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Tiresias: The Ancient Mediterranean Religions Source Database



484
Anon., Avot Derabbi Nathan A, 40
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17 results
1. Mishnah, Avot, 1.1, 1.2, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.16-2.4, 2.4, 2.8, 2.10, 2.11, 4.11, 5.12, 5.14, 5.15, 5.17 (1st cent. CE - 3rd cent. CE)

1.1. Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah."
2. Mishnah, Beitzah, 2.6-2.7 (1st cent. CE - 3rd cent. CE)

2.6. In three cases Rabban Gamaliel was strict like the words of Beth Shammai.One may not cover up hot food on Yom Tov for Shabbat; And one may not join together a lamp on a festival; And one may not bake [on Yom] thick loaves but only wafer-cakes. Rabban Gamaliel said: “In all their days, my father’s house never baked large loaves but only wafer-cakes.” They said to him: “What can we do with regards to your father’s house, for they were strict in respect to themselves but were lenient towards Israel to let them bake both large loaves and even charcoal-roasted loaves.”" 2.7. Also he declared three decisions of a lenient character:One may sweep up [on a festival] between the couches, And put spices [on the coals] on a festival; And roast a kid whole on the night of Passover. But the sages forbid them."
3. Mishnah, Hagigah, 2.1-2.2 (1st cent. CE - 3rd cent. CE)

2.1. They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world." 2.2. Yose ben Yoezer says that [on a festival] the laying of the hands [on the head of a sacrifice] may not be performed. Yosef ben Joha says that it may be performed. Joshua ben Perahia says that it may not be performed. Nittai the Arbelite says that it may be performed. Judah ben Tabai says that it may not be performed. Shimon ben Shetah says that it may be performed. Shamayah says that it may be performed. Avtalyon says that it may not be performed. Hillel and Menahem did not dispute. Menahem went out, Shammai entered. Shammai says that it may not be performed. Hillel says that it may be performed. The former [of each] pair were patriarchs and the latter were heads of the court."
4. Mishnah, Peah, 2.5-2.6 (1st cent. CE - 3rd cent. CE)

2.5. He who plants his field with one kind of seed, even though he makes up of it two threshing-floors, he gives only one peah [for the lot]. If he plants it of two kinds, even though he makes up of it one threshing-floor, he must give two peahs. One who plants his field with two species of wheat: If he makes up of it one threshing-floor, he gives only one peah; But if two threshing-floors, he gives two peahs." 2.6. It happened that Rabbi Shimon of Mitzpah planted his field [with two different kinds] and came before Rabban Gamaliel. They both went up to the Chamber of Hewn Stone and asked [about the law]. Nahum the scribe said: I have a tradition from Rabbi Meyasha, who received it from Abba, who received it from the pairs [of sage], who received it from the prophets, a halakhah of Moses from Sinai, that one who plants his field with two species of wheat, if he makes up of it one threshing-floor, he gives only one peah, but if two threshing-floors, he gives two peahs."
5. Mishnah, Sotah, 9.15 (1st cent. CE - 3rd cent. CE)

9.15. When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”"
6. Mishnah, Yevamot, 4.13 (1st cent. CE - 3rd cent. CE)

4.13. Who is a mamzer? [The offspring of a union with] any relative with whom cohabitation is forbidden, the words of Rabbi Akiva. Shimon the Yemenite says: [The offspring of any union] for which one is obligated kareth at the hands of heaven; and the halachah is like his words. Rabbi Joshua says: [The offspring of any union] for which one is obligated death at the hands of a court.Rabbi Shimon ben Azzai said: I found a scroll of genealogical records in Jerusalem, and it was written on it, “So-and-so is a mamzer [having been born] from an adulterous woman”, which confirms the view of Rabbi Joshua. If a man’s wife died, he is permitted to marry her sister. If he divorced her and then she died he is permitted to marry her sister. If she was married to another man and died, he is permitted to marry her sister. If a man’s sister-in-law died, he may marry her sister. If he performed for her halitzah and then she died, he is permitted to marry her sister."
7. Tosefta, Hagigah, 2.1-2.6 (1st cent. CE - 2nd cent. CE)

2.2. Four entered the orchard: Ben Azzai, Ben Zoma, another, and Rabbi Akiva. One looked and died. One looked and was harmed. One looked and cut down the trees. And one went up in peace and went down in peace. Ben Azzai looked and died. Scripture says about him (Psalms 116, 15): \"Precious in the sight of the LORD Is the death of His saints\". Ben Zoma looked and was harmed. Scripture says about him (Proverbs 25, 16): \"Hast thou found honey? eat so much as is sufficient for thee\" and the continuation. [Cont. of the verse: \"Lest thou be filled therewith, and vomit it.\" Elisha looked and cut down the trees. Scripture says about him (Ecclesiastes 5, 5): \"Suffer not thy mouth to bring thy flesh into guilt\" etc. Rabbi Akiva went up in peace and went down in peace. Scripture says about him (Song of Songs 1, 4): \"Draw me, we will run after thee\" etc. They gave a parable: What is this similar to? To the orchard of a king and there is an attic above it. It is upon [the man] to look so long as he does not move [his eyes] from it. Another parable was given. What is this similar tp? To [a street] that passes between two paths, one of fire, and one of snow. If it leans one way, it gets burned [by the fire]. If it leans the other way it gets burned by the snow. A man must walk in the middle and not lean to or fro. A story of Rabbi Yehoshua [Who was walkin in the street and Ben Zoma came opposite him] he reached him and did not greet him. He said to him [from where and to where] Ben Zoma? He said to him: I was watching the creation, and there is not between the upper waters and the lower waters even a handbreadth. As it is written (Genesis 1, 2) \"and the spirit of God hovered over the face of the waters\". And it says (Deuteronomy 32, 11): \"As a vulture that stirreth up her nest\" etc. Just as the vulture flies over the nest, touching and not touching, so too there is not even a handbreadth between the upper waters and lower waters. Rabbi Yehoshua said to his students: Ben Zoma is already outside. In a few days, Ben Zoma passed away." 2.4. In their days they only argued about  laying of hands. There were five pairs. three of the first pairs said not to lay on hands and two of the other pairs said to lay on hands. Three were Nesi'im (princes) and two (of them) were the heads of courts. The words of R. Meir. R. Judah said Simon ben Shetah was Nasi (prince) and Judah ben Tabbai the head of the court....Said R. Yose: Originally there were no arguments in Israel. Rather, a 71 member court sat in the chamber of hewn stone and other courts of 23 existed in the cities of Erez Yisrael. And two courts of 3 apiece were in Jerusalem, one on the temple mount and one in Hayil. When one of them was necessary [a person] goes to the court in his city. No court (in his city)--[the person] goes to the court near his city. If they heard, they say to him; if not, he and their most distinguished member go to the court on the temple mount. If they heard, they say to him; if not, he and their most distinguished member go to the court in Hayil. If they heard they say to him; if not these and these arrive at the court in the chamber of hewn stone (And the court of the chamber of hewn stone even though it is 71, it can never have less than 23. If one of them needs to leave, he sees if there will be 23 he may leave; if not, he may not leave until there are 23. They would sit from the offering of the morning sacrifice until the offering of the afternoon sacrifice. And on sabbaths and Holidays they would enter the Beit Midrash on the temple mount.) If they heard they say to them, and if not, they establish a quorum and take a roll. If the majority says impure it is impure. If the majority says pure it is pure. From there the Halakhah (law) goes out widespread in Israel. When there increased the students of Shammai and Hillel who did not properly apprentice, conflict increased in Israel and it became as though there were two Torahs. And for there they would sit and inspect. Whoever was wise and humble and abundant and sin-fearing and mature and getting along with other people they make him a judge in his city. After being made a judge in his city they could elevate and set him on the temple mount and from there they could elevate and seat him in Hayil and from there they can elevate and seat him in the chamber of hewn stone and from there they sit and inspect the lineages of the priests and levites. A priest in whom has been found a blemish wears black and wraps in black, exits and leaves. One in whom not a blemish is found wears white and wraps in white, enters and serves with his brothers the priests. They would make a holiday that not a blemish was found among the children of Aaron. And he would bring a tenth of an Eifah of his own flour and do the service with his own hands even though it is not his priestly shift. A high priest and a regular priest who served before bringing their tenth of an Eifah their service is acceptable. 
8. Tosefta, Sotah, 7.20-7.21 (1st cent. CE - 2nd cent. CE)

9. Anon., Leviticus Rabba, 3.7, 22.1, 30.2 (2nd cent. CE - 5th cent. CE)

22.1. אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל אֲשֶׁר יִשְׁחַט שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז (ויקרא יז, ג), הֲדָא הוּא דִכְתִיב (קהלת ה, ח): וְיִתְרוֹן אֶרֶץ בַּכֹּל הִיא, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר אֲפִלּוּ דְּבָרִים שֶׁאַתֶּם רוֹאִים יִתְרוֹן לָעוֹלָם, אַף הֵן בִּכְלַל הֲנָיָיתוֹ שֶׁל עוֹלָם הֵן, סִיבָא לְמֶעֱבַד חַבְלָא, סִיבָא לִמְסוֹךְ גַּנַּיָא, (קהלת ה, ח): מֶלֶךְ לְשָׂדֶה נֶעֱבָד, אֲפִלּוּ הוּא מֶלֶךְ וְהוּא שַׁלִּיט מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, לְשָׂדֶה נֶעֱבָד, עֲבָדַת אַרְעָא עָבֵיד, לָא עֲבָדַת אַרְעָא וְלָא כְלוּם, לְפִיכָךְ (קהלת ה, ט): אֹהֵב כֶּסֶף לֹא יִשְׂבַּע כֶּסֶף, אוֹהֵב מָמוֹן לֹא יִשְׂבַּע מָמוֹן, (קהלת ה, ט): וְאֹהֵב בֶּהָמוֹן לֹא תְבוּאָה וגו', שֶׁכָּל מִי שֶׁהוֹמֶה וּמְהַמֶּה אַחַר הַמָּמוֹן וְקַרְקַע אֵין לוֹ מָה הֲנָאָה יֵשׁ לוֹ. רַבִּי יִשְׁמָעֵאל בְּרַבִּי תַּנְחוּם וְרַבִּי חָנִין בְּרֵיהּ דְּרַבִּי בְּשֵׁם רַבִּי יִרְמְיָה, כְּתִיב (יחזקאל כז, כט): וְיָרְדוּ מֵאֳנִיּוֹתֵיהֶם וגו' [על] [אל] הָאָרֶץ יַעֲמֹדוּ, וְכִי אֵין אָנוּ יוֹדְעִין שֶׁעַל הָאָרֶץ הָיוּ עוֹמְדִין, אֶלָּא הֲרֵי שֶׁשָּׁקְעָה סְפִינָתוֹ שֶׁל אֶחָד בַּיָּם וְיֵשׁ לוֹ קַרְקַע עַל הָאָרֶץ יַעֲמֹד אִם אֵין לוֹ קַרְקַע אֵין לְךָ הֶבֶל גָּדוֹל מִזֶּה. רַבִּי נְחֶמְיָה אָמַר וְיִתְרוֹן אֶרֶץ בַּכֹּל הִיא, אֲפִלּוּ דְבָרִים שֶׁאַתָּה רוֹאֶה אוֹתָן יִתְרוֹן לְמַתַּן תּוֹרָה, כְּגוֹן הִלְכוֹת צִיצִית תְּפִלִּין וּמְזוּזָה, אַף הֵן בִּכְלַל מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר (דברים ט, י): וַיִּתֵּן ה' אֵלַי אֶת שְׁנֵי לוּחֹת הָאֲבָנִים כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים וַעֲלֵיהֶם כְּכָל הַדְּבָרִים. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר וַעֲלֵיהֶם כְּכָל הַדְּבָרִים, וּכְתִיב (דברים ח, א): כָּל הַמִּצְוָה אֲשֶׁר אָנֹכִי וגו', כָּל כְּכָל, דְּבָרִים הַדְּבָרִים, מִצְוָה הַמִּצְוָה, מִקְרָא מִשְׁנָה הֲלָכוֹת תַּלְמוּד תּוֹסֶפְתּוֹת אַגָּדוֹת וַאֲפִלּוּ מַה שֶּׁתַּלְמִיד וָתִיק עָתִיד לוֹמַר לִפְנֵי רַבּוֹ, כֻּלָּן נֶאֶמְרוּ לְמשֶׁה בְּסִינַי, שֶׁנֶּאֱמַר (קהלת א, י): יֵשׁ דָּבָר שֶׁיֹּאמַר רְאֵה זֶה חָדָשׁ הוּא, חֲבֵרוֹ מֵשִׁיב עָלָיו (קהלת א, י): כְּבָר הָיָה לְעוֹלָמִים. מֶלֶךְ לְשָׂדֶה נֶעֱבָד, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר: מֶלֶךְ זֶה בַּעַל תַּלְמוּד, לְשָׂדֶה נֶעֱבָד זֶה בַּעַל מִשְׁנָה, שֶׁהוּא סוֹדֵר הֲלָכָה לְפָנָיו. וְרַבִּי נְחֶמְיָה אוֹמֵר מֶלֶךְ זֶה בַּעַל מִשְׁנָה, לְשָׂדֶה נֶעֱבָד זֶה בַּעַל תַּלְמוּד, שֶׁהוּא מְקַבֵּל הֲלָכָה לְפָנָיו, לְפִיכָךְ אֹהֵב כֶּסֶף לֹא יִשְׂבַּע כֶּסֶף, אוֹהֵב תּוֹרָה לֹא יִשְׂבַּע תּוֹרָה, וְאֹהֵב בֶּהָמוֹן וגו', שֶׁכָּל מִי שֶׁהוֹמֶה וּמְהַמֶּה אַחֲרֵי תוֹרָה וְתַלְמוּד אֵין לוֹ, מָה הֲנָאָה יֵשׁ לוֹ. רַבִּי אֶלְעָזָר בְּרַבִּי אַבָּא בְּשֵׁם רַבִּי אַחָא אוֹמֵר לָמַד וְלֹא לִמֵּד אֵין לְךָ הֶבֶל גָּדוֹל מִזֶּה. 22.1. דָּבָר אַחֵר, אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (תהלים קמו, ז): עֹשֶׂה מִשְׁפָּט לַעֲשׁוּקִים, אֵלּוּ יִשְׂרָאֵל, דִּכְתִיב בְּהוֹן (ירמיה נ, לג): כֹּה אָמַר ה' צְבָאוֹת עֲשׁוּקִים בְּנֵי יִשְׂרָאֵל וּבְנֵי יְהוּדָה. (תהלים קמו, ז): נֹתֵן לֶחֶם לָרְעֵבִים, אֵלּוּ יִשְׂרָאֵל, דִּכְתִיב (דברים ח, ג): וַיְעַנְךָ וַיַרְעִיבֶךָ. (תהלים קמו, ז): ה' מַתִּיר אֲסוּרִים, מַה שֶּׁאָסַרְתִּי לְךָ הִתַּרְתִּי לְךָ, אָסַרְתִּי לְךָ חֵלֶב בְּהֵמָה וְהִתַּרְתִּי לְךָ בְּחַיָּה, אָסַרְתִּי לְךָ גִּיד הַנָּשֶׁה בְּחַיָּה וְהִתַּרְתִּי לְךָ בְּעוֹף, אָסַרְתִּי לְךָ שְׁחִיטָה בְּעוֹפוֹת וְהִתַּרְתִּי לְךָ בְּדָגִים. רַבִּי אַבָּא וְרַבִּי יוֹנָתָן בְּשֵׁם רַבִּי לֵוִי אָמַר יוֹתֵר מִמַּה שֶּׁאָסַרְתִּי לְךָ הִתַּרְתִּי לָךְ, דַּם הַנִּדָּה אָסַרְתִּי לְךָ הִתַּרְתִּי לְךָ דַּם בְּתוּלִים, אָסַרְתִּי לְךָ אֵשֶׁת אִישׁ הִתַּרְתִּי לְךָ אֶת הַשְּׁבוּיָה. אֵשֶׁת אָח הִתַּרְתִּי לְךָ יְבָמָה, אִשָּׁה וְאֶת אֲחוֹתָהּ בְּחַיֵּיהֶם הִתַּרְתִּי לְךָ לְאַחַר מִיתָה, לְבִישַׁת כִּלְאַיִם הִתַּרְתִּי לְךָ סָדִין בְּצִיצִית, בְּשַׂר חֲזִיר הִתַּרְתִּי לְךָ דָּג שֶׁשְּׁמוֹ שִׁבּוּטָא, אֶת הַחֵלֶב הִתַּרְתִּי לְךָ אֶת הַשֻּׁמָּן, אֶת הַדָּם הִתַּרְתִּי לְךָ טְחוֹל, בָּשָׂר בְּחָלָב הִתַּרְתִּי לְךָ אֶת הַכְּחָל. רַבִּי מְנַחֲמָא וְרַבִּי בֵּבַי וְרַבִּי אַחָא וְרַבִּי יוֹחָנָן בְּשֵׁם רַבִּי יוֹנָתָן אָמְרוּ תַּחַת מַה שֶּׁאָסַרְתִּי לְךָ הִתַּרְתִּי לָךְ, תַּחַת אִסּוּר דָּגִים לִוְיָתָן דָּג טָהוֹר, תַּחַת אִסּוּר עוֹפוֹת זִיז עוֹף טָהוֹר הוּא, הֲדָא הוּא דִכְתִיב (תהלים נ, יא): יָדַעְתִּי כָּל עוֹף הָרִים וְזִיז שָׂדַי עִמָּדִי. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשָׁעָה שֶׁהוּא פּוֹרֵשׂ אֶת כְּנָפָיו מַכְּהֶה גַּלְגַּל חַמָּה, הֲדָא הוּא דִכְתִיב (איוב לט, כו): הֲמִבִּינָתְךָ יַאֲבֶר נֵץ יִפְרֹשׂ כְּנָפָו לְתֵימָן, וְלָמָּה נִקְרָא שְׁמוֹ זִיז, שֶׁיֵּשׁ בּוֹ כַּמָּה מִינֵי טַעַם מִזֶּה וּמִזֶּה. תַּחַת אִסּוּר בְּהֵמוֹת (תהלים נ, י): בְּהֵמוֹת בְּהַרְרֵי אָלֶף, רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ וְרַבָּנָן, רַבִּי יוֹחָנָן אוֹמֵר בְּהֵמָה אַחַת הִיא וּרְבוּצָה עַל אֶלֶף הָרִים וְאֶלֶף הָרִים מְגַדְּלִין לָהּ כָּל מִינֵי עֲשָׂבִים וְהִיא אוֹכֶלֶת, שֶׁנֶּאֱמַר (איוב מ, כ): כִּי בוּל הָרִים יִשְׂאוּ לוֹ. וְרֵישׁ לָקִישׁ אָמַר בְּהֵמָה אַחַת הִיא רְבוּצָה עַל אֶלֶף הָרִים וְאֶלֶף הָרִים מְגַדְּלִין לָהּ מַאֲכָל לַאֲכִילָתָן שֶׁל צַדִּיקִים, וְהִיא אוֹכֶלֶת, מַאי טַעְמָא (ישעיה סה, י): וְהָיָה הַשָּׁרוֹן לִנְוֵה צֹאן. וְרַבָּנָן אָמְרֵי בְּהֵמָה אַחַת הִיא וּרְבוּצָה עַל אֶלֶף הָרִים וְאֶלֶף הָרִים מְגַדְּלִין לָהּ מִינֵי בְּהֵמוֹת, וְהִיא אוֹכֶלֶת, מַאי טַעְמָא, שֶׁנֶּאֱמַר (איוב מ, כ): וְכָל חַיַּת הַשָּׂדֶה יְשַׂחֲקוּ שָׁם, וְאֶפְשָׁר כֵּן אִית בְּעִיר אָכֵיל בְּעִיר, אָמַר רַבִּי תַּנְחוּמָא גְּדוֹלִים הֵם מַעֲשֵׂה הָאֱלֹהִים מַה מְּשֻׁנִּין הֵם מַעֲשָׂיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמֵהֵיכָן הוּא שׁוֹתֶה, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר כָּל מַה שֶּׁהַיַּרְדֵּן מַכְנִיס אַחַת לְשִׁשָּׁה חֳדָשִׁים הוּא עוֹשֶׂה גְּמִיעָה אֶחָת, מַאי טַעְמָא, שֶׁנֶּאֱמַר (איוב מ, כג): הֵן יַעֲשֹׁק נָהָר וְלֹא יַחְפּוֹז. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר כָּל מַה שֶּׁהַיַּרְדֵּן מַכְנִיס לִשְׁנֵים עָשָׂר חֳדָשִׁים הוּא עוֹשֶׂה אוֹתוֹ גְּמִיעָה אַחַת, מַאי טַעְמָא (איוב מ, כג): יִבְטַח כִּי יָגִיחַ יַרְדֵּן אֶל פִּיהוּ, וְיֵשׁ בָּהֶם לִכְלוּךְ פֶּה, רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר אֵין בָּהֶם לִכְלוּךְ פֶּה, וּמֵהֵיכָן הוּא שׁוֹתֶה, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי נָהָר יוֹצֵא מֵעֵדֶן וּשְׁמוֹ יוּבַל וּמִשָּׁם הוּא שׁוֹתֶה, מַאי טַעְמָא, שֶׁנֶּאֱמַר (ירמיה יז, ח): וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו. אָמַר רַבִּי מֵאִיר (איוב יב, ז): וְאוּלָם שְׁאַל נָא בְהֵמוֹת וְתֹרֶךָּ, זֶה בְּהֵמוֹת, (איוב יב, ז): וְעוֹף הַשָּׁמַיִם וְיַגֶּד לָךְ, זֶה זִיז שָׂדָי, (איוב יב, ח): אוֹ שִׂיחַ לָאָרֶץ וְתֹרֶךָּ, זֶה גַּן עֵדֶן, (איוב יב, ח): וִיסַפְּרוּ לְךָ דְּגֵי הַיָּם, זֶה לִוְיָתָן, (איוב יב, ט): מִי לֹא יָדַע בְּכָל אֵלֶּה כִּי יַד ה' עָשְׂתָה זֹאת. 30.2. דָּבָר אַחֵר, וּלְקַחְתֶּם לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים טז, יא): תּוֹדִיעֵנִי אֹרַח חַיִּים שׂבַע שְׂמָחוֹת, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא תּוֹדִיעֵנִי בְּאֵיזֶה פִּילוֹן מְפֻלָּשׁ לְחַיֵּי הָעוֹלָם הַבָּא, רַבִּי יוּדָן אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְדָוִד אִם חַיִּים אַתָּה צָרִיךְ, יִסּוּרִין אַתָּה צָרִיךְ, כְּדִכְתִיב (משלי ו, כג): וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר. שׂבַע שְׂמָחוֹת, שִׂבְּעָנוּ בַּחֲמִשָּׁה שְׂמָחוֹת, מִקְרָא, מִשְׁנָה, תַּלְמוּד, תּוֹסֶפְתָּא וְאַגָּדוֹת. דָּבָר אַחֵר, שׂבַע שְׂמָחוֹת אֶת פָּנֶיךָ, אֵלּוּ שֶׁבַע כִּתּוֹת שֶׁל צַדִּיקִים שֶׁעֲתִידִים לְהַקְבִּיל פְּנֵי שְׁכִינָה וּפְנֵיהֶם דּוֹמוֹת לַחַמָּה וּלְבָנָה, לָרָקִיעַ, לַכּוֹכָבִים, לַבְּרָקִים וּלְשׁוֹשַׁנִּים וְלַמְּנוֹרָה הַטְּהוֹרָה שֶׁהָיְתָה בְּבֵית הַמִּקְדָּשׁ. לַחַמָּה מִנַּיִן, שֶׁנֶּאֱמַר (שיר השירים ו, י): בָּרָה כַּחַמָּה. לַלְּבָנָה מִנַּיִן, שֶׁנֶּאֱמַר (שיר השירים ו, י): יָפָה כַלְּבָנָה. לָרָקִיעַ מִנַּיִן, שֶׁנֶּאֱמַר (דניאל יב, ג): וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ. לַכּוֹכָבִים מִנַּיִן, שֶׁנֶּאֱמַר (דניאל יב, ג): וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד. לַבְּרָקִים מִנַּיִן, שֶׁנֶּאֱמַר (נחום ב, ה): מַרְאֵיהֶן כַּלַּפִּידִים כַּבְּרָקִים יְרוֹצֵצוּ. לְשׁוֹשַׁנִּים מִנַּיַן, שֶׁנֶּאֱמַר (תהלים מה, א): לַמְנַצֵּחַ עַל שׁשַׁנִּים. לַמְּנוֹרָה הַטְּהוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (זכריה ד, ב): וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב כֻּלָּהּ. (תהלים טז, יא): נְעִמוֹת בִּימִינְךָ נֶצַח, וְכִי מִי מוֹדִיעֵנוּ אֵיזוֹ כַּת הַחֲבִיבָה וְהַנְּעִימָה שֶׁבָּהֶן, תְּרֵין אָמוֹרָאִין, חַד אָמַר זוֹ שֶׁבָּאָה מִכֹּחָהּ שֶׁל תּוֹרָה וּמִכֹּחָן שֶׁל מִצְווֹת, וְאָחֳרָנָא אָמַר אֵלּוּ סוֹפְרִין וּמַשְׁנִין שֶׁמְּלַמְּדִין תִּינוֹקוֹת בַּאֲמִתָּן, שֶׁהֵן עֲתִידִין לַעֲמֹד בִּימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב: נְעִמוֹת בִּימִינְךָ נֶצַח. דָּבָר אַחֵר, שׂבַע שְׂמָחוֹת, אַל תְּהִי קוֹרֵא כֵּן אֶלָּא שֶׁבַע שְׂמָחוֹת, אֵלּוּ שֶׁבַע מִצְווֹת שֶׁבֶּחָג, וְאֵלּוּ הֵן, אַרְבָּעָה מִינִין שֶׁבַּלּוּלָב, וְסֻכָּה, חֲגִיגָה וְשִׂמְחָה. אִם שִׂמְחָה לָמָּה חֲגִיגָה וְאִם חֲגִיגָה לָמָּה שִׂמְחָה, אָמַר רַבִּי אָבִין מָשָׁל לִשְׁנַיִם שֶׁנִּכְנְסוּ אֵצֶל הַדַּיָּן וְלֵית אֲנַן יָדְעִין מַאן הוּא נוֹצֵחַ, אֶלָּא מַאן דְּנָסַב בָּאיָין בִּידֵיהּ, אֲנַן יָדְעִין דְּהוּא נָצוֹחַיָיא, כָּךְ יִשְׂרָאֵל וְאֻמּוֹת הָעוֹלָם בָּאִין וּמְקַטְרְגִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּרֹאשׁ הַשָּׁנָה וְלֵית אֲנַן יָדְעִין מַאן נָצַח, אֶלָּא בַּמֶּה שֶׁיִּשְׂרָאֵל יוֹצְאִין מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְלוּלָבֵיהֶן וְאֶתְרוֹגֵיהֶן בְּיָדָן, אָנוּ יוֹדְעִין דְיִשְׂרָאֵל אִינוּן נָצוֹחַיָּא, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְאוֹמֵר לָהֶם: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן.
10. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

22a. משמשת וראתה נדה אינה צריכה טבילה אבל בעל קרי גרידא מחייב לא תימא מברך אלא מהרהר,ומי אית ליה לרבי יהודה הרהור והתניא בעל קרי שאין לו מים לטבול קורא קריאת שמע ואינו מברך לא לפניה ולא לאחריה ואוכל פתו ומברך לאחריה ואינו מברך לפניה אבל מהרהר בלבו ואינו מוציא בשפתיו דברי רבי מאיר רבי יהודה אומר בין כך ובין כך מוציא בשפתיו,אמר רב נחמן בר יצחק עשאן ר' יהודה כהלכות דרך ארץ,דתניא (דברים ד, ט) והודעתם לבניך ולבני בניך וכתיב בתריה יום אשר עמדת לפני ה' אלהיך בחורב מה להלן באימה וביראה וברתת ובזיע אף כאן באימה וביראה וברתת ובזיע,מכאן אמרו הזבים והמצורעים ובאין על נדות מותרים לקרות בתורה ובנביאים ובכתובים לשנות במשנה וגמרא ובהלכות ובאגדות אבל בעלי קריין אסורים,רבי יוסי אומר שונה הוא ברגיליות ובלבד שלא יציע את המשנה רבי יונתן בן יוסף אומר מציע הוא את המשנה ואינו מציע את הגמרא רבי נתן בן אבישלום אומר אף מציע את הגמרא ובלבד שלא יאמר אזכרות שבו רבי יוחנן הסנדלר תלמידו של רבי עקיבא משום ר"ע אומר לא יכנס למדרש כל עיקר ואמרי לה לא יכנס לבית המדרש כל עיקר ר' יהודה אומר שונה הוא בהלכות דרך ארץ,מעשה ברבי יהודה שראה קרי והיה מהלך על גב הנהר אמרו לו תלמידיו רבינו שנה לנו פרק אחד בהלכות דרך ארץ ירד וטבל ושנה להם אמרו לו לא כך למדתנו רבינו שונה הוא בהלכות דרך ארץ אמר להם אע"פ שמיקל אני על אחרים מחמיר אני על עצמי:,תניא ר' יהודה בן בתירא היה אומר אין דברי תורה מקבלין טומאה מעשה בתלמיד אחד שהיה מגמגם למעלה מרבי יהודה בן בתירא אמר ליה בני פתח פיך ויאירו דבריך שאין דברי תורה מקבלין טומאה שנאמר (ירמיהו כג, כט) הלא כה דברי כאש נאם ה' מה אש אינו מקבל טומאה אף דברי תורה אינן מקבלין טומאה,אמר מר מציע את המשנה ואינו מציע את הגמרא מסייע ליה לרבי אלעאי דאמר רבי אלעאי אמר ר' אחא בר יעקב משום רבינו הלכה מציע את המשנה ואינו מציע את הגמרא כתנאי מציע את המשנה ואינו מציע את הגמרא דברי רבי מאיר רבי יהודה בן גמליאל אומר משום רבי חנינא בן גמליאל זה וזה אסור ואמרי לה זה וזה מותר,מ"ד זה וזה אסור כרבי יוחנן הסנדלר מ"ד זה וזה מותר כרבי יהודה בן בתירא,אמר רב נחמן בר יצחק נהוג עלמא כהני תלת סבי כרבי אלעאי בראשית הגז כרבי יאשיה בכלאים כרבי יהודה בן בתירא בד"ת,כרבי אלעאי בראשית הגז דתניא רבי אלעאי אומר ראשית הגז אינו נוהג אלא בארץ,כרבי יאשיה בכלאים כדכתיב (דברים כב, ט) (כרמך) לא תזרע [כרמך] כלאים רבי יאשיה אומר לעולם אינו חייב עד שיזרע חטה ושעורה וחרצן במפולת יד,כרבי יהודה בן בתירא בדברי תורה דתניא רבי יהודה בן בתירא אומר אין דברי תורה מקבלין טומאה,כי אתא זעירי אמר בטלוה לטבילותא ואמרי לה בטלוה לנטילותא מאן דאמר בטלוה לטבילותא כרבי יהודה בן בתירא מאן דאמר בטלוה לנטילותא כי הא דרב חסדא לייט אמאן דמהדר אמיא בעידן צלותא:,תנו רבנן בעל קרי שנתנו עליו תשעה קבין מים טהור נחום איש גם זו לחשה לרבי עקיבא ורבי עקיבא לחשה לבן עזאי ובן עזאי יצא ושנאה לתלמידיו בשוק פליגי בה תרי אמוראי במערבא רבי יוסי בר אבין ורבי יוסי בר זבידא חד תני שנאה וחד תני לחשה,מאן דתני שנאה משום בטול תורה ומשום בטול פריה ורביה ומאן דתני לחשה שלא יהו תלמידי חכמים מצויים אצל נשותיהם כתרנגולים,אמר רבי ינאי שמעתי שמקילין בה ושמעתי שמחמירין בה וכל המחמיר בה על עצמו מאריכין לו ימיו ושנותיו,אמר ריב"ל מה טיבן של טובלי שחרין מה טיבן הא איהו דאמר בעל קרי אסור בדברי תורה הכי קאמר מה טיבן בארבעים סאה אפשר בתשעה קבין מה טיבן בטבילה אפשר בנתינה,אמר רבי חנינא גדר גדול גדרו בה דתניא מעשה באחד שתבע אשה לדבר עבירה אמרה לו ריקא יש לך ארבעים סאה שאתה טובל בהן מיד פירש,אמר להו רב הונא לרבנן רבותי מפני מה אתם מזלזלין בטבילה זו אי משום צינה אפשר במרחצאות,אמר ליה רב חסדא וכי יש טבילה בחמין אמר ליה רב אדא בר אהבה קאי כוותך,רבי זירא הוה יתיב באגנא דמיא בי מסותא אמר ליה לשמעיה זיל ואייתי לי תשעה קבין ושדי עלואי אמר ליה רבי חייא בר אבא למה ליה למר כולי האי והא יתיב בגווייהו אמר ליה כארבעים סאה מה ארבעים סאה בטבילה ולא בנתינה אף תשעה קבין בנתינה ולא בטבילה,רב נחמן תקן חצבא בת תשעה קבין כי אתא רב דימי אמר רבי עקיבא ורבי יהודה גלוסטרא אמרו לא שנו אלא לחולה לאונסו אבל לחולה המרגיל ארבעים סאה,אמר רב יוסף אתבר חצביה דרב נחמן כי אתא רבין אמר באושא הוה עובדא 22a. that ba woman who engaged in intercourse and saw menstrualblood bis not required to immerse herself, but one who experienced a seminal emission alone,with no concurrent impurity, bis required to do so?If so, we must interpret Rabbi Yehuda’s statement in the mishna that one recites a blessing both beforehand and thereafter as follows: bDo not saythat one brecites a blessingorally, but rather he means that bone contemplatesthose blessings in his heart.,The Gemara challenges this explanation: bAnd does Rabbi Yehuda maintain thatthere is validity to bcontemplatingin his heart? bWasn’t it taughtin a ibaraita /i: bOne who experienced a seminal emission and who has no water to immerseand purify himself brecites iShemaand neither recites the blessingsof iShema bbeforehand nor thereafter? Andwhen bhe eats his bread, he recites the blessing thereafter,Grace after Meals, bbut does not recite the blessing:Who brings forth bread from the earth, bbeforehand. However,in the instances where he may not recite the blessing, bhe contemplatesit bin his heart rather than utterit bwith his lips,this is bthe statement of Rabbi Meir.However bRabbi Yehuda says: In either case, he uttersall of the blessings bwith his lips.Rabbi Yehuda does not consider contemplating the blessings in his heart a solution and permits them to be recited., bRav Naḥman bar Yitzḥak said:Rabbi Yehuda’s statement in the mishna should be interpreted in another way. bRabbi Yehuda renderedthe blessings blike iHilkhot Derekh Eretz /i,which according to some Sages were not considered to be in the same category as all other matters of Torah and therefore, one is permitted to engage in their study even after having experienced a seminal emission., bAs it was taughtin a ibaraita /i: It is written: b“And you shall impart them to your children and your children’s children”(Deuteronomy 4:9), band it is written thereafter: “The day that you stood before the Lord your God at Horeb”(Deuteronomy 4:10). bJust as below,the Revelation at Sinai was bin reverence, fear, quaking, and trembling, so too here,in every generation, Torah must be studied with a sense of breverence, fear, quaking, and trembling. /b, bFrom herethe Sages bstated: iZavim /i, lepers, and those who engaged in intercourse with menstruating women,despite their severe impurity, bare permitted to read the Torah, Prophets, and Writings, and to study Mishna and Gemara and ihalakhotand iaggada /i. However, those who experienced a seminal emission are prohibitedfrom doing so. The reason for this distinction is that the cases of severe impurity are caused by ailment or other circumstances beyond his control and, as a result, they do not necessarily preclude a sense of reverence and awe as he studies Torah. This, however, is not the case with regard to impurity resulting from a seminal emission, which usually comes about due to frivolity and a lack of reverence and awe. Therefore, it is inappropriate for one who experiences a seminal emission to engage in matters of in Torah.,However, there are many opinions concerning the precise parameters of the Torah matters prohibited by this decree. bRabbi Yosei says:One who experiences a seminal emission bstudies imishnayotthat he is baccustomedto study, bas long as he does not expound upon anew bmishnato study it in depth. bRabbi Yonatan ben Yosef says: He expounds upon the mishna but he does not expound upon the Gemara,which is the in-depth analysis of the Torah. bRabbi Natan ben Avishalom says: He may even expound upon the Gemara, as long as he does not utterthe bmentionsof God’s name btherein. Rabbi Yoḥa the Cobbler, Rabbi Akiva’s student, says in the name of Rabbi Akiva:One who experiences a seminal emission bmay not enter into homiletic interpretation [ imidrash /i]of verses bat all. Some saythat he says: bHe may not enter the study hall [ ibeit hamidrash /i] at all. Rabbi Yehuda says: He may studyonly iHilkhot Derekh Eretz /i.In terms of the problem raised above, apparently Rabbi Yehuda considers the legal status of the blessings to be parallel to the legal status of iHilkhot Derekh Eretz /i, and therefore one may utter them orally.,The Gemara relates ban incident involving Rabbi Yehudahimself, who bexperienced a seminal emission and was walking along the riverbankwith his disciples. bHis disciples said to him: Rabbi, teach us a chapter from iHilkhot Derekh Eretz /i,as he maintained that even in a state of impurity, it is permitted. bHe descended and immersed himselfin the river band taught them iHilkhot Derekh Eretz /i. bThey said to him: Did you not teach us, our teacher, that he may study iHilkhot Derekh Eretz /i? He said to them: Although I am lenient with others,and allow them to study it without immersion, bI am stringent with myself. /b,Further elaborating on the issue of Torah study while in a state of impurity, bit was taughtin a ibaraitathat bRabbi Yehuda ben Beteira would say: Matters of Torah do not become ritually impureand therefore one who is impure is permitted to engage in Torah study. He implemented this ihalakhain practice. The Gemara relates ban incident involving a student who wasreciting imishnayotand ibaraitot bhesitantly beforethe study hall of bRabbi Yehuda ben Beteira.The student experienced a seminal emission, and when he was asked to recite he did so in a rushed, uneven manner, as he did not want to utter the words of Torah explicitly. Rabbi Yehuda bsaid to him: My son, open your mouth and let your words illuminate, as matters of Torah do not become ritually impure, as it is stated: “Is not my word like fire, says the Lord”(Jeremiah 23:29). bJust as fire does not become ritually impure, so too matters of Torah do not become ritually impure. /b,In this ibaraita bthe Master saidthat one who is impure because of a seminal emission bexpounds upon the mishna but does not expound upon the Gemara.The Gemara notes: This statement bsupportsthe opinion of bRabbi El’ai,as bRabbi El’ai saidthat bRabbi Aḥa bar Ya’akov said in the name of Rabbeinu,Rav b: The ihalakhais that one who experienced a seminal emission bmay expound upon the mishna but may not expound upon the Gemara.This dispute bis parallel a tannaiticdispute, as it was taught: One who experienced a seminal emission bexpounds upon the mishna but does not expound upon the Gemara;that is bthe statement of Rabbi Meir. Rabbi Yehuda ben Gamliel says in the name of Rabbi Ḥanina ben Gamliel:Both bthis and that are prohibited. And some saythat he said: Both bthis and that are permitted. /b,Comparing these opinions: bThe one who saidthat both bthis and that are prohibitedholds bin accordance withthe opinion of bRabbi Yoḥa the Cobbler; the one who saidthat both bthis and that are permittedholds bin accordance withthe opinion of bRabbi Yehuda ben Beteira. /b,Summarizing the ihalakha /i, bRav Naḥman bar Yitzḥak said: The universallyaccepted bpractice is in accordance withthe opinions of bthese three elders: In accordance withthe opinion of bRabbi El’ai with regard tothe ihalakhotof bthe first shearing, in accordance withthe opinion of bRabbi Yoshiya with regard tothe laws of prohibited bdiverse kinds,and bin accordance withthe opinion of bRabbi Yehuda ben Beteira with regard to matters of Torah. /b,The Gemara elaborates: bIn accordance withthe opinion of bRabbi El’ai with regard to the first shearing, as it was taughtin a ibaraitathat bRabbi El’ai says:The obligation to set aside bthe first shearingfrom the sheep for the priest bis only practiced in EretzYisrael and not in the Diaspora, and that is the accepted practice., bIn accordance withthe opinion of bRabbi Yoshiya with regard to diverse kinds, as it is written: “You shall not sow your vineyard with diverse kinds”(Deuteronomy 22:9). bRabbi Yoshiya says:This means that bonewho sows diverse kinds bis not liableby Torah law buntil he sows wheat and barley and agrape bpit with a single hand motion,meaning that while sowing in the vineyard he violates the prohibition of diverse kinds that applies to seeds and to the vineyard simultaneously., bIn accordance with Rabbi Yehuda ben Beteira with regard toone who experiences a seminal emission is permitted to engage in bmatters of Torah, as it was taughtin a ibaraitathat bRabbi Yehuda ben Beteira says: Matters of Torah do not become ritually impure. /b,And the Gemara relates: bWhen Ze’iri camefrom Eretz Yisrael to Babylonia, bhesuccinctly capsulated this ihalakhaand bsaid: They abolished ritual immersion, and some say thathe said: bThey abolished ritual washing of the hands.The Gemara explains: bThe one who saysthat bthey abolished immersionholds in accordance with the opinion of bRabbi Yehuda ben Beteirathat one who experienced a seminal emission is not required to immerse. bAnd the one who saysthat bthey abolished washing of the handsholds bin accordance with that which Rav Ḥisda cursed one whogoes out of his way bto seek water at the time of prayer. /b, bThe Sages taughtin a ibaraita /i: bOne who experienced a seminal emission who had nine ikavofdrawn bwater poured over him,that is sufficient to render him britually pureand he need not immerse himself in a ritual bath. The Gemara relates: bNaḥum of Gam Zo whisperedthis ihalakhato bRabbi Akiva, and Rabbi Akiva whispered it tohis student bben Azzai, and ben Azzai went out and taught it to his studentspublicly bin the marketplace. Two iamora’imin Eretz Yisrael, Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida, disagreedas to the correct version of the conclusion of the incident. bOne taught:Ben Azzai btaught itto his students in the market. bAnd the other taught: Ben Azzaialso bwhispered itto his students.,The Gemara explains the rationale behind the two versions of this incident. bTheSage bwho taughtthat ben Azzai btaughtthe law openly in the market held that the leniency was bdue toconcern that the ihalakhotrequiring ritual immersion would promote bderelictionin the study bof Torah.The ruling of Rabbi Yehuda ben Beteira eases the way for an individual who experienced a seminal emission to study Torah. This was balso due toconcern that the ihalakhotrequiring ritual immersion would promote bthe suspension of procreation,as one might abstain from marital relations to avoid the immersion required thereafter. bAnd theSage, bwho taughtthat ben Azzai only bwhisperedthis ihalakhato his students, held that he did so bin order that Torah scholars would not be with their wives like roosters.If the purification process was that simple, Torah scholars would engage in sexual activity constantly, which would distract them from their studies.,With regard to this ritual immersion, bRabbi Yannai said: I heard that there are those who are lenient with regard to it and I have heard that there are those who are stringent with regard to it.The ihalakhain this matter was never conclusively established band anyone whoaccepts bupon himself to be stringent with regard to it, they prolong for him his days and years. /b,The Gemara relates that bRabbi Yehoshua ben Levi said: What is the essence of those who immerse themselves in the morning?The Gemara retorts: How can one ask bwhat is their essence? Isn’t hethe one bwho saidthat bone who experiences a seminal emission is prohibited fromengaging in bmatters of Torahand is required to immerse himself in the morning? Rather, bthis iswhat bhemeant to bsay: What is the essence ofimmersion in a ritual bath of bforty ise’a /iof water when bit is possibleto purify oneself bwith nine ikav /i?Furthermore, bwhat is the essence of immersionwhen bit isalso bpossibleto purify oneself by bpouringwater?,Regarding this, bRabbi Ḥanina said: They established a massive fenceprotecting one from sinning with their decree that one must immerse himself in forty ise’aof water. bAs it was taughtin a ibaraita /i: There was ban incident involving one who solicited a woman tocommit ba sinful act. She said to him: Good-for-nothing. Do you have forty ise’ain which to immerseand purify byourselfafterwards? He bimmediately desisted.The obligation to immerse oneself caused individuals to refrain from transgression., bRav Huna said to the Sages: Gentlemen, why do you disdain this immersion? If it is becauseit is difficult for you to immerse in the bcoldwaters of the ritual bath, bit is possibleto purify oneself by immersing oneself in the heated bbathhouses,which are unfit for immersion for other forms of ritual impurity but are fit for immersion in this case., bRabbi Ḥisda said to him: Is there ritual immersion in hot water?Rav Huna bsaid to him:Indeed, doubts with regard to the fitness of baths have been raised, and bRav Adda bar Ahava holds in accordance with youropinion. Nevertheless, I remain convinced that it is permitted.,The Gemara relates: bRabbi Zeira was sitting in a tub of water in the bathhouse. He said to his attendant: Go and get nine ikav /iof water band pourit bover meso that I may purify myself from the impurity caused by a seminal emission. bRabbi Ḥiyya bar Abba said to him: Why does my masterrequire ball of this? Aren’t you seated inat least nine ikavof water in the tub. bHe said to him:The law of nine ikav bparallelsthe law of bforty ise’a /i,in that their ihalakhotare exclusive. bJust as forty ise’a /ican only purify an individual through bimmersion and not through pouring, so too nine ikav /ican only purify one who experienced a seminal emission bthrough pouring and not through immersion. /b,The Gemara relates that bRav Naḥman prepared a jugwith a capacity bof nine ikav /iso that his students could pour water over themselves and become pure. bWhen Rav Dimi camefrom Eretz Yisrael to Babylonia, bhe said: Rabbi Akiva and Rabbi Yehuda Gelostera said:The ihalakhathat one who experienced a seminal emission can be purified by pouring nine ikav bwas only taught for a sick personwho experienced the emission binvoluntarily. However, a sick personwho experienced a bnormalseminal emission in the course of marital relations, is required to immerse himself in bforty ise’a /i. /b, bRav Yosef said:In that case, bRav Naḥman’s jug is broken,meaning it is no longer of any use, as few people fall into the category of sick people who experienced seminal emissions. Nevertheless, bwhen Ravin camefrom Eretz Yisrael to Babylonia bhe said: In Usha there was an incident /b
11. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)

14a. קודם שנברא העולם ולא נבראו עמד הקב"ה ושתלן בכל דור ודור והן הן עזי פנים שבדור,ורב נחמן בר יצחק אמר אשר קומטו לברכה הוא דכתיב אלו תלמידי חכמים שמקמטין עצמן על דברי תורה בעולם הזה הקב"ה מגלה להם סוד לעולם הבא שנאמר (איוב כב, טז) נהר יוצק יסודם,אמר ליה שמואל לחייא בר רב בר אריא תא אימא לך מילתא מהני מילי מעליותא דהוה אמר אבוך כל יומא ויומא נבראין מלאכי השרת מנהר דינור ואמרי שירה ובטלי שנאמר (איכה ג, כג) חדשים לבקרים רבה אמונתך ופליגא דר' שמואל בר נחמני דאמר ר' שמואל בר נחמני אמר ר' יונתן כל דיבור ודיבור שיוצא מפי הקב"ה נברא ממנו מלאך אחד שנאמר (תהלים לג, ו) בדבר ה' שמים נעשו וברוח פיו כל צבאם,כתוב אחד אומר (דניאל ז, ט) לבושיה כתלג חיור ושער (רישיה) כעמר נקא וכתיב (שיר השירים ה, יא) קוצותיו תלתלים שחורות כעורב לא קשיא כאן בישיבה כאן במלחמה דאמר מר אין לך נאה בישיבה אלא זקן ואין לך נאה במלחמה אלא בחור,כתוב אחד אומר (דניאל ז, ט) כרסיה שביבין דינור וכתוב אחד אומר (דניאל ז, ט) עד די כרסון רמיו ועתיק יומין יתיב לא קשיא אחד לו ואחד לדוד כדתניא אחד לו ואחד לדוד דברי ר' עקיבא אמר לו ר' יוסי הגלילי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קיבלה מיניה או לא קיבלה מיניה ת"ש אחד לדין ואחד לצדקה דברי רבי עקיבא אמר לו ר"א בן עזריה עקיבא מה לך אצל הגדה כלך מדברותיך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו שנאמר (ישעיהו סו, א) השמים כסאי והארץ הדום רגלי,כי אתא רב דימי אמר שמונה עשרה קללות קילל ישעיה את ישראל ולא נתקררה דעתו עד שאמר להם המקרא הזה (ישעיהו ג, ה) ירהבו הנער בזקן והנקלה בנכבד,שמונה עשרה קללות מאי נינהו דכתיב (ישעיהו ג, א) כי הנה האדון ה' צבאות מסיר מירושלם ומיהודה משען ומשענה כל משען לחם וכל משען מים גבור ואיש מלחמה שופט ונביא וקוסם וזקן שר חמשים ונשוא פנים ויועץ וחכם חרשים ונבון לחש ונתתי נערים שריהם ותעלולים ימשלו בם וגו',משען אלו בעלי מקרא משענה אלו בעלי משנה כגון ר"י בן תימא וחביריו פליגו בה רב פפא ורבנן חד אמר שש מאות סדרי משנה וחד אמר שבע מאות סדרי משנה,כל משען לחם אלו בעלי תלמוד שנאמר (משלי ט, ה) לכו לחמו בלחמי ושתו ביין מסכתי וכל משען מים אלו בעלי אגדה שמושכין לבו של אדם כמים באגדה גבור זה בעל שמועות ואיש מלחמה זה שיודע לישא וליתן במלחמתה של תורה שופט זה דיין שדן דין אמת לאמיתו נביא כמשמעו קוסם זה מלך שנאמר (משלי טז, י) קסם על שפתי מלך זקן זה שראוי לישיבה,שר חמשים אל תקרי שר חמשים אלא שר חומשין זה שיודע לישא וליתן בחמשה חומשי תורה דבר אחר שר חמשים כדרבי אבהו דאמר רבי אבהו מכאן שאין מעמידין מתורגמן על הצבור פחות מחמשים שנה ונשוא פנים זה שנושאין פנים לדורו בעבורו למעלה כגון רבי חנינא בן דוסא למטה כגון רבי אבהו בי קיסר,יועץ שיודע לעבר שנים ולקבוע חדשים וחכם זה תלמיד המחכים את רבותיו חרשים בשעה שפותח בדברי תורה הכל נעשין כחרשין ונבון זה המבין דבר מתוך דבר לחש זה שראוי למסור לו דברי תורה שניתנה בלחש,ונתתי נערים שריהם מאי ונתתי נערים שריהם א"ר אלעזר אלו בני אדם שמנוערין מן המצות,ותעלולים ימשלו בם אמר רב (פפא) בר יעקב תעלי בני תעלי ולא נתקררה דעתו עד שאמר להם ירהבו הנער בזקן (והנקלה בנכבד) אלו בני אדם שמנוערין מן המצות ירהבו במי שממולא במצות כרמון והנקלה בנכבד יבא מי שחמורות דומות עליו כקלות וירהבו במי שקלות דומות עליו כחמורות,אמר רב קטינא אפי' בשעת כשלונה של ירושלים לא פסקו מהם בעלי אמנה שנא' (ישעיהו ג, ו) כי יתפש איש באחיו בית אביו (לאמר) שמלה לך קצין תהיה לנו דברים שבני אדם מתכסין כשמלה ישנן תחת ידך,(ישעיהו ג, ו) והמכשלה הזאת מאי והמכשלה הזאת דברים שאין בני אדם עומדין עליהן אא"כ נכשל בהן ישנן תחת ידך (ישעיהו ג, ז) ישא ביום ההוא לאמר לא אהיה חובש ובביתי אין לחם ואין שמלה לא תשימוני קצין עם ישא אין ישא אלא לשון שבועה שנאמר (שמות כ, ו) לא תשא את שם ה' אלהיך לא אהיה חובש לא הייתי מחובשי בית המדרש ובביתי אין לחם ואין שמלה שאין בידי לא מקרא ולא משנה ולא גמרא,ודלמא שאני התם דאי אמר להו גמירנא אמרי ליה אימא לן הוה ליה למימר גמר ושכח מאי לא אהיה חובש לא אהיה חובש כלל,איני והאמר רבא לא חרבה ירושלים עד שפסקו ממנה בעלי אמנה שנאמר (ירמיהו ה, א) שוטטו בחוצות ירושלם וראו נא ודעו ובקשו ברחובותיה אם תמצאו איש אם יש עושה משפט מבקש אמונה ואסלח לה לא קשיא 14a. bbefore the creation of the world, but they were not created.The Torah was supposed to have been given a thousand generations after the world was created, as it is written: “He commanded His word for a thousand generations” (Psalms 105:8), but God gave it earlier, after only twenty-six generations, so that nine-hundred and seventy-four generations should have been created but were not. bThe Holy One, Blessed be He, acted by plantinga few of bthem in each and every generation, and they are the insolent ones of the generation,as they belonged to generations that should not have been created at all., bAnd Rav Naḥman bar Yitzḥak saidthat the verse: b“Who were snatched [ ikumtu /i]”(Job 22:16), bis written for a blessing,as the verse is not referring to lowly, cursed people, but to the blessed. bThese are Torah scholars, who shrivel [ imekamtin /i],i.e., humble, bthemselves over the words of Torah in this world. The Holy One, Blessed be He, reveals a secret to them in the World-to-Come, as it is stated: “Whose foundation [ iyesodam /i] was poured out as a stream”(Job 22:16), implying that He will provide them with an abundant knowledge of secret matters [ isod /i]., bShmuel said to Ḥiyya bar Rav: Son of great ones, come and I will tell you something of the great things that your father would say: Each and every day, ministering angels are created from the River Dinur, and they recite songto God bandthen immediately bceaseto exist, bas it is stated: “They are new every morning; great is Your faithfulness”(Lamentations 3:23), indicating that new angels praise God each morning. The Gemara comments: bAndthis opinion bdisagrees withthat bof Rabbi Shmuel bar Naḥmani, as Rabbi Shmuel bar Naḥmani saidthat bRabbi Yonatan said:With beach and every word that emerges from the mouth of the Holy One, Blessed be He, an angel is created, as it is stated: “By the word of the Lord the heavens were made, and by the breath of His mouth all their hosts”(Psalms 33:6). The hosts of heaven are the angels, who, he claims, are created from the mouth of God, rather than from the River Dinur.,§ The Gemara continues to reconcile verses that seem to contradict each other: bOne verse states: “His raiment was as white snow, and the hair of his head like purewhite bwool”(Daniel 7:9), band it is written: “His locks are curled, black as a raven”(Song of Songs 5:11). The Gemara answers: This is bnot difficult. Herethe verse in Daniel is referring to when He is bin theheavenly bacademy,while btherethe verse in Song of Songs speaks of when He is bat war, for the Master said: There is no finerindividual to study Torah bin an academy than an old man, and there is no finerindividual to wage war bthan a youth.A different metaphor is therefore used to describe God on each occasion.,The Gemara poses another question: bOne verse states: “His throne was fiery flames”(Daniel 7:9), bandanother phrase in the same bverse states: “Till thrones were placed, and one who was ancient of days sat,”implying the existence of two thrones. The Gemara answers: This is bnot difficult. Onethrone is bfor Him and oneis bfor David, as it is taughtin a ibaraitawith regard to this issue: bOnethrone bfor Him and one for David;this is bthe statement of Rabbi Akiva. Rabbi Yosei HaGelili said to him: Akiva, how long shall you make the Divine Presence profane,by presenting it as though one could sit next to Him? bRather,the two thrones are designated for different purposes: bOne for judgment and one for righteousness. /b,The Gemara asks: Did Rabbi Akiva bacceptthis rebuff bfrom him, or did he not acceptit bfrom him?The Gemara offers a proof: bComeand bhearthe following teaching of a different ibaraita /i: bOnethrone is bfor judgment and oneis bfor righteousness;this is bthe statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva, what are you doingoccupying yourself bwiththe study of iaggada /i?This is not your field of expertise. bTake [ ikelakh /i] your words tothe topics of bplagues and tents.Meaning, it is preferable that you teach the ihalakhotof the impurity of leprosy and the impurity of the dead, which are within your field of expertise. bRather,with regard to the two thrones: bOnethrone is bfor a seat and oneis bfor a small seat.The bseatis bto sit on,and the bsmall seatis bfor His footstool, as it is stated: “The heavens are My seat, and the earth My footstool”(Isaiah 66:1).,§ The Gemara stated earlier that one who studies the secrets of Torah must be “a captain of fifty and a man of favor” (Isaiah 3:3), but it did not explain the meaning of these requirements. It now returns to analyze that verse in detail. bWhen Rav Dimi camefrom Israel to Babylonia, bhe said: Isaiah cursed Israel with eighteen curses, and his mind was not calmed,i.e., he was not satisfied, buntil he said to them thegreat curse of the bfollowing verse: “The child shall behave insolently against the aged, and the base against the honorable”(Isaiah 3:5).,The Gemara asks: bWhat are these eighteen curses?The Gemara answers: bAs it is written: “For behold, the Master, the Lord of hosts, shall take away from Jerusalem and from Judah support and staff, every support of bread, and every support of water; the mighty man, and the man of war; the judge, and the prophet, and the diviner, and the elder; the captain of fifty, and the man of favor, and the counselor, and the cunning charmer, and the skillful enchanter. And I will make children their princes, and babes shall rule over them”(Isaiah 3:1–4). The eighteen items listed in these verses shall be removed from Israel.,The Gemara proceeds to clarify the homiletical meaning of these terms: b“Support”; these are masters of the Bible. “Staff”; these are masters of Mishna, such as Rabbi Yehuda ben Teima and his colleagues.The Gemara interjects: bRav Pappa and the Rabbis disagreed with regard to this. Oneof them bsaid:They were proficient in bsix hundred orders of Mishna, andthe other bone said:In bseven hundred orders of Mishna,only six of which remain today., b“Every support of bread”; these are masters of Talmud, as it is stated: “Come, eat of my bread, and drink of the wine that I have mingled”(Proverbs 9:5). b“And every support of water”; these are the masters of iaggada /i, who draw people’s hearts like water bymeans of iaggada /i. “The mighty man”; this is the master of halakhic tradition,one who masters the ihalakhottransmitted to him from his rabbis. b“And the man of war”; this is one who knows how to engage in the discourse of Torah,generating novel teachings bin the war of Torah. “A judge”; this is a judge who judges a true judgment truthfully. “A prophet”; as it literally indicates. “A diviner”; this is a king.Why is he called a diviner? bFor it is stated: “A divine sentence is on the lips of the king”(Proverbs 16:10). b“An elder”; this is one fit forthe position of head of ban academy. /b, b“A captain of fifty,” do not readit as b“ isar ḥamishim /i,” ratherread it as b“ isar ḥumashin /i”; this is one who knows how to engage in discoursewith regard to bthe five books of [ iḥamisha ḥumshei /i] the Torah. Alternatively, “a captain of fifty”should be understood binaccordance with bRabbi Abbahu, for Rabbi Abbahu said: From herewe learn bthat one may not appoint a disseminator over the publicto transmit words of Torah or teachings of the Sages if he is bless than fifty yearsof age. b“And the man of favor”; this isone bfor whose sake favor is shown to his generation.The Gemara provides different examples of this: Some garner favor babove, such as Rabbi Ḥanina ben Dosa,whose prayers for his generation would invariably be answered. Others gain favor bbelow, for example: Rabbi Abbahu,who would plead Israel’s case bin the house ofthe bemperor. /b, b“The counselor”;this is referring to one bwho knows how to intercalate years and determine months,due to his expertise in the phases of the moon and the calculation of the yearly cycle. b“The cunning”; this is a student who makes his rabbis wisethrough his questions. b“Charmer [ iḥarashim /i]”;this is referring to one so wise bthat when he begins speaking matters of Torah, allthose listening bare as though deaf [ iḥershin /i],as they are unable to comprehend the profundity of his comments. b“The skillful”; this is one who understands somethingnew bfrom something elsehe has learned. b“Enchanter [ ilaḥash /i]”; thisis referring to one bwho is worthy of having words of the Torah that were given in whispers [ ilaḥash /i],i.e., the secrets of the Torah, btransmitted to him. /b,The Gemara continues to interpret this verse: b“And I will make children their princes”(Isaiah 3:4). The Gemara asks: bWhat isthe meaning of b“And I will make children [ ine’arim /i] their princes”? Rabbi Elazar said: These are people who are devoid [ imenu’arin /i] of mitzvot;such people will become the leaders of the nation., b“And babes [ ita’alulim /i] shall rule over them”; Rav Pappa bar Ya’akov said: iTa’alulimmeans bfoxes [ ita’alei /i], sons of foxes.In other words, inferior people both in terms of deeds and in terms of lineage. bAndthe prophet Isaiah’s bmind was not calmed until he said to them: “The child shall behave insolently against the aged, and the base against the honorable”(Isaiah 3:5). “The child” [ ina’ar /i]; bthese are people who are devoid of mitzvot,who bwill behave insolently toward one who is as filled with mitzvot as a pomegranate. “And the base [ inikleh /i] against the honorable [ inikhbad /i]”;this means that bone for whom major [ ikaved /i]transgressions bare like minor ones [ ikalot /i] in his mind will come and behave insolently with one for whomeven bminortransgressions bare like major ones in his mind. /b,§ The Gemara continues its explanation of the chapter in Isaiah. bRav Ketina said: Even at the time of Jerusalem’s downfall, trustworthy men did not cease to existamong its people, bas it is stated: “For a man shall take hold of his brother of the house of his father,and say: bYou have a cloak, be our ruler”(Isaiah 3:6). The Gemara explains that they would approach someone and say to him: bThings that peopleare careful to keep bcovered as with a cloak,i.e., words of Torah that are covered and concealed, bare under your hand,as you are an expert with regard to them., bWhat isthe meaning of the end of that verse: b“And this stumbling block”(Isaiah 3:6)? bThings that people cannot grasp unless they have stumbled over them,as they can be understood only with much effort, bare under your hand. Althoughthey will approach an individual with these statements, he b“shall swear that day, saying: I will not be a healer, for in my house there is neither bread nor a cloak; you shall not make me ruler of a people”(Isaiah 3:7). When the verse states: b“Shall swear [ iyissa /i],” iyissais noneother bthan an expression of an oath, as it is stated: “You shall not take [ itissa /i] the name of the Lord your Godin vain” (Exodus 20:6). Therefore, the inhabitant of Jerusalem swears: b“I will not be a healer [ iḥovesh /i]”(Isaiah 3:7), which means: bI was neverone bof those who sit [ imeḥovshei /i] in the study hall; “for in my house there is neither bread nor a cloak,” as I possessknowledge of bneitherthe bBible, nor Mishna, nor Gemara.This shows that even at Jerusalem’s lowest spiritual ebb, its inhabitants would admit the truth and own up to their complete ignorance.,The Gemara raises a difficulty: bBut perhaps it is different there, for if he had said: I have learned, they would have said to him: Tell us,and people do not lie about things that can be easily verified. The Gemara rejects this claim: If he were a liar, bhe would have saidthat bhe learned and forgot,thereby avoiding shame. bWhat isthe meaning of b“I will not be a healer,”which seems to imply that he had learned in the past? It means: bI will not be a healer at all,as I have never learned. Consequently, there were trustworthy men in Jerusalem after all.,The Gemara raises another difficulty: bIs that so? But didn’t Rava say: Jerusalem was not destroyed until trustworthy men ceased to exist in it, as it is stated: “Run to and fro through the streets of Jerusalem, and see now and know, and seek in its broad places, if you can find a man, if there is any that acts justly, that seeks truth, and I will pardon her”(Jeremiah 5:1), implying there were no trustworthy people at that time? The Gemara answers: This is bnot difficult: /b
12. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)

69b. ותמני לזיבה אתאי קמן בלילותא יהבינן לה תמני לנדה ושב לזיבה,זיבה תמני בעיא אלא אידי ואידי שב לנדה ותמני לזיבה,בלילותא תמני לנדה בעי,זיבה דפסיקא ליה דלא שנא כי אתיא קמן ביממא לא שנא כי אתיא קמן בליליא חשיב לה נדה דלא פסיקא ליה דכי אתיא קמן בלילותא בעי תמני ביממא לא קבעי תמני לא קחשיב לה,ואי ס"ד ספורין לפנינו בעינן כל הני טבילות למה לי תספור ז' והדר תטבול אלא לאו שמע מינה רבנן היא דאמרי לא בעינן ספורין לפנינו,אמר ליה רב אחא בריה דרב יוסף לרב אשי לאו תרוצי קמתרצינן לה תריץ ואימא הכי ספרתי ואיני יודעת כמה ספרתי אם בימי נדה ספרתי ואם בימי זיבה ספרתי מטבילין אותה ט"ו טבילות,ספרתי ואיני יודעת כמה ספרתי חד יומא מיהא אי אפשר דלא ספרה חסרה לה טבילה,אלא אימא איני יודעת אם ספרתי אם לא ספרתי, big strongמתני׳ /strong /big הזב והזבה והנדה והיולדת והמצורע שמתו מטמאין במשא עד שימוק הבשר עובד כוכבים שמת טהור מלטמא,בית שמאי אומרים כל הנשים מתות נדות וב"ה אומרים אין נדה אלא שמתה נדה, big strongגמ׳ /strong /big מאי במשא אילימא במשא ממש אטו כל מת מי לא מטמא במשא,אלא מאי במשא באבן מסמא,דכתיב (דניאל ו, יח) והיתית אבן חדא ושומת על פום גובא,מאי טעמא אמר רב גזרה שמא יתעלפה,תנא משום ר' אליעזר אמרו עד שיבקע כריסו,עובד כוכבים שמת [כו'] תניא אמר רבי מפני מה אמרו עובד כוכבים שמת טהור מלטמא במשא לפי שאין טומאתו מחיים מדברי תורה אלא מדברי סופרים,ת"ר שנים עשר דברים שאלו אנשי אלכסנדריא את רבי יהושע בן חיננא ג' דברי חכמה ג' דברי הגדה ג' דברי בורות ג' דברי דרך ארץ,ג' דברי חכמה הזב והזבה והנדה והיולדת והמצורע שמתו עד מתי מטמאין במשא אמר להן עד שימוק הבשר,בת משולחת מה היא לכהן,מי אמרינן קל וחומר ומה אלמנה לכ"ג שאין איסורה שוה בכל בנה פגום זו שאיסורה שוה בכל אינו דין שבנה פגום או דילמא מה לאלמנה לכהן גדול שהיא עצמה מתחללת,אמר להן 69b. bAndshe requires beightimmersions during the day to purify her bfromher iziva /i,as it is possible that she experienced bleeding for three consecutive days, rendering her a greater izava /i, and one of those was on this day that she came before the court, and it is also possible that the day she arrived she did not experience bleeding, and she was a izavaduring her last clean day and had to immerse that day. If bshe comes before us at night, we give her eightimmersions to purify herself bfrom her menstruation,including one on the night that she comes before the court, band sevenimmersions during the day to purify herself bfromher iziva /i. /b,The Gemara raises a difficulty: With regard to her iziva /i,she still brequires eightimmersions. Since it is possible that she experienced bleeding for the third day on the day before coming to the court, she might be a greater izava /i, who starts her clean days only the day after she arrived. In addition, any of the first seven days may be the last clean day, on which she has to immerse herself. The Gemara answers: bRather,in both bthiscase band thatcase she requires bsevenimmersions to purify herself bfromthe impurity of bmenstruation, and eightimmersions to purify herself bfromthe impurity of iziva /i. /b,The Gemara raises a further difficulty: If the woman comes bat nightto the court, she brequires eightimmersions to purify herself bfromher impurity of bmenstruation.Why does the ibaraitarequire her to immerse a total of only fifteen times when there are cases where she must immerse sixteen times?,The Gemara answers: With regard to purifying herself from the impurity of iziva /i, whichcan be taught in ba distinctmanner, bas there is no difference whether she comes before us during the dayand bthere is no difference whether she comes before us at night,the ibaraita bcountsthe fixed amount of eight immersions. By contrast, with regard to purifying herself from bmenstruation, whichthe itanna bcannotteach in ba distinctmanner, bas when she comes before us at night she requires eightimmersions but if she comes before us bduring the dayshe does bnot require eightimmersions, the itanna bdid not countboth options, but mentioned only seven immersions, which is the minimum number required.,The Gemara returns to the initial purpose of this discussion, which was to indicate that the Rabbis do not require all seven days of counting before the court. bAnd if it enters your mindthat bwe requireseven days of bcounting before us, why do Ineed ball of these immersions? Sheshould bcount sevenclean days bandonly bafterward immerse. Rather,must one bnot conclude from thisthat the ibaraita bisin accordance with the opinion of bthe Rabbis,who disagree with Rabbi Akiva and bwho saythat bwe do not requireseven days of bcounting before us? /b, bRav Aḥa, son of Rav Yosef, said to Rav Ashi,in rejection of this proof: But bdidn’t you resolvea difficulty in the ibaraita /i? Since you admit that the ibaraitain any event requires revision, bresolvethis difficulty too, band say this:If a woman comes and says: bI countedclean days bbut I do not know how manydays bI counted,and I do not know bwhether I counted during the days of menstruation or whether I counted during the days of iziva /i,the court instructs bher to immerse fifteen immersions.If so, there is no proof that the Rabbis hold that the counting does not need to be before the court.,The Gemara raises a difficulty with regard to this interpretation of the ibaraita /i: If it is referring to a case where the woman said: bI countedclean days bbut I do not know how manydays bI counted, it is impossible that she did not count at least oneclean bday.If so, she should not be required to immerse on the eighth day, in which case bshe is lackingone bimmersion,as the ibaraitarules that she must immerse fifteen times.,The Gemara answers: bRather, saythat she claims: bI do not know if I countedany clean days bor I did not countany clean days. Likewise, she does not know whether she saw the blood during her days of menstruation or during her days of iziva /i. Therefore, she must immerse fifteen times, as it is possible that she has not yet counted at all., strongMISHNA: /strong The corpses of ba izav /i, and a izava /i, and a menstruating woman, and a woman after childbirth, and a leper, who died, transmit ritual impurity by carryingtheir corpses, buntil the flesh decays.With regard to the corpse of ba gentile who died,although when alive he transmits impurity like a izav /i, once he dies he is britually pureand is prevented bfrom transmitting impurity. /b, bBeit Shammai say:The status of ball womenwhen they bdieis as though they were bmenstruating womenat the time of death. Therefore, the garments that they were wearing before they died are impure and require immersion. bAnd Beit Hillel say: Onlya woman bwho diedwith the impurity of ba menstruating womanhas the status of ba menstruating womanafter death., strongGEMARA: /strong The mishna teaches that the corpse of one of these impure people transmits ritual impurity by carrying. The Gemara asks: bWhatdoes the mishna mean by the term: bBy carrying? If we saythat it bliterallymeans bby carrying,that is difficult: bIs that to saythat beveryother bcorpse does not impart ritual impurity by carrying?Since every corpse imparts impurity through carrying, why does the mishna need to specify this ihalakhain these specific cases?, bRather, whatdoes the mishna mean when it states: bBy carrying [ ibemassa /i]?It means imparting impurity bthrough a very heavy stone [ ieven mesama /i].There is a unique ihalakhawith regard to the ritual impurity of a izavand a menstruating woman. If they sit on an item, even one that cannot become ritually impure, and beneath that item there is a vessel, although the weight of the izavor the menstruating woman has no physical effect on the vessel, it becomes ritually impure.,The Gemara notes that the word imesamais based on a verse, bas it is written: “And a stone was brought and placed [ ivesumat /i] upon the mouth of the den;and the king sealed it with his own signet and with the signet of his lords, that nothing might be changed concerning Daniel” (Daniel 6:18). Accordingly, the mishna is teaching that although a corpse does not normally impart ritual impurity to vessels under a heavy stone, these specific types of corpses do transmit impurity in this manner.,The Gemara asks: bWhat is the reasonthat the Sages decreed that these specific types of corpses impart ritual impurity through a heavy stone? bRav said:It is ba decreedue to the possibility that bperhapsone of these people might bfaintwhile sitting on the heavy stone, and it might be mistakenly thought they are dead and do not impart impurity to the vessels beneath.,A itanna btaughtin a ibaraitathat the Sages bsaid in the name of Rabbi Eliezer:All of these types of corpses listed in the mishna impart ritual impurity through a heavy stone buntil the bellyof the corpse bbursts.The Sages imposed their decree only in cases where the corpse resembles a person who has fainted. Once the corpse is clearly no longer alive, it no longer imparts ritual impurity through a heavy stone.,§ The mishna teaches: With regard to the corpse of ba gentile who died,although when alive he transmits impurity like a izav /i, once he dies he is ritually pure and is prevented from transmitting impurity. bIt is taughtin a ibaraitathat bRabbiYehuda HaNasi bsaid: For whatreason bdidthe Sages bsaythat the corpse of ba gentile who died is ritually pureand is prevented bfrom transmitting impurity by carrying? Because his impuritythat he transmits even bwhen alive is not by Torah law, but by rabbinic law.The Sages decreed that every living gentile imparts ritual impurity in the manner of a izav /i; they did not extend their decree to include the corpse of a gentile in the manner of the corpse of a izav /i.,§ bThe Sages taught: Thewise bpeople of Alexandria asked twelve matters of Rabbi Yehoshua ben Ḥina. Threeof them were bmatters of wisdom, threewere bmatters of iaggada /i, threewere bmatters of ignorance,and bthreewere bmatters of behavior. /b,The Gemara lists the questions. bThreewere bmatters of wisdom:The first question was with regard to ba izavand a izavaand a menstruating woman and a woman after childbirth and the leper, who died: Until when do they transmit ritual impurity by carrying?Rabbi Yehoshua bsaid to them: Until the flesh decays.This is the ihalakhataught in the mishna.,The second question referred to the bdaughterof a wife who had been bsent awayby her husband, i.e., divorced, who then married another, but after her divorce from her second husband or his death she returned and remarried her first husband, to whom she is forbidden (see Deuteronomy 24:1–4), and a daughter was born from this marriage. bWhatis bher,i.e., the daughter’s, status bwith regard tomarrying ba priest? /b, bDo we say an ia fortiori /iinference: bAnd ifin the case of ba widowmarried bto a High Priest, whose prohibition does not apply to all,i.e., it is prohibited for her only to marry a High Priest (see Leviticus 21:13–15), and yet the lineage of bher son is flawed,as he is disqualified from the priesthood, then in the case of bthisdaughter of a remarried divorcée, bwhose prohibition applies equally to allmen, bis it not right that her sonshould be of bflawedlineage? bOr perhapsthis comparison can be refuted: bWhatis notable babout a widow married to a High Priest?It is notable in bthat she herself is disqualifiedfrom the priesthood, i.e., if a High Priest engages in intercourse with her she is disqualified from partaking of iteruma /i, whereas a remarried divorcée is not disqualified from partaking of iteruma /i.,Rabbi Yehoshua bsaid to them: /b
13. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)

30a. הוה אמינא לשטן גירא בעיניך א"ל רבא לר' נתן בר אמי אדידך על צוארי דבריך משיתסר ועד עשרים ותרתי ואמרי לה מתמני סרי עד עשרים וארבעה,כתנאי (משלי כב, ו) "חנ(ו)ך לנער על פי דרכו" ר' יהודה ורבי נחמיה חד אמר משיתסר ועד עשרים ותרתין וחד אמר מתמני סרי ועד עשרים וארבעה,עד היכן חייב אדם ללמד את בנו תורה אמר רב יהודה אמר שמואל כגון זבולון בן דן שלימדו אבי אביו מקרא ומשנה ותלמוד הלכות ואגדות מיתיבי למדו מקרא אין מלמדו משנה ואמר רבא מקרא זו תורה,כזבולון בן דן ולא כזבולון בן דן כזבולון בן דן שלמדו אבי אביו ולא כזבולון בן דן דאילו התם מקרא משנה ותלמוד הלכות ואגדות ואילו הכא מקרא לבד,ואבי אביו מי מיחייב והתניא (דברים יא, יט) ולמדתם אותם את בניכם ולא בני בניכם ומה אני מקיים (דברים ד, ט) והודעתם לבניך ולבני בניך לומר לך שכל המלמד את בנו תורה מעלה עליו הכתוב כאילו למדו לו ולבנו ולבן בנו עד סוף כל הדורות, הוא דאמר כי האי תנא דתניא ולמדתם אותם את בניכם אין לי אלא בניכם, בני בניכם מנין ת"ל והודעתם לבניך ולבני בניך א"כ מה ת"ל בניכם בניכם ולא בנותיכם,אמר ריב"ל כל המלמד את בן בנו תורה מעלה עליו הכתוב כאילו קבלה מהר סיני שנאמר והודעתם לבניך ולבני בניך וסמיך ליה יום אשר עמדת לפני ה' אלהיך בחורב (דברים ד, י),רבי חייא בר אבא אשכחיה לריב"ל דשדי דיסנא ארישיה וקא ממטי ליה לינוקא לבי כנישתא א"ל מאי כולי האי א"ל מי זוטר מאי דכתיב והודעתם לבניך וסמיך ליה יום אשר עמדת לפני ה' אלהיך בחורב מכאן ואילך רבי חייא בר אבא לא טעים אומצא עד דמקרי לינוקא ומוספיה רבה בר רב הונא לא טעים אומצא עד דמייתי לינוקא לבית מדרשא,אמר רב ספרא משום ר' יהושע בן חנניא מאי דכתיב (דברים ו, ז) ושננתם לבניך אל תקרי ושננתם אלא ושלשתם,לעולם ישלש אדם שנותיו שליש במקרא שליש במשנה שליש בתלמוד מי יודע כמה חיי לא צריכא ליומי,לפיכך נקראו ראשונים סופרים שהיו סופרים כל האותיות שבתורה שהיו אומרים וא"ו (ויקרא יא, מב) דגחון חציין של אותיות של ס"ת (ויקרא י, טז) דרש דרש חציין של תיבות (ויקרא יג, לג) "והתגלח" של פסוקים (תהלים פ, יד) יכרסמנה חזיר מיער עי"ן דיער חציין של תהלים (תהלים עח, לח) והוא רחום יכפר עון חציו דפסוקים,בעי רב יוסף וא"ו דגחון מהאי גיסא או מהאי גיסא א"ל ניתי ס"ת ואימנינהו מי לא אמר רבה בר בר חנה לא זזו משם עד שהביאו ספר תורה ומנאום א"ל אינהו בקיאי בחסירות ויתרות אנן לא בקיאינן,בעי רב יוסף והתגלח מהאי גיסא או מהאי גיסא א"ל אביי פסוקי מיהא ליתו לימנוי' בפסוקי נמי לא בקיאינן דכי אתא רב אחא בר אדא אמר במערבא פסקי ליה להאי קרא לתלתא פסוקי (שמות יט, ט) ויאמר ה' אל משה הנה אנכי בא אליך בעב הענן,תנו רבנן חמשת אלפים ושמונה מאות ושמונים ושמונה פסוקים הוו פסוקי ס"ת יתר עליו תהלים שמונה חסר ממנו דברי הימים שמונה,תנו רבנן ושננתם שיהו דברי תורה מחודדים בפיך שאם ישאל לך אדם דבר אל תגמגם ותאמר לו אלא אמור לו מיד שנאמר 30a. bI would say to the Satan: An arrow in your eye,i.e., I would not be afraid of the evil inclination at all. bRava said to Rabbi Natan bar Ami: While your hand is still on your son’s neck,i.e., while you still have authority and control over him, find him a wife. What is the appropriate age? bFrom sixteen until twenty-two, and some say from eighteen until twenty-four. /b,The Gemara notes that this is blikea dispute between itanna’im /i,based on the verse: b“Train a child in the way that he should go”(Proverbs 22:6). bRabbi Yehuda and Rabbi Neḥemyadisagreed about the age in which the verse instructs the parent to educate his child: bOne saidthat the verse is referring to the ages bfrom sixteen until twenty-two, and one saidit is referring to the ages bfrom eighteen until twenty-four.The dispute concerning the correct age for marriage and the dispute about educating a child are the same, as while a father still has a large measure of influence over his son, he must both teach him and find him a wife.,§ The Gemara continues its discussion of a father’s obligation to teach his son Torah. bTo whatextent bis a person obligated to teach his son Torah? Rav Yehuda saysthat bShmuel says:One should emulate the education of, bfor example, Zevulun ben Dan,a contemporary of Shmuel, bwhose father’s father taught him Bible, Mishna, Talmud, ihalakhot /i, and iaggadot /i. The Gemara raises an objectionfrom a ibaraita /i: If a father btaughthis son bBible,he is bnotrequired to bteach him Mishna. And Rava saidin explanation of this ibaraita /i: bBible isthe bTorah,not the Prophets or Writings, i.e., he is not required to teach him anything else, including Mishna.,The Gemara answers that Shmuel’s statement should be understood as follows: One should teach his son blike Zevulun ben Dan was taughtin certain aspects, bbut not like Zevulun ben Danin other respects. One should teach his son blike Zevulun ben Danin bthat his father’s father taught him; but not like Zevulun ben Dan, as therehe was taught bBible, Mishna, Talmud, ihalakhot /i, and iaggadot /i, while here,in this ibaraita /i, one is required to teach his son bBible alone. /b,The Gemara asks: bBut is one’s father’s father obligatedto teach him Torah? bBut isn’t it taughtin a ibaraita /i, that the verse: b“And you shall teach them to your sons”(Deuteronomy 11:19), indicates: bBut not your sons’ sons? And how do I realize,i.e., understand, the meaning of the verse: b“But make them known to your sons and to your sons’ sons”(Deuteronomy 4:9)? This serves bto say to youthat bwhoever teaches his son Torah, the verse ascribes himcredit bas though he taught him, and his son, and his son’s son, until the end of all generations. /b,The Gemara answers that the itannaof this ibaraita bstatedhis opinion bin accordance withthe opinion of bthat itanna /i, as it is taughtin another ibaraita /i: From the verse b“And you shall teach them to your sons” I havederived bonlythat you must teach byour sons. From where doI derive that there is an obligation to teach byour sons’ sons? The verse states: “But make them known to your sons and to your sons’ sons.” If so, whatis the meaning when bthe verse states: “Your sons”(Deuteronomy 11:19), which implies only sons? This limitation teaches: bYour sons, but not your daughters. /b, bRabbi Yehoshua ben Levi says: Anyone who teaches his son’s son Torah, the verse ascribes himcredit bas though he received it from Mount Sinai, as it is stated: “But make them known to your sons and to your sons’ sons,” and juxtaposed to itis the phrase in the verse: b“The day when you stood before the Lord your God in Horeb”(Deuteronomy 4:10), as Horeb is Mount Sinai.,The Gemara relates: Once bRabbi Ḥiyya bar Abba encountered Rabbi Yehoshua ben Levi,and saw bthat he had placedan inexpensive bcovering on his head and broughthis bchild to the synagogueto study. Rabbi Ḥiyya bar Abba bsaid to him: Whatis the reason for ball thisfuss, as you are in such a hurry that you do not have time to dress yourself properly? bRabbi Yehoshua ben Levi said to him: Is it insignificant, that which is written: “But make them known to your sons,” and juxtaposed to itis the phrase in the verse that states: b“The day when you stood before the Lord your God in Horeb”?The Gemara comments: bFrom thismoment bonward, Rabbi Ḥiyya bar Abba would not taste meat [ iumtza /i],meaning he would not eat breakfast, bbefore he had read tohis bchild and added tothe child’s studies from the day before. Similarly, bRabba bar Rav Huna would not taste meat before he had broughthis bchild to the study hall. /b,§ bRav Safra says in the name of Rabbi Yehoshua ben Ḥaya: Whatis the meaning of that bwhich is written: “And you shall teach them diligently [ iveshintam /i] to your sons”(Deuteronomy 6:7)? bDo not readthis as b“ iveshintam /i,”with the root ishin /i, inun /i, inun /i, which indicates a repetition. bRather,read it as iveshillashtam /i,with the root ishin /i, ilamed /i, ishin /i, related to the word three, ishalosh /i. This means that one must study, review, and study again, thereby dividing one’s studies into three parts.,In light of this statement, the Sages said that ba person should always divide his years into threeparts, as follows: bA third for Bible, a third for Mishna, and a third for Talmud.The Gemara asks: How can a person divide his life this way? bWho knows the length of his life,so that he can calculate how long a third will be? The Gemara answers: bNo,it is bnecessary forone’s bdays,i.e., one should divide each day of his life in this manner., bTherefore,because they devoted so much time to the Bible, the bfirstSages bwere called: Those who count [ isoferim /i],because bthey would count all the letters in the Torah, as they would saythat the letter ivav /iin the word b“belly [ igaḥon /i]”(Leviticus 11:42) bis the midpoint of the letters in a Torah scroll.The words: b“Diligently inquired [ idarosh darash /i]”(Leviticus 10:16), bare the midpoint of the wordsin a Torah scroll. And the verse that begins with: b“Then he shall be shaven”(Leviticus 13:33), is the midpoint bofthe bverses.Similarly, in the expression: b“The boar out of the wood [ imiya’ar /i] ravages it”(Psalms 80:14), bthe iayininthe word wood b[ iya’ar /i]is the bmidpoint of Psalms,with regard to its number of letters. The verse: b“But He, being full of compassion, forgives iniquity”(Psalms 78:38), bis the midpointof bversesin the book of Psalms., bRav Yosef raises a dilemma:Does the ivavofthe word b“belly [ igaḥon /i]”belong bto this side or to this side?Is it part of the first or second half of the Torah? The Sages bsaid to him: Let us bring a Torah scroll and countthe letters. bDidn’t Rabba bar bar Ḥana saywith regard to a different issue: bThey did not move from there until they brought a Torah scroll and countedthe letters? Therefore we can do the same. Rav Yosef bsaid to them: Theywere bexpertsin the bdeficient and pleneforms of words and therefore could count the letters precisely. bWe are not expertsin this regard, and therefore we would be unable to resolve the question even if we were to count the letters.,Similarly, bRav Yosef raises a dilemma:Does the midpoint of the verses in the Torah, which is b“then he shall be shaven,”belong bto this side or to this side? Abaye said to him:Even if we cannot count the letters, bwe can at least bringa Torah scroll bto count the verses.Rav Yosef explained: bWe are not experts about verses either, as when Rav Aḥa bar Adda camefrom Eretz Yisrael to Babylonia bhe said: In the West,i.e., Eretz Yisrael, bthey divide thisfollowing bverse into threeseparate bverses: “And the Lord said to Moses, behold I come to you in a thick cloud,that the people may hear when I speak with you, and may also believe you forever; And Moses told the words of the people to the Lord” (Exodus 19:9). Perhaps there are other verses that we do not know how to divide properly., bThe Sages taught: Five thousand eight hundred and eighty-eight verses are the verses in a Torah scroll. Psalms has eight moreverses bthan that,and bChronicleshas beight fewerverses bthan that. /b,§ bThe Sages taught:The verse states: b“And you shall teach them diligently [ iveshintam /i]”(Deuteronomy 6:7). The root ishin /i, inun /i, inun /i, of iveshintamshould be understood as meaning sharp, i.e., bthat matters of Torah should be sharpand clear bin your mouth,so bthat if a person asks you something, do not stutterin uncertainty band sayan uncertain response bto him. Rather, answer him immediately, as it is stated: /b
14. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

100b. הוי אומר מדה טובה מרובה ממדת פורענות במדה טובה כתיב (תהלים עח, כג) ויצו שחקים ממעל ודלתי שמים פתח וימטר עליהם מן לאכול ובמידת פורענות הוא אומר (בראשית ז, יא) וארובות השמים נפתחו,במידת פורענות כתיב (ישעיהו סו, כד) ויצאו וראו בפגרי האנשים הפושעים בי כי תולעתם לא תמות ואשם לא תכבה והיו דראון לכל בשר והלא אדם מושיט אצבעו באור בעולם הזה מיד נכוה אלא כשם שנותן הקב"ה כח ברשעים לקבל פורענותם כך נותן הקב"ה כח בצדיקים לקבל טובתן:,רבי עקיבא אומר אף הקורא בספרים החיצונים וכו': תנא בספרי מינים רב יוסף אמר בספר בן סירא נמי אסור למיקרי א"ל אביי מאי טעמא אילימא משום דכתב [ביה] לא תינטוש גילדנא מאודניה דלא ליזיל משכיה לחבלא אלא צלי יתיה בנורא ואיכול ביה תרתין גריצים,אי מפשטיה באורייתא נמי כתב (דברים כ, יט) לא תשחית את עצה אי מדרשא אורח ארעא קמ"ל דלא ליבעול שלא כדרכה,ואלא משום דכתיב בת לאביה מטמונת שוא מפחדה לא יישן בלילה בקטנותה שמא תתפתה בנערותה שמא תזנה בגרה שמא לא תינשא נישאת שמא לא יהיו לה בנים הזקינה שמא תעשה כשפים הא רבנן נמי אמרוה אי אפשר לעולם בלא זכרים ובלא נקבות אשרי מי שבניו זכרים אוי לו למי שבניו נקבות,אלא משום דכתיב לא תעיל דויא בלבך דגברי גיברין קטל דויא הא שלמה אמרה (משלי יב, כה) דאגה בלב איש ישחנה ר' אמי ור' אסי חד אמר ישיחנה מדעתו וחד אמר ישיחנה לאחרים,ואלא משום דכתיב מנע רבים מתוך ביתך ולא הכל תביא אל ביתך והא רבי נמי אמרה דתניא רבי אומר לעולם לא ירבה אדם רעים בתוך ביתו שנאמר (משלי יח, כד) איש רעים להתרועע,אלא משום דכתיב זלדקן קורטמן עבדקן סכסן דנפח בכסיה לא צחי אמר במאי איכול לחמא לחמא סב מיניה מאן דאית ליה מעברתא בדיקני' כולי עלמא לא יכלי ליה,אמר רב יוסף מילי מעלייתא דאית ביה דרשינן להו אשה טובה מתנה טובה בחיק ירא אלהים תנתן אשה רעה צרעת לבעלה מאי תקנתיה יגרשנה מביתו ויתרפא מצרעתו אשה יפה אשרי בעלה מספר ימיו כפלים,העלם עיניך מאשת חן פן תלכד במצודתה אל תט אצל בעלה למסוך עמו יין ושכר כי בתואר אשה יפיה רבים הושחתו ועצומים כל הרוגיה רבים היו פצעי רוכל המרגילים לדבר ערוה כניצוץ מבעיר גחלת (ירמיהו ה, כז) ככלוב מלא עוף כן בתיהם מלאים מרמה מנע רבים מתוך ביתך ולא הכל תביא ביתך רבים יהיו דורשי שלומך גלה סודך לאחד מאלף משוכבת חיקך שמור פתחי פיך אל תצר צרת מחר (משלי כז, א) כי לא תדע מה ילד יום שמא למחר איננו ונמצא מצטער על עולם שאינו שלו,(משלי טו, טו) כל ימי עני רעים בן סירא אומר אף לילות בשפל גגים גגו ובמרום הרים כרמו ממטר גגים לגגו ומעפר כרמו לכרמים,[סימן זיר"א רב"א משרשי"א חנינ"א טובי"ה ינא"י יפ"ה יוחנ"ן מרח"ם יהוש"ע מקצ"ר],אמר ר' זירא אמר רב מאי דכתיב (משלי טו, טו) כל ימי עני רעים אלו בעלי תלמוד וטוב לב משתה תמיד אלו בעלי משנה,רבא אמר איפכא והיינו דאמר רב משרשיא משמיה דרבא מאי דכתיב (קהלת י, ט) מסיע אבנים יעצב בהם אלו בעלי משנה (קהלת י, ט) ובוקע עצים יסכן בם אלו בעלי תלמוד,רבי חנינא אומר כל ימי עני רעים זה מי שיש לו אשה רעה וטוב לב משתה תמיד זה שיש לו אשה טובה רבי ינאי אומר כל ימי עני רעים זה אסטניס וטוב לב משתה תמיד זה שדעתו יפה רבי יוחנן אמר כל ימי עני רעים זה רחמני וטוב לב משתה תמיד זה אכזרי רבי יהושע בן לוי אמר כל ימי עני רעים זה 100b. bYou must say that the attribute of reward is greater than the attribute of punishment,as bwith regard to the attribute of reward it is written: “He commanded the clouds from above, and opened the doors of heaven, and rained upon them manna to eat”(Psalms 78:23–24). bAnd with regard to the attribute of punishmentat the time of the flood the verse bsays: “And the windows of the heavens were opened”(Genesis 7:11). To mete out punishment, God opened only windows, which are considerably smaller openings than doors, indicating that the attribute of reward is greater., bWith regard to the attribute of punishment it is written: “And they shall go forth, and look upon the carcasses of the men who have rebelled against Me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorrence to all flesh”(Isaiah 66:24). The Gemara asks: bIs it not sothat when ba person extends his finger into the fire in this world, he is immediately burned?How, then, can one withstand the fire of Gehenna, which is never extinguished? bRather, just as the Holy One, Blessed be He, provides strength to the wicked to receive their punishment, so too, the Holy One, Blessed be He, provides strength to the righteous to receive their reward,His handful.,§ The mishna teaches that bRabbi Akiva says: Also one who reads external literaturehas no share in the World-to-Come. The Sages btaughtin a ibaraita /i: This is a reference to reading bbooks of heretics. Rav Yosef says: It is also prohibited to read the book of ben Sira,due to its problematic content. bAbaye said toRav Yosef: bWhat is the reasonthat it is prohibited to read the book of ben Sira? bIf we saythat it is prohibited bdue tothe fact bthatben Sira bwrote in it: Do not flay the skin of the fish from its ear, so that its skin does not go to ruin, but roast it on the fire and eat with it two loaves of bread,and you believe it to be nonsense, that is not a sufficient reason., bIfyour difficulty is bfrom its literalmeaning, that does not pose a difficulty, as bin the Torah,God balso wrote: “You shall not destroy its trees”(Deuteronomy 20:19). It is prohibited to destroy both trees and fish skin arbitrarily. bIfyour difficulty is bfromits bhomiletic interpretationas a euphemism, ben Sira bis teaching us proper conduct:A man bshould not engage in sexual intercourse in an atypical manner,i.e., anal intercourse, with his wife, as it causes her discomfort., bRather,perhaps the book poses a difficulty bbecause it is writtenthere: bA daughter is for her father false treasure; due to fear for her he will not sleep at night: During her minority, lest she be seduced; during her young womanhood lest she engage in licentiousness; once she has reached her majority, lest she not marry; once she marries, lest she have no children; once she grows old, lest she engage in witchcraft(Ben Sira 42:11–14). Perhaps you believe that one should not say this to the father of daughters. bDidn’t the Sages also say itwith regard to women? They said: It is bimpossible for the worldto exist bwithout males and without females;nevertheless, bhappy is one whose children are males and woe unto him whose children are females. /b, bRather,perhaps the book poses a difficulty bbecause it is writtenthere: bDo not introduce anxiety into your heart, as anxiety has killed mighty men(Ben Sira 14:1; 30:29). bDidn’t Solomonalready bsay itin the verse: b“Anxiety in a man’s heart dejects him [ iyashḥena /i]”(Proverbs 12:25)? bRabbi Ami and Rabbi Asiinterpret the term homiletically and read it as iyesiḥenna /i. bOne saysthat it means: bHe shall remove it [ iyesiḥenna /i] from his mind,and that will ease his anxiety. bAnd one says: He shall tell it [ iyesiḥenna /i] to others,and that will ease his anxiety. Both agree with the statement of ben Sira., bRather,perhaps the book poses a difficulty bbecause it is writtenthere: bPrevent the multitudes from inside your house, and do not bring everyone into your house(Ben Sira 11:37). bBut didn’t RabbiYehuda HaNasi balso say it, as it is taughtin a ibaraitathat bRabbiYehuda HaNasi bsays: A person should never have many friends inside his house, as it is stated: “There are friends that one has to his own detriment”(Proverbs 18:24), as through his association with them he will become weak and be ruined., bRather,perhaps the book poses a difficulty bbecause it is writtenthere: bA sparse-bearded man is clever; a thick-bearded man is a fool. One who blows on his cup is not thirsty. One who said: With what will I eat bread, take the bread from him. One who has a passage in his beard, the entire world is unable to overcome him.Abaye suggests: Due to all this nonsense, it is not appropriate to read this book., bRav Yosef says:Even though there are passages in the book that are inappropriate, bwe teach the superior matters that are in iteven in public. bA good wife is a good gift; she will be given into the bosom of a God-fearing man(Ben Sira 26:3). bA bad wife is leprosy for her husband. What is his remedy? He shall chase her from his house and will be healed from his leprosy(Ben Sira 25:30). bA beautiful wife, happy is her husband; the number of his days is doubled(Ben Sira 26:1). Due to his happiness, it is as though his life is twice as long.,We also teach what it states there: bAvert your eyes from a woman of grace, lest you be trapped in her snare. Turn not to her husband to mix wine and strong drink with him, as many have been corrupted by the beauty of the beautiful woman, and mighty are all her fatalities(Ben Sira 9:9–11). bMany are the wounds of a peddler(Ben Sira 11:36), which in this context is referring to those bwho accustomothers bto matters of forbidden sexual relations. Like a spark ignites a coal(Ben Sira 11:43), blike a cage full of birds, so too, their houses are filled with deceit(Ben Sira 11:36–37). bPrevent the multitudes from inside your house, and do not bring everyone into your house(Ben Sira 11:37). bLet many be those who greet you; reveal your secrets to one in a thousand. From she who lies in your bosom guard the openings of your mouth,i.e., do not tell her everything. bGrieve not about tomorrow’s trouble, because you know not what a day may bring; perhaps tomorrow you will no longer be, and one will have worried about a world that is not his. /b,The verse states: b“All the days of the poor are terrible”(Proverbs 15:15). The book of bben Sira says: Also the nightsare terrible, as then the poor person worries. The poor person’s broof is among the lowest roofsin the city, band in the elevation of the hills is his vineyard,at the highest point, as those are of the lowest quality and consequently the least expensive places for each. bFrom the rain on the roofsof the entire city, water will flow down bto his roofand dampen it, band the soil of his vineyardis eroded by the rain and swept down btoother bvineyards. /b,§ The Gemara provides ba mnemonicfor the statements that follow, based primarily on those who authored those statements. bZeira; Rava; Mesharshiyya; Ḥanina itoviyya /i,referring to Rabbi Ḥanina, who spoke of a good [ itova /i] wife; bYannai iyafe /i,referring to Rabbi Yannai, who spoke of one who is broad-minded [ ida’ato yafe /i]; bYoḥa imeraḥem /i,referring to Rabbi Yoḥa, who spoke of one who is compassionate [ imeraḥem /i]; bYehoshua imekatzer /i,referring to Rabbi Yehoshua ben Levi, who spoke of one who is intolerant [ ida’ato ketzara /i]., bRabbi Zeira saysthat bRav says: Whatis the meaning of that bwhich is written:“All the days of the poor are terrible, and for the good-hearted it is always a feast” (Proverbs 15:15)? b“All the days of the poor are terrible”; these are masters of the Talmud,who invest constant effort in their study and encounter endless difficulties and questions. b“And for the good-hearted it is always a feast”; these are masters of the Mishna,who study only halakhic conclusions and encounter no difficulties., bRava saysthat bthe oppositeis true; band this isthat bwhich Rav Mesharshiyya said in the name of Rava: Whatis the meaning of that bwhich is written: “One who quarries stones shall be saddened by themand he who chops wood shall be warmed by it” (Ecclesiastes 10:9)? “One who quarries stones shall be saddened by them”; bthese are masters of the Mishna,as they invest effort, but are unable to benefit from that effort, as they do not reach halakhic conclusions. b“And he who chops wood shall be warmed by it”; these are masters of the Talmud,who invest considerable effort and benefit from it, as they reach halakhic conclusions., bRabbi Ḥanina says: “All the days of the poor are terrible”; thisis referring to bone who has a bad wife. “And for the good-hearted it is always a feast”; thisis referring to bone who has a good wife. Rabbi Yannai says: “All the days of the poor are terrible”; thisis referring to one who is bdelicate [ iistenis /i],i.e., one who is sensitive to repulsive items. b“And for the good-hearted it is always a feast”; thisis referring to one who is bbroad-minded [ ida’ato yafe /i],i.e., he is not particular and will eat anything. bRabbi Yoḥa says: “All the days of the poor are terrible”; thisis referring to one who is bcompassionate [ imeraḥem /i],as he always senses the suffering in the world and is constantly anxious. b“And for the good-hearted it is always a feast”; thisis referring to one who is bcrueland indifferent to suffering in the world. bRabbi Yehoshua ben Levi says: “All the days of the poor are terrible”; thisis referring to
15. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)

28a. התם הוא דמבטל אבל הכא דלא מבטל לא,ת"ר מעשה ברבי אליעזר ששבת בגליל העליון ושאלוהו שלשים הלכות בהלכות סוכה שתים עשרה אמר להם שמעתי שמונה עשר אמר להם לא שמעתי ר' יוסי בר' יהודה אומר חילוף הדברים שמונה עשר אמר להם שמעתי שתים עשרה אמר להם לא שמעתי,אמרו לו כל דבריך אינן אלא מפי השמועה אמר להם הזקקתוני לומר דבר שלא שמעתי מפי רבותי מימי לא קדמני אדם בבית המדרש ולא ישנתי בבית המדרש לא שינת קבע ולא שינת עראי ולא הנחתי אדם בבית המדרש ויצאתי ולא שחתי שיחת חולין ולא אמרתי דבר שלא שמעתי מפי רבי מעולם,אמרו עליו על רבן יוחנן בן זכאי מימיו לא שח שיחת חולין ולא הלך ד' אמות בלא תורה ובלא תפילין ולא קדמו אדם בבית המדרש ולא ישן בבית המדרש לא שינת קבע ולא שינת עראי ולא הרהר במבואות המטונפות ולא הניח אדם בבית המדרש ויצא ולא מצאו אדם יושב ודומם אלא יושב ושונה ולא פתח אדם דלת לתלמידיו אלא הוא בעצמו ולא אמר דבר שלא שמע מפי רבו מעולם ולא אמר הגיע עת לעמוד מבית המדרש חוץ מערבי פסחים וערבי יום הכפורים וכן היה ר' אליעזר תלמידו נוהג אחריו,תנו רבנן שמונים תלמידים היו לו להלל הזקן שלשים מהן ראוים שתשרה עליהן שכינה כמשה רבינו ושלשים מהן ראוים שתעמוד להם חמה כיהושע בן נון עשרים בינונים גדול שבכולן יונתן בן עוזיאל קטן שבכולן רבן יוחנן בן זכאי,אמרו עליו על רבן יוחנן בן זכאי שלא הניח מקרא ומשנה גמרא הלכות ואגדות דקדוקי תורה ודקדוקי סופרים קלים וחמורים וגזרות שוות תקופות וגימטריאות שיחת מלאכי השרת ושיחת שדים ושיחת דקלים משלות כובסין משלות שועלים דבר גדול ודבר קטן,דבר גדול מעשה מרכבה דבר קטן הויות דאביי ורבא לקיים מה שנאמר (משלי ח, כא) להנחיל אוהבי יש ואוצרותיהם אמלא וכי מאחר שקטן שבכולן כך גדול שבכולן על אחת כמה וכמה אמרו עליו על יונתן בן עוזיאל בשעה שיושב ועוסק בתורה כל עוף שפורח עליו מיד נשרף:, big strongמתני׳ /strong /big מי שהיה ראשו ורובו בסוכה ושולחנו בתוך הבית ב"ש פוסלין וב"ה מכשירין אמרו להם ב"ה לב"ש לא כך היה מעשה שהלכו זקני ב"ש וזקני ב"ה לבקר את רבי יוחנן בן החורנית ומצאוהו שהיה יושב ראשו ורובו בסוכה ושולחנו בתוך הבית ולא אמרו לו דבר אמרו להם ב"ש משם ראיה אף הם אמרו לו אם כן היית נוהג לא קיימת מצות סוכה מימיך,נשים ועבדים וקטנים פטורין מן הסוכה קטן שאינו צריך לאמו חייב בסוכה מעשה וילדה כלתו של שמאי הזקן ופיחת את המעזיבה וסיכך על גבי המטה בשביל קטן:, big strongגמ׳ /strong /big מה"מ דת"ר אזרח זה אזרח (ויקרא כג, מב) האזרח להוציא את הנשים כל לרבות את הקטנים,אמר מר האזרח להוציא את הנשים למימרא דאזרח בין נשים בין גברי משמע והתניא האזרח לרבות את הנשים האזרחיות שחייבות בעינוי אלמא אזרח גברי משמע אמר רבה הלכתא נינהו ואסמכינהו רבנן אקראי,הי קרא והי הלכתא ותו קרא למה לי הלכתא למה לי הא סוכה מצות עשה שהזמן גרמא וכל מצות עשה שהזמן גרמא נשים פטורות,יום הכפורים מדרב יהודה אמר רב נפקא דאמר רב יהודה אמר רב וכן תנא דבי רבי ישמעאל אמר קרא (במדבר ה, ו) איש או אשה 28a. The Gemara answers: There is a difference between the case of the shutter and the case of the sheet. bThere,in the case of the shutter, bwhere he negatesit by shuttering the window, it is considered part of the building and it is therefore prohibited. bHowever, here,in the case of the sheet, bwhere he does not negateit, as he plans on removing it, bno,it is not necessarily prohibited.,The Gemara relates a similar incident. bThe Sages taught:There was ban incident involving Rabbi Eliezer, who stayed in the Upper Galilee, andthe people there basked him thirty ihalakhotin the ihalakhotof isukka /i.In response to btwelve, he said to them: I heardan answer from my teachers, and he related what he heard. In response to the other beighteen, he said to them: I did not hearan answer. bRabbi Yosei, son of Rabbi Yehuda, says:It was bthe reverse of these matters.In response to beighteen he said to them: I heardan answer; in response to the other btwelve he said to them: I did not hearan answer., bThey said to him: Are all the mattersthat byouknow bonly from whatyou bheard?Don’t you say any matters on your own? bHe said to them:Now byou forced me to say a matter that I did not hear from my teachers,as I must describe my character traits and the manner in which I conduct myself. bInall bmy days, no person ever preceded me into the study hall,as I am always first to arrive; band I never slept in the study hall, neither substantial sleep nor a brief nap; and I never left anyone in the study hall and exited,as I was always last to leave; band I never engaged in idle conversation;rather, I discussed only necessary matters or matters of Torah; band I never said anything that I did not hear from my teacher.That is why he did not answer those questions that his teacher did not address.,Apropos the character traits of Rabbi Eliezer, the Gemara cites character traits of his teacher. The Sages bsaid about Rabban Yoḥa ben Zakkai,the teacher of Rabbi Eliezer: bInall bhis days he never engaged in idle conversation; and he never walked four cubits withoutengaging in bTorahstudy band withoutdonning bphylacteries; and no person ever preceded him into the study hall; and he never slept in the study hall, neither substantial sleep nor a brief nap; and he never contemplatedmatters of Torah bin alleyways filthywith human excrement, as doing so is a display of contempt for the Torah; band he never left anyone in the study hall and exited; and no person ever found him sitting and silent,i.e., inactive; brather, hewas always bsitting and studying; and only he opened the door for his students,disregarding his own eminent standing; band he never said anything that he did not hear from his teacher; and he never saidto his students that bthe time has arrived to ariseand leave bthe study hall except on Passover eves,when they were obligated to sacrifice the Paschal lamb, and bYom Kippur eves,when there is a mitzva to eat and drink abundantly. bAnd Rabbi Eliezer, his student, accustomedhimself to model his conduct bafter hisexample.,The Gemara continues to praise the Sages. bThe Sages taught: Hillel the Elder had eighty students. Thirty of themwere sufficiently bworthy that the Divine Presenceshould brest upon them asit did upon bMoses our teacher, and thirty of themwere sufficiently bworthy that the sunshould bstand still for them asit did for bJoshua bin Nun, and twentywere on an bintermediatelevel between the other two. bThe greatest of allthe students was bYonatan ben Uzziel, and the youngest of themwas bRabban Yoḥa ben Zakkai. /b,The Gemara relates: The Sages bsaid about Rabban Yoḥa ben Zakkaithat bhe did not neglect Bible; Mishna; Gemara; ihalakhotand iaggadot /i; minutiae of the Torah and minutiae of the scribes;the hermeneutical principles of the Torah with regard to ia fortioriinferences and verbal analogies;the calculation of the calendrical bseasons;and bnumerology [ igimmatreyaot /i].In addition, he did not neglect esoteric matters, including bthe conversation of ministering angels; the conversation of demons, and the conversation of palm trees; parables of launderers,which are folk tales that can be used to explain the Torah; bparables of foxes;and more generally, ba great matter and a small matter. /b,The Gemara elaborates: bA great matteris referring to the secrets of the bDesign of theDivine bChariot,the conduct of the transcendent universe. bA small matteris, for example, ihalakhotthat were ultimately formulated in the framework of bthe disputes of Abaye and Rava.He did not neglect any of these disciplines so as bto fulfill that which is stated: “That I may cause those that love me to inherit substance and that I may fill their treasuries”(Proverbs 8:21), as Rabban Yoḥa was filled with the disciplines of Torah and wisdom. bAnd if the youngest of them was soprolific, bthe greatest of themwas ball the more soprolific. The Gemara relates that the Sages bsaid of Yonatan ben Uzziel,the greatest of Hillel’s students, bthat when he sat and was engaged in Torahstudy, the sanctity that he generated was so intense that bany bird that flew over him was immediately incinerated. /b, strongMISHNA: /strong In the case of bone whose head and most of hisbody bwere in the isukkaand his table was in the house, Beit Shammai deem it unfit, and Beit Hillel deem it fit. Beit Hillel said to Beit Shammai:And bwasn’t there an incident where the Elders of Beit Shammai and the Elders of Beit Hillel went to visit Rabbi Yoḥa ben HaḤoranit and they found himsuch bthat he was sitting with his head and most of hisbody bin the isukkaand his table in the house, and they said nothing to him?Even Beit Shammai did not object. bBeit Shammai said to them:Is there bproof from there?That is not what happened; rather, bthey said to him: If you were accustomedto act in bthismanner, byou have never fulfilled the mitzva of isukkain your life. /b,The mishna continues: bWomen, slaves, and minors are exempt from themitzva of isukka /i. A minor who does not need his motherany longer bis obligatedin the mitzva. There was ban incident where the daughter-in-law of Shammai the Elder gave birthjust before iSukkot /i, and Shammai bremoved thecoat of bplasterfrom the roof, leaving the beams, band roofedwith the beams bover the bed for thenewborn bminor. /b, strongGEMARA: /strong With regard to the ihalakhathat women, slaves, and minors are exempt from the mitzva of isukka /i, the Gemara asks: bFrom where are these mattersderived? The Gemara answers that it is bas the Sages taughtin a ibaraitathat it is stated: “All the homeborn in Israel shall reside in isukkot /i” (Leviticus 23:42). Had the verse stated only: bHomeborn,it would have been derived bthatany bhomebornmember of the Jewish people is obligated to observe this mitzva. However, the term with the addition of the definite article: b“The homeborn,”indicates that only certain homeborn members are obligated, i.e., men, bto the exclusion of the women.The word “all” in the phrase: b“Allthe homeborn,” comes bto include the minorscapable of performing this mitzva.,§ The Gemara analyzes the ibaraita /i. bThe Master said: “The homeborn”is bto the exclusion of women. Is that to say thatthe term bhomebornwithout the definite article bindicates both men and women? Isn’t it taughtin a ibaraitawith regard to Yom Kippur that it is stated: “And it shall be a statute forever unto you: In the seventh month, on the tenth day of the month, you shall afflict your souls and shall do no manner of work, the homeborn, or the stranger that sojourns among you” (Leviticus 16:29). And the term b“the homeborn”in that verse comes bto include homeborn women, who are obligated inthe mitzva of bafflictionon Yom Kippur. In that case, the definite article comes to include women. Therefore, bapparently,the term homeborn, without the definite article, bindicatesonly bmen. Rabba said: They areeach a ihalakha /itransmitted to Moses from Sinai, band the Sagesmerely bsupported them with versesas a mnemonic device. Therefore, it is not surprising that the derivations are contradictory.,The Gemara asks: bWhichof them bisderived from bthe verse and which is a ihalakha /itransmitted to Moses from Sinai and merely supported by a verse? bAnd furthermore, why do Ineed bthe verse and why do Ineed bthe ihalakha /i? Isn’t isukkaa positive, time-bound mitzva, andthe principle is that bwomen are exempt from all positive, time-bound mitzvot?There is no need for a special derivation to exempt women from the mitzva of isukka /i.,And there is no need for a derivation with regard to their obligation to fast on bYom Kippur,as that can be bderived fromthat bwhich Rav Yehudasaid that bRav said, as Rav Yehuda saidthat bRav said, and it was likewise taught in the school of Rabbi Yishmael: The verse says:“When ba man or womanshall commit any sin that a person commits, to commit a trespass against the Lord, and that soul be guilty” (Numbers 5:6).
16. Anon., Avot Derabbi Nathan A, 28-29, 3, 8, 18 (6th cent. CE - 8th cent. CE)

17. Anon., Avot Derabbi Nathan B, 23-24, 28, 34, 46, 12 (6th cent. CE - 8th cent. CE)



Subjects of this text:

subject book bibliographic info
aggadah, in lists of components of oral law Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 200
akiva, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
akiva Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 359, 361
avot de r. natan Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 358
bavli (babylonian talmud), palestinian sages in Rubenstein, The Culture of the Babylonian Talmud (2003) 186
behavior Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 200
ben azzai, shimon Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 358, 359
ben garon Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
ben zoma, shimon Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 358, 359
bet shammai Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 50
elisha ben avuya (aher) Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 359
form criticism, form-critical Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
gamaliel (gamliel) the elder, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
gamaliel (gamliel) the younger, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
goshen-gottstein, a. Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 481
hagigah, tractate in mishna, tosefta and talmud Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 481
hakhamim, hakham Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 358, 481
hama b. hanina, r. Rubenstein, The Culture of the Babylonian Talmud (2003) 186
hekhalot Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 481
hillel, house of, vs. house of shammai Rubenstein, The Culture of the Babylonian Talmud (2003) 186
hillel, school of Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
hillel the elder Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
index of subjects, shammaite) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
joshua b. hananiah, r. Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 200
luke Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
maasim tovim Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 200
merkava xiii–xvi, xix Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 481
methodology xvii–xix Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 481
midrashim, midrash/halakhot pairings' Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 200
mishnah, in oral torah Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 200
nathan, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
oral or written ~ Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
oral tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
palestine, sages of Rubenstein, The Culture of the Babylonian Talmud (2003) 186
paradise, pardes, entered pardes Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 358, 481
paul Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 358, 359, 361
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
pluralism (hillelite) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
r. eliezer shammaite Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
redaction/writing of mishna Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
romans, and citizenship Rubenstein, The Culture of the Babylonian Talmud (2003) 186
sages, palestinian Rubenstein, The Culture of the Babylonian Talmud (2003) 186
shammai, house of, vs. house of hillel Rubenstein, The Culture of the Babylonian Talmud (2003) 186
shammai, school Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
shammai (see also subject index) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
shmuel, and lineage Rubenstein, The Culture of the Babylonian Talmud (2003) 186
wisdom Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 359, 361
wisdom (books, tradition) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
yavnean Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
yehuda ha-nasi, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
yehuda nesia, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
yohanan ha-sandlar (the alexandrian), r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
yoshua, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
yoshua ben hananya, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616
zealot, zealots Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 616