1. Hebrew Bible, Numbers, 11.10, 16.27, 24.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 241| 16.27. "וַיֵּעָלוּ מֵעַל מִשְׁכַּן־קֹרֶח דָּתָן וַאֲבִירָם מִסָּבִיב וְדָתָן וַאֲבִירָם יָצְאוּ נִצָּבִים פֶּתַח אָהֳלֵיהֶם וּנְשֵׁיהֶם וּבְנֵיהֶם וְטַפָּם׃", 24.5. "מַה־טֹּבוּ אֹהָלֶיךָ יַעֲקֹב מִשְׁכְּנֹתֶיךָ יִשְׂרָאֵל׃", | 11.10. "And Moses heard the people weeping, family by family, every man at the door of his tent; and the anger of the LORD was kindled greatly; and Moses was displeased.", 16.27. "So they got them up from the dwelling of Korah, Dathan, and Abiram, on every side; and Dathan and Abiram came out, and stood at the door of their tents, with their wives, and their sons, and their little ones.", 24.5. "How goodly are thy tents, O Jacob, Thy dwellings, O Israel!", |
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2. Hebrew Bible, Genesis, 40.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 141 | 40.20. "And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants; and he lifted up the head of the chief butler and the head of the chief baker among his servants.", |
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3. Hebrew Bible, Exodus, 14.19-14.21, 16.16, 33.8, 33.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 112, 241| 14.19. "וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם׃", 14.21. "וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַיָּם וַיּוֹלֶךְ יְהוָה אֶת־הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל־הַלַּיְלָה וַיָּשֶׂם אֶת־הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם׃", 16.16. "זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהוָה לִקְטוּ מִמֶּנּוּ אִישׁ לְפִי אָכְלוֹ עֹמֶר לַגֻּלְגֹּלֶת מִסְפַּר נַפְשֹׁתֵיכֶם אִישׁ לַאֲשֶׁר בְּאָהֳלוֹ תִּקָּחוּ׃", 33.8. "וְהָיָה כְּצֵאת מֹשֶׁה אֶל־הָאֹהֶל יָקוּמוּ כָּל־הָעָם וְנִצְּבוּ אִישׁ פֶּתַח אָהֳלוֹ וְהִבִּיטוּ אַחֲרֵי מֹשֶׁה עַד־בֹּאוֹ הָאֹהֱלָה׃", | 14.19. "And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them;", 14.20. "and it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness here, yet gave it light by night there; and the one came not near the other all the night.", 14.21. "And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided.", 16.16. "This is the thing which the LORD hath commanded: Gather ye of it every man according to his eating; an omer a head, according to the number of your persons, shall ye take it, every man for them that are in his tent.’", 33.8. "And it came to pass, when Moses went out unto the Tent, that all the people rose up, and stood, every man at his tent door, and looked after Moses, until he was gone into the Tent.", 33.10. "And when all the people saw the pillar of cloud stand at the door of the Tent, all the people rose up and worshipped, every man at his tent door.", |
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4. Hebrew Bible, Deuteronomy, 1.27, 5.27, 16.14, 27.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140, 143, 241| 1.27. "וַתֵּרָגְנוּ בְאָהֳלֵיכֶם וַתֹּאמְרוּ בְּשִׂנְאַת יְהוָה אֹתָנוּ הוֹצִיאָנוּ מֵאֶרֶץ מִצְרָיִם לָתֵת אֹתָנוּ בְּיַד הָאֱמֹרִי לְהַשְׁמִידֵנוּ׃", 5.27. "לֵךְ אֱמֹר לָהֶם שׁוּבוּ לָכֶם לְאָהֳלֵיכֶם׃", 16.14. "וְשָׂמַחְתָּ בְּחַגֶּךָ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בִּשְׁעָרֶיךָ׃", 27.7. "וְזָבַחְתָּ שְׁלָמִים וְאָכַלְתָּ שָּׁם וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ׃", | 1.27. "and ye murmured in your tents, and said: ‘Because the LORD hated us, He hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.", 5.27. "Go say to them: Return ye to your tents.", 16.14. "And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite, and the stranger, and the fatherless, and the widow, that are within thy gates.", 27.7. "And thou shalt sacrifice peace-offerings, and shalt eat there; and thou shalt rejoice before the LORD thy God.", |
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5. Hebrew Bible, Psalms, 128.5-128.6, 134.1-134.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 151| 128.5. "יְבָרֶכְךָ יְהוָה מִצִּיּוֹן וּרְאֵה בְּטוּב יְרוּשָׁלִָם כֹּל יְמֵי חַיֶּיךָ׃", 128.6. "וּרְאֵה־בָנִים לְבָנֶיךָ שָׁלוֹם עַל־יִשְׂרָאֵל׃", 134.1. "שִׁיר הַמַּעֲלוֹת הִנֵּה בָּרֲכוּ אֶת־יְהוָה כָּל־עַבְדֵי יְהוָה הָעֹמְדִים בְּבֵית־יְהוָה בַּלֵּילוֹת׃", 134.2. "שְׂאוּ־יְדֵכֶם קֹדֶשׁ וּבָרֲכוּ אֶת־יְהוָה׃", | 128.5. "The LORD bless thee out of Zion; And see thou the good of Jerusalem all the days of thy life;", 128.6. "And see thy children's children. Peace be upon Israel!", 134.1. "A Song of Ascents. Behold, bless ye the LORD, all ye servants of the LORD, That stand in the house of the LORD in the night seasons.", 134.2. "Lift up your hands to the sanctuary, And bless ye the LORD.", |
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6. Hebrew Bible, Leviticus, 23.40, 23.43 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 73, 183, 241| 23.43. "לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת־בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", | 23.40. "And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days.", 23.43. "that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God.", |
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7. Hebrew Bible, Isaiah, 12.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 141| 12.3. "וּשְׁאַבְתֶּם־מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה׃", | 12.3. "Therefore with joy shall ye draw water Out of the wells of salvation.", |
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| 8. Hebrew Bible, Zechariah, 14 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 9 |
9. Mishnah, Shabbat, 15.2, 19.1, 23.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •epstein, j.n. Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 242| 15.2. "יֵשׁ לְךָ קְשָׁרִים שֶׁאֵין חַיָּבִין עֲלֵיהֶן כְּקֶשֶׁר הַגַּמָּלִין וּכְקֶשֶׁר הַסַּפָּנִין. קוֹשֶׁרֶת אִשָּׁה מִפְתַּח חֲלוּקָהּ, וְחוּטֵי סְבָכָה וְשֶׁל פְּסִיקְיָא, וּרְצוּעוֹת מִנְעָל וְסַנְדָּל, וְנוֹדוֹת יַיִן וָשֶׁמֶן, וּקְדֵרָה שֶׁל בָּשָׂר. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, קוֹשְׁרִין לִפְנֵי הַבְּהֵמָה בִּשְׁבִיל שֶׁלֹּא תֵצֵא. קוֹשְׁרִין דְּלִי בִּפְסִיקְיָא, אֲבָל לֹא בְחֶבֶל. רַבִּי יְהוּדָה מַתִּיר. כְּלָל אָמַר רַבִּי יְהוּדָה, כָּל קֶשֶׁר שֶׁאֵינוֹ שֶׁל קְיָמָא, אֵין חַיָּבִין עָלָיו: \n", 19.1. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם לֹא הֵבִיא כְלִי מֵעֶרֶב שַׁבָּת, מְבִיאוֹ בְשַׁבָּת מְגֻלֶּה. וּבַסַּכָּנָה, מְכַסֵּהוּ עַל פִּי עֵדִים. וְעוֹד אָמַר רַבִּי אֱלִיעֶזֶר, כּוֹרְתִין עֵצִים לַעֲשׂוֹת פֶּחָמִין וְלַעֲשׂוֹת כְּלִי בַרְזֶל. כְּלָל אָמַר רַבִּי עֲקִיבָא, כָּל מְלָאכָה שֶׁאֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, וְשֶׁאִי אֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת דּוֹחָה אֶת הַשַּׁבָּת: \n", 23.3. "לֹא יִשְׂכֹּר אָדָם פּוֹעֲלִים בְּשַׁבָּת, וְלֹא יֹאמַר אָדָם לַחֲבֵרוֹ לִשְׂכֹּר לוֹ פוֹעֲלִים. אֵין מַחְשִׁיכִין עַל הַתְּחוּם לִשְׂכֹּר פּוֹעֲלִים וּלְהָבִיא פֵרוֹת, אֲבָל מַחְשִׁיךְ הוּא לִשְׁמֹר, וּמֵבִיא פֵרוֹת בְּיָדוֹ. כְּלָל אָמַר אַבָּא שָׁאוּל, כֹּל שֶׁאֲנִי זַכַּאי בַּאֲמִירָתוֹ, רַשַּׁאי אֲנִי לְהַחְשִׁיךְ עָלָיו: \n", | 15.2. "You have some knots for which one is not liable like [one is] for camel-drivers’ knots and sailors’ knots. A woman may tie up the opening of her chemise, the strings of her hair-net and of her belt, the laces of her shoes or sandals, leather-bottles of wine and oil, and a meat dish. Rabbi Elazar ben Ya’akov says: one may tie [a rope] in front of an animal, that it should not go out. One may tie a bucket [over a well] with a belt but not with a rope; Rabbi Judah permits it. Rabbi Judah stated a general rule: any knot that is not permanent one is not liable for it.", 19.1. "Rabbi Eliezer says: if one did not bring an instrument [with which to circumcise] on the eve of Shabbat, he must bring it on Shabbat uncovered; but in [times of] danger he hides it on the testimony of witnesses. Rabbi Eliezer said further: one may cut wood to make charcoal to make an iron instrument. Rabbi Akiva stated a general principle: any [manner of] work which could be performed on the eve of Shabbat does not supersede Shabbat; but that which could not be performed on the eve of Shabbat does supersede Shabbat.", 23.3. "One may not hire laborers on Shabbat, nor say to his fellow to hire laborers for him. One may not go to the Shabbat border to await nightfall in order to hire laborers or bring in produce; but one may do so in order to watch [his field] and [then] he can bring produce [back] with him. Abba Shaul stated a general principle: whatever I have a right to say [that it be done], I am permitted to go to await nightfall, for it [at the border].", |
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10. Mishnah, Rosh Hashanah, 2.9, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •epstein, j.n., r. gamliel and r. joshua •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 183; Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 192| 2.9. "שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי:", 4.3. "בָּרִאשׁוֹנָה הָיָה הַלּוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n", | 2.9. "Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are [proclaimed] at their proper time or not at their proper time, I have no other appointed times save these. He [Rabbi Joshua] then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He [Rabbi Joshua] took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision.", 4.3. "In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].", |
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11. Mishnah, Taanit, 1.1-1.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 171, 176| 1.1. "מֵאֵימָתַי מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, מִיּוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מִיּוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ. הוֹאִיל וְאֵין הַגְּשָׁמִים אֶלָּא סִימַן קְלָלָה בֶּחָג, לָמָּה מַזְכִּיר. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, אַף אֲנִי לֹא אָמַרְתִּי לִשְׁאוֹל, אֶלָּא לְהַזְכִּיר מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגֶּשֶׁם בְּעוֹנָתוֹ. אָמַר לוֹ, אִם כֵּן, לְעוֹלָם יְהֵא מַזְכִּיר: \n", 1.2. "אֵין שׁוֹאֲלִין אֶת הַגְּשָׁמִים אֶלָּא סָמוּךְ לַגְּשָׁמִים. רַבִּי יְהוּדָה אוֹמֵר, הָעוֹבֵר לִפְנֵי הַתֵּבָה בְּיוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג, הָאַחֲרוֹן מַזְכִּיר, הָרִאשׁוֹן אֵינוֹ מַזְכִּיר. בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח, הָרִאשׁוֹן מַזְכִּיר, הָאַחֲרוֹן אֵינוֹ מַזְכִּיר. עַד אֵימָתַי שׁוֹאֲלִין אֶת הַגְּשָׁמִים, רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיַּעֲבֹר הַפָּסַח. רַבִּי מֵאִיר אוֹמֵר, עַד שֶׁיֵּצֵא נִיסָן, שֶׁנֶּאֱמַר (יואל ב) וַיּוֹרֶד לָכֶם גֶּשֶׁם, מוֹרֶה וּמַלְקוֹשׁ בָּרִאשׁוֹן: \n", 1.3. "בִּשְׁלשָׁה בְמַרְחֶשְׁוָן שׁוֹאֲלִין אֶת הַגְּשָׁמִים. רַבָּן גַּמְלִיאֵל אוֹמֵר, בְּשִׁבְעָה בוֹ, חֲמִשָּׁה עָשָׂר יוֹם אַחַר הֶחָג, כְּדֵי שֶׁיַּגִּיעַ אַחֲרוֹן שֶׁבְּיִשְׂרָאֵל לִנְהַר פְּרָת: \n", | 1.1. "From when do they mention the powers of [bringing] rain? Rabbi Eliezer says: from the first day of the Festival [of Sukkot]. Rabbi Joshua says: on the last day of the Festival [of Sukkot]. Rabbi Joshua said to him: Since rain on the Festival is nothing but a sign of [God’s] curse why should he mention it? Rabbi Eliezer said to him: I also did not say to request [rain] but to make mention, “He causes the wind to blow and the rain to fall” in its due season. He replied to him: if so one should at all times make mention of it.", 1.2. "They don’t pray for rain except close to the rainy season. Rabbi Judah says: One who goes down before the ark on the last day of Sukkot the last one mentions [rain], the first does not; on the first day of Pesah, the first mentions, the last does not. Up until when do they request rain? Rabbi Judah says: Until Pesah is over. Rabbi Meir says: Until Nissan is over, as it says, “Now He makes the rain fall in the first month, early rain and late rain” (Joel 2:23).", 1.3. "On the third of Marheshvan they [begin to] ask for rain. Rabban Gamaliel says: on the seventh, fifteen days after the Festival [of Sukkot] so that the last of the Jews reaches the river Euphrates.", |
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12. Mishnah, Kelim, 9.2, 18.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •epstein, j.n. •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 209; Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 242| 9.2. "חָבִית שֶׁהִיא מְלֵאָה מַשְׁקִין טְהוֹרִין וּמְנִיקָת בְּתוֹכָהּ, מֻקֶּפֶת צָמִיד פָּתִיל וּנְתוּנָה בְאֹהֶל הַמֵּת, בֵּית שַׁמַּאי אוֹמְרִים, הֶחָבִית וְהַמַּשְׁקִין טְהוֹרִין, וּמְנִיקָת טְמֵאָה. וּבֵית הִלֵּל אוֹמְרִין, אַף מְנִיקָת טְהוֹרָה. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי: \n", 18.5. "מִטָּה שֶׁהָיְתָה טְמֵאָה מִדְרָס, נִטְּלָה קְצָרָה וּשְׁתֵּי כְרָעַיִם, טְמֵאָה. אֲרֻכָּה וּשְׁתֵּי כְרָעַיִם, טְהוֹרָה. רַבִּי נְחֶמְיָה מְטַמֵּא. גָּדַד שְׁתֵּי לְשׁוֹנוֹת לוֹכְסָן, גָּדַד שְׁתֵּי כְרָעַיִם (טֶפַח עַל טֶפַח) לוֹכְסָן, אוֹ שֶׁמִּעֲטָהּ פָּחוֹת מִטֶּפַח, טְהוֹרָה: \n", | 9.2. "A jar that was full of clean liquids, with a siphon in it, and it had a tightly fitting cover and was in a tent in which there was a corpse: Bet Shammai says: both the jar and the liquids are clean but the siphon is unclean. And Bet Hillel says: the siphon also is clean. Bet Hillel changed their mind and ruled in agreement with Bet Shammai.", 18.5. "A bed that had contracted midras uncleanness: If a short side was removed and its two legs still remains it is unclean. But if a long side and two legs were removed it becomes clean. Rabbi Nehemiah says: it is unclean. If two props at opposite corners were cut off, or if two legs at opposite corners were cut off, or if the bed was reduced to a level of less than a handbreadth, it becomes clean.", |
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13. Mishnah, Eduyot, 1.12-1.14 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •epstein, j.n. Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 242| 1.12. "אֵלּוּ דְבָרִים שֶׁחָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי. הָאִשָּׁה שֶׁבָּאָה מִמְּדִינַת הַיָּם וְאָמְרָה מֵת בַּעְלִי, תִּנָּשֵׂא. מֵת בַּעְלִי, תִּתְיַבֵּם. וּבֵית הִלֵּל אוֹמְרִים, לֹא שָׁמַעְנוּ אֶלָּא בְּבָאָה מִן הַקָּצִיר בִּלְבָד. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, אַחַת הַבָּאָה מִן הַקָּצִיר וְאַחַת הַבָּאָה מִן הַזֵּיתִים וְאַחַת הַבָּאָה מִמְּדִינַת הַיָּם, לֹא דִבְּרוּ בַקָּצִיר אֶלָּא בַהֹוֶה. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּבֵית שַׁמָּאי. בֵּית שַׁמַּאי אוֹמְרִים, תִּנָּשֵׂא וְתִטֹּל כְּתֻבָּתָהּ. וּבֵית הִלֵּל אוֹמְרִים, תִּנָּשֵׂא וְלֹא תִטֹּל כְּתֻבָּתָהּ. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, הִתַּרְתֶּם אֶת הָעֶרְוָה הַחֲמוּרָה, לֹא תַתִּירוּ אֶת הַמָּמוֹן הַקָּל. אָמְרוּ לָהֶם בֵּית הִלֵּל, מָצִינוּ שֶׁאֵין הָאַחִים נִכְנָסִין לַנַּחֲלָה עַל פִּיהָ. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, וַהֲלֹא מִסֵּפֶר כְּתֻבָּתָהּ נִלְמֹד, שֶׁהוּא כוֹתֵב לָהּ, שֶׁאִם תִּנָּשְׂאִי לְאַחֵר, תִּטְּלִי מַה שֶּׁכָּתוּב לִיךְ. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי: \n", 1.13. "מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין, עוֹבֵד אֶת רַבּוֹ יוֹם אֶחָד וְאֶת עַצְמוֹ יוֹם אֶחָד, דִּבְרֵי בֵית הִלֵּל. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, תִּקַּנְתֶּם אֶת רַבּוֹ, וְאֶת עַצְמוֹ לֹא תִקַּנְתֶּם. לִשָּׂא שִׁפְחָה, אֵינוֹ יָכוֹל. בַּת חוֹרִין, אֵינוֹ יָכוֹל. לִבָּטֵל, וַהֲלֹא לֹא נִבְרָא הָעוֹלָם אֶלָּא לִפְרִיָּה וּרְבִיָּה, שֶׁנֶּאֱמַר (ישעיה מה), לֹא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ. אֶלָּא, מִפְּנֵי תִקּוּן הָעוֹלָם, כּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶן חוֹרִין וְכוֹתֵב שְׁטָר עַל חֲצִי דָמָיו. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּבֵית שַׁמָּאי: \n", 1.14. "כְּלִי חֶרֶס מַצִּיל עַל הַכֹּל, כְּדִבְרֵי בֵית הִלֵּל. וּבֵית שַׁמַּאי אוֹמְרִים, אֵינוֹ מַצִּיל אֶלָּא עַל הָאֳכָלִין וְעַל הַמַּשְׁקִין וְעַל כְּלֵי חָרֶס. אָמְרוּ לָהֶם בֵּית הִלֵּל, מִפְּנֵי מָה. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, מִפְּנֵי שֶׁהוּא טָמֵא עַל גַּב עַם הָאָרֶץ, וְאֵין כְּלִי טָמֵא חוֹצֵץ. אָמְרוּ לָהֶם בֵּית הִלֵּל, וַהֲלֹא טִהַרְתֶּם אֳכָלִים וּמַשְׁקִין שֶׁבְּתוֹכוֹ. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, כְּשֶׁטִּהַרְנוּ אֳכָלִים וּמַשְׁקִין שֶׁבְּתוֹכוֹ, לְעַצְמוֹ טִהַרְנוּ. אֲבָל כְּשֶׁטִּהַרְתָּ אֶת הַכְּלִי, טִהַרְתָּ לְךָ וָלוֹ. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי: \n", | 1.12. "These are subjects concerning which Beth Hillel changed their mind and taught according to the opinion of Beth Shammai:A woman who came from overseas and said: “My husband died” may be married again; “My husband died [without children]” she must be married by her husband’s brother (the levir). But Beth Hillel says: “We have heard so only in the case of one who came from the harvesting.” Beth Shammai said to them: “It is the same thing in the case of one who came from the harvesting or who came from the olive-picking or who came from overseas; they mentioned harvesting only because that is how it happened.” Then Beth Hillel changed their mind and taught according to Beth Shammai. Beth Shammai says: “She may be married again and take her kethubah payment.” But Beth Hillel says: “She may be married again but may not take her kethubah payment.” Beth Shammai said to them: “You have permitted the graver matter of a forbidden marriage, should you not permit the lighter matter of property?” Beth Hillel said to them: “We have found that brothers do not inherit on her statement.” Beth Shammai said to them: “Do we not infer it from her marriage document in which he writes to her ‘That if you be married to another you shall take what is written for you’?” Then Beth Hillel changed their mind and taught according to the opinion of Beth Shammai.", 1.13. "Whoever is half a slave and half a free man should work one day for his master and one day for himself, according to Beth Hillel. Beth Shammai said to them: “You have set matters in order with regards to his master, but you have not set matters in order with regards to himself. He is not able to marry a slave-woman, nor is he able [to marry] a woman who is free. Is he to refrain [from marrying]? [How can he] for is it not the case that the world was created in order for people to be fruitful and multiply? For it is said, “He did not create it to be a waste; but formed it for inhabitation” (Isaiah 45:18). But for the rightful ordering of the world his master is compelled to make him free, and he writes out a bond for half his value.” Then Beth Hillel changed their mind and taught according to the opinion of Beth Shammai.", 1.14. "A vessel of earthenware can protect everything [in it from contracting impurity], according to Beth Hillel. But Beth Shammai says: “It protects only food and liquids and [other] vessels of earthenware.” Beth Hillel said to them: “Why?” Beth Shammai said to them: “Because it is [itself] impure with respect to an ignoramus, and no impure vessel can screen [against impurity].” Beth Hillel said to them: “And did you not pronounce pure the food and liquids inside it?” Beth Shammai said to them: “When we pronounced pure the food and liquids inside it, we pronounced them pure for him [the ignoramus] only, but when you pronounced the vessel pure you pronounced it pure for yourself and for him.” Then Beth Hillel changed their mind and taught according to the opinion of Beth Shammai.", |
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14. Mishnah, Berachot, 5.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 171| 5.2. "מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים בִּתְחִיַּת הַמֵּתִים, וְשׁוֹאֲלִין הַגְּשָׁמִים בְּבִרְכַּת הַשָּׁנִים, וְהַבְדָּלָה בְּחוֹנֵן הַדָּעַת. רַבִּי עֲקִיבָא אוֹמֵר, אוֹמְרָהּ בְּרָכָה רְבִיעִית בִּפְנֵי עַצְמָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בְּהוֹדָאָה: \n", | 5.2. "They mention [God’s] power to bring rain in the blessing for the resurrection of the dead. And they ask for rain in the blessing for [fruitful] years. And havdalah in “Who grant knowledge.” Rabbi Akiva says: he says it as a fourth blessing by itself. Rabbi Eliezer says: in the thanksgiving blessing.", |
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15. Mishnah, Avot, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140| 5.5. "עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְּבֵית הַמִּקְדָּשׁ. לֹא הִפִּילָה אִשָּׁה מֵרֵיחַ בְּשַׂר הַקֹּדֶשׁ, וְלֹא הִסְרִיחַ בְּשַׂר הַקֹּדֶשׁ מֵעוֹלָם, וְלֹא נִרְאָה זְבוּב בְּבֵית הַמִּטְבָּחַיִם, וְלֹא אֵרַע קֶרִי לְכֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים, וְלֹא כִבּוּ גְשָׁמִים אֵשׁ שֶׁל עֲצֵי הַמַּעֲרָכָה, וְלֹא נָצְחָה הָרוּחַ אֶת עַמּוּד הֶעָשָׁן, וְלֹא נִמְצָא פְסוּל בָּעֹמֶר וּבִשְׁתֵּי הַלֶּחֶם וּבְלֶחֶם הַפָּנִים, עוֹמְדִים צְפוּפִים וּמִשְׁתַּחֲוִים רְוָחִים, וְלֹא הִזִּיק נָחָשׁ וְעַקְרָב בִּירוּשָׁלַיִם מֵעוֹלָם, וְלֹא אָמַר אָדָם לַחֲבֵרוֹ צַר לִי הַמָּקוֹם שֶׁאָלִין בִּירוּשָׁלַיִם: \n", | 5.5. "Ten wonders were wrought for our ancestors in the Temple: [1] no woman miscarried from the odor of the sacred flesh; [2] the sacred flesh never became putrid; [3] no fly was ever seen in the slaughterhouse; [4] no emission occurred to the high priest on the Day of Atonement; [5] the rains did not extinguish the fire of the woodpile; [6] the wind did not prevail against the column of smoke; [7] no defect was found in the omer, or in the two loaves, or in the showbread; [8] the people stood pressed together, yet bowed down and had room enough; [9] never did a serpent or a scorpion harm anyone in Jerusalem; [10] and no man said to his fellow: the place is too congested for me to lodge overnight in Jerusalem.", |
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16. Mishnah, Tamid, 2.2, 3.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140| 2.2. "הֵחֵלּוּ מַעֲלִין בָּאֵפֶר עַל גַּבֵּי הַתַּפּוּחַ. וְתַפּוּחַ הָיָה בְאֶמְצַע הַמִּזְבֵּחַ, פְּעָמִים עָלָיו כִּשְׁלשׁ מֵאוֹת כּוֹר. וּבָרְגָלִים לֹא הָיוּ מְדַשְּׁנִין אוֹתוֹ, מִפְּנֵי שֶׁהוּא נוֹי לַמִּזְבֵּחַ. מִיָּמָיו לֹא נִתְעַצֵּל הַכֹּהֵן מִלְּהוֹצִיא אֶת הַדָּשֶׁן: \n", 3.8. "מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל שַׁעַר הַגָּדוֹל שֶׁנִּפְתָּח. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַמַּגְרֵפָה. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הָעֵץ שֶׁעָשָׂה בֶן קָטִין מוּכְנִי לַכִּיּוֹר. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל גְּבִינִי כָּרוֹז. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הֶחָלִיל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַצֶּלְצָל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַשִּׁיר. מִירִיחוֹ הָיוּ שׁוֹמְעִים קוֹל הַשּׁוֹפָר. וְיֵשׁ אוֹמְרִים, אַף קוֹל שֶׁל כֹּהֵן גָּדוֹל בְּשָׁעָה שֶׁהוּא מַזְכִּיר אֶת הַשֵּׁם בְּיוֹם הַכִּפּוּרִים. מִירִיחוֹ הָיוּ מְרִיחִים רֵיחַ פִּטּוּם הַקְּטֹרֶת. אָמַר רַבִּי אֱלִיעֶזֶר בֶּן דִּגְלַאי, עִזִּים הָיוּ לְבֵית אַבָּא בְּהַר מִכְוָר, וְהָיוּ מִתְעַטְּשׁוֹת מֵרֵיחַ פִּטּוּם הַקְּטֹרֶת: \n", | 2.2. "They then began to throw the ashes on to the heap (tapuah). This heap was in the middle of the altar, and sometimes there was as much as three hundred kor on it. On festivals they did not use to clear away the ash because it was reckoned an ornament to the altar. It never happened that the priest was neglectful in taking out the ashes.", 3.8. "From Jericho they could hear the sound of the great gate being opened. From Jericho they could hear the sound of the magrephah. From Jericho they could hear the noise of the wooden pulley which Ben Katin made for the laver. From Jericho they could hear the voice of Gevini the herald. From Jericho they could hear the sound of the pipes. From Jericho they could hear the sound of the cymbals. From Jericho they could hear the sound of the singing [of the Levites]. From Jericho they could hear the sound of the shofar. Some say also of the high priest when he pronounced the divine name on Yom Kippur. From Jericho they could smell the odor of the compounding of incense. Rabbi Elazar ben Diglai said: my father had some goats in Har Michvar, and they would sneeze from the smell of the incense.", |
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17. Mishnah, Yevamot, 15.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •epstein, j.n. Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 242| 15.2. "בֵּית הִלֵּל אוֹמְרִים, לֹא שָׁמַעְנוּ אֶלָּא בְּבָאָה מִן הַקָּצִיר, וּבְאוֹתָהּ מְדִינָה, וּכְמַעֲשֶׂה שֶׁהָיָה. אָמְרוּ לָהֶן בֵּית שַׁמַּאי, אַחַת הַבָּאָה מִן הַקָּצִיר, וְאַחַת הַבָּאָה מִן הַזֵּיתִים, וְאַחַת הַבָּאָה מִן הַבָּצִיר, וְאַחַת הַבָּאָה מִמְּדִינָה לִמְדִינָה. לֹא דִבְּרוּ חֲכָמִים בַּקָּצִיר אֶלָּא בַהֹוֶה. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּבֵית שַׁמָּאי: \n", | 15.2. "Bet Hillel says: we heard [such a tradition] only in respect of a woman who came from the harvest and [whose husband died] in the same country, and in a case similar to the one that happened. Bet Shammai said to them: [the law is] the same whether the woman came from the harvest or from olive picking, or from grape picking, or from one country to another--the Sages spoke of the harvest only [because the incident to which they referred] occurred then. Bet Hillel changed their view to rule in accordance with Bet Shammai.", |
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18. Mishnah, Yoma, 1.1-1.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140| 1.1. "שִׁבְעַת יָמִים קֹדֶם יוֹם הַכִּפּוּרִים מַפְרִישִׁין כֹּהֵן גָּדוֹל מִבֵּיתוֹ לְלִשְׁכַּת פַּלְהֶדְרִין, וּמַתְקִינִין לוֹ כֹהֵן אַחֵר תַּחְתָּיו, שֶׁמָּא יֶאֱרַע בּוֹ פְסוּל. רַבִּי יְהוּדָה אוֹמֵר, אַף אִשָּׁה אַחֶרֶת מַתְקִינִין לוֹ, שֶׁמָּא תָמוּת אִשְׁתּוֹ, שֶׁנֶּאֱמַר (ויקרא טז) וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ. בֵּיתוֹ, זוֹ אִשְׁתּוֹ. אָמְרוּ לוֹ, אִם כֵּן, אֵין לַדָּבָר סוֹף: \n", 1.2. "כָּל שִׁבְעַת הַיָּמִים הוּא זוֹרֵק אֶת הַדָּם וּמַקְטִיר אֶת הַקְּטֹרֶת וּמֵטִיב אֶת הַנֵּרוֹת וּמַקְרִיב אֶת הָרֹאשׁ וְאֶת הָרֶגֶל. וּשְׁאָר כָּל הַיָּמִים, אִם רָצָה לְהַקְרִיב, מַקְרִיב, שֶׁכֹּהֵן גָּדוֹל מַקְרִיב חֵלֶק בָּרֹאשׁ וְנוֹטֵל חֵלֶק בָּרֹאשׁ: \n", 1.3. "מָסְרוּ לוֹ זְקֵנִים מִזִּקְנֵי בֵית דִּין, וְקוֹרִין לְפָנָיו בְּסֵדֶר הַיּוֹם, וְאוֹמְרִים לוֹ, אִישִׁי כֹהֵן גָּדוֹל, קְרָא אַתָּה בְּפִיךָ, שֶׁמָּא שָׁכַחְתָּ אוֹ שֶׁמָּא לֹא לָמָדְתָּ. עֶרֶב יוֹם הַכִּפּוּרִים שַׁחֲרִית, מַעֲמִידִין אוֹתוֹ בְּשַׁעַר מִזְרָח, וּמַעֲבִירִין לְפָנָיו פָּרִים וְאֵילִים וּכְבָשִׂים, כְּדֵי שֶׁיְּהֵא מַכִּיר וְרָגִיל בָּעֲבוֹדָה: \n", 1.4. "כָּל שִׁבְעַת הַיָּמִים לֹא הָיוּ מוֹנְעִין מִמֶּנּוּ מַאֲכָל וּמִשְׁתֶּה, עֶרֶב יוֹם הַכִּפּוּרִים עִם חֲשֵׁכָה, לֹא הָיוּ מַנִּיחִים אוֹתוֹ לֶאֱכֹל הַרְבֵּה, מִפְּנֵי שֶׁהַמַּאֲכָל מֵבִיא אֶת הַשֵּׁנָה: \n", 1.5. "מְסָרוּהוּ זִקְנֵי בֵית דִּין לְזִקְנֵי כְהֻנָּה, וְהֶעֱלוּהוּ לַעֲלִיַּת בֵּית אַבְטִינָס, וְהִשְׁבִּיעוּהוּ וְנִפְטְרוּ וְהָלְכוּ לָהֶם. וְאָמְרוּ לוֹ, אִישִׁי כֹהֵן גָּדוֹל, אָנוּ שְׁלוּחֵי בֵית דִּין, וְאַתָּה שְׁלוּחֵנוּ וּשְׁלִיחַ בֵּית דִּין, מַשְׁבִּיעִין אָנוּ עָלֶיךָ בְּמִי שֶׁשִּׁכֵּן שְׁמוֹ בַבַּיִת הַזֶּה, שֶׁלֹּא תְשַׁנֶּה דָבָר מִכָּל מַה שֶּׁאָמַרְנוּ לָךְ. הוּא פוֹרֵשׁ וּבוֹכֶה, וְהֵן פּוֹרְשִׁין וּבוֹכִין: \n", 1.6. "אִם הָיָה חָכָם, דּוֹרֵשׁ. וְאִם לָאו, תַּלְמִידֵי חֲכָמִים דּוֹרְשִׁין לְפָנָיו. וְאִם רָגִיל לִקְרוֹת, קוֹרֵא. וְאִם לָאו, קוֹרִין לְפָנָיו. וּבַמֶּה קוֹרִין לְפָנָיו, בְּאִיּוֹב וּבְעֶזְרָא וּבְדִבְרֵי הַיָּמִים. זְכַרְיָה בֶּן קְבוּטָל אוֹמֵר, פְּעָמִים הַרְבֵּה קָרִיתִי לְפָנָיו בְּדָנִיֵּאל: \n", 1.7. "בִּקֵּשׁ לְהִתְנַמְנֵם, פִּרְחֵי כְהֻנָּה מַכִּין לְפָנָיו בְּאֶצְבַּע צְרֵדָה, וְאוֹמְרִים לוֹ, אִישִׁי כֹהֵן גָּדוֹל, עֲמֹד וְהָפֵג אַחַת עַל הָרִצְפָּה. וּמַעֲסִיקִין אוֹתוֹ עַד שֶׁיַּגִּיעַ זְמַן הַשְּׁחִיטָה: \n", 1.8. "בְּכָל יוֹם תּוֹרְמִין אֶת הַמִּזְבֵּחַ בִּקְרִיאַת הַגֶּבֶר אוֹ סָמוּךְ לוֹ, בֵּין לְפָנָיו בֵּין לְאַחֲרָיו. בְּיוֹם הַכִּפּוּרִים מֵחֲצוֹת, וּבָרְגָלִים מֵאַשְׁמוּרָה הָרִאשׁוֹנָה, וְלֹא הָיְתָה קְרִיאַת הַגֶּבֶר מַגַּעַת עַד שֶׁהָיְתָה עֲזָרָה מְלֵאָה מִיִּשְׂרָאֵל: \n", | 1.1. "Seven days before Yom HaKippurim they remove the high priest from his house to the chamber of the counselors and they set up another priest to take his place lest something should occur to him to disqualify him [from being able to worship]. Rabbi Judah said: they even prepare another wife for him in case his wife should die, as it says “And he shall make atonement for himself and for his house” (Leviticus 16:6): “his house” this refers to his wife. They said to him: if so there would be no end to the matter.", 1.2. "All seven days he sprinkles the blood and burns the incense and cleans lamps and offers the head and the leg; And on all other days if he wants he offers, for the high priest is first in offering a portion and has first place in taking a portion.", 1.3. "They delivered to him elders from the elders of the court and they read before him [throughout the seven days] from the order of the day. And they say to him, “Sir, high priest, you read it yourself with your own mouth, lest you have forgotten or lest you have never learned.” On the eve of Yom HaKippurim in the morning they place him at the eastern gate and pass before him oxen, rams and sheep, so that he may recognize and become familiar with the service.", 1.4. "All seven days they did not withhold food or drink from him. On the eve of Yom HaKippurim near nightfall they would not let him eat much because food brings about sleep.", 1.5. "The elders of the court handed him over to the elders of the priesthood and they took him up to the upper chamber of the house of Avtinas. They adjured him and then left. And they said to him [when leaving]: “Sir, high priest, we are messengers of the court and you are our messenger and the messenger of the court. We adjure you by the one that caused His name dwell in this house that you do not change anything of what we said to you.” He turned aside and wept and they turned aside and wept.", 1.6. "If he was a sage he would expound, and if not, the disciples of the sages would expound before him. If he was familiar with reading [the Scriptures] he would read, if not they would read before him. From what would they read before him? From Job, Ezra and Chronicles. Zechariah ben Kv’utal says: I have often read before him from Daniel.", 1.7. "If he wished to sleep, young priests would snap their middle finger before him and say: “Sir high priest, stand up and drive the sleep away by standing once on this [cold] floor. They would keep him busy until the time for the slaughtering [of the daily morning offering] would arrive.", 1.8. "Every day they would remove [the ashes from] the altar at the cock’s crow or close to that time, either before or after. But on Yom HaKippurim from midnight, and on the festivals at the [end of the] first watch; And the cock’s crow would not arrive before the Temple court was full of Israelites.", |
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| 19. New Testament, Apocalypse, 7, 24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 9 |
| 20. New Testament, John, 7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 9 |
21. Mishnah, Sukkah, 1.1, 1.4-1.5, 1.7-1.9, 1.11, 2.2-2.3, 2.7, 2.9, 3.1, 3.5, 3.12-3.13, 4.1-4.7, 4.9-4.10, 5.1, 5.5-5.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 106, 112, 141, 142, 143, 151, 171, 183, 199, 207, 209, 222, 223| 1.1. "סֻכָּה שֶׁהִיא גְבוֹהָה לְמַעְלָה מֵעֶשְׂרִים אַמָּה, פְּסוּלָה. רַבִּי יְהוּדָה מַכְשִׁיר. וְשֶׁאֵינָהּ גְּבוֹהָה עֲשָׂרָה טְפָחִים, וְשֶׁאֵין לָהּ שְׁלֹשָׁה דְּפָנוֹת, וְשֶׁחַמָּתָהּ מְרֻבָּה מִצִּלָּתָהּ, פְּסוּלָה. סֻכָּה יְשָׁנָה, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. וְאֵיזוֹ הִיא סֻכָּה יְשָׁנָה, כָּל שֶׁעֲשָׂאָהּ קֹדֶם לֶחָג שְׁלשִׁים יוֹם. אֲבָל אִם עֲשָׂאָהּ לְשֵׁם חָג, אֲפִלּוּ מִתְּחִלַּת הַשָּׁנָה, כְּשֵׁרָה: \n", 1.4. "הִדְלָה עָלֶיהָ אֶת הַגֶּפֶן וְאֶת הַדְּלַעַת וְאֶת הַקִּסּוֹם וְסִכֵּךְ עַל גַּבָּהּ, פְּסוּלָה. וְאִם הָיָה סִכּוּךְ הַרְבֵּה מֵהֶן, אוֹ שֶׁקְּצָצָן, כְּשֵׁרָה. זֶה הַכְּלָל, כֹּל שֶׁהוּא מְקַבֵּל טֻמְאָה וְאֵין גִּדּוּלוֹ מִן הָאָרֶץ, אֵין מְסַכְּכִין בּוֹ. וְכָל דָּבָר שֶׁאֵינוֹ מְקַבֵּל טֻמְאָה וְגִדּוּלוֹ מִן הָאָרֶץ, מְסַכְּכִין בּוֹ: \n", 1.5. "חֲבִילֵי קַשׁ וַחֲבִילֵי עֵצִים וַחֲבִילֵי זְרָדִין, אֵין מְסַכְּכִין בָּהֶן. וְכֻלָּן שֶׁהִתִּירָן, כְּשֵׁרוֹת. וְכֻלָּן כְּשֵׁרוֹת לַדְּפָנוֹת: \n", 1.7. "תִּקְרָה שֶׁאֵין עָלֶיהָ מַעֲזִיבָה, רַבִּי יְהוּדָה אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים, מְפַקְפֵּק וְנוֹטֵל אַחַת מִבֵּינְתַיִם, וּבֵית הִלֵּל אוֹמְרִים, מְפַקְפֵּק אוֹ נוֹטֵל אַחַת מִבֵּינְתַיִם. רַבִּי מֵאִיר אוֹמֵר, נוֹטֵל אַחַת מִבֵּינְתַיִם, וְאֵין מְפַקְפֵּק: \n", 1.8. "הַמְקָרֶה סֻכָּתוֹ בְשַׁפּוּדִין אוֹ בַאֲרֻכּוֹת הַמִּטָּה, אִם יֵשׁ רֶוַח בֵּינֵיהֶן כְּמוֹתָן, כְּשֵׁרָה. הַחוֹטֵט בְּגָדִישׁ לַעֲשׂוֹת בּוֹ סֻכָּה, אֵינָהּ סֻכָּה: \n", 1.9. "הַמְשַׁלְשֵׁל דְּפָנוֹת מִלְמַעְלָה לְמַטָּה, אִם גָּבוֹהַּ מִן הָאָרֶץ שְׁלֹשָׁה טְפָחִים, פְּסוּלָה. מִלְּמַטָּה לְמַעְלָה, אִם גָּבוֹהַּ מִן הָאָרֶץ עֲשָׂרָה טְפָחִים, כְּשֵׁרָה. רַבִּי יוֹסֵי אוֹמֵר, כְּשֵׁם שֶׁמִּלְּמַטָּה לְמַעְלָה עֲשָׂרָה טְפָחִים, כָּךְ מִלְמַעְלָה לְמַטָּה עֲשָׂרָה טְפָחִים. הִרְחִיק אֶת הַסִּכּוּךְ מִן הַדְּפָנוֹת שְׁלשָׁה טְפָחִים, פְּסוּלָה: \n", 1.11. "הָעוֹשֶׂה סֻכָּתוֹ כְּמִין צְרִיף, אוֹ שֶׁסְּמָכָהּ לְכֹתֶל, רַבִּי אֱלִיעֶזֶר פּוֹסֵל, מִפְּנֵי שֶׁאֵין לָהּ גָּג, וַחֲכָמִים מַכְשִׁירִין. מַחְצֶלֶת קָנִים גְּדוֹלָה, עֲשָׂאָהּ לִשְׁכִיבָה, מְקַבֶּלֶת טֻמְאָה וְאֵין מְסַכְּכִין בָּהּ. לְסִכּוּךְ, מְסַכְּכִין בָּהּ וְאֵינָהּ מְקַבֶּלֶת טֻמְאָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַחַת קְטַנָּה וְאַחַת גְּדוֹלָה, עֲשָׂאָהּ לִשְׁכִיבָה, מְקַבֶּלֶת טֻמְאָה וְאֵין מְסַכְּכִין בָּהּ. לְסִכּוּךְ, מְסַכְּכִין בָּהּ וְאֵינָהּ מְקַבֶּלֶת טֻמְאָה: \n", 2.2. "הַסּוֹמֵךְ סֻכָּתוֹ בְּכַרְעֵי הַמִּטָּה, כְּשֵׁרָה. רַבִּי יְהוּדָה אוֹמֵר, אִם אֵינָהּ יְכוֹלָה לַעֲמֹד בִּפְנֵי עַצְמָהּ, פְּסוּלָה. סֻכָּה הַמְדֻבְלֶלֶת, וְשֶׁצִּלָּתָהּ מְרֻבָּה מֵחַמָּתָהּ, כְּשֵׁרָה. הַמְעֻבָּה כְמִין בַּיִת, אַף עַל פִּי שֶׁאֵין הַכּוֹכָבִים נִרְאִים מִתּוֹכָהּ, כְּשֵׁרָה: \n", 2.3. "הָעוֹשֶׂה סֻכָּתוֹ בְּרֹאשׁ הָעֲגָלָה אוֹ בְּרֹאשׁ הַסְּפִינָה, כְּשֵׁרָה, וְעוֹלִין לָהּ בְּיוֹם טוֹב. בְּרֹאשׁ הָאִילָן אוֹ עַל גַּבֵּי גָמָל, כְּשֵׁרָה, וְאֵין עוֹלִין לָהּ בְּיוֹם טוֹב. שְׁתַּיִם בָּאִילָן וְאַחַת בִּידֵי אָדָם, אוֹ שְׁתַּיִם בִּידֵי אָדָם וְאַחַת בָּאִילָן, כְּשֵׁרָה, וְאֵין עוֹלִין לָהּ בְּיוֹם טוֹב. שָׁלשׁ בִּידֵי אָדָם וְאַחַת בָּאִילָן, כְּשֵׁרָה, וְעוֹלִין לָהּ בְּיוֹם טוֹב. זֶה הַכְּלָל, כֹּל שֶׁנִּטַּל הָאִילָן וִיכוֹלָה לַעֲמוֹד בִּפְנֵי עַצְמָהּ, כְּשֵׁרָה, וְעוֹלִין לָהּ בְּיוֹם טוֹב: \n", 2.7. "מִי שֶׁהָיָה רֹאשׁוֹ וְרֻבּוֹ בַסֻּכָּה, וְשֻׁלְחָנוֹ בְתוֹךְ הַבַּיִת, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. אָמְרוּ לָהֶן בֵּית הִלֵּל לְבֵית שַׁמַּאי, לֹא כָךְ הָיָה מַעֲשֶׂה, שֶׁהָלְכוּ זִקְנֵי בֵית שַׁמַּאי וְזִקְנֵי בֵית הִלֵּל לְבַקֵּר אֶת רַבִּי יוֹחָנָן בֶּן הַחוֹרָנִי, וּמְצָאוּהוּ שֶׁהָיָה יוֹשֵׁב רֹאשׁוֹ וְרֻבּוֹ בַסֻּכָּה, וְשֻׁלְחָנוֹ בְתוֹךְ הַבַּיִת, וְלֹא אָמְרוּ לוֹ דָבָר. אָמְרוּ לָהֶן בֵּית שַׁמַּאי, מִשָּׁם רְאָיָה, אַף הֵם אָמְרוּ לוֹ, אִם כֵּן הָיִיתָ נוֹהֵג, לֹא קִיַּמְתָּ מִצְוַת סֻכָּה מִיָּמֶיךָ: \n", 2.9. "כָּל שִׁבְעַת הַיָּמִים אָדָם עוֹשֶׂה סֻכָּתוֹ קֶבַע וּבֵיתוֹ עֲרַאי. יָרְדוּ גְשָׁמִים, מֵאֵימָתַי מֻתָּר לְפַנּוֹת, מִשֶּׁתִּסְרַח הַמִּקְפָּה. מָשְׁלוּ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה, לְעֶבֶד שֶׁבָּא לִמְזוֹג כּוֹס לְרַבּוֹ, וְשָׁפַךְ לוֹ קִיתוֹן עַל פָּנָיו: \n", 3.1. "לוּלָב הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פָּסוּל. נִקְטַם רֹאשׁוֹ, נִפְרְצוּ עָלָיו, פָּסוּל. נִפְרְדוּ עָלָיו, כָּשֵׁר. רַבִּי יְהוּדָה אוֹמֵר, יֶאֶגְדֶנּוּ מִלְמָעְלָה. צִנֵּי הַר הַבַּרְזֶל, כְּשֵׁרוֹת. לוּלָב שֶׁיֶּשׁ בּוֹ שְׁלשָׁה טְפָחִים כְּדֵי לְנַעְנֵעַ בּוֹ, כָּשֵׁר: \n", 3.5. "אֶתְרוֹג הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פָּסוּל. שֶׁל עָרְלָה, פָּסוּל. שֶׁל תְּרוּמָה טְמֵאָה, פָּסוּל. שֶׁל תְּרוּמָה טְהוֹרָה, לֹא יִטֹּל, וְאִם נָטַל, כָּשֵׁר. שֶׁל דְּמַאי, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. שֶׁל מַעֲשֵׂר שֵׁנִי בִּירוּשָׁלַיִם, לֹא יִטֹּל, וְאִם נָטַל, כָּשֵׁר: \n", 3.12. "בָּרִאשׁוֹנָה הָיָה לוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה, זֵכֶר לַמִּקְדָשׁ. וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n", 3.13. "יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, כָּל הָעָם מוֹלִיכִין אֶת לוּלְבֵיהֶן לְבֵית הַכְּנֶסֶת. לַמָּחֳרָת מַשְׁכִּימִין וּבָאִין, כָּל אֶחָד וְאֶחָד מַכִּיר אֶת שֶׁלּוֹ, וְנוֹטְלוֹ. מִפְּנֵי שֶׁאָמְרוּ חֲכָמִים, אֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ. וּשְׁאָר יְמוֹת הֶחָג, אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ: \n", 4.1. "לוּלָב וַעֲרָבָה, שִׁשָּׁה וְשִׁבְעָה. הַהַלֵּל וְהַשִּׂמְחָה, שְׁמֹנָה. סֻכָּה וְנִסּוּךְ הַמַּיִם, שִׁבְעָה. וְהֶחָלִיל, חֲמִשָּׁה וְשִׁשָּׁה: \n", 4.2. "לוּלָב שִׁבְעָה כֵּיצַד, יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, לוּלָב שִׁבְעָה, וּשְׁאָר כָּל הַיָּמִים, שִׁשָּׁה: \n", 4.3. "עֲרָבָה שִׁבְעָה כֵּיצַד, יוֹם שְׁבִיעִי שֶׁל עֲרָבָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, עֲרָבָה שִׁבְעָה, וּשְׁאָר כָּל הַיָּמִים שִׁשָּׁה: \n", 4.4. "מִצְוַת לוּלָב כֵּיצַד. יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מוֹלִיכִין אֶת לוּלְבֵיהֶן לְהַר הַבַּיִת, וְהַחַזָּנִין מְקַבְּלִין מֵהֶן וְסוֹדְרִין אוֹתָן עַל גַּב הָאִצְטַבָּא, וְהַזְּקֵנִים מַנִּיחִין אֶת שֶׁלָּהֶן בַּלִּשְׁכָּה. וּמְלַמְּדִים אוֹתָם לוֹמַר, כָּל מִי שֶׁמַּגִּיעַ לוּלָבִי בְיָדוֹ, הֲרֵי הוּא לוֹ בְמַתָּנָה. לְמָחָר מַשְׁכִּימִין וּבָאִין, וְהַחַזָּנִין זוֹרְקִין אוֹתָם לִפְנֵיהֶם. וְהֵן מְחַטְּפִין וּמַכִּין אִישׁ אֶת חֲבֵרוֹ. וּכְשֶׁרָאוּ בֵית דִּין שֶׁבָּאוּ לִידֵי סַכָּנָה, הִתְקִינוּ שֶׁיְּהֵא כָל אֶחָד וְאֶחָד נוֹטֵל בְּבֵיתוֹ: \n", 4.5. "מִצְוַת עֲרָבָה כֵּיצַד, מָקוֹם הָיָה לְמַטָּה מִירוּשָׁלַיִם, וְנִקְרָא מוֹצָא. יוֹרְדִין לְשָׁם וּמְלַקְּטִין מִשָּׁם מֻרְבִּיּוֹת שֶׁל עֲרָבָה, וּבָאִין וְזוֹקְפִין אוֹתָן בְּצִדֵּי הַמִּזְבֵּחַ, וְרָאשֵׁיהֶן כְּפוּפִין עַל גַּבֵּי הַמִּזְבֵּחַ. תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. בְּכָל יוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ פַּעַם אַחַת, וְאוֹמְרִים, אָנָּא ה' הוֹשִׁיעָה נָּא, אָנָּא ה' הַצְלִיחָה נָּא. רַבִּי יְהוּדָה אוֹמֵר, אֲנִי וָהוֹ הוֹשִׁיעָה נָּא. וְאוֹתוֹ הַיּוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים. בִּשְׁעַת פְּטִירָתָן, מָה הֵן אוֹמְרִים, יֹפִי לְךָ מִזְבֵּחַ, יֹפִי לְךָ מִזְבֵּחַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לְיָהּ וּלְךָ, מִזְבֵּחַ. לְיָהּ וּלְךָ, מִזְבֵּחַ: \n", 4.6. "כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהָיוּ מְלַקְּטִין אוֹתָן מֵעֶרֶב שַׁבָּת וּמַנִּיחִים אוֹתָן בְּגִיגִיּוֹת שֶׁל זָהָב, כְּדֵי שֶׁלֹּא יִכְמֹשׁוּ. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר, חֲרִיּוֹת שֶׁל דֶּקֶל הָיוּ מְבִיאִין, וְחוֹבְטִין אוֹתָן בַּקַּרְקַע בְּצִדֵּי הַמִּזְבֵּחַ, וְאוֹתוֹ הַיּוֹם נִקְרָא יוֹם חִבּוּט חֲרִיּוֹת: \n", 4.7. "מִיַּד הַתִּינוֹקוֹת שׁוֹמְטִין אֶת לוּלְבֵיהֶן וְאוֹכְלִין אֶתְרוֹגֵיהֶן: \n", 4.9. "נִסּוּךְ הַמַּיִם כֵּיצַד. צְלוֹחִית שֶׁל זָהָב מַחֲזֶקֶת שְׁלשֶׁת לֻגִּים הָיָה מְמַלֵּא מִן הַשִּׁלּוֹחַ. הִגִּיעוּ לְשַׁעַר הַמַּיִם, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. עָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ, שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ שָׁם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל סִיד הָיוּ, אֶלָּא שֶׁהָיוּ מֻשְׁחָרִין פְּנֵיהֶם מִפְּנֵי הַיָּיִן. וּמְנֻקָּבִין כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, אֶחָד מְעֻבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבִי שֶׁל מַיִם, מִזְרָחִי שֶׁל יָיִן. עֵרָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם, יָצָא. רַבִּי יְהוּדָה אוֹמֵר, בְּלֹג הָיָה מְנַסֵּךְ כָּל שְׁמֹנָה. וְלַמְנַסֵּךְ אוֹמְרִים לוֹ, הַגְבַּהּ יָדֶךָ, שֶׁפַּעַם אַחַת נִסֵּךְ אֶחָד עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כָל הָעָם בְּאֶתְרוֹגֵיהֶן: \n", 4.10. "כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהָיָה מְמַלֵּא מֵעֶרֶב שַׁבָּת חָבִית שֶׁל זָהָב שֶׁאֵינָהּ מְקֻדֶּשֶׁת, מִן הַשִּׁלּוֹחַ, וּמַנִּיחָהּ בַּלִּשְׁכָּה. נִשְׁפְּכָה אוֹ נִתְגַּלְּתָה, הָיָה מְמַלֵּא מִן הַכִּיּוֹר, שֶׁהַיַּיִן וְהַמַּיִם הַמְּגֻלִּין, פְּסוּלִים לְגַבֵּי הַמִּזְבֵּחַ: \n", 5.1. "הֶחָלִיל חֲמִשָּׁה וְשִׁשָּׁה. זֶהוּ הֶחָלִיל שֶׁל בֵּית הַשּׁוֹאֵבָה, שֶׁאֵינָה דּוֹחָה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. אָמְרוּ, כָּל מִי שֶׁלֹּא רָאָה שִׂמְחַת בֵּית הַשּׁוֹאֵבָה, לֹא רָאָה שִׂמְחָה מִיָּמָיו: \n", 5.5. "אֵין פּוֹחֲתִין מֵעֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ, וְאֵין מוֹסִיפִין עַל אַרְבָּעִים וּשְׁמֹנֶה. בְּכָל יוֹם הָיוּ שָׁם עֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ, שָׁלשׁ לִפְתִיחַת שְׁעָרִים, וְתֵשַׁע לְתָמִיד שֶׁל שַׁחַר, וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבָּיִם. וּבַמּוּסָפִין הָיוּ מוֹסִיפִין עוֹד תֵּשַׁע. וּבְעֶרֶב שַׁבָּת הָיוּ מוֹסִיפִין עוֹד שֵׁשׁ, שָׁלשׁ לְהַבְטִיל הָעָם מִמְּלָאכָה, וְשָׁלשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל. עֶרֶב שַׁבָּת שֶׁבְּתוֹךְ הֶחָג הָיוּ שָׁם אַרְבָּעִים וּשְׁמֹנֶה, שָׁלשׁ לִפְתִיחַת שְׁעָרִים, שָׁלשׁ לַשַּׁעַר הָעֶלְיוֹן, וְשָׁלשׁ לַשַּׁעַר הַתַּחְתּוֹן, וְשָׁלשׁ לְמִלּוּי הַמַּיִם, וְשָׁלשׁ עַל גַּבֵּי מִזְבֵּחַ, תֵּשַׁע לְתָמִיד שֶׁל שַׁחַר, וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם, וְתֵשַׁע לַמּוּסָפִין, שָׁלשׁ לְהַבְטִיל אֶת הָעָם מִן הַמְּלָאכָה, וְשָׁלשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל: \n", 5.6. "יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג הָיוּ שָׁם שְׁלשָׁה עָשָׂר פָּרִים, וְאֵילִים שְׁנַיִם, וְשָׂעִיר אֶחָד. נִשְׁתַּיְּרוּ שָׁם אַרְבָּעָה עָשָׂר כְּבָשִׂים לִשְׁמֹנֶה מִשְׁמָרוֹת. בַּיּוֹם הָרִאשׁוֹן, שִׁשָּׁה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּשֵּׁנִי, חֲמִשָּׁה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְׁאָר אֶחָד אֶחָד. בַּשְּׁלִישִׁי, אַרְבָּעָה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְׁאָר אֶחָד אֶחָד. בָּרְבִיעִי, שְׁלשָׁה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּחֲמִשִּׁי, שְׁנַיִם מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּשִּׁשִּׁי, אֶחָד מַקְרִיב שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּשְּׁבִיעִי, כֻּלָּן שָׁוִין. בַּשְּׁמִינִי, חָזְרוּ לַפַּיִס כְּבָרְגָלִים. אָמְרוּ, מִי שֶׁהִקְרִיב פָּרִים הַיּוֹם, לֹא יַקְרִיב לְמָחָר, אֶלָּא חוֹזְרִין חֲלִילָה: \n", | 1.1. "A sukkah which is more than twenty cubits high is not valid. Rabbi Judah validates it. One which is not ten handbreadths high, or which does not have three walls, or which has more sun than shade, is not valid. An old sukkah: Bet Shammai invalidates it and Bet Hillel validates it. What is an “old sukkah”? Any one which he made thirty days before the festival; but if he made it for the purpose of the festival, even at the beginning of the year, it is valid.", 1.4. "If he trained a vine or a gourd or ivy over [the sukkah] and put skhakh on top of it, it is not valid. But if the skhakh is more than them, or if he cut them, it is valid. This is the general rule: whatever is susceptible to [ritual] impurity and does not grow from the ground may not be used for skhakh, but whatever is not susceptible to [ritual] impurity and does grow from ground soil may be used for skhakh.", 1.5. "Bundles of straw, bundles of wood, and bundles of brushwood they do not use them as skhakh. But all of them, if he untied them, are valid. And they are all valid for the walls.", 1.7. "A [wooden] roof that has no plastering: Rabbi Judah says: Bet Shammai say that he should loosen [the planks] and remove one from between each two. And Bet Hillel say he should either loosen [the planks] or remove one from between two. Rabbi Meir says, he removes one from between two, but he does not loosen [the planks].", 1.8. "One who roofs his sukkah with iron spits or with bedposts, if the space between them equals them, it is valid. One who hollows out a haystack to make for himself a sukkah, it is not a valid sukkah.", 1.9. "If he hangs walls down from above to below, if they are higher than three handbreadths from the ground, it is invalid. If he raises them from the bottom to the top, if they are ten handbreadths high, it is valid. Rabbi Yose says: just as from the bottom to the top ten handbreadths [suffices] so from the top to the bottom ten handbreadths [suffice]. If he distances the skhakh three handbreadths from the walls, it is invalid.", 1.11. "One who makes his sukkah like a cone-shaped hut or leans it against a wall: Rabbi Eliezer invalidates it since it has no roof, But the sages declare it valid. A large reed mat: if made for lying upon it is susceptible to [ritual] uncleanliness and is invalid as skhakh. If made for a skhakh, it may be used for skhakh and is not susceptible to uncleanliness. Rabbi Eliezer says, whether small or large: if it was made for reclining upon, it is susceptible to uncleanliness and is invalid as skhakh; if made for a covering, it is valid as a skhakh and is not susceptible to uncleanliness.", 2.2. "One who supports his sukkah with the posts of a bed, it is valid. Rabbi Judah says: if it cannot stand on its own, it is invalid. A disorderly sukkah (and whose shade is more than its sun is valid. One whose [skhakh] is thick like [the roof] of a house is valid, even though the stars cannot be seen through it.", 2.3. "One who makes his sukkah on the top of a wagon, or on the deck of a ship, it is valid and one may go up into it on the festival. If he made it on the top of a tree, or on the back of a camel, it is valid, but one may not go up into it on the festival. If the tree [formed] two [walls] and one was made by the hands of man, or if two were made by the hands of man and one was formed by the tree, it is valid, but one may not go up into it on the festival. If three walls were made by the hands of man and one was formed by the tree, it is valid and one may go up into it on the festival. This is the general rule: in any case in which if the tree was removed the [sukkah] could stand on its own, it is valid and one may go up into it on the festival.", 2.7. "One whose head and the greater part of his body were within the sukkah and his table within the house: Bet Shammai say: it is invalid and Bet Hillel say it valid. Bet Hillel said to Bet Shammai: Did it not in fact happen that the elders of Bet Shammai and the elders of Bet Hillel went to visit Rabbi Yoha ben HaHoroni and found him sitting with his head and the greater part of his body within the sukkah and his table within the house, and they didn’t say anything to him? Bet Shammai said to them: From there [you bring] proof? Indeed they said to him, “If this is your custom, then you have never in your whole life fulfilled the commandment of the sukkah.", 2.9. "All seven days [of the festival] a man must make the sukkah his permanent residence and his house his temporary residence. If rain fell, when may one be permitted to leave it? When the porridge becomes spoiled. They made a parable. To what can this be compared? To a slave who comes to fill the cup for his master, and he poured a pitcher over his face.", 3.1. "A stolen or a dried up lulav is invalid. One [that came] from an asherah tree or from a condemned city is invalid. If its top was broken off or its leaves were detached, it is invalid. If its leaves are spread apart it is valid. Rabbi Judah says he should tie it at the top. The thorny palms of the iron mountain are valid. A lulav which is three handbreadths in length, long enough to wave, is valid.", 3.5. "An etrog which is stolen or withered is invalid. One from an asherah or a condemned city is invalid. of orlah or of unclean terumah it is invalid. of clean terumah, he should not take it, but if he did take it, it is valid. of demai (doubtfully-tithed): Bet Shammai says it invalid, And Bet Hillel says it valid. of second tithe, it should not be taken [even] in Jerusalem, but if he took it, it is valid.", 3.12. "In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].", 3.13. "If the first day of the festival falls on Shabbat, all the people bring their lulavim to the synagogue [on Friday]. The next day they arise early [and come to the synagogue] and each one recognizes his own [lulav] and takes it, since the sages said “one cannot fulfill his obligation on the first day of the festival with his friend’s lulav.” But on the other days of the festival one may fulfill his obligation with the lulav of his fellow.", 4.1. "[The rituals of] the lulav and the aravah are for six or seven [days]; The Hallel and the rejoicing are for eight [days]; The sukkah and the water libation are for seven [days]; The flute is for five or six [days].", 4.2. "“The lulav for seven.” How so? If the first day of the festival fell on Shabbat, the lulav [is taken for] seven days; on any other day, [it is taken] for six.", 4.3. "“The aravah seven days.” How is this? If the seventh day of [the ritual of] the aravah fell on Shabbat, [it lasts] seven days; if it fell on any other day, [it lasts only] six.", 4.4. "The mitzvah of the lulav how was it carried out? If the first day of the festival fell on Shabbat, they brought their lulavim to the Temple Mount, and the attendants would receive them and arrange them on top of the portico, and the elders laid theirs in the chamber. And they would teach the people to say, “Whoever gets my lulav in his hand, let it be his as a gift.” The next day they got up early, and came [to the Temple Mount] and the attendants threw down [their lulavim] before them, and they snatched at them, and so they used to come to blows with one another. When the court saw that they reached a state of danger, they instituted that each man should take [his lulav] in his own home.", 4.5. "The mitzvah of the aravah how was it [performed]?There was a place below Jerusalem called Moza. They went down there and gathered tall branches of aravot and then they came and stood them up at the sides of the altar, and their tops were bent over the altar. They then sounded a teki’ah [long blast], a teru’ah [staccato blast] and again a teki’ah. Every day they went round the altar once, saying, “O Lord, save us, O Lord, make us prosper” (Psalms 118:. Rabbi Judah says: “Ani vaho, save us.” On that day they went round the altar seven times. When they departed, what did they say? “O altar, beauty is to you! O altar, beauty is to you!” Rabbi Eliezer said: [they would say,] “To the Lord and to you, O altar, to the Lord and to you, O altar.”", 4.6. "As was its performance on a weekday, so was its performance on Shabbat, except that they would gather them on the eve of Shabbat and place them in golden basins so that they would not become wilted. Rabbi Yoha ben Beroka says: they used to bring palm branches and they would beat them on the ground at the sides of the altar, and that day was called “[the day of] the beating of the palm branches.”", 4.7. "Immediately after beating the willows (or palm branches) the children undo their lulavs and eat their etrogim.", 4.9. "How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs.", 4.10. "As it was performed on weekdays, so was it was performed on Shabbat, save that on the eve of Shabbat he would fill a non-sanctified golden barrel from the Shiloah, and place it in the chamber. If it was poured away or uncovered, he would refill it from the laver, for wine or water which has become uncovered is invalid for the altar.", 5.1. "The flute was for five or six days. This refers to the flute at the Bet Hashoevah [the place of the water-drawing] which does not override Shabbat or the festival day. They said: he who has not seen the Simchat Bet Hashoevah has never seen rejoicing in his life.", 5.5. "They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane.", 5.6. "On the first festival day of Sukkot there were thirteen bulls, two rams and one goat. Fourteen lambs remained for the other eight priestly watches.On the first day, six [watches] offered two each and the remaining [two] one each. On the second day five offered two each and the remaining [four] one each. On the third day four offered two each and the remaining [six] one each. On the fourth day three offered two each and the remaining [eight] one each. On the fifth day two offered two each and the remaining [ten] one each. On the sixth day one offered two and the remaining [twelve] one each. On the seventh day all were equal. On the eighth day they again cast lots as on the other festivals. They said: the [watch] that offered bulls on one day should not offer them on the next, but that they should take their turns in rotation.", |
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22. Mishnah, Oholot, 5.3-5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •epstein, j.n. Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 242| 5.3. "הָיְתָה שְׁלֵמָה, בֵּית הִלֵּל אוֹמְרִים, מַצֶּלֶת עַל הַכֹּל. בֵּית שַׁמַּאי אוֹמְרִים, אֵינָהּ מַצֶּלֶת אֶלָּא עַל הָאֳכָלִים וְעַל הַמַּשְׁקִים וְעַל כְּלֵי חָרֶס. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי: \n", 5.4. "לָגִין שֶׁהוּא מָלֵא מַשְׁקִין טְהוֹרִין, הַלָּגִין טָמֵא טֻמְאַת שִׁבְעָה, וְהַמַּשְׁקִין טְהוֹרִין. וְאִם פִּנָּן בִּכְלִי אַחֵר, טְמֵאִין. הָאִשָּׁה שֶׁהִיא לָשָׁה בָעֲרֵבָה, הָאִשָּׁה וְהָעֲרֵבָה טְמֵאִים טֻמְאַת שִׁבְעָה, וְהַבָּצֵק טָהוֹר. וְאִם פִּנַּתּוּ לִכְלִי אַחֵר, טָמֵא. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי: \n", | 5.3. "If [the pot] was whole:Bet Hillel says: it protects all [from uncleanness].A vessel of earthenware can protect everything [in it from contracting impurity], according to Beth Hillel. Bet Shammai says: it protects only food, drink and earthenware vessels.But Beth Shammai says: “It protects only food and liquids and [other] vessels of earthenware.” Bet Hillel changed their opinion and taught as Bet Shammai.Beth Hillel said to them: “Why?” Beth Shammai said to them: “Because it is [itself] impure with respect to an ignoramus, and no impure vessel can screen [against impurity].” Beth Hillel said to them: “And did you not pronounce pure the food and liquids inside it?” Beth Shammai said to them: “When we pronounced pure the food and liquids inside it, we pronounced them pure for him [the ignoramus] only, but when you pronounced the vessel pure you pronounced it pure for yourself and for him.” Then Beth Hillel changed their mind and taught according to the opinion of Beth Shammai.", 5.4. "[With regard to] a flagon that is full of pure liquid, the flagon is defiled with seven days' impurity but the liquid remains clean. But if one poured it out into another vessel, it becomes unclean. If a woman was kneading [in the upper story] at a trough, the woman and the trough become unclean with seven days impurity, but the dough remains clean But if one turned it out into another vessel, it becomes unclean. Bet Hillel changed their opinion and taught as Bet Shammai.", |
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| 23. Tosefta, Rosh Hashanah, 2.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •epstein, j.n. Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 259 |
| 24. Ps.-Philo, Biblical Antiquities, 13.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 73, 241 |
25. Tosefta, Shabbat, 2.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 209| 2.4. "כרך דבר שמדליקין בו ע\"ג דבר שאין מדליקין בו אין מדליקין בו רשב\"ג אומר של בית אבא היו כורכין פתילה ע\"ג אגוז ומדליקין בה.", | |
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26. Tosefta, Sotah, 13.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140| 13.7. "כל זמן שהיה שמעון הצדיק קיים [היתה] נר מערבי תדיר משמת הלכו ומצאוהו שכבה מכאן ואילך מוצאין אותה פעמים כבה פעמים [דולק] כל זמן שהיה שמעון הצדיק קיים היתה מערכה תדירה כשמסדרין אותה בשחרית היתה מתגברת והולכות כל היום כולו והיו מקריבין עליה תמידין ומוספין ונסכיהן ולא היו מוסיפין עליה אלא שני גזרי עצים עם תמיד של בין הערבים כדי לקיים מצות [עצים] שנאמר (ויקרא ו׳:ה׳) ובער עליה הכהן משמת שמעון הצדיק תשש כחה של מערכה כשמסדרין אותה [משחרית] לא היו נמנעין מלהוסיף עליה עצים כל היום כולו כל זמן שהיה שמעון הצדיק קיים ברכה נכנסת בשתי [הלחם] ובלחם הפנים שתי הלחם מתחלקת בעצרת לכהנים ולחם הפנים ברגל לכל המשמרות [לאנשי משמר] יש מהן שאוכלין ושובעין ויש שאוכלין ומותירין ולא עלה ביד כל אחד ואחד אלא כזית משמת שמעון הצדיק לא היתה ברכה נכנסת לא בשתי הלחם ולא בלחם הפנים הצנועין מושכין ידיהן והגרגרנין חולקין ביניהם ולא עלה ביד כל אחד ואחד אלא כפול. מעשה בכהן אחד מצפורי שנטל חלקו וחלק חבירו ואעפ\"כ לא עלה בידו אלא כפול והיו קורין אותו בן [חמסן] עד היום.", | |
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27. Tosefta, Sukkah, 1.1, 1.3, 1.5-1.6, 1.8, 1.10, 1.12-1.13, 2.2-2.3, 2.11, 3.1, 3.16, 4.7-4.10, 5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 106, 141, 142, 143, 151, 199, 209, 222, 223| 1.1. "סוכה שהיא גבוהה למעלה מעשרים אמה פסולה ורבי יהודה מכשיר אמר רבי יהודה מעשה [בסוכת הילני בלוד שהיתה גבוהה יתר] מעשרים אמה והיו זקנים נכנסין ויוצאין [אצלה] ולא [אמר אחד מהן דבר אמרו לו מפני שהיא אשה ואין אשה חייבת בסוכה] אמר להם והלא שבעה בנים [תלמידי חכמים היו לה וכולן שרויין בתוכה].", 1.3. "סיככה בחבלים ובפקיעי עמיר [כשרה] סיככה בהוצני פשתן כשרה באניצי פשתן פסולה [בקוצים ובדוקרנים] אע\"פ שדבקן זה בזה [כשרה סיככה בשבולין אם היה הקש מרובה על הדגן כשרה ואם לאו פסולה ר\"י בר' יהודה אומר] סככה בבלאי כלים [כשרה].", 1.5. "חצר גדולה שמוקפת עמודין הרי עמודין כדפנות עושה אדם [את חברו] דופן כדי שיאכל [ושישתה] ושיישן ולא עוד אלא שאדם זוקף את המטה ופורס עליה סדין כדי שלא תכנס [חמה] לא על האוכלים ולא על המת מודים חכמים לר\"א שאין עושין [אהלים] בתחלה ביו\"ט ואצ\"ל בשבת [על מה נחלקו על המוסיפין] שר\"א אומר אין מוסיפין ביו\"ט ואצ\"ל בשבת וחכ\"א מוסיפין בשבת ואצ\"ל ביו\"ט. מעשה בר\"א [שהיה מיסב בסוכתו] של יוחנן [בן אלעזר בקיסריו] והגיעה חמה אמר לו מהו [לפרוס] עליה סדין אמר לו אין לך כל שבט ושבט שלא העמיד [נביא] הגיעה חמה לחצי [סוכה] אמר לו מהו [לפרוס] עליה סדין אמר לו אין לך כל שבט ושבט [שלא העמיד שופט] שבט יהודה ובנימין העמידו מלכים על פי נביאים הגיע חמה [לרגליו של ר\"א נטל את הסדין ופרסו ע\"ג סוכה והפשיל את רגליו ר\"א והלך לו].", 1.6. "[העושה סוכתו כמין צריף או שסמכה אל הכותל] מודה ר\"א שאם [יש בגבהן טפח או שהיתה גבוהה מן הארץ] טפח שהיא כשרה.", 1.8. "סיכך על גבי עגלה שהיא גבוהה עשרה רבי יוסי ברבי יהודה אומר משום רבי יוסי הישן תחת העגלה כישן תחת המטה.", 2.2. "חולין ומשמשיהן פטורין מן הסוכה ולא חולה מסוכן אלא אפי' חש בראשו [אפילו] חש [בעינו ואמר רשב\"ג מעשה וחשתי] בעיני בקיסרין והתיר לי רבי יוסי [בר ר'] לישן אני [ושמשי] חוץ לסוכה [אמר רבי כשהיינו באין אני ור\"א בר' צדוק אצל רבי יוחנן בן נורי לבית שערים והיינו אוכלים תאנים וענבים חוץ לסוכה וכן היה רבי אומר כל סוכה שאין בה ד\"א על ד\"א פסולה וחכ\"א אין מחזקת אלא ראשו ורובו בלבד כשרה. מעשה באנשי ירושלים שהיו משלשלין מטותיהן בחלונות שגבוהין עשרה ומסככין על גביהם וישנים תחתיהן פסל היוצא חוץ לסוכה נידון כסוכה].", 2.3. "שומרי העיר ביום פטורים מן הסוכה ביום וחייבין בלילה שומרי העיר בלילה פטורין בלילה וחייבין ביום שומרי העיר בין ביום בין בלילה פטורין בין ביום בין בלילה [הולכי דרכים פטורין ביום וחייבין בלילה] שומרי גנות [ופרדסות פטורין בלילה וחייבין ביום].", 2.11. "לולב בין אגוד בין שאינו אגוד כשר ר' יהודה אומר אגוד כשר ושאינו אגוד פסול לא יאגדנו ביו\"ט אבל נוטל הימנו שרביט ואוגדו אין אוגדין את הלולב אלא במינו דברי רבי יהודה רבי מאיר אומר אפילו במשיחה א\"ר [מעשה באנשי] ירושלים שהיו אוגדין [לולביהן בגימונות] של זהב אמרו לו [משם ראיה אף הן] היו אוגדין אותו [במינו] מלמטה.", 3.1. "לולב דוחה את השבת בתחלתו וערבה בסופו [מעשה וכבשו עליה בייתוסין אבנים גדולים מערב שבת הכירו בהם עמי הארץ ובאו וגררום והוציאום מתחת אבנים בשבת] לפי שאין בייתוסין מודים שחבוט ערבה דוחה שבת.", 4.7. "[כיצד] ג' להבדיל בין קדש לחול חזן הכנסת נוטל חצוצרת ועולה לגג גבוה שבעיר נטל לקרות מעבירין ממנו תבשיל [מגבי כירה] וטומנין לו מיחם ומדליקין לו את הנר גמר מלקרות אפילו מיחם בידו אין [טומנין אלא מניחו בארץ אפילו נר בידו אין נותנו על גבי מנורה אלא מניחו על גבי הארץ חזן הכנסת מניח חצוצרת בתוך הגג ויורד ובא לו ר\"י אומר רצה להדליק אחר כן מדליק אמרו לו נתת דבריך לשיעורין אלא מקום היה בראש הגג ששם חזן הכנסת מניח חצוצרת].", 4.8. "יו\"ט שחל להיות בערב שבת תוקעין ולא מבדילין [אחר] שבת מבדילין ולא תוקעין כיצד תוקעין תוקע פשוטה ואינו מריע החליל דוחה את השבת [בתחלתו] דברי רבי יוסי ברבי יהודה וחכ\"א אינו דוחה [אפילו את יו\"ט].", 4.9. "כל המשמרות שונות ומשלשות בפרים חוץ משתים [האחרונות] ששונות ולא משלשות ר\"א בן פרטא ור\"א בן יעקב אמרו לא היה פייס לחלבי שעיר אלא מי שמעלה [אברים לכבש] הוא מעלה את חלבי שעיר אבא יוסי בן חנן אומר לא היה פייס לראשי משמרות ושאר כל [המשמרות] חוזרות חלילה ר' [חנניא] בן אנטיגנוס אומר לא היה פייס אלא ליום טוב הראשון [של חג] בלבד ושאר כל ימי החג חוזרות חלילה כיצד מפיסין נכנסין ללשכת הגזית [ומקיפין ועומדין ככולייר הממונה בא ונוטל מצנפתו] של אחד מהם ויודעין שממנו פייס מתחיל [לא] היו מוציאין ב' ב' אלא אחד אחד [היחידים שבהן מוציאין שתים ולא היו מונין להם את היתירה].", | 1.1. "A sukkah which is more than twenty amot high is invalid; R. Yehudah, considers it kosher. R. Yehudah said, It once happened that the sukkah of Helen (in Lod) was higher than twenty amot, and the elders were going in and out of it, and no one said anything to her. [The sages] said to him, It was because she was a woman, and a woman is not obligated [to dwell] in a sukkah. He said to them, And did she not have seven sons who were scholars, and all were sleeping in the sukkah?", 1.3. "If one puts a [schach] covering of ropes, or with bundles of sheaves, it is kosher; a covering of flax in its natural state is kosher; a covering of soaked flax is invalid, with reeds and with forked reeds, even if they are stuck together, it is kosher. A covering of ears of grain, if the husk is more than the grain, it is kosher; if not, it is invalid. R. Yosi bar R. Yehudah says: A covering of torn pieces of garments, it is kosher. ", 1.5. "If a large courtyard is encircled by pillars, the pillars are considered like sides. A man can even make his friend a side in order to eat and drink. Not only that, but he can set up his bed there, and spread over it a sheet so that the sun should not fall on those who are eating nor on the dead. The sages agree to R. Eliezer that tents may not be started to be made on the festival, and of course [the same] on the Sabbath. How do they differ? Only with reference to adding [to a tent], for R. Eliezer says, One may not add on the festival, and of course [the same] on the Sabbath; whereas the sages say, One may add on the Sabbath, and of course [the same] on the festival. It once happened to R. Eliezer that he was dining in the sukkah of R. Yocha b. Elazar in Cesarea when the sun approached. He said to him,What [is the law] regarding spreading a sheet over [the sukkah]? He said, There is not a tribe in Israel which has not given rise to a judge. 1 The sun reached to half the booth. [R. Elieser repeated his question.] He answered, There is not a tribe which has appointed a judge [and we therefore must defer to them]; the tribes of Yehudah and Binyamin appointed kings by word of prophets. The sun reached the feet of R. Eliezer, he took a sheet and spread it over the sukkah. R. Eliezer bundled up his garments, and went out.", 1.6. "One who makes his sukkah in the shape of a cone, or leans it against a wall, it is not valid. But R. Eliezer agrees that if it be placed on a roof with a space of a handbreadth s width, or if it be higher than the ground by a handbreadth, it is kosher. ", 1.8. "One who puts a [schach] covering over a wagon that is higher than 10: Rabbi Yosi b. Rabbi Yehudah says in the name of Rabbi Yosi, One who sleeps under [that] wagon is like one who sleeps under the bed.", 2.2. "The sick and their attendants are exempt from observance of the festival ; and not only one who is dangerously ill, but even one who has a headache or a pain in his eyes. Rabbi Simeon ben Gamaliel said: Once I was in Csesarea with pain in my eyes, and R. Jose allowed me and my attendant to sleep outside the sukkah. Rabbi said, \"Once I and Rabbi Elieser ben Rabbi Zadok were visiting Rabbi Yoha ben Nuri at Beth-Shearim, and we were eating figs and grapes outside the sukkah, and Rabbi was saying, 'Every sukkah which is not four cubits square is not valid.'\" But the sages say, \"If it contains space for the head, and the greater part of the body only, it is valid.\" There is a story of the men of Jerusalem that they were lowering their beds through windows which were ten handbreadths high, and were sleeping under them. A lath roof prolonged beyond the walls of a sukkah is to be judged like a sukkah. ", 2.3. "The watchmen of the city who watch by day are exempt from the law of the sukkah by day, but under obligation by night; those who watch by day and by night are exempted both by day and by night. Travellers are under obligation by night, but exempted by day. Keepers of gardens and parks are exempted both by day and by night. ", 2.11. "A lulav, whether bound or not bound is valid. Rabbi Yehudah says, \"One bound is valid, but one not bound is not valid.\" One must not tie it together on the day of the festival; but one can draw out a twig from it, and bind it. \"They do not bind the lulav but with its own kind\" - the words of Rabbi Yehudah. Rabbi Meir says, \"It may be tied even with a cord.\" He also says, \"There is a story of the men of Jerusalem, that they were binding their lulavs with gold bands.\" They said to him, \"Do you seek a proof from this?\" The fact is, they were binding them with their own kind beneath the gold bands!", 3.1. "The lulav suspends the Sabbath in the beginning of its duty, and the willow in the end of its duty. There is a story that some Boethusians once hid the willows under some great stones on the Sabbath eve; but when this had become known to the common people they came and dragged them out from under the stones on the Sabbath, for the Boethusians do not acknowledge that the beating of the willow suspends the Sabbath.", 4.7. "Why did they blow three blasts? To make the distinction between the holy and the mundane day. The sexton took the trumpets, and went to the top of the highest roof in the city. When he sounded, those who were removing broth from a pot, or were keeping warm a boiler, or were lighting a lamp, ceased to do so, even if the boiler were in one's hand he did not keep it warm, but put it on the ground, even if the lamp were in one's hand, he did not put it on the lamp-stand, but lay it on the ground. The sexton lay the trumpets on the top of the roof, came down, and went away. Rabbi Yose said, “He who wishes to light his lamp after six soundings may do so.” The (sages) said to him, “Your rule would vary according to circumstances, but there was a place on the top of the roof where the sexton lay the trumpets.”", 4.8. "Should the first day fall on the eve of Sabbath they sound a plain note, but do not sound a tremolo. How do they sound? With a single plain, and not a tremulous, note. “The flute-playing supersedes the Sabbath” - the words of Rabbi Yose ben Rabbi Yehudah. But the sages say, “It does not supersede even the festival itself.”", 4.9. "All the divisions on duty were treated alike and divided into three lots for the bullocks, except two who were treated alike but not divided into three lots. Rabbi Eleazar ben Parata and Rabbi Eleazar ben Yacov said, “There was no balloting for the fat of the goat, but whoever offered the limbs offered also the fat.” Rabbi Haninah ben Antigonus said, “There was no balloting except for the leaders of the guards. The rest of all the guards took turns all round.” Abba Yose ben Hanin said, “There was balloting on the first day of the festival only, and all the remaining days they were taking turns all round.” How was the ballot conducted? They gathered at the cell of Gazith, where they stood closely together like a cochlear. An officer came and took the turban of one of them, for they knew that from him the lot began. Individuals among them drew out two, but did not count them more than one.", 4.10. "Rabbi Yehuda said, “There was no ballot for the censer, but whoever was appointed for the incense, it was said to him, Thou art also appointed to the censer.” The last day of the festival has a ballot for itself, a festive season for itself, a pilgrimage for itself, an offering for itself, a song for itself, a benediction for itself, as it is said: “On the eighth day he sent the people away, and they blessed the king, and went into their tents joyful and glad of heart for all the goodness that the Lord had showed unto David his servant, and to Israel his people.” You might argue that they were not obliged to pass the night there. As it is written, “On the twenty-third day of the seventh month he sent the people away, and they went to their tents.” [2 Chronicles 7] This allows one to infer that, being dismissed while it was yet day, rising at dawn they were dismissed and went away. ", |
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28. Tosefta, Taanit, 1.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 176| 1.3. "איזו היא רביעה ראשונה [ר\"מ אומר בכירה לשלשה בינונית לשבעה אפילה לשבעה עשר רבי יהודה אומר הבכירה לשבעה בינונית לי\"ז אפילה לכ\"ג רבי יוסי אומר הבכירה לי\"ז בינונית לעשרים ושלשה אפילה לר\"ח כסלו] וכן היה רבי יוסי אומר אין היחידים מתענין [אלא מר\"ח].", | 1.3. "What is considered the first rain (heb. R'viah)? [Rabbi Meir says, \"An early one (lit. a firstborn) [falls] by the third [of Marcheshvan]; a middle one [falls] by the seventh; [and] a late one (lit. a dark one) [falls] by the seventeenth.\" Rabbi Yehudah says, \"An early one [falls] by the seventh; a middle one [falls] by the seventeenth; [and] a late one [falls] by the twenty-third.\" Rabbi Yose says, An early one [falls] by the seventeenth; a middle one [falls] by the twenty-third; [and] a late one [falls] by Rosh Chodesh Kislev.\"] And so, Rabbi Yose would say, \"The individuals do not fast until Rosh Chodesh Kislev.\"", |
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29. Tosefta, Kippurim, 1.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140| 1.8. "איזו היא אצבע צרדה זו אצבע גדולה של ימין בפה [ולא] בנבל ולא בכנור מה היו אומרים (תהילים קכ״ז:א׳) שיר המעלות לשלמה אם ה' לא יבנה בית וגו' לא היו ישנים כל הלילה אלא שקורין כנגד כהן גדול [כדי] לעסקו בתורה כך היו נוהגין בגבולין אחר חורבן הבית זכר למקדש אבל חוטאין [היו].", | |
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30. Anon., Leviticus Rabba, 30.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 183| 30.7. בַּיּוֹם הָרִאשׁוֹן, זֶה חֲמִשָּׁה עָשָׂר, וְאַתָּה אוֹמֵר בַּיּוֹם הָרִאשׁוֹן, רַבִּי מָנָא דִּשְׁאָב וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, מָשָׁל לִמְדִינָה שֶׁחַיֶּבֶת לִיפָס לַמֶּלֶךְ, וְהָלַךְ הַמֶּלֶךְ לִגְבּוֹתָהּ, בְּתוֹךְ עֲשָׂרָה מִילִין יָצְאוּ גְּדוֹלֵי הַמְדִינָה וְקִלְסוּהוּ, הִתִּיר לָהֶם שְׁלִישׁ מִדָּמוֹסָא שֶׁלָּהֶם, בְּתוֹךְ חֲמִשָּׁה מִילִין יָצְאוּ בֵּינוֹנֵי הַמְדִינָה וְקִלְסוּהוּ, הִתִּיר לָהֶם עוֹד שְׁלִישׁ, כֵּיוָן שֶׁנִּכְנַס לַמְדִינָה יָצְאוּ כָּל בְּנֵי הַמְדִינָה אֲנָשִׁים וְנָשִׁים וְטַף וְקִלְסוּהוּ וְהִתִּיר לָהֶם הַכֹּל, אֲמַר לְהוֹן מַלְכָּא מַה דַּאֲזַל אֲזַל, מִן הָכָא נָחֵיל חֻשְׁבְּנָא. כָּךְ בְּעֶרֶב רֹאשׁ הַשָּׁנָה גְּדוֹלֵי הַדּוֹר מִתְעַנִּין וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַתִּיר לָהֶם שְׁלִישׁ מֵעֲוֹנוֹתֵיהֶן, וּמֵרֹאשׁ הַשָּׁנָה וְעַד יוֹם הַכִּפּוּרִים הַיְחִידִים מִתְעַנִּין וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַתִּיר לָהֶם שְׁלִישׁ מֵעֲוֹנוֹתֵיהֶן, וּבְיוֹם הַכִּפּוּרִים כֻּלָּן מִתְעַנִּין אֲנָשִׁים וְנָשִׁים וְטַף, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לָהֶם לְיִשְׂרָאֵל מַה דַּאֲזַל אֲזַל מִן הָכָא וּלְהַלָּן נָחֵיל חֻשְׁבְּנָא. וּמִיּוֹם הַכִּפּוּרִים עַד הֶחָג כָּל יִשְׂרָאֵל עֲסוּקִין בְּמִצְווֹת, זֶה עוֹסֵק בְּסֻכָּתוֹ וְזֶה בְּלוּלָבוֹ, וּבְיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג כָּל יִשְׂרָאֵל עוֹמְדִין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְלוּלָבֵיהֶן וְאֶתְרוֹגֵיהֶן לִשְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאוֹמֵר לָהֶם, מַה דַּאֲזַל אֲזַל, מִן הָכָא נָחֵיל חֻשְׁבָּנָא. לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן. אָמַר רַב אַחָא (תהלים קל, ד): כִּי עִמְךָ הַסְּלִיחָה, מֵרֹאשׁ הַשָּׁנָה הַסְּלִיחָה מַמְתֶּנֶת אֶצְלְךָ, כָּל כָּךְ לָמָּה, לְמַעַן תִּוָּרֵא, בִּשְׁבִיל לִתֵּן אֵימָתְךָ עַל בְּרִיּוֹתֶיךָ. | |
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| 31. Palestinian Talmud, Yoma, 6.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140 |
| 32. Palestinian Talmud, Sukkah, 1.1, 2.2, 3.13, 4.3, 5.6 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 112, 143, 183, 222, 223 |
| 33. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 183 |
| 34. Palestinian Talmud, Eruvin, 1.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 223 |
35. Anon., Genesis Rabba, 65.17 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140| 65.17. וְאֵת עֹרֹת גְּדָיֵי הָעִזִּים (בראשית כז, טז), אָמַר רַבִּי יוֹחָנָן תְּרֵי אֶדְרָעִין דַּאֲבוּנַן יַעֲקֹב כִּתְרֵין עַמּוּדִין דִּיפָרָא סוֹפָא, וְאַתְּ אֲמַרְתְּ הִלְבִּישָׁה עַל יָדָיו, אֶלָּא חַיְטַתְהוֹן. רַבִּי הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר שְׁנֵי תְּמִידִים שֶׁהָיוּ יִשְׂרָאֵל מַקְרִיבִים בֶּחָג, הָיוּ מַרְכִּיבִין אוֹתָן עַל שְׁנֵי הוֹגְנִין, וְהָיוּ רַגְלֵיהֶם שְׁפוּפוֹת בָּאָרֶץ. רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר, קִנָּמוֹן הַזֶּה הָיָה גָּדוֹל בְּאֶרֶץ יִשְׂרָאֵל וְהָיוּ עִזִּים וּצְבָיִים מַגִּיעִים לְרֹאשׁוֹ שֶׁל אִילָן וְאוֹכְלִים מִמֶּנּוּ. אָמַר רַבִּי חֲנִינָא וַהֲלֹא עֲגָלִים נִשְׁחָטִים בְּאֶרֶץ יִשְׂרָאֵל, וְזֵיתִים נִקְצָצִים, וְעָפָר שֶׁבֶּהָרִים, מַעֲשֵׂה נִסִּים הֵם. אָמַר רַבִּי מוֹנָא הַכֹּל מַעֲשֵׂי נִסִּים. (בראשית כז, יז): וַתִּתֵּן אֶת הַמַּטְעַמִּים וְאֶת הַלֶּחֶם, לִוְתָה אוֹתוֹ עַד הַפֶּתַח, אָמְרָה עַד כָּאן הָיִיתִי חַיֶּבֶת לְךָ, מִכָּאן וָאֵילָךְ בָּרְיָךְ יְקוּם לָךְ. | |
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36. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140| 99a. הא קא משמע לן למטה כלמעלה מה למעלה אין משמש כלום אף למטה אין משמש כלום,מסייע ליה לר' לוי דאמר ר' לוי ואיתימא רבי יוחנן דבר זה מסורת בידינו מאבותינו מקום ארון וכרובים אינו מן המדה תניא נמי הכי ארון שעשה משה יש לו ריוח עשר אמות לכל רוח ורוח,אמר רבנאי אמר שמואל כרובים בנס הן עומדין שנאמר (מלכים א ו, כד) וחמש אמות כנף הכרוב האחת וחמש אמות כנף הכרוב השנית עשר אמות מקצות כנפיו ועד קצות כנפיו גופייהו היכא הוו קיימי אלא שמע מינה בנס הן עומדין,מתקיף לה אביי ודלמא בולטין כתרנגולין הוו קיימי מתקיף לה רבא ודלמא זה שלא כנגד זה הוו קיימי מתקיף לה רב אחא בר יעקב ודלמא באלכסונא הוו קיימי,מתקיף לה רב הונא בריה דרב יהושע ודלמא ביתא מעילאי רווח מתקיף לה רב פפא ודלמא מיכף הוו כייפי ידייהו מתקיף לה רב אשי ודלמא שלחופי הוו משלחפי,כיצד הן עומדין רבי יוחנן ור' אלעזר חד אמר פניהם איש אל אחיו וחד אמר פניהם לבית ולמ"ד פניהם איש אל אחיו הא כתיב (דברי הימים ב ג, יג) ופניהם לבית לא קשיא כאן בזמן שישראל עושין רצונו של מקום כאן בזמן שאין ישראל עושין רצונו של מקום,ולמ"ד ופניהם לבית הא כתיב (שמות כה, כ) ופניהם איש אל אחיו דמצדדי אצדודי דתניא אונקלוס הגר אמר כרובים (דברי הימים ב ג, י) מעשה צעצועים הן ומצודדים פניהם כתלמיד הנפטר מרבו:, big strongמתני׳ /strong /big מי שיש לו בור לפנים מביתו של חבירו נכנס בשעה שדרך בני אדם נכנסין ויוצא בשעה שדרך בני אדם יוצאין ואינו מכניס בהמתו ומשקה מבורו אלא ממלא ומשקה מבחוץ וזה עושה לו פותחת וזה עושה לו פותחת:, big strongגמ׳ /strong /big פותחת להיכא אמר ר' יוחנן שניהם לבור בשלמא בעל הבור בעי לאשתמורי מיא דבוריה אלא בעל הבית למה ליה א"ר אלעזר | 99a. The verse b teaches us this: /b The area b below /b the cherubs b is like /b the area b above /b them; b just as /b the area b above /b the cherubs’ wings, which were spread out in the air, b was not used for anything, /b i.e., it was empty space, b so too /b the area b below /b them b was not used for anything /b and was empty.,This b supports /b the opinion of b Rabbi Levi, as Rabbi Levi said, and some say /b it was b Rabbi Yoḥa /b who said: b This matter is a tradition handed /b down b to us by our ancestors: The space /b occupied by the b Ark /b of the Covet b and /b the b cherubs is not /b included b in the measurement /b of the Holy of Holies in which it rested, as miraculously it did not occupy any space at all. The Gemara comments: b This is also taught /b in a i baraita /i : When they brought b the Ark that Moses crafted /b into the Holy of Holies in the Temple of King Solomon, even though the total width of the Holy of Holies was only twenty cubits, nevertheless the Ark b had ten cubits /b of empty b space /b between it and the wall b in each and every direction. /b , b Rabbenai says /b that b Shmuel says: /b The b cherubs stood miraculously /b and did not occupy any physical space, b as it is stated: “And five cubits was one wing of the cherub, and five cubits was the second wing of the cherub; ten cubits from the tip of its wings until the tip of its wings” /b (I Kings 6:24). Accordingly, the wings of two cherubs, standing side by side, would occupy the entire twenty cubits width of the Sanctuary. But if so, b where, /b in what space, b were their bodies standing? /b Since their wings alone, which protruded from the sides of cherubs’ bodies, occupied twenty cubits, there was no room left in which their bodies could stand. b Rather, /b one must b conclude from /b the verse that the cherubs b stood miraculously /b and did not occupy any physical space., b Abaye objects to this /b proof: b But perhaps they stood /b with their bodies b emerging /b beneath their wings, b like chickens, /b with their wings protruding above them from the same point in the center of their backs. If so, their bodies would stand beneath their wings and would not occupy any additional space. b Rava /b also b objects to this /b proof: b But perhaps they stood /b so that b this /b one b was not next to that /b one and the wings of the two cherubs overlapped, thereby allowing for the additional space occupied by their bodies. b Rav Aḥa bar Yaakov /b also b objects to this /b proof: b But perhaps they were standing in a diagonal [ i ba’alakhsona /i ] /b alignment from one corner of the Holy of Holies to the diagonally opposite corner. In this way there would be enough space for their bodies and their wings., b Rav Huna son of Rav Yehoshua /b also b objects to this /b proof: b But perhaps /b the width of twenty cubits stated in the verse refers only to the width at ground level, whereas b the room widened at the top /b and was therefore able to accommodate both their wings and the width of the bodies. b Rav Pappa /b also b objects to this /b proof: b But perhaps they were folding their wings /b somewhat; since their wings were not fully extended they did not actually fill the full twenty cubits of the Sanctuary. b Rav Ashi /b also b objects to this /b proof: b But perhaps /b their wings b crossed over /b one another, so that they did not occupy so much space.,§ Continuing its focus on the cherubs, the Gemara asks: b How were /b the cherubs b standing? Rabbi Yoḥa and Rabbi Elazar /b disagree about this. b One says: Their faces /b were turned b one toward the other. And one says: Their faces /b were turned b toward the House, /b i.e., the Sanctuary. The Gemara asks: b But according to the one who says /b that b their faces /b were turned b one toward the other, isn’t it written: “And their faces were toward the House” /b (II Chronicles 3:13)? How does he explain the meaning of this verse? The Gemara answers: This is b not difficult, /b as their faces miraculously changed directions in reflection of the Jewish people’s relationship to God. b Here, /b when it states that the cherubs faced each other, it was b when the Jewish people do the will of God. There, /b the verse that describes that the cherubs faced the Sanctuary and not toward each other, was b when the Jewish people do not do the will of God. /b ,The Gemara asks: b And according to the one who says /b they stood as described in the verse: b “And their faces were toward the House,” isn’t it written: “With their faces one toward the other” /b (Exodus 25:20). How does he explain the meaning of this verse? The Gemara answers: b They were angled sideways /b so that they turned both to each other and toward the Sanctuary, b as it is taught /b in a i baraita /i : b Onkelos the Convert said /b that the b cherubs were /b of the b form of children, /b as the verse states: “And in the Holy of Holies he made two cherubim of the form of children; and they overlaid them with gold” (II Chronicles 3:10), b and their faces were angled sideways /b toward the Ark of the Covet, b like a student taking leave of his teacher. /b , strong MISHNA: /strong b One who has /b ownership of b a cistern /b located b beyond the house of another, /b i.e., the cistern can be accessed only by entering the property of the other, and also has access rights to that cistern, b may enter /b the house to access his cistern only b at a time when it is usual for people to enter, and may leave /b only b at a time when it is usual for people to leave. And /b in addition, b he may not bring his animal /b into the house b and water /b it b from his cistern; rather, he /b must b fill /b a pail with water from the cistern b and water /b his animal b outside. And this /b one, the owner of the cistern, b constructs for himself a lock /b on the entrance to the cistern to prevent the homeowner from drawing water from it, b and that /b one, the homeowner, b constructs for himself a lock. /b , strong GEMARA: /strong The mishna states that the owner of the cistern and the homeowner each construct a lock. The Gemara asks: b A lock to where? Rabbi Yoḥa says: Both of them /b construct a lock on the opening b to the cistern /b to prevent the other from accessing it unilaterally. The Gemara asks: b Granted, the owner of the cistern /b constructs a lock, as b he wants to protect the water of his well. But why /b does b the homeowner /b construct a lock? b Rabbi Elazar said: /b |
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37. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140| 10b. השתא [הא] אמרי לא צריכא לקדושי אלא מצאו את אלו ומנאום,ולא אלו בלבד אלא כל שתעלה לך מסורת בידך מאבותיך שמוקפת חומה מימות יהושע בן נון כל המצות הללו נוהגין בה מפני שקדושה ראשונה קידשה לשעתה וקידשה לעתיד לבא קשיא דר' ישמעאל אדר' ישמעאל,תרי תנאי אליבא דר' ישמעאל בר' יוסי ואיבעית אימא הא ר' אלעזר בר יוסי אמרה דתניא ר' אלעזר בר' יוסי אמר אשר לוא חומה (ויקרא כה, ל) אע"פ שאין לו עכשיו והיה לו קודם לכן:,ויהי בימי אחשורוש אמר רבי לוי ואיתימא רבי יונתן דבר זה מסורת בידינו מאנשי כנסת הגדולה כל מקום שנאמר ויהי אינו אלא לשון צער,ויהי בימי אחשורוש (אסתר א, א) הוה המן ויהי בימי שפוט השופטים (רות א, א) הוה רעב ויהי כי החל האדם לרוב (בראשית ו, א) וירא ה' כי רבה רעת האדם (בראשית ו, ה),ויהי בנסעם מקדם (בראשית יא, ב) הבה נבנה לנו עיר (בראשית יא, ד) ויהי בימי אמרפל (בראשית יד, א) עשו מלחמה (בראשית יד, ב) ויהי בהיות יהושע ביריחו (יהושע ה, יג) וחרבו שלופה בידו ויהי ה' את יהושע (יהושע ו, כז) וימעלו בני ישראל (יהושע ז, א) ויהי איש אחד מן הרמתים (שמואל א א, א) כי את חנה אהב וה' סגר רחמה (שמואל א א, ה),ויהי (כי) זקן שמואל ולא הלכו בניו בדרכיו (שמואל א ח, ג) ויהי דוד לכל דרכיו משכיל [וה' עמו] (שמואל א יח, יד) ויהי שאול עוין את דוד (שמואל א יח, ט) ויהי כי ישב המלך בביתו (שמואל ב ז, א) רק אתה לא תבנה הבית (מלכים א ח יט),והכתיב (ויקרא ט, א) ויהי ביום השמיני ותניא אותו היום היתה שמחה לפני הקדוש ברוך הוא כיום שנבראו בו שמים וארץ כתיב הכא ויהי ביום השמיני וכתיב התם (בראשית א, ה) ויהי (בקר) יום אחד,הא שכיב נדב ואביהוא,והכתיב (מלכים א ו, א) ויהי בשמונים שנה וארבע מאות שנה והכתיב (בראשית כט, י) ויהי כאשר ראה יעקב את רחל והכתיב ויהי ערב ויהי בקר יום אחד והאיכא שני והאיכא שלישי והאיכא טובא,אמר רב אשי כל ויהי איכא הכי ואיכא הכי ויהי בימי אינו אלא לשון צער,חמשה ויהי בימי הוו ויהי בימי אחשורוש ויהי בימי שפוט השופטים ויהי בימי אמרפל (ישעיהו ז, א) ויהי בימי אחז (ירמיהו א, ג) ויהי בימי יהויקים,(א"ר) לוי דבר זה מסורת בידינו מאבותינו אמוץ ואמציה אחים הוו מאי קמ"ל,כי הא דא"ר שמואל בר נחמני אמר רבי יונתן כל כלה שהיא צנועה בבית חמיה זוכה ויוצאין ממנה מלכים ונביאים מנלן מתמר דכתיב (בראשית לח, טו) ויראה יהודה ויחשבה לזונה כי כסתה פניה משום דכסתה פניה ויחשבה לזונה,אלא משום דכסתה פניה בבית חמיה ולא הוה ידע לה זכתה ויצאו ממנה מלכים ונביאים מלכים מדוד נביאים דא"ר לוי מסורת בידינו מאבותינו אמוץ ואמציה אחים היו וכתיב (ישעיהו א, א) חזון ישעיהו בן אמוץ,וא"ר לוי דבר זה מסורת בידינו מאבותינו מקום ארון אינו מן המדה,תניא נמי הכי ארון שעשה משה יש לו עשר אמות לכל רוח וכתיב (מלכים א ו, כ) ולפני הדביר עשרים אמה אורך וכתיב כנף הכרוב האחד עשר אמות וכנף הכרוב האחד עשר אמות ארון גופיה היכא הוה קאי אלא לאו שמע מינה בנס היה עומד,ר' יונתן פתח לה פיתחא להאי פרשתא מהכא (ישעיהו יד, כב) וקמתי עליהם וגו' והכרתי לבבל שם ושאר ונין ונכד נאם ה' שם זה הכתב שאר זה לשון נין זה מלכות ונכד זו ושתי,רבי שמואל בר נחמני פתח לה פיתחא להאי פרשתא מהכא (ישעיהו נה, יג) תחת הנעצוץ יעלה ברוש ותחת הסרפד יעלה הדס,תחת הנעצוץ תחת המן הרשע שעשה עצמו ע"ז דכתיב (ישעיהו ז, יט) ובכל הנעצוצים ובכל הנהלולים,יעלה ברוש זה מרדכי שנקרא ראש לכל הבשמים שנאמר (שמות ל, כג) ואתה קח לך בשמים ראש מר דרור ומתרגמינן מרי דכי,תחת הסרפד תחת ושתי הרשעה בת בנו של נבוכדנצר הרשע ששרף רפידת בית ה' דכתיב (שיר השירים ג, י) רפידתו זהב,יעלה הדס זו אסתר הצדקת שנקראת הדסה שנאמר (אסתר ב, ז) ויהי אומן את הדסה והיה לה' לשם זו מקרא מגילה לאות עולם לא יכרת אלו ימי פורים,ר' יהושע בן לוי פתח לה פיתחא להאי פרשתא מהכא (דברים כח, סג) והיה כאשר שש ה' עליכם להיטיב אתכם כן ישיש להרע אתכם,ומי חדי הקב"ה במפלתן של רשעים והא כתיב (דברי הימים ב כ, כא) בצאת לפני החלוץ ואומרים הודו לה' כי לעולם חסדו וא"ר יוחנן מפני מה לא נאמר כי טוב בהודאה זו לפי שאין הקב"ה שמח במפלתן של רשעים,ואמר רבי יוחנן מאי דכתיב (שמות יד, כ) ולא קרב זה אל זה כל הלילה בקשו מלאכי השרת לומר שירה אמר הקב"ה מעשה ידי טובעין בים ואתם אומרים שירה,אמר רבי אלעזר הוא אינו שש אבל אחרים משיש ודיקא נמי דכתיב כן ישיש ולא כתיב ישוש ש"מ,רבי אבא בר כהנא פתח לה פיתחא להאי פרשתא מהכא (קהלת ב, כו) לאדם שטוב לפניו נתן חכמה ודעת ושמחה זה מרדכי הצדיק ולחוטא נתן ענין לאסוף ולכנוס זה המן לתת לטוב לפני האלהים זה מרדכי ואסתר דכתיב ותשם אסתר את מרדכי על בית המן,רבה בר עופרן פתח לה פיתחא להאי פרשתא מהכא (ירמיהו מט, לח) ושמתי כסאי בעילם והאבדתי משם מלך ושרים מלך זו ושתי ושרים זה המן ועשרת בניו,רב דימי בר יצחק פתח לה פיתחא להאי פרשתא מהכא | 10b. b Now, didn’t they say /b later in the same i baraita /i that b it is not necessary to consecrate /b them? b Rather, /b this is what the i baraita /i means to say: It is due to the fact that when the exiles ascended from Babylonia b they discovered these and enumerated them. /b ,The i baraita /i continues. b And not only these, but /b in b any /b city with regard to b which you receive a tradition from your ancestors that it was surrounded by a wall from the days of Joshua, son of Nun, all these mitzvot are observed in it, due to /b the fact b that the initial consecration sanctified /b Eretz Yisrael b for its time and sanctified /b Eretz Yisrael b forever. /b This is b difficult, /b as there is a contradiction between one statement b of Rabbi Yishmael and /b another statement b of Rabbi Yishmael. /b ,The Gemara answers: This is a dispute between b two /b later b i tanna’im /i , /b who hold b according to /b the opinion of b Rabbi Yishmael, son of Rabbi Yosei. /b Each transmitted Rabbi Yishmael’s opinion in a different manner. b And if you wish, say /b instead that one of the traditions is mistaken, as with regard to b this /b statement, b Rabbi Elazar bar Yosei said it, as it is taught /b in a i baraita /i : b Rabbi Elazar, son of Rabbi Yosei, said /b that the verse states: b “Which has [ i lo /i ] a wall” /b (Leviticus 25:30). The word i lo /i is written with an i alef /i , meaning no, that it does not have a wall, but its vocalization is in the sense of its homonym, i lo /i with a i vav /i , meaning that it has a wall. This indicates that b even though it does not presently have /b a wall, as it was destroyed, b but it had a wall previously, /b it retains its status as a walled city. It is Rabbi Elazar, son of Rabbi Yosei, who maintains that the first consecration sanctified Jerusalem forever.,§ The Gemara returns to the primary topic of this chapter, the book of Esther. The Gemara cites various aggadic interpretations of the verses of the Megilla. The opening verse of the Megilla states: b “And it came to pass [ i vayhi /i ] in the days of Ahasuerus” /b (Esther 1:1). b Rabbi Levi said, and some say /b that it was b Rabbi Yonatan /b who said: b This matter is a tradition /b that b we /b received b from the members of the Great Assembly. Anywhere that /b the word b i vayhi /i is stated, it is /b an ominous b term /b indicating b nothing other /b than impending b grief, /b as if the word were a contraction of the words i vai /i and i hi /i , meaning woe and mourning.,The Gemara cites several proofs corroborating this interpretation. b “And it came to pass [ i vayhi /i ] in the days of Ahasuerus” /b led to grief, as there b was Haman. “And it came to pass [ i vayhi /i ] in the days when the judges ruled” /b (Ruth 1:1) introduces a period when there b was famine. “And it came to pass [ i vayhi /i ], when men began to multiply” /b (Genesis 6:1) is immediately followed by the verse: b “And the Lord saw that the wickedness of man was great in the earth” /b (Genesis 6:5)., b “And it came to pass [ i vayhi /i ] as they journeyed from the east” /b (Genesis 11:2) is followed by: b “Come, let us build us a city” /b (Genesis 11:4), which led to the sin of the Tower of Babel. The Gemara cites further examples: b “And it came to pass in the days of Amraphel” /b (Genesis 14:1), about whom it is stated: b “These made war” /b (Genesis 14:2). Another verse states: b “And it came to pass, when Joshua was by Jericho” /b (Joshua 5:13), it was there that he saw an angel b “with his sword drawn in his hand” /b as a warning. It is written: b “And the Lord was [ i vayhi /i ] with Joshua” /b (Joshua 6:27), and immediately afterward: b “But the children of Israel committed a trespass” /b (Joshua 7:1). It states: b “And it came to pass that there was a certain man of Ramathaim” /b (I Samuel 1:1), and it mentions shortly afterward Hannah’s inability to conceive: b “For he loved Hannah, but the Lord had closed up her womb” /b (I Samuel 1:5).,Similarly, the verse states: b “And it came to pass, when Samuel was old” /b (I Samuel 8:1), and then it is written: b “And his sons did not walk in his ways” /b (I Samuel 8:3). Also, it states: b “And it came to pass that David was successful in all his ways, and the Lord was with him” /b (I Samuel 18:14), and only a few verses prior it is written: b “And Saul viewed David with suspicion” /b (I Samuel 18:9). In another instance, the verse states: b “And it came to pass, when the king dwelt in his house” /b (II Samuel 7:1). Here King David mentioned his desire to build a temple for God, but it is written elsewhere that he was told: b “Yet you shall not build the house” /b (II Chronicles 6:9).,After citing several verses where i vayhi /i portends grief, the Gemara mentions a number of verses that seem to indicate otherwise. b But isn’t it written: “And it came to pass [ i vayhi /i ] on the eighth day” /b (Leviticus 9:1), which was the day of the dedication of the Tabernacle? b And it is taught /b in a i baraita /i with regard to that day: b On that day there was joy before the Holy One, Blessed be He, similar to /b the joy that existed on the b day on which the heavens and earth were created. /b The Gemara cites a verbal analogy in support of this statement. b It is written here, /b with regard to the dedication of the Tabernacle: b “And it came to pass [ i vayhi /i ] on the eighth day,” and it is written there, /b in the Creation story: b “And it was [ i vayhi /i ] /b evening, and it was b morning, one day” /b (Genesis 1:5). This indicates that there was joy on the eighth day, when the Tabernacle was dedicated, similar to the joy that existed on the day the world was created. Apparently, the term i vayhi /i is not necessarily a portent of grief.,The Gemara answers: This verse does not contradict the principle. On the day of the dedication of the Tabernacle, a calamity also befell the people, b as Nadav and Avihu died. /b ,The Gemara cites additional verses where i vayhi /i is not indicative of impending grief: b But isn’t it written: “And it came to pass [ i vayhi /i ] in the four hundred and eightieth year” /b (I Kings 6:1), which discusses the joyous occasion of the building of the Temple? b And /b furthermore, b isn’t it written: “And it came to pass [ i vayhi /i ] when Jacob saw Rachel” /b (Genesis 29:10), which was a momentous occasion? b And isn’t it written: “And it was [ i vayhi /i ] evening, and it was [ i vayhi /i ] morning, one day” /b (Genesis 1:5)? b And isn’t there the second /b day of Creation, b and isn’t there the third /b day, where the term i vayhi /i is used? b And aren’t there many /b verses in the Bible in which the term i vayhi /i appears and no grief ensues? Apparently, the proposed principle is incorrect.,Rather, b Rav Ashi said: /b With regard to b every /b instance of b i vayhi /i /b alone, b there are /b some that mean b this, /b grief, b and there are /b some that mean b that, /b joy. However, wherever the phrase b “and it came to pass in the days of [ i vayhi bimei /i ]” /b is used in the Bible, b it is nothing other /b than b a term of /b impending b grief. /b ,The Gemara states that b there are five /b instances of b i vayhi bimei /i /b in the Bible. b “And it came to pass in the days of [ i vayhi bimei /i ] Ahasuerus”; “And it came to pass in the days [ i vayhi bimei /i ] when the judges ruled”; “And it came to pass in the days of [ i vayhi bimei /i ] Amraphel”; “And it came to pass in the days of [ i vayhi bimei /i ] Ahaz” /b (Isaiah 7:1); b “And it came to pass in the days of [ i vayhi bimei /i ] Jehoiakim” /b (Jeremiah 1:3). In all those incidents, grief ensued.,§ Apropos the tradition cited by Rabbi Levi above, the Gemara cites additional traditions that he transmitted. b Rabbi Levi said: This matter is a tradition /b that b we /b received b from our ancestors: Amoz, /b father of Isaiah, b and Amaziah, /b king of Judea, b were brothers. /b The Gemara questions: b What /b novel element b is this /b statement b teaching us? /b ,The Gemara responds: It is b in accordance with that which Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: Any bride who is modest in the house of her father-in-law merits that kings and prophets /b will b emerge from her. From where do we /b derive this? b From Tamar, as it is written: “When Judah saw her, he thought her to be a prostitute; for she had covered her face” /b (Genesis 38:15). Can it be that b because /b Tamar b covered her face he thought her to be a prostitute? /b On the contrary, a harlot tends to uncover her face., b Rather, because she covered her face in the house of her father-in-law and he was not familiar with her /b appearance, Judah didn’t recognize Tamar, thought she was a harlot, and sought to have sexual relations with her. Ultimately, b she merited that kings and prophets emerged from her. Kings /b emerged from her b through David, /b who was a descendant of Tamar’s son, Peretz. However, there is no explicit mention that she was the forebear of b prophets. /b This is derived from that b which Rabbi Levi said: This matter is a tradition /b that b we /b received b from our ancestors. Amoz, /b father of Isaiah, b and Amaziah, /b king of Judea, b were brothers, and it is written: “The vision of Isaiah the son of Amoz” /b (Isaiah 1:1). Amoz was a member of the Davidic dynasty, and his son, the prophet Isaiah, was also a descendant of Tamar., b And Rabbi Levi said: This matter is a tradition /b that b we /b received b from our ancestors: The place of the Ark /b of the Covet b is not /b included b in the measurement /b of the Holy of Holies in which it rested.,The Gemara comments: b This is also taught /b in a i baraita /i : b The Ark crafted by Moses had ten cubits /b of empty space b on each side. And it is written /b in the description of Solomon’s Temple: b “And before the Sanctuary, which was twenty cubits in length, /b and twenty cubits in breadth” (I Kings 6:20). The place “before the Sanctuary” is referring to the Holy of Holies. It was twenty by twenty cubits. If there were ten cubits of empty space on either side of the Ark, apparently the Ark itself occupied no space. b And it is written: And the wing of one of the cherubs was ten cubits and the wing of the other cherub was ten cubits; /b the wings of the cherubs occupied the entire area. If so, b where was the Ark itself standing? Rather, /b must one b not conclude from it /b that the Ark b stood by means of a miracle /b and occupied no space?,§ The Gemara cites prologues utilized by various Sages to introduce study of the Megilla: b Rabbi Yonatan introduced this passage, /b the book of Esther, b with an introduction from here: “For I will rise up against them, /b says the Lord of hosts, b and cut off from Babylonia name, and remt, and offspring [ i nin /i ], and posterity, says the Lord” /b (Isaiah 14:22). This verse may be interpreted homiletically: b “Name,” this is /b the b writing /b of ancient Babylonia that will disappear from the world. b “Remt,” this is /b the b language /b of ancient Babylonia. b “offspring,” this is /b their b kingdom. And “posterity,” this is Vashti, /b who according to tradition was Nebuchadnezzar’s granddaughter, and the book of Esther relates how she too was removed from the throne., b Rabbi Shmuel bar Naḥmani introduced this passage with an introduction from here: “Instead of the thorn shall the cypress come up, and instead of the nettle shall the myrtle come up; /b and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off” (Isaiah 55:13). Rabbi Shmuel bar Naḥmani interpreted the verse homiletically as referring to the righteous individuals who superseded the wicked ones in the book of Esther., b “Instead of the thorn”; /b this means b instead of the wicked Haman. /b He is referred to as a thorn b because he turned himself into an object of idol worship, /b as he decreed that all must prostrate themselves before him. The Gemara cites proof that the term thorn is used in connection with idol worship, b as it is written: “And upon all thorns, and upon all brambles” /b (Isaiah 7:19), which is understood to be a reference to idol worship.,The next section of the verse discusses what will replace the thorns, i.e., Haman: b “Shall the cypress [ i berosh /i ] come up”; this is Mordecai. /b Why is he called a cypress [ i berosh /i ]? b Because he was called the chief /b [ b i rosh /i /b ] b of all the spices, as it is stated: “Take you also to yourself the chief spices, of pure myrrh [ i mar deror /i ]” /b (Exodus 30:23), b and we translate /b “pure myrrh,” into Aramaic as b i mari dakhei /i . /b Mordecai was like i mari dakhi /i , the chief [ i rosh /i ] of spices, and therefore he is called i berosh /i .,The verse continues: “And b instead of the nettle [ i sirpad /i ],” /b this means b instead of the wicked Vashti. /b Why is she called a nettle [ i sirpad /i ]? Because she was b the daughter of the son of the wicked Nebuchadnezzar, who burned the ceiling [ i saraf refidat /i ] of the House of God, as it is written: “Its top [ i refidato /i ] of gold” /b (Song of Songs 3:10).,The next section of the verse states: b “Shall the myrtle [ i hadas /i ] come up”; this is the righteous Esther, who was called Hadassah /b in the Megilla, b as it is stated: “And he had brought up Hadassah; /b that is, Esther” (Esther 2:7). The concluding section of the verse states: b “And it shall be to the Lord for a name”; this is the reading of the Megilla. “For an everlasting sign that shall not be cut off”; these are the days of Purim. /b , b Rabbi Yehoshua ben Levi introduced this passage with an introduction from here: “And it shall come to pass, that as the Lord rejoiced over you to do you good, /b and to multiply you; so the Lord will rejoice over you to cause you to perish, and to destroy you” (Deuteronomy 28:63). The verse indicates that just as the Lord rejoiced in the good he did on behalf of Israel, so too, the Lord b will rejoice to cause you harm. /b ,Rabbi Yehoshua ben Levi asked: b Does the Holy One, Blessed be He, /b in fact b rejoice over the downfall of the wicked? But it is written: “As they went out before the army, and say: Give thanks to the Lord, for His kindness endures forever” /b (II Chronicles 20:21), b and Rabbi Yoḥa said: For what /b reason were the words: b “for He is good” not stated in this /b statement of b thanksgiving, /b as the classic formulation is: “Give thanks to the Lord; for He is good; for His kindness endures forever” (I Chronicles 16:34)? b Because the Holy One, Blessed be He, does not rejoice over the downfall of the wicked. /b Since this song was sung in the aftermath of a military victory, which involved the downfall of the wicked, the name of God was not mentioned for the good., b And /b similarly, b Rabbi Yoḥa said: What is /b the meaning of b that which is written: “And the one came not near the other all the night” /b (Exodus 14:20)? b The ministering angels wanted to sing /b their b song, /b for the angels would sing songs to each other, as it states: “And they called out to each other and said” (Isaiah 6:3), but b the Holy One, Blessed be He, said: The work of My hands, /b the Egyptians, are b drowning at sea, and you /b wish to b say songs? /b This indicates that God does not rejoice over the downfall of the wicked., b Rabbi Elazar said /b that this is how the matter is to be understood: Indeed, God Himself b does not rejoice /b over the downfall of the wicked, b but He causes others to rejoice. /b The Gemara comments: One can b learn from /b the language of the verse b as well, as it is written: “So /b the Lord b will rejoice [ i ken yasis /i ]” /b (Deuteronomy 28:63). b And it is not written i yasus /i , /b the grammatical form of the verb meaning: He will rejoice. Rather, it is written i yasis /i . The grammatical form of this verb indicates that one causes another to rejoice. Consequently, these words are understood to mean that God will cause others to rejoice. The Gemara concludes: Indeed, b learn from /b it that this is the case., b Rabbi Abba bar Kahana introduced this passage with an introduction from here. /b The verse states with regard to God’s reward to the righteous: b “He gives to a man that is good in His sight wisdom, and knowledge, and joy” /b (Ecclesiastes 2:26). The Gemara explains that b this /b verse b is /b referring to b the righteous Mordecai. /b With regard to the next part of the verse: b “But to the sinner He gives the task of gathering and heaping up,” this is /b referring to b Haman. /b The conclusion of the verse states: b “That he may give it to one who is good before God” /b (Ecclesiastes 2:26). b This is Mordecai and Esther, as it is written: “And Esther set Mordecai over the house of Haman” /b (Esther 8:2)., b Rabba bar oferan introduced this passage with an introduction from here: “And I will set my throne in Elam, and destroy from there the king and the princes, says the Lord” /b (Jeremiah 49:38). b “The king” /b who was destroyed; b this is /b referring to b Vashti. “And the princes”; this is /b referring to b Haman and his ten sons. /b , b Rav Dimi bar Yitzḥak introduced this passage with an introduction from here: /b |
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38. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140| 109a. קליות ואגוזין בערב פסח כדי שלא ישנו וישאלו אמרו עליו על רבי עקיבא שהיה מחלק קליות ואגוזין לתינוקות בערב פסח כדי שלא ישנו וישאלו תניא רבי אליעזר אומר חוטפין מצות בלילי פסחים בשביל תינוקות שלא ישנו,תניא אמרו עליו על ר' עקיבא מימיו לא אמר הגיע עת לעמוד בבהמ"ד חוץ מערבי פסחים וערב יום הכפורים בע"פ בשביל תינוקות כדי שלא ישנו וערב יוה"כ כדי שיאכילו את בניהם,ת"ר חייב אדם לשמח בניו ובני ביתו ברגל שנא' (דברים טז, יד) ושמחת בחגך במה משמחם ביין,רבי יהודה אומר אנשים בראוי להם ונשים בראוי להן אנשים בראוי להם ביין ונשים במאי תני רב יוסף בבבל בבגדי צבעונין בארץ ישראל בבגדי פשתן מגוהצין,תניא רבי יהודה בן בתירא אומר בזמן שבית המקדש קיים אין שמחה אלא בבשר שנאמר (דברים כז, ז) וזבחת שלמים ואכלת שם ושמחת לפני ה' אלהיך ועכשיו שאין בית המקדש קיים אין שמחה אלא ביין שנאמר (תהלים קד, טו) ויין ישמח לבב אנוש,אמר רבי יצחק קסתא דמוריסא דהוה בציפורי היא הות כמין לוגא דמקדשא ובה משערין רביעית של פסח אמר רבי יוחנן תמנייתא קדמייתא דהוה בטבריא הות יתירה על דא ריבעא ובה משערין רביעית של פסח,א"ר חסדא רביעית של תורה אצבעים על אצבעים ברום אצבעים וחצי אצבע וחומש אצבע כדתניא (ויקרא טו, טז) ורחץ במים את כל בשרו שלא יהא דבר חוצץ בין בשרו למים במים במי מקוה את כל בשרו מים שכל גופו עולה בהן וכמה הן | 109a. b roasted grains and nuts on Passover eve, so that they will not sleep and /b also so b they will ask /b the four questions at night. b They said about Rabbi Akiva that he would distribute roasted grains and nuts to children on Passover eve, so that they would not sleep and /b so b they would ask. It was taught /b in a i baraita /i that b Rabbi Eliezer says: One grabs the i matzot /i on the nights of Passover. /b One should eat them very quickly b on account of the children, so /b that, due to the hasty consumption of the meal, b they will not sleep /b and they will inquire into the meaning of this unusual practice., b It was taught /b in a i baraita /i : b They said about Rabbi Akiva /b that b in /b all b his days he never said /b to his students that the b time had come to arise /b from their learning b in the study hall. /b Instead, he would continue to teach as long as they were willing to listen. This was true b except for the eves of Passover and the eve of Yom Kippur, /b when he would stop teaching. The Gemara explains the reasons for these exceptions: b On the eve of Passover, /b he would stop b on account of /b the b children, so that /b they would go to sleep during the day, so that b they would not /b be tired and b sleep /b at night. b And /b on b the eve of Yom Kippur, /b he would stop b so that /b his students b would /b remember to b feed their children. /b , b The Sages taught: A man is obligated to gladden his children and the members of his household on a Festival, as it is stated: “And you shall rejoice on your Festival, /b you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the fatherless, and the widow that are within your gates” (Deuteronomy 16:14). b With what /b should b one make them rejoice? With wine. /b , b Rabbi Yehuda says: /b One should enable each member of his household to rejoice with an item that pleases them, b men with what is fit for them and women with what is fit for them. /b Rabbi Yehuda elaborates: b Men with what is fit for them, /b i.e., b with wine. And /b as for the b women, with what /b should one cause them to rejoice? b Rav Yosef teaches: /b One should delight them with new clothes, b in Babylonia with colored clothes /b and b in Eretz Yisrael with /b the b pressed linen clothes /b that are manufactured there., b It was taught /b in a i baraita /i that b Rabbi Yehuda ben Beteira says: When the Temple is standing, rejoicing is only through /b the eating of sacrificial b meat, as it is stated: “And you shall sacrifice peace-offerings and you shall eat there and you shall rejoice before the Lord your God” /b (Deuteronomy 27:7). b And now that the Temple is not standing /b and one cannot eat sacrificial meat, he can fulfill the mitzva of b rejoicing /b on a Festival b only by /b drinking b wine, as it is stated: “And wine that gladdens the heart of man” /b (Psalms 104:15)., b Rabbi Yitzḥak said: The vessel /b used for measuring b brine [ i moraysa /i ] that was in Tzippori was the same /b volume b as the i log /i in the Temple, and with it /b the Sages would b measure the quarter /b - i log /i b of Passover. /b They would fill this vessel and then divide the liquid it contained into four equal parts. The result was one quarter- i log /i , which is the minimum measure of wine for the four cups on Passover and for certain other i halakhot /i . b Rabbi Yoḥa said: The old eighth /b measure b that was /b in use b in Tiberias was greater than this /b eighth measure b by /b one b quarter /b - i log /i , b and with it we measure /b the b quarter /b - i log /i b of Passover. /b When the old measure is filled and poured into the newer version, the amount left in the original vessel is one quarter- i log /i ., b Rav Ḥisda said: The quarter /b - i log /i measurement b of the Torah is two fingerbreadths by two fingerbreadths /b in volume, b by the height of two fingerbreadths and one half fingerbreadth and one-fifth of a fingerbreadth. /b This statement is b as it was taught /b in a i baraita /i concerning a ritual bath, about which the verse states: b “And he shall bathe all his flesh in the water” /b (Leviticus 15:16), from which the Sages expounded: This phrase teaches b that there should be nothing interposing between one’s flesh /b and b the water. /b The expression b “in the water” /b indicates that the verse is referring to a specific body of water, i.e., b in the water of a ritual bath. /b The phrase b “all his flesh” /b teaches that one must immerse in b water that his whole body can enter /b at once. b And how much is that? /b |
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39. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •epstein, j.n. Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 259| 25a. וערבית במערב א"ר יוחנן בן נורי עדי שקר הם כשבאו ליבנה קיבלן רבן גמליאל,ועוד באו שנים ואמרו ראינוהו בזמנו ובליל עיבורו לא נראה וקיבלן ר"ג,אמר רבי דוסא בן הורכינס עדי שקר הן היאך מעידים על האשה שילדה ולמחר כריסה בין שיניה אמר לו רבי יהושע רואה אני את דבריך שלח לו ר"ג גוזרני עליך שתבא אצלי במקלך ובמעותיך ביוה"כ שחל להיות בחשבונך,הלך ומצאו ר"ע מיצר אמר לו יש לי ללמוד שכל מה שעשה ר"ג עשוי שנאמר (ויקרא כג, ד) אלה מועדי ה' מקראי קדש אשר תקראו אתם בין בזמנן בין שלא בזמנן אין לי מועדות אלא אלו,בא לו אצל ר' דוסא בן הורכינס אמר לו אם באין אנו לדון אחר בית דינו של ר"ג צריכין אנו לדון אחר כל בית דין ובית דין שעמד מימות משה ועד עכשיו שנאמר (שמות כד, ט) ויעל משה ואהרן נדב ואביהוא ושבעים מזקני ישראל ולמה לא נתפרשו שמותן של זקנים אלא ללמד שכל שלשה ושלשה שעמדו בית דין על ישראל הרי הוא כבית דינו של משה,נטל מקלו ומעותיו בידו והלך ליבנה אצל ר"ג ביום שחל יוה"כ להיות בחשבונו עמד ר"ג ונשקו על ראשו אמר לו בוא בשלום רבי ותלמידי רבי בחכמה ותלמידי שקבלת את דברי:, big strongגמ׳ /strong /big תניא אמר להם ר"ג לחכמים כך מקובלני מבית אבי אבא פעמים שבא בארוכה ופעמים שבא בקצרה,א"ר יוחנן מ"ט דבי רבי דכתיב (תהלים קד, יט) עשה ירח למועדים שמש ידע מבואו שמש הוא דידע מבואו ירח לא ידע מבואו,רבי חייא חזייא לסיהרא דהוה קאי בצפרא דעשרים ותשעה שקל קלא פתק ביה אמר לאורתא בעינן לקדושי בך ואת קיימת הכא זיל איכסי א"ל רבי לר' חייא זיל לעין טב וקדשיה לירחא ושלח לי סימנא דוד מלך ישראל חי וקים,ת"ר פעם אחת נתקשרו שמים בעבים ונראית דמות לבנה בעשרים ותשעה לחדש כסבורים העם לומר ר"ח ובקשו ב"ד לקדשו אמר להם ר"ג כך מקובלני מבית אבי אבא אין חדושה של לבנה פחותה מעשרים ותשעה יום ומחצה ושני שלישי שעה וע"ג חלקים,ואותו היום מתה אמו של בן זזא והספידה ר"ג הספד גדול לא מפני שראויה לכך אלא כדי שידעו העם שלא קידשו ב"ד את החדש:,הלך ר"ע (ומצאו) מיצר כו': איבעיא להו מי מיצר ר"ע מיצר או רבי יהושע מיצר ת"ש דתניא הלך ר"ע ומצאו לרבי יהושע כשהוא מיצר אמר לו [רבי] מפני מה אתה מיצר אמר לו (רבי) עקיבא ראוי לו שיפול למטה י"ב חדש ואל יגזור עליו גזירה זו,א"ל רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור אמר לו הרי הוא אומר (ויקרא כג, ב) אתם אתם אתם ג' פעמים,אתם אפילו שוגגין אתם אפילו מזידין אתם אפילו מוטעין בלשון הזה אמר לו עקיבא נחמתני נחמתני:,בא לו אצל רבי דוסא בן הורכינס כו': ת"ר למה לא נתפרשו שמותם של זקנים הללו שלא יאמר אדם פלוני כמשה ואהרן פלוני כנדב ואביהוא פלוני כאלדד ומידד,ואומר (שמואל א יב, ו) ויאמר שמואל אל העם ה' אשר עשה את משה ואת אהרן ואומר (שמואל א יב, יא) וישלח ה' את ירובעל ואת בדן ואת יפתח ואת שמואל ירובעל זה גדעון ולמה נקרא שמו ירובעל שעשה מריבה עם הבעל בדן זה שמשון ולמה נקרא שמו בדן דאתי מדן יפתח כמשמעו | 25a. b and /b that same day we saw the new moon b in the evening in the west. Rabbi Yoḥa ben Nuri said: They are false witnesses, /b as it is impossible to see the new moon so soon after the last sighting of the waning moon. However, b when they arrived in Yavne, Rabban Gamliel accepted them /b as witnesses without concern., b And /b there was b another /b incident in which b two /b witnesses b came and said: We saw /b the new moon b at its /b anticipated b time, /b i.e., on the night of the thirtieth day of the previous month; however, b on the /b following b night, /b i.e., the start of the thirty-first, which is often the determit of b a full, /b thirty-day month, b it was not seen. And /b nevertheless b Rabban Gamliel accepted their /b testimony and established the New Moon on the thirtieth day., b Rabbi Dosa ben Horkinas /b disagreed and b said: They are false witnesses; how can /b witnesses b testify that a woman gave birth and the next day her belly is between her teeth, /b i.e., she is obviously still pregt? If the new moon was already visible at its anticipated time, how could it not be seen a day later? b Rabbi Yehoshua said to him: I see /b the logic of b your statement; /b the New Moon must be established a day later. Upon hearing that Rabbi Yehoshua had challenged his ruling, b Rabban Gamliel sent /b a message b to him: I decree against you that you /b must b appear before me with your staff and with your money on /b the day on which b Yom Kippur occurs according to your calculation; /b according to my calculation, that day is the eleventh of Tishrei, the day after Yom Kippur., b Rabbi Akiva went and found /b Rabbi Yehoshua b distressed /b that the head of the Great Sanhedrin was forcing him to desecrate the day that he maintained was Yom Kippur. In an attempt to console him, Rabbi Akiva b said to /b Rabbi Yehoshua: b I can learn /b from a verse b that everything that Rabban Gamliel did /b in sanctifying the month b is done, /b i.e., it is valid. b As it is stated: “These are the appointed seasons of the Lord, sacred convocations, which you shall proclaim /b in their season” (Leviticus 23:4). This verse indicates that b whether /b you have proclaimed them b at their /b proper b time /b or b whether /b you have declared them b not at their /b proper b time, I have only these Festivals /b as established by the representatives of the Jewish people.,Rabbi Yehoshua then b came to Rabbi Dosa ben Horkinas, /b who b said to him: If we come to debate /b and question the rulings of b the court of Rabban Gamliel, we must debate /b and question the rulings of b every court that has stood from the days of Moses until now. As it is stated: “Then Moses went up, and Aaron, Nadav and Avihu, and seventy of the Elders of Israel” /b (Exodus 24:9). b But why were the names of these /b seventy b Elders not specified? Rather, /b this comes b to teach that every /b set of b three /b judges b that stands /b as b a court over the Jewish people /b has the same status b as the court of Moses. /b Since it is not revealed who sat on that court, apparently it is enough that they were official judges in a Jewish court.,When Rabbi Yehoshua heard that even Rabbi Dosa ben Horkinas maintained that they must submit to Rabban Gamliel’s decision, b he took his staff and his money in his hand, and went to Yavne to Rabban Gamliel on the day /b on b which Yom Kippur occurred according to his /b own b calculation. /b Upon seeing him, b Rabban Gamliel stood up and kissed him on his head. He said to him: Come in peace, my teacher and my student. /b You are b my teacher in wisdom, /b as Rabbi Yehoshua was wiser than anyone else in his generation, b and /b you are b my student, as you accepted my statement, /b despite your disagreement., strong GEMARA: /strong b It is taught /b in a i baraita /i that b Rabban Gamliel said to the Sages, /b in explanation of his opinion that it is possible for the new moon to be visible so soon after the last sighting of the waning moon: b This is /b the tradition that b I received from the house of my father’s father: Sometimes /b the moon b comes by a long /b path b and sometimes it comes by a short /b one., b Rabbi Yoḥa said: What is the reason /b for the opinion b of the house of Rabbi /b Yehuda HaNasi, i.e., the house of the heads of the Great Sanhedrin, the source of Rabban Gamliel’s ruling? b As it is written: “Who appointed the moon for seasons; the sun knows its going down” /b (Psalms 104:19). This verse indicates that b it is /b only b the sun /b that b knows its going down, /b i.e., its seasons and the times that it shines are the same every year. In contrast, b the moon does not know its going down, /b as its course is not identical every month.,§ The Gemara relates that b Rabbi Ḥiyya /b once b saw /b the waning b moon standing /b in the sky b on the morning /b of the b twenty-ninth /b of the month. b He took a clump /b of earth and b threw /b it b at /b the moon, b saying: This evening we need to sanctify you, /b i.e., the new moon must be visible tonight so that we may declare the thirtieth of the month as the New Moon, b and you are /b still b standing here? Go /b and b cover yourself /b for now, so that the new moon will be seen only after nightfall. The Gemara further relates that b Rabbi /b Yehuda HaNasi once b said to Rabbi Ḥiyya: Go to /b a place called b Ein Tav and sanctify the /b New b Moon /b there, b and send me a sign /b that you have sanctified it. The sign is: b David, king of Israel, lives and endures. /b , b The Sages taught /b in a i baraita /i : b Once the sky was covered with clouds, and the form of the moon was visible on the twenty-ninth of the month. The people thought to say /b that the day was b the New Moon, and the court sought to sanctify it. /b However, b Rabban Gamliel said to them: This is /b the tradition that b I received from the house of my father’s father: /b The monthly cycle of the b renewal of the moon /b takes b no less than twenty-nine and a half days, plus two-thirds of an hour, plus seventy-three /b of the 1,080 b subsections /b of an hour.,The i baraita /i continues: b And on that day the mother of /b the Sage b ben Zaza died, and Rabban Gamliel delivered a great eulogy /b on b her /b behalf. He did this b not because she was worthy of this /b honor; b rather, /b he eulogized her b so that the people would know that the court had not sanctified the month, /b as eulogies are prohibited on the New Moon.,§ The mishna taught that b Rabbi Akiva went and found him distressed /b that the head of the Great Sanhedrin was forcing him to desecrate the day that he maintained was Yom Kippur. b A dilemma was raised before /b the Sages: b Who was distressed? /b Was b Rabbi Akiva distressed or /b was b Rabbi Yehoshua distressed? /b The Gemara answers: b Come /b and b hear, as it is taught /b in a i baraita /i : b Rabbi Akiva went and found Rabbi Yehoshua in a state of distress, /b and b he said to him: My teacher, for what /b reason b are you distressed? /b Rabbi Yehoshua b said to him: Rabbi Akiva, it is fitting for /b one b to fall /b sick b in bed for twelve months, rather than to have this decree issued against him /b that he should have to desecrate Yom Kippur.,Rabbi Akiva b said to him: My teacher, allow me to say before you one matter that you /b yourself once b taught me. He said to him: Speak. He said to him: It states /b with respect to the Festivals: “The appointed seasons of the Lord, which you shall proclaim b them [ i otam /i ] /b to be sacred convocations (Leviticus 23:2). And it is written: “These are the appointed seasons of the Lord, sacred convocations; you shall proclaim b them [ i otam /i ] /b in their season” (Leviticus 23:4). And it is written: “These are the appointed seasons of the Lord; you shall proclaim b them [ i otam /i ] /b to be sacred convocations” (Leviticus 23:37). b Three times /b the verses use the term: Them [ i otam /i ], which can also be read as you [ i atem /i ], in plural.,This comes to teach: b You /b [ b i atem /i /b ] are authorized to determine the date of the new month, b even /b if you b unwittingly /b establish the New Moon on the wrong day; b you, even /b if you do so b intentionally; you, even /b if you are b misled /b by false witnesses. In all cases, once the court establishes the day as the New Moon, it is sanctified, and God grants His consent. After hearing this, Rabbi Yehoshua b said to him in these words: Akiva, you have consoled me; you have consoled me. /b ,§ The mishna taught that Rabbi Yehoshua next b came to Rabbi Dosa ben Horkinas, /b who proved to him that the court of Rabban Gamliel has the same legal status as the court of Moses. b The Sages taught /b in a i baraita /i : b Why were the names of these /b seventy b Elders /b who sat together with Moses on his court b not specified? /b The reason is so b that a person not say: /b Is b so-and-so /b the judge in my time, b like Moses and Aaron? /b Is b so-and-so like Nadav and Avihu? /b Is b so-and-so like Eldad and Medad? /b Therefore, the names of the other elders were not specified, so that there is no way of knowing the qualifications of the elders in the time of Moses to compare them to later judges., b And /b similarly b it says: “And Samuel said to the people: It is the Lord Who made Moses and Aaron” /b (I Samuel 12:6). b And it says /b further: b “And the Lord sent Jerubaal and Bedan and Jephthah and Samuel” /b (I Samuel 12:11). The Gemara explains: b Jerubaal, this is Gideon. And why is he called Jerubaal? /b The reason is b that he waged a quarrel against Baal. Bedan, this is Samson. And why is he called Bedan? As he came from /b the tribe of b Dan. Jephthah, in accordance with its /b regular b meaning, /b i.e., this is referring to Jephthah himself and is not a nickname. |
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40. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 183, 199| 43a. ויעבירנו ארבע אמות ברשות הרבים והיינו טעמא דשופר והיינו טעמא דמגילה,אי הכי יום ראשון נמי ראשון הא תקינו ליה רבנן בביתו התינח אחר תקנה קודם תקנה מאי איכא למימר,אלא ראשון דאיתיה מן התורה בגבולין לא גזרו בהו רבנן הנך דליתנהו מן התורה בגבולין גזרו בהו רבנן,אי הכי האידנא נמי אנן לא ידעינן בקיבועא דירחא אינהו דידעי בקיבועא דירחא לידחו,אין הכי נמי (דתני) חדא ביום טוב הראשון של חג שחל להיות בשבת כל העם מוליכין את לולביהן להר הבית (ותניא) אידך לבית הכנסת שמע מינה כאן בזמן שבית המקדש קיים כאן בזמן שאין בית המקדש קיים שמע מינה,דאיתיה מן התורה בגבולין מנא לן דתניא (ויקרא כג, מ) ולקחתם שתהא לקיחה ביד כל אחד ואחד,לכם משלכם להוציא את השאול ואת הגזול ביום ואפילו בשבת ראשון אפי' בגבולין הראשון מלמד שאינו דוחה אלא יום טוב הראשון בלבד,אמר מר ביום ואפילו בשבת מכדי טלטול בעלמא הוא איצטריך קרא למישרי טלטול אמר רבא לא נצרכא אלא למכשירי לולב ואליבא דהאי תנא דתניא לולב וכל מכשיריו דוחין את השבת דברי ר' אליעזר,מ"ט דר' אליעזר אמר קרא ביום ואפי' בשבת ורבנן האי ביום מאי עבדי ליה מיבעי ליה ביום ולא בלילה ור' אליעזר ביום ולא בלילה מנא ליה נפקא ליה מסיפא דקרא (ויקרא כג, מ) ושמחתם לפני ה' אלהיכם שבעת ימים ימים ולא לילות ורבנן אי מהתם הוה אמינא לילף ימים ימים מסוכה מה להלן ימים ואפי' לילות אף כאן נמי ימים ואפי' לילות,וסוכה גופה מנלן דת"ר (ויקרא כג, מב) בסוכות תשבו שבעת ימים ימים ואפי' לילות אתה אומר ימים ואפי' לילות או אינו אלא ימים ולא לילות ודין הוא נאמר כאן ימים ונאמר בלולב ימים מה להלן ימים ולא לילות אף כאן ימים ולא לילות,או כלך לדרך זו נאמר כאן ימים ונאמר במלואים ימים מה להלן ימים ואפילו לילות אף כאן ימים ואפי' לילות,נראה למי דומה דנין דבר שמצותו כל היום מדבר שמצותו כל היום ואל יוכיח דבר שמצותו שעה אחת או כלך לדרך זו דנין דבר שמצותו לדורות מדבר שמצותו לדורות ואל יוכיחו מלואים שאין נוהגין לדורות,ת"ל | 43a. b and /b in doing so b carry it four cubits in the public domain, /b thereby violating a severe Torah prohibition. b And that is the reason for /b the prohibition against sounding the b i shofar /i /b on Shabbat, b and that is the reason for /b the prohibition against reading the b Scroll /b of Esther when Purim coincides with Shabbat.,The Gemara asks: b If so, /b on b the first day /b of i Sukkot /i that coincides with Shabbat b too /b one should not take the i lulav /i due to this concern. The Gemara answers: With regard to the b first /b day, b the Sages instituted /b that one should take the four species b in his house. /b Since the Sages already prohibited one from taking the i lulav /i out of the house, he will remember that it is prohibited and will not come to take it elsewhere to learn to wave it or to recite the blessing. The Gemara asks: b This /b works out b well after the ordice /b that one takes the i lulav /i in his house was instituted. However, b prior to /b introducing the b ordice, what is there to say /b in explaining why it is permitted to take the i lulav /i on the first day?, b Rather, /b the Gemara rejects the previous explanation and explains the distinction differently. On the b first /b day, when the mitzva of taking the i lulav /i even b in the outlying areas /b and not just in the Temple b is /b in effect b by Torah /b law, b the Sages did not issue a decree /b to prohibit taking the i lulav /i on the first day and permitted the mitzva to be performed even in the outlying areas. However, with regard to b these /b other days of i Sukkot /i , when the mitzva of taking the i lulav /i b is not in effect by Torah /b law b in the outlying areas /b and the i lulav /i is taken there only to commemorate the practice in the Temple, b the Sages issued a decree /b to prohibit taking the i lulav /i on the other days.,The Gemara asks: b If /b it is b so /b that the mitzva on the first day is a mitzva by Torah law even in the outlying areas, b today too /b one should take the i lulav /i on the first day of i Sukkot /i that coincides with Shabbat. The Gemara answers: b We do not know when /b precisely b the establishment of the month /b was determined by the court. Therefore, it is possible that the day observed as the first day of i Sukkot /i is not i Sukkot /i at all. Certainly, one does not violate the rabbinic decree to fulfill a mitzva that is not definitely a mitzva by Torah law. The Gemara asks: If so, with regard to the people of Eretz Yisrael, who sanctify the month based on eyewitness testimony and b who know when /b precisely b the establishment of the month /b was determined by the court, b let them override /b Shabbat for the mitzva of i lulav /i on the first day of i Sukkot /i even today.,The Gemara answers: b Yes, it is indeed so, /b and that is their practice, b as /b it b was taught /b in b one /b mishna: b On the first day of the Festival that occurs on Shabbat, all the people bring their i lulavim /i to the Temple Mount /b on Friday. b And we learned /b in b another /b mishna: They bring their i lulavim /i b to the synagogue. Learn from /b the change in formulation that b here, /b where the mishna says that they bring their i lulavim /i to the Temple Mount, it is referring to b when the Temple is in existence, and there, /b where the mishna says that they bring their i lulavim /i to the synagogue, it is referring to b when the Temple is not in existence. /b The Gemara concludes: Indeed, b learn from it /b that this is so.,§ The Gemara asks: b From where do we /b derive b that by Torah /b law the mitzva of i lulav /i on the first day b is /b in effect even b in the outlying areas? /b The Gemara answers: b As it was taught /b in a i baraita /i : “And you shall take for yourselves on the first day the fruit of a beautiful tree, branches of a date palm, and boughs of a dense-leaved tree, and willows of the brook, and you shall rejoice before the Lord your God seven days” (Leviticus 23:40). The Sages parse the phrases and terms in the verse. In the phrase b “And you shall take,” /b the plural form of you is used, indicating b that there /b should b be taking in the hand of each and every one, /b and no one can fulfill the obligation on another’s behalf.,They continue to expound the verse. b Yourselves /b indicates b from your own, to exclude a borrowed or stolen /b i lulav /i . b On the day /b comes to emphasize that there is a mitzva by Torah law to take the i lulav /i on each day of the Festival, b even on Shabbat. /b The word b first, /b used with no qualification as to where the i lulav /i is to be taken, indicates that this obligation is in effect everywhere on the first day, b even in the outlying areas. The first, /b with the definite article for emphasis, is restrictive and b teaches that /b the mitzva of taking the i lulav /i b overrides /b Shabbat b only /b on b the first day of the Festival. /b ,The Gemara analyzes the i baraita /i . b The Master said: On the day, /b indicates b even on Shabbat. /b The Gemara asks: b Now, since /b taking the four species b entails merely moving /b the object and is prohibited due to the rabbinic prohibition of set-aside, b is a verse needed to permit moving /b the i lulav /i ? Obviously, the Torah does not address prohibitions that are not by Torah law. b Rava said: /b Indeed, the verse b is necessary only for /b actions that are b facilitators /b of the performance of the mitzva of b i lulav /i , /b i.e., to permit actions necessary to prepare a i lulav /i for the mitzva, such as severing it from the tree, which may be performed on Shabbat. b And /b that is b in accordance with /b the opinion of b this i tanna /i /b who permits doing so on Shabbat, b as it was taught /b in a i baraita /i : b i Lulav /i and all /b the actions that are b its facilitators override Shabbat; /b this is b the statement of Rabbi Eliezer. /b ,The Gemara explains: b What is the rationale /b for the statement b of Rabbi Eliezer? /b It is as b the verse states: On the day, /b indicating that the obligation exists every day of the Festival, b and even on Shabbat. /b br The Gemara asks: b And the Rabbis, what do they do with /b the verse: b On the day? /b The Gemara answers: b They require it /b to teach that the mitzva of taking the i lulav /i is specifically b during the day and not at night. /b br The Gemara asks: b And from where does Rabbi Eliezer /b derive that the i lulav /i is taken b during the day and not at night? /b The Gemara answers: b He derives it from the end of the verse: “And you shall rejoice before the Lord your God seven days” /b (Leviticus 23:40), indicating that the obligation to take the i lulav /i is during the b days and not /b during the b nights. /b br The Gemara asks: b And the Rabbis, /b why don’t they derive it from that verse? The Gemara answers: b If /b it was derived b from there, I would have said: Derive days /b written with regard to i lulav /i b from days /b written with regard to b i sukka /i /b by means of a verbal analogy; b just as there, /b with regard to i sukka /i , it means b days and even nights, here too, /b with regard to i lulav /i , it means b days and even nights. /b ,The Gemara asks: b And /b with regard to b i sukka /i itself, from where do we /b derive that the mitzva is observed at night as well? b As the Sages taught /b in a i baraita /i that it is written: b “You shall reside in i sukkot /i for seven days” /b (Leviticus 23:42), from which they derived: b Days and even nights. /b The i tanna /i continues the discussion: Do b you say days and even nights; or /b perhaps the meaning b is only days and not nights? And it /b may be inferred b logically /b that the latter is correct. b It is stated here, /b with regard to i sukka /i : b “Days.” And it is stated with regard to i lulav /i : “Days.” Just as there, /b with regard to i lulav /i , the meaning is b days and not nights, so too here, /b with regard to i sukka /i , the meaning is b days and not nights. /b That is one possibility., b Or, /b perhaps, b go this way /b and say the opposite. b It is stated here, /b with regard to i sukka /i : b Days, and it is stated with regard to the inauguration /b of the Tabernacle: “And at the door of the Tent of Meeting you shall reside day and night seven b days” /b (Leviticus 8:35). b Just as there, /b with regard to the inauguration of the Tabernacle, the meaning is b days and even nights, so too here, /b with regard to i sukka /i , the meaning is b days and even nights. /b A source exists for either possibility.,The i baraita /i continues: b Let us see to which /b of the paradigms the mitzva of i sukka /i is b comparable. /b Perhaps b one derives a matter whose mitzva is /b in effect b the entire day, /b i sukka /i , b from /b another b matter whose mitzva is /b in effect b the entire day, /b the inauguration of the Tabernacle, b and do not let a matter whose mitzva is /b in effect for b a brief moment, /b i lulav /i , b prove /b otherwise. b Or /b perhaps b go this way /b and say the opposite: b One derives a matter whose mitzva is /b in effect b throughout the generations, /b i sukka /i , b from /b another b matter whose mitzva is /b in effect b throughout the generations, /b i lulav /i , b and do not let /b the b inauguration that is not in practice throughout /b the b generations, /b as it was in effect only at the establishment of the Tabernacle, b prove /b otherwise.,Since it is impossible to determine the more appropriate source based on logical inference, derive the matter as b the verse states: /b |
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41. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140| 39a. בא למדוד נפט אומר לו מדוד אתה לעצמך בא למדוד אפרסמון אומר לו המתן לי עד שאמדוד עמך כדי שנתבסם אני ואתה,תנא דבי רבי ישמעאל עבירה מטמטמת לבו של אדם שנאמר (ויקרא יא, מג) ולא תטמאו בהם ונטמתם בם אל תקרי ונטמאתם אלא ונטמטם,תנו רבנן (אל) תטמאו בהם ונטמתם בם אדם מטמא עצמו מעט מטמאין אותו הרבה מלמטה מטמאין אותו מלמעלה בעולם הזה מטמאין אותו לעולם הבא,תנו רבנן (ויקרא יא, מד) והתקדשתם והייתם קדושים אדם מקדש עצמו מעט מקדשין אותו הרבה מלמטה מקדשין אותו מלמעלה בעולם הזה מקדשין אותו לעולם הבא, br br big strongהדרן עלך אמר להם הממונה /strong /big br br,מתני׳ big strongטרף /strong /big בקלפי והעלה שני גורלות אחד כתוב עליו לשם ואחד כתוב עליו לעזאזל הסגן בימינו וראש בית אב משמאלו אם של שם עלה בימינו הסגן אומר לו אישי כהן גדול הגבה ימינך ואם של שם עלה בשמאלו ראש בית אב אומר לו אישי כ"ג הגבה שמאלך,נתנן על שני השעירים ואומר לה' חטאת רבי ישמעאל אומר לא היה צריך לומר חטאת אלא לה' והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד, big strongגמ׳ /strong /big למה לי טרף בקלפי כי היכי דלא ניכוין ולישקול,אמר רבא קלפי של עץ היתה ושל חול היתה ואינה מחזקת אלא שתי ידים,מתקיף לה רבינא בשלמא אינה מחזקת אלא שתי ידים כי היכי דלא ליכוין ולישקול אלא של חול נקדשה אם כן הוה לה כלי שרת של עץ וכלי שרת דעץ לא עבדינן ונעבדה דכסף ונעבדה דזהב התורה חסה על ממונן של ישראל,מתניתין דלא כי האי תנא דתניא רבי יהודה אומר משום רבי אליעזר הסגן וכהן גדול מכניסין ידן בקלפי אם בימינו של כהן גדול עולה הסגן אומר לו אישי כהן גדול הגבה ימינך ואם בימינו של סגן עולה ראש בית אב אומר לו לכהן גדול דבר מילך,ונימא ליה סגן כיון דלא סליק בידיה חלשא דעתיה,במאי קא מיפלגי מר סבר ימינא דסגן עדיף משמאליה דכהן גדול ומר סבר כי הדדי נינהו,ומאן האי תנא דפליג עליה דרבי יהודה רבי חנינא סגן הכהנים הוא דתניא רבי חנינא סגן הכהנים אומר למה סגן מימינו שאם אירע בו פסול בכהן גדול נכנס סגן ומשמש תחתיו,תנו רבנן ארבעים שנה ששמש שמעון הצדיק היה גורל עולה בימין מכאן ואילך פעמים עולה בימין פעמים עולה בשמאל והיה לשון של זהורית מלבין מכאן ואילך פעמים מלבין פעמים אינו מלבין והיה נר מערבי דולק מכאן ואילך פעמים דולק פעמים כבה,והיה אש של מערכה מתגבר ולא היו כהנים צריכין להביא עצים למערכה חוץ משני גזירי עצים כדי לקיים מצות עצים מכאן ואילך פעמים מתגבר פעמים אין מתגבר ולא היו כהנים נמנעין מלהביא עצים למערכה כל היום כולו,ונשתלחה ברכה בעומר ובשתי הלחם ובלחם הפנים וכל כהן שמגיעו כזית יש אוכלו ושבע ויש אוכלו ומותיר מכאן ואילך נשתלחה מאירה בעומר ובשתי הלחם ובלחם הפנים וכל כהן מגיעו כפול הצנועין מושכין את ידיהן והגרגרנין נוטלין ואוכלין ומעשה באחד שנטל חלקו וחלק חבירו והיו קורין אותו בן | 39a. In the case of one who b comes to measure /b and purchase b naphtha, /b the merchant b says to him: Measure /b it b for yourself, /b as I prefer to keep my distance from the foul odor. With regard to one who b comes to measure /b and purchase b balsam, /b the merchant b says to him: Wait for me until I /b can b measure /b it b with you, so that you and I will /b both b be perfumed. /b Similarly, with regard to sin God merely provides an opening, whereas with regard to mitzvot God assists the individual in their performance.,In b the school of Rabbi Yishmael it was taught: Sin stupefies the heart of a person /b who commits it, b as it is stated: “And do not impurify yourselves with them, so that you should not be thereby impurified” /b (Leviticus 11:43) b Do not read /b that term as: b “And be impurified [ i venitmetem /i ]”; rather, /b read it as: b And your /b hearts will b be stupefied /b [ b i venitamtem /i ]. /b , b The Sages taught /b the following with regard to the verse: b “And do not impurify yourselves with them, so that you should not be thereby impurified”; a person who impurifies himself a bit, they impurify him greatly. /b If a person impurifies himself of his own volition b below, /b on earth, b they impurify him /b even more so b above, /b in Heaven. If a person impurifies himself b in this world, they impurify him in the World-to-Come. /b ,Conversely, b the Sages taught /b the following with regard to the verse: b “Sanctify yourselves and you will be sanctified” /b (Leviticus 11:44); b a person /b who b sanctifies himself a bit, they sanctify him /b and assist him b greatly. /b If a person sanctifies himself b below, they sanctify him above. /b If a person sanctifies himself b in this world, they sanctify him in the World-to-Come. /b ,, strong MISHNA: /strong The High Priest b would mix /b the lots b in the /b lottery b receptacle /b used to hold them b and draw /b the b two lots /b from it, one in each hand. b Upon one was written: For God. And upon /b the other b one was written: For Azazel. The deputy /b High Priest would stand b to /b the High Priest’s b right, and the head of the patrilineal family /b would stand b to his left. If /b the lot b for the name /b of God b came up in his right /b hand, b the Deputy would say to him: My master, High Priest, raise your right /b hand so that all can see with which hand the lot for God was selected. b And if /b the lot for the b name /b of God b came up in his left /b hand, b the head of the patrilineal family would say to him: My master, High Priest, raise your left /b hand.,Then b he would place /b the two lots b upon the two goats, /b the lot that arose in his right hand on the goat standing to his right side and the lot in his left hand on the goat to his left. b And /b upon placing the lot for God upon the appropriate goat, b he would say: For God, /b as b a sin-offering. Rabbi Yishmael says: He need not say: /b As b a sin-offering. Rather, /b it is sufficient to say: b For God. And /b upon saying the name of God, the priests and the people b respond after him: Blessed be the name of His glorious kingdom forever and all time. /b , strong GEMARA: /strong b Why do I /b need the High Priest to have b mixed /b the lots in b a receptacle /b before he draws the lots? b In order that he not /b be able to b intentionally take /b the lot for God specifically with his right hand. Since it is a fortuitous omen for the lot for God to arise in his right hand, there is a concern that he might force the result, in contravention of the requirement that the designation of the goats be made through a random lottery., b Rava said: /b The b receptacle was /b made out b of wood and /b did not have the status of a sacred vessel. Rather, it b was unconsecrated, and it had enough /b space inside b only for /b the High Priest’s b two hands. /b , b Ravina strongly objects to this: Granted, /b it was constructed so that it b had enough /b space inside it b only for /b the High Priest’s b two hands. /b This was done so that he could not maneuver his hands inside the box to feel and examine the lots, b in order that he not /b be able to b intentionally take /b the lot for God specifically with his right hand. b But /b why was the receptacle b unconsecrated? Let it be consecrated /b as a sacred vessel. b If so, /b if it were to be consecrated, b it would be a sacred vessel /b made b of wood, and /b the i halakha /i is that b we do not make a sacred vessel from wood. /b But if this is the only issue, b let it be made /b out b of silver /b or b let it be made /b out b of gold. /b However, b the Torah spared the money of the Jewish people /b and did not want to burden them with the expense of having to make the receptacle from expensive materials. Therefore, it is made from wood, and as such it is precluded from being a sacred vessel.,The Gemara comments: b The mishna is not in accordance with /b the opinion of b this i tanna /i /b whose opinion b was taught /b in a i baraita /i : b Rabbi Yehuda says in the name of Rabbi Eliezer: The Deputy and the High Priest insert their hands into the receptacle. If /b the lot for God b comes up in the High Priest’s right /b hand, b the Deputy says to him: My master, High Priest, raise your right /b hand. b And if /b the lot for God b comes up in the right /b hand b of the Deputy, the head of the patrilineal family says to the High Priest: Speak your word /b and declare the goat to your left side to be the sin-offering for God.,The Gemara asks: Why should the head of the patrilineal family instruct the High Priest to speak? b Let the Deputy say /b this b to him. /b The Gemara answers: b Since the lot /b for God b did not come up in /b the High Priest’s b hand, /b rather in the Deputy’s, b he /b might b be discouraged /b if the Deputy himself instructs him to speak, as it may appear that he is mocking him., b With regard to what do /b the i tanna’im /i of the mishna and i baraita /i b disagree? /b One b Sage, /b the i tanna /i of the i baraita /i , b holds /b that b the Deputy’s right /b hand b is preferable to the High Priest’s left /b hand. As such, the ideal way for the lots to be drawn is for both the Deputy and High Priest to use their right hands. b And /b the other b Sage, /b the i tanna /i of the mishna, b holds they are equivalent. /b Therefore, there is no reason for the Deputy to be involved, and the entire process is performed by the High Priest., b And who is this i tanna /i who argues with Rabbi Yehuda? It is Rabbi Ḥanina, the Deputy of the priests, as it was taught /b in a i baraita /i : b Rabbi Ḥanina, the Deputy of the priests, says: Why /b did the b Deputy /b remain b at the /b High Priest’s b right /b side throughout the day’s service? b Because if some disqualification befalls the High Priest, the Deputy can step in and serve in his stead. /b It is apparent from Rabbi Ḥanina’s statement that as long as the High Priest remains qualified, the Deputy has no role in the day’s service, which disputes Rabbi Yehuda’s opinion.,§ b The Sages taught: /b During all b forty years that Shimon HaTzaddik served /b as High Priest, b the lot /b for God arose in b the right /b hand. b From then onward, sometimes it arose in the right /b hand and b sometimes it arose in the left /b hand. Furthermore, during his tenure as High Priest, b the strip of crimson /b wool that was tied to the head of the goat that was sent to Azazel b turned white, /b indicating that the sins of the people had been forgiven, as it is written: “Though your sins be as crimson, they shall be white as snow” (Isaiah 1:18). b From then onward, it sometimes turned white /b and b sometimes it did not turn white. /b Furthermore, b the western lamp /b of the candelabrum b would burn /b continuously as a sign that God’s presence rested upon the nation. b From then onward, it sometimes burned /b and b sometimes it went out. /b , b And /b during the tenure of Shimon HaTzaddik, b the fire on the arrangement /b of wood on the altar b kept going strongly, /b perpetually by itself, b such that the priests did not need to bring /b additional b wood to the arrangement /b on a daily basis, b except for the two logs /b that were brought b in order to fulfill the mitzva of /b placing b wood /b upon the arrangement. b From then onward, /b the fire b sometimes kept going strongly /b and b sometimes it did not, and so the priests could not avoid bringing wood to the arrangement throughout the entire day. /b , b And a blessing was sent upon the /b offering of the b i omer /i ; and to the /b offering of b the two loaves /b from the new wheat, which was sacrificed on i Shavuot /i ; b and to the shewbread, /b which was placed on the table in the Temple. b And /b due to that blessing, b each priest that received an olive-bulk /b of them, b there were those /b who b ate it and were satisfied, and there were those /b who b ate /b only a part b of it and left over /b the rest because they were already satisfied from such a small amount. b From then onward, a curse was sent upon the i omer /i , and to the two loaves, and to the shewbread, /b that there were not sufficient quantities to give each priest a full measure. Therefore, b each priest received /b just an amount the b size of a bean; the discreet, /b pious b ones would withdraw their hands, /b a bean-bulk being less that the quantity needed to properly fulfill the mitzva, b and /b only b the voracious ones would take and eat /b it. b And an incident occurred with one who took his portion and that of his fellow, and they called him: Son of /b |
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42. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •epstein, j.n. Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 242| 23a. מר סבר אם שהה כדי לגמור את כולה חוזר לראש ומר סבר למקום שפסק,אמר רב אשי האי אם שהה אם לא שהה מיבעי ליה אלא דכולי עלמא אם שהה כדי לגמור את כולה חוזר לראש והתם בדלא שהה קמיפלגי דמר סבר גברא דחויא הוא ואין ראוי ואין תפלתו תפלה ומר סבר גברא חזיא הוא ותפלתו תפלה,תנו רבנן הנצרך לנקביו אל יתפלל ואם התפלל תפלתו תועבה אמר רב זביד ואיתימא רב יהודה לא שנו אלא שאינו יכול לשהות בעצמו אבל אם יכול לשהות בעצמו תפלתו תפלה,ועד כמה אמר רב ששת עד פרסה איכא דמתני לה אמתניתא במה דברים אמורים כשאין יכול לעמוד על עצמו אבל אם יכול לעמוד על עצמו תפלתו תפלה ועד כמה אמר רב זביד עד פרסה,אמר רבי שמואל בר נחמני אמר רבי יונתן הנצרך לנקביו הרי זה לא יתפלל משום שנאמר (עמוס ד, יב) הכון לקראת אלהיך ישראל,ואמר רבי שמואל בר נחמני אמר רבי יונתן מ"ד (קהלת ד, יז) שמור רגלך כאשר תלך אל בית האלהים שמור עצמך שלא תחטא ואם תחטא הבא קרבן לפני וקרוב לשמוע (דברי חכמים) אמר רבא הוי קרוב לשמוע דברי חכמים שאם חוטאים מביאים קרבן ועושים תשובה מתת הכסילים [זבח] אל תהי ככסילים שחוטאים ומביאים קרבן ואין עושים תשובה,כי אינם יודעים לעשות רע אי הכי צדיקים נינהו אלא אל תהי ככסילים שחוטאים ומביאים קרבן ואינם יודעים אם על הטובה הם מביאים אם על הרעה הם מביאים אמר הקב"ה בין טוב לרע אינן מבחינים והם מביאים קרבן לפני,רב אשי ואיתימא רב חנינא בר פפא אמר שמור נקביך בשעה שאתה עומד בתפלה לפני.,תנו רבנן הנכנס לבית הכסא חולץ תפיליו ברחוק ד' אמות ונכנס אמר רב אחא בר רב הונא אמר רב ששת לא שנו אלא בית הכסא קבוע אבל בית הכסא עראי חולץ ונפנה לאלתר וכשהוא יוצא מרחיק ד' אמות ומניחן מפני שעשאו בית הכסא קבוע,איבעיא להו מהו שיכנס אדם בתפילין לבית הכסא קבוע להשתין מים רבינא שרי רב אדא בר מתנא אסר אתו שיילוה לרבא אמר להו אסור חיישינן שמא יפנה בהן ואמרי לה שמא יפיח בהן,תניא אידך הנכנס לבית הכסא קבוע חולץ תפיליו ברחוק ד' אמות ומניחן בחלון הסמוך לרשות הרבים ונכנס וכשהוא יוצא מרחיק ד' אמות ומניחן דברי בית שמאי ובית הלל אומרים אוחזן בידו ונכנס ר"ע אומר אוחזן בבגדו ונכנס,בבגדו ס"ד זימנין מישתלי להו ונפלי אלא אימא אוחזן בבגדו ובידו ונכנס,ומניחם בחורין הסמוכים לבית הכסא ולא יניחם בחורין הסמוכים לרשות הרבים שמא יטלו אותם עוברי דרכים ויבא לידי חשד,ומעשה בתלמיד אחד שהניח תפילין בחורין הסמוכים לרשות הרבים ובאת זונה אחת ונטלתן ובאת לבית המדרש ואמרה ראו מה נתן לי פלוני בשכרי כיון ששמע אותו תלמיד כך עלה לראש הגג ונפל ומת באותה שעה התקינו שיהא אוחזן בבגדו ובידו ונכנס,תנו רבנן בראשונה היו מניחין תפילין בחורין הסמוכין לבית הכסא ובאין עכברים ונוטלין אותן התקינו שיהו מניחין אותן בחלונות הסמוכות לרשות הרבים ובאין עוברי דרכים ונוטלין אותן התקינו שיהא אוחזן בידו ונכנס,אמר רבי מיאשא בריה דריב"ל הלכה גוללן כמין ספר ואוחזן בימינו כנגד לבו אמר רב יוסף בר מניומי אמר רב נחמן ובלבד שלא תהא רצועה יוצאת מתחת ידו טפח,אמר רבי יעקב בר אחא אמר רבי זירא לא שנו אלא שיש שהות ביום ללבשן אבל אין שהות ביום ללבשן עושה להן כמין כיס טפח ומניחן,אמר רבה בר בר חנה אמר רבי יוחנן ביום גוללן כמין ספר ומניחן בידו כנגד לבו ובלילה עושה להן כמין כיס טפח ומניחן,אמר אביי לא שנו אלא בכלי שהוא כליין אבל בכלי שאינו כליין אפילו פחות מטפח,אמר מר זוטרא ואיתימא רב אשי תדע שהרי פכין קטנים מצילין באהל המת,ואמר רבה בר בר חנה כי הוה אזלינן בתריה דרבי יוחנן כי הוה בעי למיעל לבית הכסא כי הוה נקיט ספרא דאגדתא הוה יהיב לן כי הוה נקיט תפילין לא הוה יהיב לן אמר הואיל ושרונהו רבנן | 23a. One b Sage held /b that, as a rule, b if /b one interrupted his prayer and b delayed /b continuing his prayer for an interval b sufficient to complete the entire /b prayer, b he returns to the beginning /b of the prayer. b And /b one b Sage held: /b He returns b to the place /b in the prayer b where he stopped. /b ,Rejecting this possibility, b Rav Ashi said: /b If b that /b was the crux of their dispute, they b should have /b discussed the element of: b If he delayed /b , and: b If he did not delay /b . Nowhere in their dispute do they mention the matter of how long the delay was for. b Rather, everyone /b , both Rav Ḥisda and Rav Hamnuna, b agrees that if one delayed /b continuing his prayer for an interval b sufficient to complete the entire /b prayer, b he returns to the beginning /b of the prayer. b And there /b , in the dispute under discussion, b they disagree with regard to one who did not delay /b that long. The dispute centers on the status of the one praying in this particular case. b As /b one b Sage holds /b that since he evidently needed to urinate before starting his prayer, b he is a man who was disqualified, and unfit /b for prayer, b and his prayer is not /b a valid b prayer /b ; therefore he must repeat it in its entirety. b And /b one b Sage holds he is a man who was fit /b for prayer b and his prayer is /b a valid b prayer /b ., b The Sages taught /b in a i baraita /i : b One who needs to relieve himself may not pray, and if he prayed, his prayer is an abomination. Rav Zevid and some say Rav Yehuda said /b in qualifying this statement: b They only taught /b this i halakha /i in a case where b one cannot restrain himself. But, if he can restrain himself, his prayer is a /b valid b prayer /b as he is not tarnished by his need to relieve himself.,The Gemara asks: b And /b for b how long /b must he be able to restrain himself? b Rav Sheshet said: /b For b as long as /b it takes to walk b one parasang. Some teach this /b i halakha /i directly b on /b what was taught in b the i baraita /i : In what /b case b is this statement said? Where he is unable to restrain himself, but if he is able to restrain himself, his prayer is a /b valid b prayer. And for how long? Rav Zevid said: /b For b as long as /b it takes to walk b one parasang. /b , b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: One who needs to relieve himself may not pray, because it is stated: “Prepare to greet your God, O Israel” /b (Amos 4:12), and one must clear his mind of all distractions to prepare to receive the Lord during prayer.,In this context, the Gemara cites an additional statement, which b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: What is /b the meaning of b that which is written: “Guard your foot when you go to the house of God, /b and prepare to listen; it is better than when fools offer sacrifices, as they know not to do evil” (Ecclesiastes 4:17)? It means: When you enter the house of the Lord, b guard yourself from transgression, and if you commit a transgression, bring a sacrifice before Me /b in atonement. The verse continues: b “And draw near and listen to the words of the wise.” Rava said: Be prepared to hearken to the words of the wise, who, if they commit a transgression, they bring a sacrifice and repent. /b He interprets the next part of the verse: b “It is better than when fools give sacrifices,” /b that b one should not act like the fools who commit a transgression and bring a sacrifice but do not repent. /b ,Regarding the end of the verse: b “As they know not to do evil,” /b the Gemara asks: b If so, they are righteous. Rather /b it must be understood: b Do not be like the fools who commit a transgression and bring a sacrifice, but are unaware whether they are bringing it /b as a thanks-offering b for the good, /b or as an offering of atonement b for the evil. /b This is the meaning of the verse: “As they know not to do evil”; they know not if and when their actions are evil. With regard to those individuals, b the Holy One, Blessed be He, said: They cannot distinguish between good and evil and /b yet b they bring a sacrifice before me? /b , b Rav Ashi and some say Rabbi Ḥanina bar Pappa said: Mind your orifices when you stand before me in prayer. /b , b The Sages taught: One who enters a bathroom must remove his phylacteries at a distance of four cubits and enter. Rav Aḥa bar Rav Huna said /b that b Rav Sheshet said: This was only taught /b with regard to one entering b a regular bathroom, but /b one who enters b a makeshift bathroom may remove /b his phylacteries and b defecate immediately. But when one exits /b from a makeshift bathroom, b he must distance himself four cubits /b before b donning /b his phylacteries because b he has /b now b rendered /b that place b a regular bathroom. /b , b A dilemma was raised /b before the Sages in the yeshiva: b What is /b the i halakha /i ; may b one enter a regular bathroom wearing his phylacteries in order to urinate? /b The Sages disagreed: b Ravina permitted /b to do so while b Rav Adda bar Mattana prohibited /b it. b They came /b and b asked this of Rava. He said to them: It is forbidden /b because b we are concerned lest he will /b come to b defecate with them /b still on. b Others say /b that this i halakha /i is because we are concerned that, since he is already in the bathroom, he b might /b forget that his phylacteries are on his head and b will break wind with them /b still on him., b It was taught in another /b i baraita /i : b One who enters a regular bathroom must remove his phylacteries at a distance of four cubits, place them in the window /b in the wall of the bathroom b adjacent to the public domain, and then enter. And when he exits, he must distance /b himself b four cubits before donning them. /b This is b the statement of Beit Shammai. Beit Hillel say: /b He must remove his phylacteries but b he holds them in his hand and enters. Rabbi Akiva says: He holds them in his garment and enters. /b ,The Gemara wonders: b Does it enter your mind /b to say b in his garment? /b There is room for concern because b sometimes he forgets them and /b they b fall. Rather, say: He holds them with his garment and in his hand and enters /b the bathroom. He holds the phylacteries in his hand and covers it with the garment.,It was established in the i baraita /i : b And /b if there is room to place them, b he places them in the holes adjacent to the bathroom, but he does not place them in the holes adjacent to the public domain, lest /b the phylacteries b will be taken by passersby and he will come to be suspect. /b , b And an incident /b occurred b involving a student who placed his phylacteries in the holes adjacent to the public domain, and a prostitute passed by and took /b the phylacteries. b She came to the study hall and said: See what so-and-so gave me as my payment. When that student heard this, he ascended to the rooftop and fell and died. At that moment they instituted that one should hold them with his garment and in his hand and enter /b to avoid situations of that kind., b The Sages taught /b in a i baraita /i on this topic: b At first, they would place the phylacteries in the holes adjacent to the bathroom, and mice would come and take them /b or gnaw upon them. Therefore, b they instituted that they should place them in the holes adjacent to the public domain, /b where there were no mice. However, b passersby would come and take the /b phylacteries. Ultimately, b they instituted that one should hold /b the phylacteries b in his hand and enter. /b ,On this topic, b Rabbi Meyasha, son of Rabbi Yehoshua ben Levi, said: The i halakha /i /b in this case b is that one rolls up /b the phylacteries in their straps b like a scroll, and holds them in his hand opposite his heart. Rav Yosef bar Manyumi said /b that b Rav Naḥman said: /b This is b provided that the strap /b of the phylacteries b does not emerge /b more than b a handbreadth below his hand. /b , b Rabbi Ya’akov bar Aḥa said /b that b Rabbi Zeira said: It was only taught /b that one rolls up his phylacteries when there is still b time /b left b in the day to don them. If there is not time /b left b in the day to don them /b before nightfall, when phylacteries are not donned, b he makes a one-handbreadth pouch of sorts for them and he places them /b in it.,Similarly, b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: During the day one rolls up /b the phylacteries b like a scroll and places them in his hand opposite his heart, and at night he makes a one-handbreadth pouch of sorts for them and he places them /b in it., b Abaye said: They only taught /b that it must be a one-handbreadth pouch b with regard to a vessel that is /b the phylacteries’ regular b vessel, but in a vessel that is not their /b regular b vessel, /b he may place the phylacteries in it, b even /b if it is b less than a handbreadth. /b , b Mar Zutra and, some say, Rav Ashi, said /b as proof for that distinction: The laws of impurity state that only a space of at least a handbreadth can serve as a barrier to prevent the spread of impurity imparted by a corpse. Nevertheless, b small /b sealed b vessels /b less than a handbreadth in size b protect /b their contents from ritual impurity even if they are inside b a tent over a corpse. /b This proves that even a space smaller than a handbreadth can serve as a barrier before impurity., b Rabba bar bar Ḥana said: When we would walk after Rabbi Yoḥa, /b we would see b that when he sought to enter the bathroom while holding a book of i aggada /i , he would give /b it b to us. When he was holding phylacteries, he would not give /b them b to us, /b as b he said: Since the Sages permitted /b to hold b them, /b |
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| 43. Babylonian Talmud, Arakhin, None (6th cent. CE - missingth cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140 |
| 44. Anon., Avot Derabbi Nathan A, 35 (6th cent. CE - 8th cent. CE) Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140 |
| 45. Palestinian Talmud, Rosh Hashanah 2.8, 58B,, 2.8 Tagged with subjects: •epstein, j.n. Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 259 |
| 46. Philo Maior, The Life of Moses, 1.180, 2.256 Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 151 |
| 48. Anon., Midrash Hagadol, 3.586 Tagged with subjects: •epstein, j.n., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 183 |
