים שֶׁיֵּשׁ בַּנּוֹאֵף. | |
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69. Anon., Exodus Rabbah, 8.2 (4th cent. CE - 9th cent. CE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua Found in books: Kaplan (2015) 88| 8.2. פַּרְעֹה הָיָה אֶחָד מֵאַרְבָּעָה בְּנֵי אָדָם שֶׁעָשׂוּ עַצְמָן אֱלָהוּת וְהֵרֵעוּ לְנַפְשָׁם, וְאֵלּוּ הֵן: חִירָם, וּנְבוּכַדְנֶצַּר, וּפַרְעֹה, וְיוֹאָשׁ מֶלֶךְ יְהוּדָה. חִירָם מִנַיִן, שֶׁנֶּאֱמַר (יחזקאל כח, ב): אֱמֹר לִנְגִיד צֹר וגו' וַתֹּאמֶר אֵל אָנִי. וּמִנַּיִן שֶׁשִּׁחֵת לְנַפְשׁוֹ, שֶׁנֶּאֱמַר (יחזקאל כח, יז): גָּבַהּ לִבְּךָ בְּיָפְיֶךָ שִׁחַתָּ חָכְמָתְךָ עַל יִפְעָתֶךָ עַל אֶרֶץ הִשְׁלַכְתִּיךָ לִפְנֵי מְלָכִים נְתַתִּיךָ לְרַאֲוָה בָּךְ. נְבוּכַדְנֶצַּר מִנַּיִן, שֶׁעָשָׂה עַצְמוֹ אֱלוֹהַּ, דִּכְתִיב (ישעיה יד, יד): אֶעֱלֶה עַל בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה יד, טו): אַךְ אֶל שְׁאוֹל תּוּרָד אֶל יַרְכְּתֵי בוֹר. מֶה עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הִגְלָהוּ לַמִּדְבָּר עַד שֶׁהוּא בְּמַלְכוּתוֹ וְהֶאֱכִילוֹ עֵשֶׂב כַּבְּהֵמוֹת, שֶׁנֶּאֱמַר (דניאל ד, ל): וְעִשְׂבָּא כְתוֹרִין יֵאכֻל. וְהָיוּ הַבְּהֵמוֹת וְהַחַיּוֹת רוֹאִין אוֹתוֹ בִּדְמוּת נְקֵבָה, שֶׁנֶּאֱמַר (חבקוק כ, יז): וְשֹׁד בְּהֵמוֹת יְחִיתַן מִדְּמֵי אָדָם וַחֲמַס אֶרֶץ קִרְיָה וגו', כָּעִנְיָן שֶׁנֶּאֱמַר (דברים ז, ג): וְלֹא תִתְחַתֵּן בָּם, וְעַל כָּל זֹאת (דניאל ז, ד): וּלְבַב אֱנָשׁ יְהִיב לַהּ, דִּכְתִיב (דניאל ד, לא): וְלִקְצָת יוֹמַיָּא אֲנָה נְבוּכַדְנֶצַּר עַיְנַי לִשְׁמַיָּא נִטְלֵת וּמַנְדְּעִי עֲלַי יְתוּב, וּפַרְעֹה מִנַּיִן שֶׁעָשָׂה עַצְמוֹ אֱלוֹהַּ, שֶׁנֶּאֱמַר (יחזקאל כט, ג): לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי, מְסָרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיַד אוֹיְבָיו, שֶׁנֶּאֱמַר (ירמיה מד, ל): כֹּה אָמַר ה' הִנְנִי נֹתֵן אֶת פַּרְעֹה חָפְרַע מֶלֶךְ מִצְרַיִם, מַהוּ חָפְרַע, כָּעִנְיָן שֶׁנֶּאֱמַר (במדבר ה, יח): וּפָרַע אֶת רֹאשׁ הָאִשָּׁה וְנָתַן עַל כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן, וּכְתִיב (ישעיה יט, טז): בַּיּוֹם הַהוּא יִהְיֶה מִצְרַיִם כַּנָּשִׁים. יוֹאָשׁ מִנַּיִן שֶׁעָשָׂה עַצְמוֹ אֱלוֹהַּ, דִּכְתִיב (דברי הימים ב כד, יז): וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם, מַהוּ וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ, שֶׁעֲשָׂאוּהוּ אֱלוֹהַּ, אָמְרוּ לוֹ אִלּוּלֵי שֶׁאַתָּה אֱלוֹהַּ לֹא הָיִיתָ יוֹצֵא לְאַחַר שֶׁבַע שָׁנִים מִבֵּית קָדְשֵׁי הַקֳּדָשִׁים, אָמַר לָהֶן כָּךְ הוּא, וְקִבֵּל עַל עַצְמוֹ לֵעָשׂוֹת אֱלוֹהַּ, וְהִשְׁחִית לְנַפְשׁוֹ, שֶׁנֶּאֱמַר (דברי הימים ב כד, כג): וַיְהִי לִתְקוּפַת הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם, וּכְתִיב (דברי הימים ב כד, כד): וְאֶת יוֹאָשׁ עָשׂוּ שְׁפָטִים, אַל תִּקְרֵי שְׁפָטִים אֶלָּא שְׁפוּטִים, וּכְתִיב (דברי הימים ב כד, כה): וּבְלֶכְתָּם מִמֶּנּוּ כִּי עָזְבוּ אֹתוֹ בְּמַחֲלֻיִים רַבִּים וגו' וַיָּמֹת [וגו'] וְלֹא קְבָרוּהוּ בְּקִבְרוֹת הַמְלָכִים. וּמִי גָרַם לְפַרְעֹה שֶׁיִּלְקֶה, עַל שֶׁאָמַר: לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי, לְפִיכָךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה. (קהלת ה, ז): כִּי גָּבֹהַּ מֵעַל גָּבֹהַּ שֹׁמֵר וּגְבֹהִים עֲלֵיהֶם, לֵךְ וַעֲשֵׂה מִי שֶׁעָשָׂה עַצְמוֹ אֱלוֹהַּ שַׁחַץ בָּעוֹלָם עַל שֶׁהִגְבִּיהַּ עַצְמוֹ, שֶׁנֶּאֱמַר (איוב מא, כו): אֵת כָּל גָּבֹהַּ יִרְאֶה הוּא מֶלֶךְ עַל כָּל בְּנֵי שָׁחַץ, וְכִי גָבוֹהַּ יִרְאֶה וְשָׁפָל אֵינוֹ רוֹאֶה, וְהָכְתִיב (זכריה ד, י): עֵינֵי ה' הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ, אֶלָּא אָמַר רַבִּי בֶּרֶכְיָה אֵלּוּ הַגֵּיוְתָנִין שֶׁעוֹשִׂין עַצְמָן אֱלוֹהוּת וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה מֵהֶן שְׁחָצִים בָּעוֹלָם. וְכֵן סַנְחֵרִיב נִתְגָּאֶה וְנַעֲשָׂה שַׁחַץ בָּעוֹלָם, שֶׁנֶּאֱמַר (מלכים ב יט, לה): וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ ה' וַיַּךְ בְּמַחֲנֵה אַשּׁוּר מֵאָה וּשְׁמוֹנִים וַחֲמִשָּׁה אֶלֶף אִישׁ, לְכָךְ כְּתִיב: אֵת כָּל גָּבֹהַּ יִרְאֶה, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַרְאֶה שַׁחַץ שֶׁל גֵּיוְתָנִים לְכָל הַבְּרִיּוֹת. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (ירמיה כג, כד): אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא אֶרְאֶנּוּ נְאֻם ה', אָמַר רַבִּי בִּנְיָמִין בַּר לֵוִי אִם יֵשֵׁב אָדָם בְּזָוִית וְעוֹסֵק בַּתּוֹרָה אֲנִי מַרְאֵהוּ לַבְּרִיּוֹת, אִם יַטְמִין אָדָם עַצְמוֹ לַעֲבוֹדַת כּוֹכָבִים, אֲנִי מַרְאֵהוּ לַבְּרִיוֹת, שֶׁנֶּאֱמַר: אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא אֶרְאֶנּוּ, אָמַר רַבִּי חָמָא בַּר חֲנִינָא אֲנִי מְמַלֵּא מִמֶּנּוּ הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים וּמַרְאֶה שַׁחֲצוֹ לַבְּרִיּוֹת, לְפִיכָךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה. | |
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| 70. Anon., Avot Derabbi Nathan A, 17 (6th cent. CE - 8th cent. CE) Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua Found in books: Kaplan (2015) 88 |
71. Quran, Quran, 21.79, 34.10 (7th cent. CE - 7th cent. CE) Tagged with subjects: •eliezer, rabbi Found in books: Zawanowska and Wilk (2022) 53| 21.79. فَفَهَّمْنَاهَا سُلَيْمَانَ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ وَكُنَّا فَاعِلِينَ | |
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| 73. Anon., Gerim, 1.2 Tagged with subjects: •circumcision, rabbi eliezer and Found in books: Lavee (2017) 241 |
| 75. Anon., Aggadat Bereishit, 196 Tagged with subjects: •circumcision blood, in pirqei de rabbi eliezer and the tanhuma Found in books: Cohen (2010) 445 |
| 76. Anon., Tanchuma (Buber), None Tagged with subjects: •pirkei de rabbi eliezer Found in books: Kessler (2004) 128 |
77. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009) 59; Schremer (2010) 203| 17a. והנאך ועליו נתפסת אמר לו עקיבא הזכרתני פעם אחת הייתי מהלך בשוק העליון של ציפורי ומצאתי אחד ומתלמידי ישו הנוצרי ויעקב איש כפר סכניא שמו אמר לי כתוב בתורתכם (דברים כג, יט) לא תביא אתנן זונה [וגו'] מהו לעשות הימנו בהכ"ס לכ"ג ולא אמרתי לו כלום,אמר לי כך לימדני ישו הנוצרי (מיכה א, ז) כי מאתנן זונה קבצה ועד אתנן זונה ישובו ממקום הטנופת באו למקום הטנופת ילכו,והנאני הדבר על ידי זה נתפסתי למינות ועברתי על מה שכתוב בתורה (משלי ה, ח) הרחק מעליה דרכך זו מינות ואל תקרב אל פתח ביתה זו הרשות ואיכא דאמרי הרחק מעליה דרכך זו מינות והרשות ואל תקרב אל פתח ביתה זו זונה וכמה אמר רב חסדא ארבע אמות,ורבנן [האי] מאתנן זונה מאי דרשי ביה כדרב חסדא דאמר רב חסדא כל זונה שנשכרת לבסוף היא שוכרת שנאמר (יחזקאל טז, לד) ובתתך אתנן ואתנן לא נתן לך [ותהי להפך],ופליגא דרבי פדת דא"ר פדת לא אסרה תורה אלא קריבה של גלוי עריות בלבד שנא' (ויקרא יח, ו) איש איש אל כל שאר בשרו לא תקרבו לגלות ערוה,עולא כי הוה אתי מבי רב הוה מנשק להו לאחתיה אבי ידייהו ואמרי לה אבי חדייהו ופליגא דידיה אדידיה דאמר עולא קריבה בעלמא אסור משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב,(משלי ל, טו) לעלוקה שתי בנות הב הב מאי הב הב אמר מר עוקבא [קול] שתי בנות שצועקות מגיהנם ואומרות בעוה"ז הבא הבא ומאן נינהו מינות והרשות איכא דאמרי אמר רב חסדא אמר מר עוקבא קול גיהנם צועקת ואומרת הביאו לי שתי בנות שצועקות ואומרות בעולם הזה הבא הבא,(משלי ב, יט) כל באיה לא ישובון ולא ישיגו אורחות חיים וכי מאחר שלא שבו היכן ישיגו ה"ק ואם ישובו לא ישיגו אורחות חיים,למימרא דכל הפורש ממינות מיית והא ההיא דאתאי לקמיה דרב חסדא ואמרה ליה קלה שבקלות עשתה בנה הקטן מבנה הגדול ואמר לה רב חסדא טרחו לה בזוודתא ולא מתה,מדקאמרה קלה שבקלות עשתה מכלל דמינות [נמי] הויא בה ההוא דלא הדרא בה שפיר ומש"ה לא מתה,איכא דאמרי ממינות אין מעבירה לא והא ההיא דאתאי קמיה דרב חסדא וא"ל [ר"ח זוידו לה זוודתא] ומתה מדקאמרה קלה שבקלות מכלל דמינות נמי הויא בה,ומעבירה לא והתניא אמרו עליו על ר"א בן דורדיא שלא הניח זונה אחת בעולם שלא בא עליה פעם אחת שמע שיש זונה אחת בכרכי הים והיתה נוטלת כיס דינרין בשכרה נטל כיס דינרין והלך ועבר עליה שבעה נהרות בשעת הרגל דבר הפיחה אמרה כשם שהפיחה זו אינה חוזרת למקומה כך אלעזר בן דורדיא אין מקבלין אותו בתשובה,הלך וישב בין שני הרים וגבעות אמר הרים וגבעות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נד, י) כי ההרים ימושו והגבעות תמוטינה אמר שמים וארץ בקשו עלי רחמים אמרו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נא, ו) כי שמים כעשן נמלחו והארץ כבגד תבלה,אמר חמה ולבנה בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו כד, כג) וחפרה הלבנה ובושה החמה אמר כוכבים ומזלות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו לד, ד) ונמקו כל צבא השמים,אמר אין הדבר תלוי אלא בי הניח ראשו בין ברכיו וגעה בבכיה עד שיצתה נשמתו יצתה בת קול ואמרה ר"א בן דורדיא מזומן לחיי העולם הבא [והא הכא בעבירה הוה ומית] התם נמי כיון דאביק בה טובא כמינות דמיא,בכה רבי ואמר יש קונה עולמו בכמה שנים ויש קונה עולמו בשעה אחת ואמר רבי לא דיין לבעלי תשובה שמקבלין אותן אלא שקורין אותן רבי,ר' חנינא ור' יונתן הוו קאזלי באורחא מטו להנהו תרי שבילי חד פצי אפיתחא דעבודת כוכבים וחד פצי אפיתחא דבי זונות אמר ליה חד לחבריה ניזיל אפיתחא דעבודת כוכבים | 17a. b and you derived pleasure from it, and because of /b this b you were held responsible /b by Heaven. Rabbi Eliezer b said to him: Akiva, /b you are right, as b you have reminded me /b that b once I was walking in the upper marketplace of Tzippori, and I found a man /b who was one b of the students of Jesus the Nazarene, and his name was Ya’akov of Kefar Sekhanya. He said to me: It is written in your Torah: “You shall not bring the payment to a prostitute, /b or the price of a dog, into the house of the Lord your God” (Deuteronomy 23:19). b What is /b the i halakha /i : Is it permitted b to make from /b the payment to a prostitute for services rendered b a bathroom for a High Priest /b in the Temple? b And I said nothing to him /b in response., b He said to me: Jesus the Nazarene taught me the following: /b It is permitted, as derived from the verse: b “For of the payment to a prostitute she has gathered them, and to the payment to a prostitute they shall return” /b (Micah 1:7). Since the coins b came from a place of filth, let them go to a place of filth /b and be used to build a bathroom., b And I derived pleasure from the statement, /b and b due to this, I was arrested for heresy /b by the authorities, because b I transgressed that which is written in the Torah: /b “Remove your way far from her, and do not come near the entrance of her house” (Proverbs 5:8). b “Remove your way far from her,” this /b is a reference to b heresy; “and do not come near the entrance of her house,” this /b is a reference to b the ruling authority. /b The Gemara notes: b And there are /b those b who say /b a different interpretation: b “Remove your way far from her,” this /b is a reference to b heresy and the ruling authority; “and do not come near the entrance of her house,” this /b is a reference to b a prostitute. And how much /b distance must one maintain from a prostitute? b Rav Ḥisda said: Four cubits. /b ,With regard to the derivation of the verse by Jesus the Nazarene, the Gemara asks: b And what do the Sages derive from this /b phrase: b “Payment to a prostitute”? /b The Gemara answers: They explain it b in accordance with /b the opinion b of Rav Ḥisda, as Rav Ḥisda says: Any prostitute who hires herself /b out to others for money will become so attached to this practice that b ultimately, /b when others no longer wish to hire her, b she /b will b hire /b others to engage in intercourse with her. b As it is stated: “And in that you gave payment, and no payment is given to you, therefore you are contrary” /b (Ezekiel 16:34).,The Gemara comments: b And /b Rav Ḥisda, who stated above that the Torah requires one to maintain a distance of four cubits from a prostitute, b disagrees with /b the opinion b of Rabbi Pedat. As Rabbi Pedat says: The Torah prohibited only intimacy that involves engaging in prohibited sexual relations, as it is stated: “None of you shall approach to any that is near of kin to him, to uncover their nakedness” /b (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: b When Ulla would come from the study hall, he would kiss his sisters on their hands. And some say: On their chests. And /b the Gemara points out that this action of b his disagrees with /b another ruling that Ulla b himself /b issued, b as Ulla says: Mere intimacy /b with a woman with whom one is prohibited from engaging in sexual intercourse is b prohibited, due to /b the maxim: b Go, go, we say to a nazirite, go around, go around /b but b do not come near to the vineyard. /b 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.,§ In connection to the earlier mention of heresy and the ruling authorities, the Gemara cites a verse: b “The horseleech has two daughters: Give, give” /b (Proverbs 30:15). b What /b is meant by b “give, give”? Mar Ukva says: /b This is the b voice /b of b the two daughters who cry /b out b from Gehenna /b due to their suffering; b and /b they are the ones who b say in this world: Give, give, /b demanding dues and complete allegiance. b And who are they? /b They are b heresy and the ruling authority. There are /b those b who say /b that b Rav Ḥisda says /b that b Mar Ukva says: The voice of Gehenna cries /b out b and says: Bring me two daughters who cry and say in this world: Give, give. /b ,The following verse in Proverbs makes reference to a foreign woman, which according to the Sages is a euphemism for heresy: b “None that go to her return, neither do they attain the paths of life” /b (Proverbs 2:19). The Gemara asks: b Since /b those that are drawn to heresy b do not return, /b from b where would they attain /b 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 b this /b is what the verse b is saying: /b In general, those who go to her do not return, b and /b even b if they return, they do not attain the paths of life, /b i.e., the pain of their regret will shorten their lives.,The Gemara asks: Is this b to say that anyone who separates /b himself b from heresy /b and returns from his mistaken ways must b die? But /b what about b that /b woman b who came before Rav Ḥisda /b to confess to him, b and she said to him: The lightest of the light, /b i.e., the least of the sins that she committed, is that b she conceived her younger son from /b engaging in intercourse with b her older son. And Rav Ḥisda said to her: Prepare funeral shrouds for her, /b i.e., yourself, as you will certainly die soon, b but she did not die. /b ,The above incident refutes the claim that anyone who repents for the sin of heresy must die, as b from /b the fact b that she said /b that b the lightest of the light /b of her sins was that b she conceived /b one son from engaging in intercourse with another son, b by inference /b one can learn b that she was also involved in heresy, /b and yet she did not die. The Gemara answers: b That /b is a case b where /b the woman b did not repent properly, and due to that /b reason b she did not die. /b , b There are /b those b who say /b there is a different version of the objection to the Gemara’s statement that those who repent for the sin of heresy must die: Is that to say that if one repents b for /b the sin of b heresy, yes, /b the result is death, whereas if one repents b for /b the b sin /b of forbidden sexual intercourse he does b not /b die? b But /b what about b that /b woman b who came before Rav Ḥisda /b to confess to him b and Rav Ḥisda said to /b those present: b Prepare funeral shrouds for her, and she died? /b The Gemara answers: b From /b the fact b that she said: The lightest of the light, by inference /b one can learn b that she was also involved in heresy. /b ,The Gemara asks: b And /b is it correct that one who repents b of the sin /b of forbidden sexual intercourse does b not /b die? b But isn’t it taught /b in a i baraita /i : b They said about Rabbi Elazar ben Durdayya that /b he was so promiscuous that b 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 /b one of the b cities overseas who would take a purse /b full of b dinars as her payment. He took a purse /b full of b dinars and went and crossed seven rivers /b to reach b her. When /b they were engaged in the b matters /b to which they were b accustomed, /b a euphemism for intercourse, b she passed wind /b and b said: Just as this passed wind /b will b not return to its place, so too Elazar ben Durdayya will not be accepted in repentance, /b even if he were to try to repent.,This statement deeply shocked Elazar ben Durdayya, and b he went and sat between two mountains and hills /b and b said: Mountains and hills, pray for mercy on my /b behalf, so that my repentance will be accepted. b They said to him: Before we pray for mercy on your /b behalf, b we must pray for mercy on our own /b behalf, b as it is stated: “For the mountains may depart, and the hills be removed” /b (Isaiah 54:10). b He said: Heaven and earth, pray for mercy on my /b behalf. b They said /b to him: b Before we pray for mercy on your /b behalf, b we must pray for mercy on our own /b behalf, b as it is stated: “For the heavens shall vanish away like smoke, and the earth shall wax old like a garment” /b (Isaiah 51:6)., b He said: Sun and moon, pray for mercy on my /b behalf. b They said to him: Before we pray for mercy on your /b behalf, b we must pray for mercy on our own /b behalf, b as it is stated: “Then the moon shall be confounded, and the sun ashamed” /b (Isaiah 24:23). b He said: Stars and constellations, pray for mercy on my /b behalf. b They said to him: Before we pray for mercy on your /b behalf, b we must pray for mercy on our own /b behalf, b as it is stated: “And all the hosts of heaven shall molder away” /b (Isaiah 34:4).,Elazar ben Durdayya b said: /b Clearly b the matter depends on nothing other than myself. He placed his head between his knees and cried loudly until his soul left /b his body. b A Divine Voice emerged and said: Rabbi Elazar ben Durdayya is destined for life in the World-to-Come. /b The Gemara explains the difficulty presented by this story: b And here /b Elazar ben Durdayya b was /b guilty of b the sin /b of forbidden sexual intercourse, b and /b yet b he died /b once he repented. The Gemara answers: b There too, since he was attached so strongly /b to the sin, to an extent that transcended the physical temptation he felt, b it is similar to heresy, /b as it had become like a form of idol worship for him.,When b Rabbi /b Yehuda HaNasi heard this story of Elazar ben Durdayya, b he wept and said: There is /b one who b acquires his /b share in the World-to-Come only b after many years /b of toil, b and there is /b one who b acquires his /b share in the World-to-Come b in one moment. And Rabbi /b Yehuda HaNasi further b says: Not only are penitents accepted, but they are even called: Rabbi, /b as the Divine Voice referred to Elazar ben Durdayya as Rabbi Elazar ben Durdayya.,§ In relation to the issue of distancing oneself from idol worship and prostitution, the Gemara relates: b Rabbi Ḥanina and Rabbi Yonatan were /b once b walking along the road /b when b they came to a certain two paths, one /b of which b branched off toward the entrance of /b a place of b idol worship, and /b the other b one branched off toward the entrance of a brothel. One said to the other: Let us go by /b the path that leads to b the entrance /b of the place b of idol worship, /b |
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| 79. Semos of Delos, Fgrh 396, 2, 4 Tagged with subjects: •nan Found in books: Cohen (2010) 445 |
81. Anon., Esther Rabbah, 8.7 Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua Found in books: Kaplan (2015) 88| 8.7. וַתֹּאמֶר אֶסְתֵּר לְהָשִׁיב אֶל מָרְדֳּכָי (אסתר ד, טו), אָמְרָה לוֹ לֵךְ כְּנוֹס אֶת כָּל הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל תֹּאכְלוּ וְאַל תִּשְׁתּוּ שְׁלשֶׁת יָמִים, אֵלּוּ הֵן י"ג וְי"ד וְט"ו בְּנִיסָן. שָׁלַח לָהּ וַהֲרֵי בָּהֶם יוֹם רִאשׁוֹן שֶׁל פֶּסַח, אָמְרָה לוֹ זָקֵן שֶׁבְּיִשְׂרָאֵל, לָמָּה הוּא פֶּסַח. מִיָּד שָׁמַע מָרְדֳּכַי וְהוֹדָה לִדְבָרֶיהָ, הֲדָא הוּא דִכְתִיב: וַיַּעֲבֹר מָרְדֳּכָי וַיַּעַשׂ כְּכֹל אֲשֶׁר צִוְתָה עָלָיו אֶסְתֵּר. תַּמָּן אָמְרִין שֶׁהֶעֱבִיר יוֹם טוֹב שֶׁל פֶּסַח בְּתַעֲנִית. וְעַל אוֹתָהּ צָרָה וַיִּתְפַּלֵּל מָרְדֳּכַי אֶל ה' וַיֹּאמֶר גָּלוּי וְיָדוּעַ לִפְנֵי כִסֵּא כְבוֹדֶךָ אֲדוֹן הָעוֹלָמִים כִּי לֹא מִגַּבְהוּת לֵב וּמֵרוּם עַיִן עָשִׂיתִי אֲשֶׁר לֹא הִשְׁתַּחֲוֵיתִי לְהָמָן, כִּי אִם מִיִּרְאָתְךָ פָּעַלְתִּי זֹאת, לְבִלְתִּי הִשְׁתַּחֲווֹת לוֹ, כִּי יָרֵאתִי מִפָּנֶיךָ לְבִלְתִּי תֵּת כְּבוֹדְךָ לְבָשָׂר וָדָם, וְלֹא רָצִיתִי לְהִשְׁתַּחֲווֹת לְזוּלָתֶךָ, כִּי מִי אֲנִי אֲשֶׁר לֹא אֶשְׁתַּחֲוֶה לְהָמָן עַל תְּשׁוּעַת עַמְךָ יִשְׂרָאֵל, כִּי לוֹחֵךְ הָיִיתִי מִנְעַל רַגְלָיו. וְעַתָּה אֱלֹהֵינוּ הַצִּילֵנוּ נָא מִיָּדוֹ, וְיִפֹּל בַּשַּׁחַת אֲשֶׁר כָּרָה וְיִלָּכֵד בָּרֶשֶׁת אֲשֶׁר טָמַן לְרַגְלֵי חֲסִידֶיךָ, וְיֵדַע הַמַּרְגִּיז הַזֶּה כִּי לֹא שָׁכַחְתָּ הַהַבְטָחָה שֶׁהִבְטַחְתָּנוּ (ויקרא כו, מד): וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם לֹא מְאַסְתִּים וְלֹא גְּעַלְתִּים לְכַלֹּתָם לְהָפֵר בְּרִיתִי אִתָּם כִּי אֲנִי ה' אֱלֹהֵיהֶם. מֶה עָשָׂה מָרְדֳּכַי, קִבֵּץ אֶת הַתִּינוֹקוֹת וְעִנָּה אוֹתָם מִלֶּחֶם וּמַיִם, וְהִלְבִּישָׁן שָׂק וְהוֹשִׁיבָם בָּאֵפֶר, וְהָיוּ צוֹעֲקִים וּבוֹכִין וְעוֹסְקִין בַתּוֹרָה. וּבָעֵת הַהִיא הָיְתָה אֶסְתֵּר נִפְחֶדֶת מְאֹד מִפְּנֵי הָרָעָה אֲשֶׁר צָמְחָה בְּיִשְׂרָאֵל, וַתִּפְשֹׁט בִּגְדֵּי מַלְכוּתָהּ וְאֶת תִּפְאַרְתָּהּ, וַתִּלְבַּשׁ שַׂק, וַתִּפְרַע שְׂעַר רֹאשָׁהּ וַתְּמַלֵּא אוֹתוֹ עָפָר וָאֵפֶר, וַתְּעַנֶּה נַפְשָׁהּ בְּצוֹם, וַתִּפֹּל עַל פָּנֶיהָ לִפְנֵי ה' וַתִּתְפַּלֵל, וַתֹּאמַר, ה' אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר מָשַׁלְתָּ מִימֵי קֶדֶם, וּבָרָאתָ אֶת הָעוֹלָם, עֲזֹר נָא אֲמָתְךָ אֲשֶׁר נִשְׁאַרְתִּי יְתוֹמָה בְּלִי אָב וָאֵם, וּמְשׁוּלָה לַעֲנִיָּה שׁוֹאֶלֶת מִבַּיִת לְבַיִת, כֵּן אָנֹכִי שׁוֹאֶלֶת רַחֲמֶיךָ מֵחַלּוֹן לְחַלּוֹן בְּבֵית אֲחַשְׁוֵרוֹשׁ, וְעַתָּה ה' הַצְלִיחָה נָא לַאֲמָתְךָ הָעֲנִיָּה הַזֹּאת וְהַצִּילָה אֶת צֹאן מַרְעִיתֶךָ מִן הָאוֹיְבִים הָאֵלּוּ אֲשֶׁר קָמוּ עָלֵינוּ, כִּי אֵין לְךָ מַעֲצֹר לְהוֹשִׁיעַ בְּרַב אוֹ בִמְעָט. וְאַתָּה אֲבִי יְתוֹמִים עֲמֹד נָא לִימִין הַיְתוֹמָה הַזֹּאת אֲשֶׁר בְּחַסְדְּךָ בָטְחָה, וּתְנָה אוֹתִי לְרַחֲמִים לִפְנֵי הָאִישׁ הַזֶּה כִּי יְרֵאתִיו, וְהַשְׁפִּילֵהוּ לְפָנַי כִּי אַתָּה מַשְׁפִּיל גֵּאִים. | |
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| 82. Anon., Midrash On Song of Songs, 1.12 Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua Found in books: Kaplan (2015) 88 |
| 83. Anon., Leges Publicae, a b c d\n0 1.16 § 48 1.16 § 48 1 16 § 48 Tagged with subjects: •eliezer (or elazar), rabbi, ben shamua Found in books: Kaplan (2015) 88 |
| 87. Anon., Seder Eliyahu, 18 Tagged with subjects: •eliezer, rabbi Found in books: Zawanowska and Wilk (2022) 53 |
| 88. Anon., Pirqei De-Rabbi Eliezer, 42-43 Tagged with subjects: •nan Found in books: Zawanowska and Wilk (2022) 93 |
| 89. Anon., Midrash Psalms (Midrash Tehillim), 51.6 Tagged with subjects: •eliezer, rabbi Found in books: Zawanowska and Wilk (2022) 53 |
| 90. Epigraphy, Naveh 1978, 6 Tagged with subjects: •rabbi eliezer ha-qappar Found in books: Price Finkelberg and Shahar (2021) 234 |
