1. Hebrew Bible, Genesis, 3.16, 49.5-49.6 (9th cent. BCE - 3rd cent. BCE)
| 3.16. אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ 49.5. שִׁמְעוֹן וְלֵוִי אַחִים כְּלֵי חָמָס מְכֵרֹתֵיהֶם׃ 49.6. בְּסֹדָם אַל־תָּבֹא נַפְשִׁי בִּקְהָלָם אַל־תֵּחַד כְּבֹדִי כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ־שׁוֹר׃ | 3.16. Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’" 49.5. Simeon and Levi are brethren; Weapons of violence their kinship." 49.6. Let my soul not come into their council; Unto their assembly let my glory not be not united; For in their anger they slew men, And in their self-will they houghed oxen." |
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2. Hebrew Bible, Leviticus, 23.43 (9th cent. BCE - 3rd cent. BCE)
| 23.43. לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת־בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ | 23.43. that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God." |
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3. Hebrew Bible, Numbers, 6.26 (9th cent. BCE - 3rd cent. BCE)
| 6.26. יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃ | 6.26. The LORD lift up His countece upon thee, and give thee peace." |
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4. Philo of Alexandria, On The Special Laws, 2.205, 2.208-2.209, 2.211-2.212 (1st cent. BCE - 1st cent. CE)
| 2.205. For the autumn (metopoµron 2.208. And it is proper in the time of riches to remember one's poverty, and in an hour of glory to recollect the days of one's disgrace, and at a season of peace to think upon the dangers that are past. 2.209. In addition to the pleasure it provides, a not inconsiderable advantage for the practice of virtue comes from this. For people who have had prosperity and adversity before their eyes and have pushed the latter away and are enjoying the free use of the better, of necessity become thankful in disposition and are being urged on to piety by fear of a change of state to the contrary condition. As a result they honor God in songs and words for their present wealth and persistently entreat and conciliate him with supplications that they will no longer be tested with calamities. 2.211. And after the festival has lasted seven days, he adds an eighth as a seal, calling it a kind of crowning feast, not only as it would seem to this festival, but also to all the feasts of the year which we have enumerated; for it is the last feast of the year, and is a very stable and holy sort of conclusion, befitting men who have now received all the produce from the land, and who are no longer in perplexity and apprehension respecting any barrenness or scarcity. 2.212. Perhaps, however, the first cubic number, the number eight, was assigned to the feast for the following reason. It is in its Capacity{34}{the term dynamei is problematic here. It normally means "squared"--as Colson recognized--but is here understood more generally.} the beginning of solid substance at the transition from the incorporeal, the end of the intelligible. The intelligible [make the Transition]{35}{there is no verb in the text. The translation follows one of Cohn's conjectures [metabainei] which matches metabasin nicely.} to a solid nature through the scale of ascending powers. |
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5. Josephus Flavius, Jewish Antiquities, 13.303-13.308 (1st cent. CE - 1st cent. CE)
| 13.303. nay, he was alienated from his brother Antigonus by calumnies, and added him to the rest whom he slew; yet he seemed to have an affection for him, and made him above the rest a partner with him in the kingdom. Those calumnies he at first did not give credit to, partly because he loved him, and so did not give heed to what was said against him, and partly because he thought the reproaches were derived from the envy of the relaters. 13.304. But when Antigonus was once returned from the army, and that feast was then at hand when they make tabernacles to [the honor of God,] it happened that Arlstobulus was fallen sick, and that Antigonus went up most splendidly adorned, and with his soldiers about him in their armor, to the temple to celebrate the feast, and to put up many prayers for the recovery of his brother 13.305. when some wicked persons, who had a great mind to raise a difference between the brethren, made use of this opportunity of the pompous appearance of Antigonus, and of the great actions which he had done, and went to the king, and spitefully aggravated the pompous show of his at the feast 13.306. and pretended that all these circumstances were not like those of a private person; that these actions were indications of an affectation of royal authority; and that his coming with a strong body of men must be with an intention to kill him; and that his way of reasoning was this: That it was a silly thing in him, while it was in his power to reign himself, to look upon it as a great favor that he was honored with a lower dignity by his brother. 13.307. 2. Aristobulus yielded to these imputations, but took care both that his brother should not suspect him, and that he himself might not run the hazard of his own safety; so he ordered his guards to lie in a certain place that was under ground, and dark; (he himself then lying sick in the tower which was called Antonia;) and he commanded them, that in case Antigonus came in to him unarmed, they should not touch any body, but if armed, they should kill him; 13.308. yet did he send to Antigonus, and desired that he would come unarmed; but the queen, and those that joined with her in the plot against Antigonus, persuaded the messenger to tell him the direct contrary: how his brother had heard that he had made himself a fine suit of armor for war, and desired him to come to him in that armor, that he might see how fine it was. |
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6. Josephus Flavius, Jewish War, 2.560 (1st cent. CE - 1st cent. CE)
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7. Mishnah, Berachot, 5.3 (1st cent. CE - 3rd cent. CE)
| 5.3. The one who says, “On a bird’s nest may Your mercy be extended,” [or] “For good may Your name be blessed” or “We give thanks, we give thanks,” they silence him. One who was passing before the ark and made a mistake, another should pass in his place, and he should not be as one who refuses at that moment. Where does he begin? At the beginning of the blessing in which the other made a mistake." |
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8. Mishnah, Megillah, 4.9 (1st cent. CE - 3rd cent. CE)
| 4.9. If one says “May the good bless you,” this is the way of heresy. [If one says], “May Your mercy reach the nest of a bird,” “May Your name be mentioned for the good,” “We give thanks, we give thanks,” they silence him. One who uses euphemisms in the portion dealing with forbidden marriages, he is silenced. If he says, [instead of] “And you shall not give any of your seed to be passed to Moloch,” (Leviticus 18:21) “You shall not give [your seed] to pass to a Gentile woman,” he silenced with a rebuke." |
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9. New Testament, Acts, 16.12-16.13, 17.1-17.4, 17.10-17.12 (1st cent. CE - 2nd cent. CE)
| 16.12. and from there to Philippi, which is a city of Macedonia, the first of the district, a Roman colony. We were staying some days in this city. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 17.1. Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 17.2. Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures 17.3. explaining and demonstrating that the Christ had to suffer, and to rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ. 17.4. Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women. 17.10. The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue. 17.11. Now these were more noble than those in Thessalonica, in that they received the word with all readiness of the mind, examining the Scriptures daily, whether these things were so. 17.12. Many of them therefore believed; also of the Greek women of honorable estate, and not a few men. |
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10. New Testament, Luke, 13.10-13.13 (1st cent. CE - 1st cent. CE)
| 13.10. He was teaching in one of the synagogues on the Sabbath day. 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.12. When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity. 13.13. He laid his hands on her, and immediately she stood up straight, and glorified God. |
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11. Tosefta, Megillah, 3.11 (1st cent. CE - 2nd cent. CE)
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12. Anon., Sifre Numbers, 42 (2nd cent. CE - 4th cent. CE)
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13. Palestinian Talmud, Sotah, 1.4 (2nd cent. CE - 5th cent. CE)
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14. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)
| 38a. אלא מדרבנן וקרא אסמכתא בעלמא,אמר רב שמואל בר רב יצחק אמר רב כל הנאכל כמות שהוא חי אין בו משום בישולי עובדי כוכבים בסורא מתנו הכי בפומבדיתא מתנו הכי אמר רב שמואל בר רב יצחק אמר רב כל שאינו נאכל על שולחן מלכים ללפת בו את הפת אין בו משום בישולי עובדי כוכבים,מאי בינייהו איכא בינייהו דגים קטנים וארדי ודייסא,אמר רב אסי אמר רב דגים קטנים מלוחים אין בהן משום בישולי עובדי כוכבים אמר רב יוסף אם צלאן עובד כוכבים סומך ישראל עליהם משום עירובי תבשילין ואי עבדינהו עובד כוכבים כסא דהרסנא אסור,פשיטא מהו דתימא הרסנא עיקר קמ"ל קימחא עיקר,אמר רב ברונא אמר רב עובד כוכבים שהצית את האור באגם כל החגבים שבאגם אסורין ה"ד אילימא דלא ידע הי טהור והי טמא מאי איריא עובד כוכבים אפילו ישראל נמי אלא משום בישולי עובדי כוכבים,כי האי גוונא מי אסיר והאמר רב חנן בר אמי א"ר פדת א"ר יוחנן האי עובד כוכבים דחריך רישא שרי למיכל מיניה אפילו מריש אוניה אלמא לעבורי שער קמיכוין ה"נ לגלויי אגמא קא מיכוין,לעולם דלא ידע הי טהור והי טמא ומעשה שהיה בעובד כוכבים היה,גופא אמר רבה בר בר חנה א"ר יוחנן האי עובד כוכבים דחריך רישא שרי למיכל מיניה אפילו מריש אוניה אמר רבינא הלכך האי עובד כוכבים דשדא סיכתא לאתונא וקבר בה ישראל קרא מעיקרא שפיר דמי פשיטא מהו דתימא לבשולי מנא קא מיכוין קמ"ל לשרורי מנא קא מיכוין,אמר רב יהודה אמר שמואל הניח ישראל בשר על גבי גחלים ובא עובד כוכבים והפך בו מותר היכי דמי אילימא דאי לא הפך ביה הוה בשיל פשיטא אלא לאו דאי לא הפך לא הוה בשיל אמאי מותר בישולי של עובדי כוכבים נינהו,לא צריכא דאי לא הפך הוה בשיל בתרתי שעי והשתא קא בשיל בחדא שעתא מהו דתימא קרובי בישולא מילתא היא קמ"ל,והאמר ר' אסי א"ר יוחנן כל שהוא כמאכל בן דרוסאי אין בו משום בישולי עובדי כוכבים הא אינו כמאכל בן דרוסאי יש בו משום בשולי עובדי כוכבים,התם כגון דאותביה בסילתא ושקליה עובד כוכבים ואותביה בתנורא,תניא נמי הכי מניח ישראל בשר על גבי גחלים ובא עובד כוכבים ומהפך בו עד שיבא ישראל מבית הכנסת או מבית המדרש ואינו חושש שופתת אשה קדירה על גבי כירה ובאת עובדת כוכבים | 38a. bRather,the cooking of gentiles is prohibited bby rabbinic law, and the verseis cited as ba mere support. /b,The Gemara discusses the particulars of the prohibition against eating the cooking of gentiles. bRav Shmuel bar Rav Yitzḥak saysthat bRav says: Anyitem bthat is eaten as it is,i.e., braw, is not subject tothe prohibition against eating bthe cooking of gentiles.The Gemara remarks: bInthe study hall in bSura, they taught it thisway. bIn Pumbedita, they taught it like this: Rav Shmuel bar Rav Yitzḥak saysthat bRav says: Anyitem bthat is not eaten together with bread on the table of kings is not subject tothe prohibition against eating bthe cooking of gentiles.In other words, foods that are not eaten by distinguished individuals are not subject to this prohibition.,The Gemara asks: bWhatis the practical difference bbetweenthese two opinions? The practical difference bbetween themis with regard to bsmall fish, mushrooms, and porridge.These foods are not eaten raw, but they are not eaten by distinguished individuals. Consequently, these foods are prohibited according to the version taught in Sura, but permitted according to the version taught in Pumbedita., bRav Asi saysthat bRav says: Small, salted fish are not subject tothe prohibition of bthe cooking of gentiles,because they can be eaten raw. bRav Yosef says: If a gentile roastedthese fish, ba Jew may rely upon them foruse in the mitzva of ba joining of cooked foods,which must be prepared in order to permit cooking for Shabbat on a Festival that occurs on a Friday. bAnd if a gentile made theminto ikasa deharsena /i,a dish of fish fried in oil and flour, the dish is bprohibited.In this case, since the flour had not been edible, it is considered the cooked food of a gentile.,The Gemara asks: Isn’t that bobvious?What reason would there be to think that ikasa deharsenaprepared by a gentile is permitted? The Gemara answers: This is taught blest you saythat the bsalted fish,which one is permitted to eat even if cooked by gentiles, is the bessentialcomponent. Therefore, Rav Yosef bteaches usthat bthe flouris the bessentialcomponent, and the dish is therefore considered the cooked food of a gentile., bRav Beruna saysthat bRav says:In the case of ba gentile who ignited a fire in the meadow, all the locusts thatwere burned bin the meadow are prohibited.The Gemara asks: bWhat are the circumstancesof this case? bIf we saythat the reason they are prohibited is bthat one nolonger bknows which are kosher and which are non-kosheras a result of their burning, bwhydoes Rav Beruna bspecificallydiscuss a case involving ba gentile? Evenif ba Jewburned the meadow, they would balsobe prohibited for the same reason. bRather,this is referring to a case where all the locusts were kosher, and the prohibition is bdue to the cooking of gentiles,as the locusts were effectively cooked by a gentile.,The Gemara raises an objection: bDoes anyoneactually bprohibitthe cooking of gentiles in ba case like this? But doesn’t Rav Ḥa bar Ami saythat bRabbi Pedat saysthat bRabbi Yoḥa says:With regard to bthis gentile who singed the headof an animal, bit is permitted to eatpart bof it, even from the tip of the ear,which is fully cooked? The Gemara remarks: bEvidently,this is permitted because the gentile merely bintends to remove the hairand not to cook the ears. bHere, too,it ought to be permitted because he merely bintends to clear the meadow,not to cook the locusts.,The Gemara answers: bActually,this is referring to a case where there is a mixture of different types of locusts, and they are prohibited because one does bnot know which are kosher and which are non-kosher. Andthe reason Rav Beruna specified that the case involved a gentile is because bthe incident that occurredhappened to have boccurred withthe involvement of ba gentile. /b,§ The Gemara addresses bthematter bitself: Rabba bar bar Ḥana saysthat bRabbi Yoḥa says:With regard to bthis gentile who singed the headof an animal, it is bpermitted to eatpart bof it, even from the tip of the ear,which is fully cooked. bRavina said: Therefore,with regard to bthis gentile who threwa moist bpeg into the ovenin order to dry it out and harden it, band a Jew hadalready binserted a gourdin the oven bfrom the outset,the gourd is bpermitted,even though it was in effect cooked by a gentile. The reason is that the gentile had no intention to cook the vegetable. The Gemara asks: Isn’t that bobvious?The Gemara answers: It was necessary to teach this, blest you saythat the gentile bintends to cook the vessel,i.e., the peg, by softening it. Therefore Ravina bteaches usthat bhe intendsonly bto harden the vessel. /b,§ The Gemara continues the discussion with regard to the cooking of gentiles by examining the ihalakhaof meat cooked by both a gentile and a Jew. bRav Yehuda saysthat bShmuel says:If ba Jew placed meat uponflaming bcoals and a gentile came and turnedthe meat bover,the meat is bpermitted.The Gemara asks: bWhat are the circumstancesof this case? bIf we say thatit is a case where bifthe gentile bhad not turned overthe meat bit would have cookedanyway, it is bobviousthat the meat is permitted, as the gentile’s actions did not actually alter the food. The Gemara suggests: bRather, is it nota case bwhere, ifthe gentile bhad not turned it over, it would not have cooked?But if so, bwhy is it permitted?In such a case, the meat biscertainly considered to be bthe cooking of gentilesand ought to be prohibited.,The Gemara explains: bNo,it is bnecessaryto teach this ihalakhawith regard to a case bwhere ifthe gentile bhad not turned overthe meat, bit would have cooked in two hours, and nowthat he did turn it over, bit will cook inonly bone hour. Lest you saythat bhastening the cookingprocess bisa significant bmatter,and therefore food whose preparation is expedited by a gentile is prohibited, Ravina bteaches usotherwise.,The Gemara asks: bBut doesn’t Rabbi Asi saythat bRabbi Yoḥa says: Anyitem bthathas been cooked blike the food of ben Derosai,i.e., partially cooked so that it is just about edible, bis not subject tothe prohibition of bthe cooking of gentiles? Consequently,if bit is notcooked blike the food of ben Derosai, it is subject tothe prohibition of bthe cooking of gentiles.Accordingly, meat whose cooking was expedited by a gentile ought to be prohibited, as this ruling includes cases where it had not been cooked like the food of ben Derosai at the time of the gentile’s intervention.,The Gemara answers: bThere,Rabbi Asi was referring to a case bwherethe Jew bhad placedthe meat that was not yet cooked like the food of ben Derosai bin a basketwhere it would not have cooked at all, band a gentile took it and placed it in the oven.Rabbi Asi was teaching that in such a case, when the current cooking process has yet to begin, the meat is prohibited if it had not already been cooked like the food of ben Derosai. By contrast, in the case addressed by Rabbi Yehuda, the meat was already cooking and the gentile’s actions hastened the process, but did not initiate it. In other words, the issue of cooked food like the food of ben Derosai is relevant only if the gentile takes a dish that is not being cooked at present.,The Gemara adds: bThis is also taughtin a ibaraita /i: bA Jew may place meat onhot bcoals andlet ba gentile come and turn it overas necessary buntil the Jew comesback bfrom the synagogue or from the study hall, andthe Jew need bnot be concernedfor the prohibition of eating cooking of gentiles. Similarly, a Jewish bwoman may set a pot upon the stove andlet ba gentile woman come /b |
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15. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 33b. אמר ליה רבינא לרבא הלכתא מאי אמר ליה כי קידוש מה קידוש אף על גב דמקדש בצלותא מקדש אכסא אף הבדלה נמי אע"ג דמבדיל בצלותא מבדיל אכסא:,ר' אליעזר אומר בהודאה:,ר' זירא הוה רכיב חמרא הוה קא שקיל ואזיל ר' חייא בר אבין בתריה אמר ליה ודאי דאמריתו משמיה דר' יוחנן הלכה כר' אליעזר ביום טוב שחל להיות אחר השבת אמר ליה אין,הלכה מכלל דפליגי,ולא פליגי והא פליגי רבנן,אימר דפליגי רבנן בשאר ימות השנה ביום טוב שחל להיות אחר השבת מי פליגי,והא פליג ר' עקיבא,אטו כל השנה כולה מי עבדינן כר' עקיבא דהשתא ניקו ונעביד כוותיה כל השנה כולה מאי טעמא לא עבדינן כרבי עקיבא דתמני סרי תקון תשסרי לא תקון הכא נמי שב תקון תמני לא תקון,אמר ליה לאו הלכה אתמר אלא מטין אתמר,דאתמר ר' יצחק בר אבדימי אמר משום רבינו הלכה ואמרי לה מטין,ר' יוחנן אמר מודים ור' חייא בר אבא אמר נראין,אמר ר' זירא נקוט דרבי חייא בר אבא בידך דדייק וגמר שמעתא מפומא דמרה שפיר כרחבא דפומבדיתא,דאמר רחבא אמר ר' יהודה הר הבית סטיו כפול היה והיה סטיו לפנים מסטיו,אמר רב יוסף אנא לא האי ידענא ולא האי ידענא אלא מדרב ושמואל ידענא דתקינו לן מרגניתא בבבל,ותודיענו ה' אלהינו את משפטי צדקך ותלמדנו לעשות חקי רצונך ותנחילנו זמני ששון וחגי נדבה ותורישנו קדושת שבת וכבוד מועד וחגיגת הרגל בין קדושת שבת לקדושת יום טוב הבדלת ואת יום השביעי מששת ימי המעשה קדשת הבדלת וקדשת את עמך ישראל בקדושתך ותתן לנו וכו':, big strongמתני׳ /strong /big האומר על קן צפור יגיעו רחמיך ועל טוב יזכר שמך מודים מודים משתקין אותו:, big strongגמ׳ /strong /big בשלמא מודים מודים משתקין אותו משום דמיחזי כשתי רשויות ועל טוב יזכר שמך נמי משמע על הטובה ולא על הרעה ותנן חייב אדם לברך על הרעה כשם שמברך על הטובה אלא על קן צפור יגיעו רחמיך מ"ט,פליגי בה תרי אמוראי במערבא רבי יוסי בר אבין ורבי יוסי בר זבידא חד אמר מפני שמטיל קנאה במעשה בראשית וחד אמר מפני שעושה מדותיו של הקדוש ברוך הוא רחמים ואינן אלא גזרות,ההוא דנחית קמיה דרבה ואמר אתה חסת על קן צפור אתה חוס ורחם עלינו אמר רבה כמה ידע האי צורבא מרבנן לרצויי למריה א"ל אביי והא משתקין אותו תנן,ורבה נמי לחדודי לאביי הוא דבעי,ההוא דנחית קמיה דר' חנינא אמר האל הגדול הגבור והנורא והאדיר והעזוז והיראוי החזק והאמיץ והודאי והנכבד,המתין לו עד דסיים כי סיים א"ל סיימתינהו לכולהו שבחי דמרך למה לי כולי האי אנן הני תלת דאמרינן אי לאו דאמרינהו משה רבינו באורייתא ואתו אנשי כנסת הגדולה ותקנינהו בתפלה לא הוינן יכולין למימר להו ואת אמרת כולי האי ואזלת משל למלך בשר ודם שהיו לו אלף אלפים דינרי זהב והיו מקלסין אותו בשל כסף והלא גנאי הוא לו:,ואמר רבי חנינא הכל בידי שמים חוץ מיראת שמים שנאמר (דברים י, יב) ועתה ישראל מה ה' אלהיך שואל מעמך כי אם ליראה,אטו יראת שמים מילתא זוטרתא היא והא"ר חנינא משום ר' שמעון בן יוחי אין לו להקב"ה בבית גנזיו אלא אוצר של יראת שמים שנאמר (ישעיהו לג, ו) יראת ה' היא אוצרו,אין לגבי משה מילתא זוטרתא היא דאמר ר' חנינא משל לאדם שמבקשים ממנו כלי גדול ויש לו דומה עליו ככלי קטן קטן ואין לו דומה עליו ככלי גדול:,מודים מודים משתקין אותו:,אמר ר' זירא כל האומר שמע שמע כאומר מודים מודים דמי,מיתיבי הקורא את שמע וכופלה הרי זה מגונה מגונה הוא דהוי שתוקי לא משתקינן ליה,לא קשיא הא דאמר מילתא מילתא ותני לה והא דאמר פסוקא פסוקא ותני ליה,אמר ליה רב פפא לאביי ודילמא מעיקרא לא כוון דעתיה ולבסוף כוון דעתיה,אמר ליה | 33b. There are conflicting opinions with regard to reciting ihavdalaover the cup of wine after reciting it in the iAmidaprayer. One opinion holds that it is appropriate to recite ihavdalaa second time, while the other holds that it is prohibited. bRavina said to Rava: What is the ihalakha /i?Rava bsaid to him:The ihalakhain the case of ihavdalais blikethe ihalakhain the case of ikiddush /i. Just asin the case of ikiddush /i, although one recited ikiddushin the iAmida bprayerhe must, nevertheless, brecite ikiddush /iagain bover the cupof wine, bso too with ihavdala /i, although one recited ihavdalain the iAmida bprayerhe must brecite ihavdala /iagain bover the cupof wine.,The mishna states that bRabbi Eliezer says:It is recited binthe seventeenth blessing of the iAmidaprayer, the blessing of bthanksgiving. /b,The Gemara cites the conclusion with regard to this ihalakhaby relating a story: bRabbi Zeira was riding a donkeywhile bRabbi Ḥiyya bar Avin was coming and walking after him. He said to him: Isit btrue that you said in the name of Rabbi Yoḥathat the ihalakhais in accordance withthe opinion of bRabbi Eliezerin the case of ba Festival that occursdirectly bafter Shabbat?Since in that case, one cannot recite ihavdalain the blessing of Who graciously grants knowledge, as it is not included in the iAmidaprayer on the Festival, there is no alternative but to adopt Rabbi Eliezer’s ruling. bHe said to him: Yes. /b,The Gemara wonders: Saying that the ihalakha /iis in accordance with the opinion of Rabbi Eliezer, bindicates thathis peers bdisputehis opinion. Where do we find that dispute?,The Gemara rejects this: bAnd don’t they disputehis opinion? bDon’t the Rabbis disputehis opinion, as, in their opinion the blessing of ihavdalais recited in the blessing: Who graciously grants knowledge?,The Gemara replies: bSay that the Rabbis disputeRabbi Eliezer’s opinion bduring the rest of the days of the year,when the option to recite ihavdalain the blessing: Who graciously grants knowledge exists, but bin the case of a Festival that occursdirectly bafter Shabbat, do they disputehis opinion? The Rabbis would agree with him in that case.,The Gemara continues: bDoesn’t Rabbi Akiva disputehis opinion? He holds that ihavdalais recited as an independent fourth blessing, in which case there is a dispute.,The Gemara responds: bIs that to say that throughout the entire year we act in accordance withthe opinion of bRabbi Akivain this matter, bso that now,on a Festival that occurs directly after Shabbat, bwe will stand and act in accordance withhis opinion? bWhat is the reason that throughout the whole, entire year, we do not act in accordance withthe opinion of bRabbi Akiva? Becausethe Sages binstituted eighteenblessings, bthey did not institute nineteenblessings. bHere, too,the Sages binstituted sevenblessings, bthey did not institute eightblessings. Therefore, Rabbi Akiva’s opinion is not taken into consideration in this case.,In response to these questions, Rabbi Zeira bsaid to himthat bit was notthat bthe ihalakha /iis in accordance with the opinion of Rabbi Eliezer bthat was statedin the name of Rabbi Yoḥa, from which one could infer that there was in fact a dispute; rather it was that one is binclinedto favor the opinion of Rabbi Eliezer bthat was statedin the name of Rabbi Yoḥa., bAsindeed bit was statedthat there is a dispute among the Sages in this matter. bRav Yitzḥak bar Avdimi said in the name of Rabbeinu,Rav: bThe ihalakha /iis in accordance with the opinion of Rabbi Eliezer. bAnd some say thisstatement: One is binclinedto favor the opinion of Rabbi Eliezer., bRabbi Yoḥa saidthat there is no dispute here, and the Rabbis bagreewith Rabbi Eliezer. bAnd Rabbi Ḥiyya bar Abba saidthat it was established that Rabbi Eliezer’s opinion bappearsto be correct.,With regard to this difference of opinion bRabbi Zeira said: Takethis statement of bRabbi Ḥiyya bar Abba in your hand, as he is scrupulous and he learned the ihalakhawell from the mouth of its originator, likethe Sage bRaḥavafrom the city bPumbedita.Raḥava was famous for the precision with which he would transmit material that he learned from his teacher.,The Gemara cites an example: bRaḥava saidthat bRabbi Yehuda said: The Temple Mount was a double istav /i, and there was a istavwithin a istav /i.Here Raḥava used his Rabbi’s language in describing the structure of the Temple and the rows of columns it contained, a row within a row; but he did not employ the common term iitzteba /i, portico, but rather istav /i, as he heard it from his Rabbi., bRav Yosef saidthe conclusive ihalakhaon this topic: bI don’t know this and I don’t know that, but I do know fromthe statements of bRav and Shmuel they have instituted a pearl for us in Babylonia.They established a version that combines the first blessing of the Festival with the formula of ihavdala /i, parallel to the opinion of the Rabbis who include ihavdalain the first blessing that follows the first three blessings. They instituted to recite:, bYou have made known to us, Lord our God, Your righteous laws, br band taught us to perform Your will’s decrees. br bYou have given us as our heritage seasons of joy and Festivals of voluntary offerings. br bYou have given us as our heritage the holiness of Shabbat, the glory of the festival and the festive offerings of the Pilgrim Festivals. br bYou have distinguished between the holiness of Shabbat and the holiness of the Festival, br band have made the seventh day holy over the six days of work. br bYou have distinguished and sanctified Your people Israel with Your holiness, br bAnd You have given us, etc. /b, strongMISHNA: /strong Concluding the laws of prayer in this tractate, the mishna raises several prayer-related matters. This mishna speaks of certain innovations in the prayer formula that warrant the silencing of a communal prayer leader who attempts to introduce them in his prayers, as their content tends toward heresy. bOne who recitesin his supplication: Just as bYour mercy is extended to a bird’s nest,as You have commanded us to send away the mother before taking her chicks or eggs (Deuteronomy 22:6–7), so too extend Your mercy to us; bandone who recites: bMay Your name be mentioned with the goodor one who recites: bWe give thanks, we give thankstwice, they bsilence him. /b, strongGEMARA: /strong Our mishna cited three instances where the communal prayer leader is silenced. The Gemara clarifies: bGranted,they silence one who repeats: bWe give thanks, we give thanks, as it appears likehe is acknowledging and praying to btwo authorities. Andgranted that bthey also silenceone who says: bMay Your name be mentioned with the good,as bclearlyhe is thanking God only bfor the good and not for the bad, and we learnedin a mishna: bOne is required to blessGod bfor the bad just as he blessesHim bfor the good. However,in the case of one who recites: Just as bYour mercy is extended to a bird’s nest, whydo they silence him?, bTwo iamora’imin Eretz Yisrael disputed thisquestion; bRabbi Yosei bar Avin and Rabbi Yosei bar Zevida; one saidthat this was bbecause he engenders jealousy among God’s creations,as it appears as though he is protesting the fact that the Lord favored one creature over all others. bAnd one saidthat this was bbecause he transforms the attributes of the Holy One, Blessed be He, intoexpressions of bmercy, when they are nothing but decreesof the King that must be fulfilled without inquiring into the reasons behind them.,The Gemara relates that ba particularindividual bdescended before the arkas prayer leader bin the presence of Rabba, and saidin his prayers: bYou have shown mercy to the bird’s nest, now have mercy and pity upon us. Rabba said: How much does this Torah scholar know to appeasethe Lord, bhis Master. Abaye said to him: Didn’t we learnin a mishna that bthey silence him? /b,The Gemara explains: bAnd Rabba tooheld in accordance with this mishna but merely acted this way because bhe wanted to hone Abaye’sintellect. Rabba did not make his statement to praise the scholar, but simply to test his nephew, Abaye, and to encourage him to articulate what he knows about that mishna.,With regard to additions to prayers formulated by the Sages, The Gemara relates that ba particularindividual bdescended before the arkas prayer leader bin the presence of Rabbi Ḥanina.He extended his prayer and bsaid: God, the great, mighty, awesome, powerful, mighty, awe-inspiring, strong, fearless, steadfast and honored. /b,Rabbi Ḥanina bwaited for him until he completedhis prayer. bWhen he finished,Rabbi Ḥanina basked him: Have you concluded all of the praises of your Master? Why do I need all of thissuperfluous praise? bEven these threepraises bthat we recite:The great, mighty and awesome, bhad Moses our teacher not said them in the Torah and had the members of the Great Assembly not come and incorporated them into the iAmidaprayer, bwe would not be permitted to recite them. And you went on and recited all of these. It is comparable to a king who possessed many thousands of golden dinars, yet they were praising him for silverones. bIsn’t that deprecatory?All of the praises we could possibly lavish upon the Lord are nothing but a few silver dinars relative to many thousands of gold dinars. Reciting a litany of praise does not enhance God’s honor.,Tangentially, the Gemara cites an additional statement by Rabbi Ḥanina concerning principles of faith. bAnd Rabbi Ḥanina said: Everything is in the hands of Heaven, except for fear of Heaven.Man has free will to serve God or not, bas it is stated: “And now Israel, what does the Lord your God ask of you other than to fearthe Lord your God, to walk in all of His ways, to love Him and to serve the Lord your God with all your heart and with all your soul” (Deuteronomy 10:12). The Lord asks man to perform these matters because ultimately, the choice is in his hands.,The verse says: What does the Lord your God ask of you other than to fear the Lord your God. The Gemara asks: bIs fear of Heaven a minor matterthat it can be presented as if God is not asking anything significant? bDidn’t Rabbi Ḥanina say in the name of Rabbi Shimon ben Yoḥai: The Holy One, Blessed be He, has nothing in his treasury other than a treasure of fear of Heaven, as it is stated: “Fear of the Lord is his treasure”(Isaiah 33:6). The Lord values and treasures fear of Heaven over all else.,The Gemara responds: bIndeed, for Mosesfear of Heaven bis a minor matter. As Rabbi Ḥanina stated: It is comparable to one who is asked for a large vessel and he hasone, bit seems to him like a small vesselbecause he owns it. However, one who is asked for just a bsmallvessel and he does not have one, bit seems to him like a large vessel.Therefore, Moses could say: What does the Lord your God ask of you other than to fear, because in his eyes it was a minor matter.,We learned in the mishna if one repeats: bWe give thanks, we give thanks, they silence him. /b, bRabbi Zeira said: One whorepeats himself while reciting iShemaand bsays: ListenIsrael, bListenIsrael bis like one who says: We give thanks, we give thanks. /b,The Gemara braises an objection:It was taught in a ibaraita /i: bOne who recites iShemaand repeats it, it is reprehensible.One may infer: bIt is reprehensible, but they do not silence him. /b,The Gemara answers: bThis is not difficult; thiscase, where although it is reprehensible when one repeats iShema /i, they do not silence him, is referring to bone who recites and repeats each individual wordas he says it. In so doing he ruins the recitation of iShema /i. However, bthiscase, where Rabbi Zeira holds that one who repeats iShemathey silence him, refers to bone who recites and repeats an entire verse,as it appears that he is worshiping separate authorities., bRav Pappa said to Abayewith regard to this ihalakha /i: bAnd perhaps initially he did not focus his attentionon the recitation of iShema /i, so he repeated it band ultimately he focused his attentionas he recited it the second time?,Abaye bsaid to him: /b |
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16. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)
| 7a. למימרינהו בניחותא כי היכי דליקבלו מיניה אמר ר' אשי אנא לא שמיעא לי הא דרבה בר בר חנה וקיימתיה מסברא,א"ר אבהו לעולם אל יטיל אדם אימה יתירה בתוך ביתו שהרי אדם גדול הטיל אימה יתירה בתוך ביתו והאכילוהו דבר גדול,ומנו ר' חנינא בן גמליאל האכילוהו ס"ד השתא בהמתן של צדיקים אין הקב"ה מביא תקלה על ידם צדיקים עצמן לא כ"ש,אלא בקשו להאכילו דבר גדול ומאי ניהו אבר מן החי,שלח ליה מר עוקבא לר' אלעזר בני אדם העומדים עלי ובידי למסרם למלכות מהו,שרטט וכתב ליה (תהלים לט, ב) אמרתי אשמרה דרכי מחטוא בלשוני אשמרה לפי מחסום בעוד רשע לנגדי אע"פ שרשע לנגדי אשמרה לפי מחסום,שלח ליה קא מצערי לי טובא ולא מצינא דאיקום בהו שלח ליה (תהלים לז, ז) דום לה' והתחולל לו דום לה' והוא יפילם לך חללים חללים השכם והערב עליהן לבהמ"ד והן כלין מאיליהן הדבר יצא מפי ר"א ונתנוהו לגניבא בקולר,שלחו ליה למר עוקבא זמרא מנא לן דאסיר שרטט וכתב להו (הושע ט, א) אל תשמח ישראל אל גיל בעמים,ולישלח להו מהכא (ישעיהו כד, ט) בשיר לא ישתו יין ימר שכר לשותיו אי מההוא ה"א ה"מ זמרא דמנא אבל דפומא שרי קמ"ל,א"ל רב הונא בר נתן לרב אשי מאי דכתיב (יהושע טו, כב) קינה ודימונה ועדעדה א"ל מתוותא דארץ ישראל קחשיב,א"ל אטו אנא לא ידענא דמתוותא דא"י קא חשיב אלא רב גביהא מארגיזא אמר בה טעמא כל שיש לו קנאה על חבירו ודומם שוכן עדי עד עושה לו דין,א"ל אלא מעתה (יהושע טו, לא) צקלג ומדמנה וסנסנה הכי נמ א"ל אי הוה רב גביהא מבי ארגיזא הכא הוה אמר בה טעמא רב אחא מבי חוזאה אמר בה הכי כל מי שיש לו צעקת לגימא על חבירו ודומם שוכן בסנה עושה לו דין,א"ל ריש גלותא לרב הונא כלילא מנא לן דאסור א"ל מדרבנן דתנן בפולמוס של אספסיינוס גזרו על עטרות חתנים ועל האירוס,אדהכי קם רב הונא לאפנויי א"ל רב חסדא קרא כתיב (יחזקאל כא, ג) כה אמר ה' אלהים הסר המצנפת והרם העטרה זאת לא זאת השפלה הגבה והגבוה השפיל,וכי מה ענין מצנפת אצל עטרה אלא לומר לך בזמן שמצנפת בראש כ"ג עטרה בראש כל אדם נסתלקה מצנפת מראש כ"ג נסתלקה עטרה מראש כל אדם,אדהכי אתא רב הונא אשכחינהו דהוי יתבי א"ל האלהים מדרבנן אלא חסדא שמך וחסדאין מילך,רבינא אשכחיה למר בר רב אשי דהוה גדיל כלילא לברתיה א"ל לא סבר לה מר הסר המצנפת והרם העטרה א"ל דומיא דכ"ג בגברי אבל בנשי לא,מאי זאת לא זאת דרש ר' עוירא זימנין א"ל משמיה דרב אמי וזימנין א"ל משמיה דרב אסי בשעה שאמר הקב"ה לישראל הסר המצנפת והרם העטרה אמרו מלאכי השרת לפני הקב"ה רבש"ע זאת להן לישראל שהקדימו לפניך בסיני נעשה לנשמע,אמר להן לא זאת להן לישראל שהשפילו את הגבוה והגביהו את השפל והעמידו צלם בהיכל,דרש רב עוירא זימנין א"ל משמיה דרב אמי וזימנין אמר לה משמיה דרב אסי מאי דכתיב (נחום א, יב) כה אמר ה' אם שלמים וכן רבים וכן נגוזו ועבר וגו' אם רואה אדם שמזונותיו מצומצמין יעשה מהן צדקה וכ"ש כשהן מרובין,מאי וכן נגוזו ועבר תנא דבי ר' ישמעאל כל הגוזז מנכסיו ועושה מהן צדקה ניצל מדינה של גיהנם משל לשתי רחילות שהיו עוברות במים אחת גזוזה ואחת אינה גזוזה גזוזה עברה ושאינה גזוזה לא עברה | 7a. bsay them with calmness so that they will acceptinstruction bfrom him. Rav Ashi said: I did not hear thisstatement bof Rabba bar bar Ḥana, andyet bI fulfilled it throughmy own breasoning. /b, bRabbi Abbahu says: A person should never impose excessive fear uponthe members of bhis household, as a great man imposed excessive fear upon his household and they fed him somethingthat carried ba greatprohibition.,The Gemara asks: bAnd who wasthis individual? The Gemara answers: bRabbi Ḥanina ben Gamliel.The Gemara asks: bWould it enter your mindto say that btheyactually bfed himforbidden food? bNowconsider that bthe Holy One, Blessed be He, does not cause an errorto be performed bthrough the animals of the righteous.With regard to bthe righteous themselvesis it bnot all the more so?How can you say that Rabbi Ḥanina ben Gamliel ate forbidden food?, bRather,it means that bthey sought to feed him somethingthat carried ba greatprohibition. bAnd what was this? A limb from a livinganimal. One day the animal they brought him was missing a limb, and as the members of his household were very fearful they severed a limb from a living animal to make his meal appear whole, and he almost ate it.,§ After mentioning letters sent from Eretz Yisrael to Babylonia and the issue of scoring parchment, the Gemara relates: bMar Ukva,the Exilarch in Babylonia, bsenta letter bto Rabbi Elazar,who was in Eretz Yisrael, in which the following was written: With regard to bpeople who stand overand torment bme, and I have the power to deliver them intothe hands of bthe government, what isthe ihalakha /i? May I hand them over to the authorities or not?,Rabbi Elazar bscoredparchment band wrote to himthe following verse: b“I said: I will take heed to my ways, that I do not sin with my tongue; I will keep a curb upon my mouth, while the wicked is before me”(Psalms 39:2). Rabbi Elazar quoted this verse to allude to the following response: bEven though “the wicked is before me,” “I will keep a curb upon my mouth.” /b,Mar Ukva bsentword to bhimagain: bThey are tormenting me a great deal and I cannot stand them.Rabbi Elazar bsent to himin response: b“Resign yourself to the Lord, and wait patiently [ ihitḥolel /i] for Him;do not fret yourself because of he who prospers in his way, because of the man who brings wicked devices to pass” (Psalms 37:7). This verse indicates: b“Resign yourself to the Lord,”i.e., do not do anything, band He will strike them down as many corpses [ iḥalalim /i]. Rise before and stay later than themin your visits bto the study hall, and they will disappear on their own.The Gemara relates: bThe matter emerged from the mouth of Rabbi Elazar, and Geneiva,Mar Ukva’s tormentor, bwas placed in a neck iron [ ikolar /i],as one sentenced by the government.,The Gemara further relates: bThey sentthe following question bto Mar Ukva: From where do wederive that bsong is forbiddenin the present, following the destruction of the Temple? bHe scoredparchment band wrote to them: “Rejoice not, O Israel, to exultation, like the peoples”(Hosea 9:1).,The Gemara asks: bAnd let him send thema response bfrom here: “They do not drink wine with a song; strong drink is bitter to them who drink it”(Isaiah 24:9), indicating that song is no longer allowed. The Gemara answers: bIfhe had answered bbyciting bthatverse, bI would saythat bthis matterapplies only to binstrumental music,in accordance with the previous verse: “The mirth of tabrets ceases, the noise of them who rejoice ends, the joy of the harp ceases” (Isaiah 24:8); bhowever, vocalsong is bpermitted.Therefore, Mar Ukva bteaches usthat all types of song are forbidden.,In connection to the incident in which Mar Ukva was instructed not to take revenge against his tormentors, the Gemara relates similar discussions. bRav Huna bar Natan said to Rav Ashi: Whatis the meaning of that bwhich is written: “Kina, and Dimonah, and Adadah”(Joshua 15:22)? bHe said to him:The verse bis listing the cities of Eretz Yisrael. /b,Rav Huna bsaid to him: Is that to saythat you think bI don’t know thatthe verse bis listing the cities of Eretz Yisrael?This is certainly the straightforward meaning of the verse. bRather, Rav Geviha from Argiza said an explanation ofthis verse, suggesting that it is an allusion to the following idea: bAnyone who harbors jealousy [ ikina /i] toward another, andyet remains bsilent [ idomem /i], He who dwells for all eternity [ iadei ad /i] performs judgment on his behalf. /b,Rav Ashi bsaid to him: If that is so,you should balsoexpound the verse: b“Ziklag, and Madmannah, and Sansannah”(Joshua 15:31), in a similar manner. Rav Huna bsaid to him: If Rav Geviha from Bei Argiza was here, he would say an explanation for it.The Gemara relates: bRav Aḥa from Bei Ḥoza’a said this about thatverse: bAnyone who has a complaint against another over a sip [ itza’akat legima /i],i.e., he has a claim that someone did not give him food, bandremains bsilent [ idomem /i], the One who dwells in theburning bbush [ iseneh /i] performs judgment on his behalf. /b, bThe Exilarch said to Rav Huna: From where do wederive that it is bprohibitedto place ba garlandon a groom’s head? Rav Huna bsaid to him:It is prohibited bby rabbinic law, as we learnedin a mishna ( iSota49a): bIn the war [ ipulmus /i] of Vespasian they decreed upon the garlands of bridegrooms,meaning that bridegrooms may no longer wear garlands, bandthey decreed bupon the drum [ iirus /i],meaning they also banned the playing of drums., bIn the meantime Rav Huna stood to relieve himself,and after he left, bRav Ḥisda,who had not spoken up to that point out of reverence for his teacher, Rav Huna, bsaid tothe Exilarch: bA verse is writtenwith regard to this matter: b“Thus says the Lord God: The mitre shall be removed, and the garland taken off; this shall no more be the same; that which is low shall be exalted, and that which is high abased”(Ezekiel 21:31)., bBut in what way is a mitre connected to a garland?These two are not placed on the head of the same type of person. bRather,this verse serves bto say to you: When the mitre isfound bon the head of the High Priest,i.e., when the Temple is standing, then ba garlandmay be found bon the head of every manat his wedding. However, once bthe mitre is removed from the head of the High Priest, the garland is removed from the head of every man. /b, bIn the meantime, Rav Huna cameback and bhe found them sittingand discussing this matter. bHe said toRav Ḥisda in the form of an oath: bBy God!This prohibition applies bby rabbinic law. However, your name is Ḥisda and your words find favor [ iḥisda’in /i],as you have discovered a fine source for this ihalakha /i.,The Gemara relates: bRavina found Mar bar Rav Ashi braiding a garland for his daughterupon her marriage. bHe said to him: Doesn’t the Master holdin accordance with the aforementioned ihalakhaderived from the verse: b“The mitre shall be removed and the garland taken off”? He said to him:This prohibition was stated in reference to one who is bsimilar to a High Priest,and is only applicable bwith regard to men. However, with regard to women,the Sages did bnotissue this decree.,With regard to the above verse, the Gemara asks: bWhatis the meaning of the expression: b“This shall no more be the same”? Rabbi Avira interpretedthis verse bhomiletically. Sometimes he would say it in the name of Rav Ami, and sometimes he would say it in the name of Rav Asi: When the Holy One, Blessed be He, said to the Jewish peopleat the time of the destruction of the Temple: b“Remove the mitre and take off the garland,” the ministering angels said before the Holy One, Blessed be He: Master of the Universe,is bthisthe appropriate treatment bfor the Jewish people, who,at the giving of the Torah bat Sinai, precededthe statement of: b“We will do” tothe statement: b“We will hear”(Exodus 22:7)?,God bsaid to them:Is bthis notappropriate bfor the Jewish people, who lowered the exalted and who exalted the lowly,i.e., they did not serve God, bandinstead worshiped idols when bthey established an idol in the Sanctuary?This response is alluded to in the verse: “This shall no more be the same.”,The Gemara cites another statement by the same Sages. bRav Avira interpreteda verse bhomiletically. Sometimes he would say it in the name of Rav Ami, and sometimes he would say it in the name of Rav Asi: Whatis the meaning of that bwhich is written: “Thus says the Lord: Though they be in full strength [ ishelemim /i], and likewise many, even so shall they be cut down, and he shall pass away;and though I have afflicted you, I will afflict you no more” (Nahum 1:12). This means: bIf a person sees that his sustece is limited he should use it for charity, and all the more so when it is plentiful.In other words, if his livelihood has finished [ inishlam /i] he should perform charity, and he should certainly act in this manner if his means are plentiful.,The Gemara asks: bWhatis the meaning of the phrase: b“Even so shall they be cut down [ inagozzu /i], and he shall pass away”?A Sage from bthe school of Rabbi Yishmael taught: Anyone who shears off [ igozez /i]some bof his property and performs charity with it will be saved from the judgment of Gehenna.The Gemara offers ba parablethat compares this case bto two sheep that were passing through the water. Oneof them was bshorn andthe other bonewas bunshorn.The bshornsheep bcrossedto the other side, bbut the unshornsheep bdid not cross,as its wool absorbed the water and it drowned. Similarly, one who shears off his property and gives it as charity will not descend to Gehenna. |
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17. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
| 25a. יברכוך טובים הרי זו דרך המינות על קן צפור יגיעו רחמיך ועל טוב יזכר שמך מודים מודים משתקין אותו,המכנה בעריות משתקין אותו האומר (ויקרא יח, כא) ומזרעך לא תתן להעביר למולך לא תתן לאעברא בארמיותא משתקין אותו בנזיפה:, big strongגמ׳ /strong /big בשלמא מודים מודים דמיחזי כשתי רשויות ועל טוב יזכר שמך נמי דמשמע על טוב אין ועל רע לא ותנן חייב אדם לברך על הרעה כשם שהוא מברך על הטובה אלא על קן צפור יגיעו רחמיך מ"ט,פליגי בה תרי אמוראי במערבא ר' יוסי בר אבין ור' יוסי בר זבידא חד אמר מפני שמטיל קנאה במעשה בראשית וחד אמר מפני שעושה מדותיו של הקב"ה רחמים ואינן אלא גזירות,ההוא דנחית קמיה דרבה אמר אתה חסת על קן צפור אתה חוס ורחם עלינו (אתה חסת על אותו ואת בנו אתה חוס ורחם עלינו) אמר רבה כמה ידע האי מרבנן לרצויי למריה א"ל אביי והא משתקין אותו תנן,ורבה לחדודי לאביי הוא דבעא,ההוא דנחית קמיה דרבי חנינא אמר האל הגדול הגבור והנורא האדיר והחזק והאמיץ,אמר ליה סיימתינהו לשבחיה דמרך השתא הני תלתא אי לאו דכתבינהו משה באורייתא ואתו כנסת הגדולה ותקנינהו אנן לא אמרינן להו ואת אמרת כולי האי משל לאדם שהיו לו אלף אלפי אלפים דינרי זהב והיו מקלסין אותו (באלף) דינרי כסף לא גנאי הוא לו,אמר רבי חנינא הכל בידי שמים חוץ מיראת שמים שנאמר (דברים י, יב) ועתה ישראל מה ה' אלהיך שואל מעמך כי אם ליראה,מכלל דיראה מילתא זוטרתי היא אין לגבי משה רבינו מילתא זוטרתי היא משל לאדם שמבקשין הימנו כלי גדול ויש לו דומה עליו ככלי קטן קטן ואין לו דומה עליו ככלי גדול,אמר רבי זירא האומר שמע שמע כאומר מודים מודים דמי,מיתיבי הקורא את שמע וכופלה הרי זה מגונה מגונה הוא דהוי שתוקי לא משתקינן ליה לא קשיא הא דאמר מילתא מילתא ותני לה הא דאמר פסוקא פסוקא ותני לה,א"ל רב פפא לרבא ודלמא מעיקרא לא כיון דעתיה והשתא כיון דעתיה אמר ליה חברותא כלפי שמיא אי לא מכוין דעתיה מחינא ליה בארזפתא דנפחא עד דמכוין דעתיה:,המכנה בעריות משתקין אותו: תנא רב יוסף קלון אביו וקלון אמו:,האומר ומזרעך לא תתן להעביר וכו': תנא דבי רבי ישמעאל בישראל הבא על הכותית והוליד ממנה בן לע"ז הכתוב מדבר:, big strongמתני׳ /strong /big מעשה ראובן נקרא ולא מתרגם מעשה תמר נקרא ומתרגם מעשה עגל הראשון נקרא ומתרגם והשני נקרא ולא מתרגם ברכת כהנים מעשה דוד ואמנון נקראין ולא מתרגמין,אין מפטירין במרכבה ורבי יהודה מתיר ר' אליעזר אומר אין מפטירין (יחזקאל טז, ב) בהודע את ירושלם:, big strongגמ׳ /strong /big תנו רבנן יש נקרין ומתרגמין ויש נקרין ולא מתרגמין ויש לא נקרין ולא מתרגמין אלו נקרין ומתרגמין: בל"ת עק"ן נשפ"ה סימן:,מעשה בראשית נקרא ומתרגם פשיטא מהו דתימא אתו לשיולי מה למעלה מה למטה | 25a. bMay the good bless You, this is a path of heresy,as heretics divide the world into two domains, good and evil. If one says the following in his prayers: Just as bYour mercy is extended to a bird’s nest,as You have commanded us to send away the mother before taking her chicks or eggs (see Deuteronomy 22:6–7), so too extend Your mercy to us; bor: May Your name be mentioned with the good;or: bWe give thanks, we give thanks,twice, he is suspected of heretical beliefs and they bsilence him. /b,If bone modifiesthe text while reading the laws of bforbidden sexual relations,i.e., he introduces euphemisms out of a sense of propriety, bthey silence him.Similarly, if bone sayswhile translating the verse: b“And you shall not give any of your seed to set them apart to Molekh”(Leviticus 18:21): And byou shall not giveany of your seed bto impregnate an Aramean woman, he is silenced with rebuke. /b, strongGEMARA: /strong The mishna cites three instances where the communal prayer leader is silenced. The Gemara clarifies: bGranted,they silence one who repeats: bWe give thanks, we give thanks, as it appears likehe is acknowledging and praying to btwo authorities. And,granted, bthey alsosilence one who says: bMay Your name be mentioned with the good,as this formulation bindicatesone is thanking God only bfor the good and not for the bad, and we learnedin a mishna ( iBerakhot54a): bOne is obligated to blessGod bfor the bad just as he blessesHim bfor the good. However,in the case of one who recites: Just as bYour mercy is extended to a bird’s nest, what is the reasonthat they silence him?, bTwo iamora’imin the West,Eretz Yisrael, bdisagreeabout bthisquestion, bRabbi Yosei bar Avin and Rabbi Yosei bar Zevida. One saidthat this was bbecauseone who says this bengenders jealousy among God’s creations,as it appears as though he is indicating that God favored one creature over all others. bAnd one saidthat saying this is prohibited bbecause one transforms the attributes of the Holy One, Blessed be He, intoexpressions of bmercy, and they are nothing but decreesof the King that must be fulfilled without inquiring into the reasons behind them.,The Gemara relates that ba particularindividual bdescendedbefore the ark as prayer leader bin the presence of Rabba,and bsaidin his prayers: bYou have shown mercy to birds,as expressed through the mitzva to chase away the mother bird before taking eggs from its bnest; have mercy and pity upon us. You have shown mercyto animals, as expressed through the prohibition against slaughtering an animal band its offspringon the same day; bhave mercy and pity upon us. Rabba said: How much does this rabbi know to appeasethe Lord, bhis Master! Abaye said to him: Didn’t we learnin the mishna that bthey silence him? /b,The Gemara explains: bAnd Rabba,too, held in accordance with this mishna but merely acted this way because bhe wanted to hone Abaye’sintellect. Rabba did not make his statement to praise the rabbi, but simply to test his nephew and student, Abaye, and to encourage him to articulate what he knows about the mishna.,With regard to additions to prayers formulated by the Sages, the Gemara relates that ba particularindividual bdescendedbefore the ark as prayer leader bin the presence of Rabbi Ḥanina.He extended his prayer and bsaid: God, the great, the mighty, and the awesome, the powerful, and the strong, and the fearless. /b,When he finished, Rabbi Ḥanina bsaid to him: Have you concludedall of bthe praises of your Master? Even these threepraises bthat we recite:The great, the mighty, and the awesome, bhad Moses our teacher not written them in the Torah(Deuteronomy 10:17), band had the members of the Great Assembly not come and incorporated theminto the iAmidaprayer (see Nehemiah 9:32), bwe would notbe permitted to brecite them. And you went on and recited all of these. It is comparable to a man who possessed many thousands of golden dinars, yet they were praising him forowning ba thousand silverones. bIsn’t that deprecatory toward him?All of the praises one can lavish upon the Lord are nothing but a few silver dinars relative to many thousands of gold dinars. Reciting a litany of praise does not enhance God’s honor.,Tangentially, the Gemara cites an additional statement by Rabbi Ḥanina, concerning principles of faith. bRabbi Ḥanina said: Everything is in the hands of Heaven, except for fear of Heaven.Man has free will to serve God or not, bas it is stated: “And now, Israel, what does the Lord your God ask of you other than to fearthe Lord your God” (Deuteronomy 10:12). The fact that God asks man to fear Him indicates that it is in man’s ability to do so.,The Gemara notes: This proves bby inference that fearof Heaven bis a minor matter,as the verse is formulated as though God is not asking anything significant. Can it in fact be maintained that fear of Heaven is a minor matter? The Gemara responds: bIndeed, for Moses our teacher,fear of Heaven bis a minor matter. It is comparable to one who is asked for a large vessel and he hasone; bit seems to him like a small vesselbecause he owns it. However, one who is asked for just ba smallvessel and he does not have one, bit seems to him like a large vessel.Therefore, Moses could say: What does the Lord your God ask of you other than to fear, because in his eyes it was a minor matter., bRabbi Zeira said: One whorepeats himself while reciting iShemaand bsays: ListenIsrael, blistenIsrael, bis like one who says: We give thanks, we give thanks. /b,The Gemara braises an objection:It was taught in a ibaraita /i: bOne who recites iShemaand repeats it, it is reprehensible.One may infer: bIt is reprehensible,but bthey do not silence him.The Gemara answers: bThisis bnot difficult. Thiscase, where one repeats iShemaand it is reprehensible but they do not silence him, is referring to bone who recites and repeats each individual word.In so doing, he ruins the recitation of iShema /i. However, bthatcase, where Rabbi Zeira holds that they silence one who repeats iShema /i, is referring to bone who recites and repeats an entire verse,as it appears that he is worshipping separate authorities., bRav Pappa said to Ravawith regard to this ihalakha /i: bAnd perhaps initially he did not focus his attentionon the recitation of iShemaand therefore had to repeat it, band now he focused his attention.Rava bsaid to him: Can one havethat degree of bfamiliarity with Heaven,to the extent that he can take his words lightly and say them however he likes? bIf he did not focus his attention, we beat him with a blacksmith’s hammer until he focuses his attention,as conduct of that sort is unacceptable.,We learned in the mishna: If bone modifiesthe text while reading the laws of bforbidden sexual relations, they silence him. Rav Yosef taughtthat this is referring to one who says: bThe shame of his father and the shame of his mother,instead of: “The nakedness of your father and the nakedness of your mother you shall not uncover” (Leviticus 18:7).,We learned in the mishna: If bone says,while translating the verse: b“And you shall not give any of your seed to set them apart to Molekh”(Leviticus 18:21): And you shall not give any of your seed to impregnate an Aramean woman, he is silenced with rebuke. A Sage bfrom the school of Rabbi Yishmael taught:One who translates the verse in this manner maintains that bthe verse speaks of a Jew who has relations with a gentile woman and fathered from her a sonwho will be raised to engage in bidol worship. /b, strongMISHNA: /strong bThe incident of Reuben,about which it says: “And Reuben went and lay with Bilhah, his father’s concubine” (Genesis 35:22), bis readfrom the Torah in public bbut not translated,so that the uneducated not come to denigrate Reuben. bThe incident of Tamar(Genesis, chapter 38) bis readin public bandalso btranslated. The firstreport of the bincident of theGolden bCalf,i.e., the Torah’s account of the incident itself (Exodus 32:1–20), bis read and translated, but the secondnarrative, i.e., Aaron’s report to Moses of what had taken place (Exodus 32:21–24) bis read but not translated.The verses constituting bthe Priestly Benediction(Numbers 6:24–26) band the incident of David and Amnon(II Samuel, chapter 13) are bread, but not translated. /b, bOne may not concludethe Torah reading bwithby reading from the Prophets btheaccount of the Divine bChariot(Ezekiel, chapter 1), so as not to publicize that which was meant to remain hidden. bAnd Rabbi Yehuda permitsit. bRabbi Eliezer says: One may not conclude withsection from the Prophets beginning with: b“Make known to Jerusalemher abominations” (Ezekiel 16:2), because it speaks derogatively of the Jewish people., strongGEMARA: /strong bThe Sages taughtin the iTosefta(3:31): bThere areportions of the Bible that are bread and translated; there areportions that bare read but not translated; and there areportions that bare neither read nor translated. The following are read and translated:The Hebrew acronym ibet /i, ilamed /i, itav /i; iayin /i, ikuf /i, inun /i; inun /i, ishin /i, ipeh /i, iheh /icomprise ba mnemonicfor the sections included in this category, as the Gemara will explain.,The Gemara enumerates the sections indicated by the letters of the mnemonic. The section bof the act of Creation [ ibereshit /i],alluded to by the letter ibet /i, bis read and translated.The Gemara comments: This bis obvious.Why might one think otherwise? The Gemara answers: bLest you saythat if the story of the Creation is read in public people bwill come to askquestions that should not be asked, for instance: bWhat is above and what is below, /b |
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18. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
| 89a. עבודת גלולים שוב מה כתיב בה זכור את יום השבת לקדשו כלום אתם עושים מלאכה שאתם צריכין שבות שוב מה כתיב בה לא תשא משא ומתן יש ביניכם שוב מה כתיב בה כבד את אביך ואת אמך אב ואם יש לכם שוב מה כתיב בה לא תרצח לא תנאף לא תגנוב קנאה יש ביניכם יצר הרע יש ביניכם מיד הודו לו להקב"ה שנאמר (תהלים ח, י) ה' אדונינו מה אדיר שמך וגו' ואילו תנה הודך על השמים לא כתיב,מיד כל אחד ואחד נעשה לו אוהב ומסר לו דבר שנאמר (תהלים סח, יט) עלית למרום שבית שבי לקחת מתנות באדם בשכר שקראוך אדם לקחת מתנות אף מלאך המות מסר לו דבר שנאמר (במדבר יז, יב) ויתן את הקטורת ויכפר על העם ואומר ויעמוד בין המתים ובין החיים וגו' אי לאו דאמר ליה מי הוה ידע:,וא"ר יהושע בן לוי בשעה שירד משה מלפני הקב"ה בא שטן ואמר לפניו רבונו של עולם תורה היכן היא אמר לו נתתיה לארץ הלך אצל ארץ אמר לה תורה היכן היא אמרה לו (איוב כח, כג) אלהים הבין דרכה וגו' הלך אצל ים ואמר לו אין עמדי הלך אצל תהום א"ל אין בי שנאמר (איוב כח, יד) תהום אמר לא בי היא וים אמר אין עמדי אבדון ומות אמרו באזנינו שמענו שמעה חזר ואמר לפני הקב"ה רבש"ע חיפשתי בכל הארץ ולא מצאתיה אמר לו לך אצל בן עמרם,הלך אצל משה אמר לו תורה שנתן לך הקב"ה היכן היא אמר לו וכי מה אני שנתן לי הקב"ה תורה א"ל הקב"ה למשה משה בדאי אתה אמר לפניו רבונו של עולם חמודה גנוזה יש לך שאתה משתעשע בה בכל יום אני אחזיק טובה לעצמי אמר לו הקב"ה למשה הואיל ומיעטת עצמך תקרא על שמך שנאמר (מלאכי ג, כב) זכרו תורת משה עבדי וגו':,וא"ר יהושע בן לוי בשעה שעלה משה למרום מצאו להקב"ה שהיה קושר כתרים לאותיות אמר לו משה אין שלום בעירך אמר לפניו כלום יש עבד שנותן שלום לרבו א"ל היה לך לעזרני מיד אמר לו (במדבר יד, יז) ועתה יגדל נא כח ה' כאשר דברת,(אמר) ר' יהושע בן לוי מ"ד (שמות לב, א) וירא העם כי בושש משה אל תקרי בושש אלא באו שש בשעה שעלה משה למרום אמר להן לישראל לסוף ארבעים יום בתחלת שש אני בא לסוף מ' יום בא שטן ועירבב את העולם אמר להן משה רבכם היכן הוא אמרו לו עלה למרום אמר להן באו שש ולא השגיחו עליו מת ולא השגיחו עליו הראה להן דמות מטתו והיינו דקאמרי ליה לאהרן (שמות לב, א) כי זה משה האיש וגו':,א"ל ההוא מרבנן לרב כהנא מי שמיע לך מאי הר סיני א"ל הר שנעשו בו נסים לישראל הר ניסאי מיבעי ליה אלא הר שנעשה סימן טוב לישראל הר סימנאי מיבעי ליה א"ל מ"ט לא שכיחת קמיה דרב פפא ורב הונא בריה דרב יהושע דמעייני באגדתא דרב חסדא ורבה ברי' דרב הונא דאמרי תרווייהו מאי הר סיני הר שירדה שנאה לעכו"ם עליו והיינו דאמר ר' יוסי בר' חנינא ה' שמות יש לו מדבר צין שנצטוו ישראל עליו מדבר קדש שנתקדשו ישראל עליו מדבר קדמות שנתנה קדומה עליו מדבר פארן | 89a. bidolsthat you require this special warning? bAgainMoses asked: bWhatelse bis written in it?The Holy One, Blessed be He, said to him: b“Remember the Shabbat day to sanctify it”(Exodus 20:8). Moses asked the angels: bDo you perform labor that you require restfrom it? bAgainMoses asked: bWhatelse bis written in it? “Do not takethe name of the Lord your God in vain” (Exodus 20:7), meaning that it is prohibited to swear falsely. Moses asked the angels: bDo youconduct bbusiness with one anotherthat may lead you to swear falsely? bAgainMoses asked: bWhatelse bis written in it?The Holy One, Blessed be He, said to him: b“Honor your father and your mother”(Exodus 20:12). Moses asked the angels: bDo you have a father or a motherthat would render the commandment to honor them relevant to you? bAgainMoses asked: bWhatelse bis written in it?God said to him: b“You shall not murder, you shall not commit adultery, you shall not steal”(Exodus 20:13) Moses asked the angels: bIs there jealousy among you,or bis there an evil inclination within youthat would render these commandments relevant? bImmediately they agreed with the Holy One, Blessed be He,that He made the right decision to give the Torah to the people, and bas it is stated: “God our Lord, how glorious is Your name in all the earth”(Psalms 8:10), bwhile “that Your majesty is placed above the heavens” is not writtenbecause the angels agreed with God that it is appropriate to give the Torah to the people on earth., bImmediately, each and every oneof the angels bbecame an admirerof Moses band passed something to him, as it is stated: “You ascended on high, you took a captive, you took gifts on account of man,and even among the rebellious also that the Lord God might dwell there” (Psalms 68:19). The meaning of the verse is: bIn reward forthe fact bthat they called you man,you are not an angel and the Torah is applicable to you, byou took giftsfrom the angels. And beven the Angel of Death gave him something,as Moses told Aaron how to stop the plague, bas it is stated: “And he placed the incense, and he atoned for the people”(Numbers 17:12). bAndthe verse bsays: “And he stood between the dead and the living,and the plague was stopped” (Numbers 17:13). bIfit were bnot thatthe Angel of Death btold himthis remedy, bwould he have knownit?, bAnd Rabbi Yehoshua ben Levi said: When Moses descended fromstanding bbefore the Holy One, Blessed be He,with the Torah, bSatan came and said before Him: Master of the Universe, where is the Torah?br bHe said to him: I have given it to the earth. He went to the earth,and bsaid to it: Where is the Torah?It bsaid to him:I do not know, as only: b“God understands its way,and He knows its place” (Job 28:23). br bHe went to the seaand asked: Where is the Torah? bAndthe sea bsaid to him: “It is not with me.”br bHe went to the depthsand asked: Where is the Torah? And the depths bsaid to him: “It is not within me.”And from where is it derived that the sea and the depths answered him this way? bAs it is stated: “The depth said: It is not within me, and the sea said: It is not with me”(Job 28:14). b“Destruction and death said: We heard a rumor of it with our ears”(Job 28:22). brSatan breturned and said before the Holy One, Blessed be He: Master of the Universe, I searchedfor the Torah bthroughout all the earth and did not find it.He bsaid to him: Go toMoses, bson of Amram. /b, bHe went to Mosesand bsaid to him: The Torah that the Holy One, Blessed be He, gave you, where is it?Moses evaded the question and bsaid to him: And what am I that the Holy One, Blessed be He, would have given me the Torah?I am unworthy. bThe Holy One, Blessed be He, said to Moses: Moses, are you a fabricator?Moses bsaid before Him: Master of the Universe, You have a hidden treasure in which You delight every day,as it is stated: “And I was His delight every day, playing before Him at every moment” (Proverbs 8:30). bShould I take credit for myselfand say that You gave it to me? bThe Holy One, Blessed be He, said to Moses: Since you belittled yourself,the Torah bwill be called by your name, as it is stated: “Remember the Torah of Moses My servantto whom I commanded at Horeb laws and statutes for all of Israel” (Malachi 3:22)., bAnd Rabbi Yehoshua ben Levi said: When Moses ascended on High, he found the Holy One, Blessed be He, tying crowns to letters.On the tops of certain letters there are ornamental crownlets. Moses said nothing, and God bsaid to him: Moses, is there no greeting in your city?Do people not greet each other in your city? He bsaid before Him: Does a servant greet his master?That would be disrespectful. He bsaid to him:At least byou should have assisted Meand wished Me success in My work. bImmediatelyhe bsaid to Him: “And now, may the power of the Lord be great as you have spoken”(Numbers 14:17).,And bRabbi Yehoshua ben Levi said: Whatis the meaning of that bwhich is written: “And the people saw that Moses delayed [ iboshesh /i]to come down from the mount” (Exodus 32:1)? bDo not readthe word in the verse as iboshesh /i; rather,read it as iba’u shesh /i, sixhours bhave arrived. When Moses ascended on High, he told bthe Jewish people: In forty days, at the beginning of sixhours, bI will come. After forty days, Satan came and brought confusion to the worldby means of a storm, and it was impossible to ascertain the time. Satan bsaid tothe Jews: bWhere is your teacher Moses?They bsaid to him: He ascended on High.He bsaid to them: Sixhours bhave arrivedand he has not yet come. Surely he won’t. bAnd they paid him no attention.Satan said to them: Moses bdied. And they paid him no attention.Ultimately, bhe showed them an image of hisdeath- bbedand an image of Moses’ corpse in a cloud. bAnd that is whatthe Jewish people bsaid to Aaron: “For this Moses, the manwho brought us up out of the land of Egypt, we know not what has become of him” (Exodus 32:1)., bOne of the Sages said to Rav Kahana: Did you hear whatis the reason that the mountain was called bMount Sinai?Rav Kahana bsaid to him:It is because it is ba mountain upon which miracles [ inissim /i] were performed for the Jewish people.The Sage said to him: If so, bit should have beencalled bMount Nisai,the mountain of miracles. bRather,Rav Kahana said to him: It is ba mountain that was a good omen [ isiman /i] for the Jewish people.The Sage said to him: If so, bit should have beencalled bHar Simanai,the mountain of omens. Rav Kahana bsaid to him: What is the reasonthat byou do not frequentthe school where you can study bbefore Rav Pappa and Rav Huna, sonof bRav Yehoshua, who study iaggada /i? As Rav Ḥisda and Rabba, son of Rav Huna, both said: Whatis the reason it is called bMount Sinai?It is because it is ba mountain upon which hatred [ isina /i] for the nations of the world descendedbecause they did not accept the Torah. bAnd that is what Rabbi Yosei, son of Rabbi Ḥanina, said:The desert in which Israel remained for forty years bhas five names.Each name has a source and a rationale: bThe Zin Desert,because bthe Jewish people were commanded [ initztavu /i] in it; the Kadesh Desert,because bthe Jewish people were sanctified [ initkadshu /i] in it. The Kedemot Desert,because the bancient[ikeduma/b] Torah, which preceded the world, bwas given in it. The Paran Desert, /b |
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19. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 22a. שקרא ושנה ולא שימש תלמידי חכמים,אתמר קרא ושנה ולא שימש ת"ח ר' אלעזר אומר הרי זה עם הארץ ר' שמואל בר נחמני אמר הרי זה בור ר' ינאי אומר ה"ז כותי,רב אחא בר יעקב אומר הרי זה מגוש אמר רב נחמן בר יצחק מסתברא כרב אחא בר יעקב דאמרי אינשי רטין מגושא ולא ידע מאי אמר תני תנא ולא ידע מאי אמר,ת"ר איזהו ע"ה כל שאינו קורא ק"ש שחרית וערבית בברכותיה דברי ר' מאיר וחכ"א כל שאינו מניח תפילין בן עזאי אומר כל שאין לו ציצית בבגדו ר' יונתן בן יוסף אמר כל שיש לו בנים ואינו מגדלן ללמוד תורה אחרים אומרים אפילו קורא ושונה ולא שימש ת"ח זהו ע"ה,קרא ולא שנה הרי זה בור לא קרא ולא שנה עליו הכתוב אומר (ירמיהו לא, כז) וזרעתי את בית ישראל ואת בית יהודה זרע אדם וזרע בהמה,(משלי כד, כא) ירא את ה' בני ומלך ועם שונים אל תתערב אמר רבי יצחק אלו ששונים הלכות פשיטא מהו דתימא שונין בחטא וכדרב הונא דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו קמ"ל,תנא התנאים מבלי עולם מבלי עולם ס"ד אמר רבינא שמורין הלכה מתוך משנתן תניא נמי הכי א"ר יהושע וכי מבלי עולם הן והלא מיישבי עולם הן שנאמר (חבקוק ג, ו) הליכות עולם לו אלא שמורין הלכה מתוך משנתן,אשה פרושה וכו' ת"ר בתולה צליינית ואלמנה שובבית וקטן שלא כלו לו חדשיו הרי אלו מבלי עולם,איני והאמר רבי יוחנן למדנו יראת חטא מבתולה וקיבול שכר מאלמנה יראת חטא מבתולה דר' יוחנן שמעה לההיא בתולה דנפלה אאפה וקאמרה רבש"ע בראת גן עדן ובראת גיהנם בראת צדיקים ובראת רשעים יהי רצון מלפניך שלא יכשלו בי בני אדם,קיבול שכר מאלמנה דההיא אלמנה דהואי בי כנישתא בשיבבותה כל יומא הות אתיא ומצלה בי מדרשיה דר' יוחנן אמר לה בתי לא בית הכנסת בשיבבותך אמרה ליה רבי ולא שכר פסיעות יש לי,כי קאמר כגון יוחני בת רטיבי,מאי קטן שלא כלו לו חדשיו הכא תרגימו זה ת"ח המבעט ברבותיו,רבי אבא אמר זה תלמיד שלא הגיע להוראה ומורה דא"ר אבהו אמר רב הונא אמר רב מאי דכתיב (משלי ז, כו) כי רבים חללים הפילה ועצומים כל הרוגיה כי רבים חללים הפילה זה ת"ח שלא הגיע להוראה ומורה ועצומים כל הרוגיה זה ת"ח שהגיע להוראה ואינו מורה | 22a. is one bwho readthe Written Torah band learnedthe Mishna bbut did not serve Torah scholarsin order to learn the reasoning behind the ihalakhot /i. Since he believes himself knowledgeable, he issues halakhic rulings, but due to his lack of understanding he rules erroneously and is therefore considered wicked. His cunning is in his public display of knowledge, which misleads others into considering him a true Torah scholar., bIt was stated:With regard to one who breadthe Written Torah band learnedthe Mishna bbut did not serve Torah scholars, Rabbi Elazar says: Thisperson bis an ignoramus. Rabbi Shmuel bar Naḥmani said: Thisperson bis a boor. Rabbi Yannai says: Thisperson biscomparable to ba Samaritan,who follows the Written Torah but not the traditions of the Sages., bRav Aḥa bar Ya’akov says: Thisperson biscomparable to ba sorcerer [ imagosh /i],who uses his knowledge to mislead people. bRav Naḥman bar Yitzḥak said: It is reasonable toaccept the opinion of bRav Aḥa bar Ya’akov, as people sayproverbially: bThe sorcerer chants and does not know what he is saying;so too, bthe itannateachesthe Mishna band does not know what he is saying. /b,§ bThe Sages taught: Who is an ignoramus [ iam ha’aretz /i]?It is banyone who does not recite iShema /iin the bmorning and evening with its blessings;this is bthe statement of Rabbi Meir. And the Rabbis say:It is banyone who does not don phylacteries. Ben Azzai says:It is banyone who does not have ritual fringes on his garment. Rabbi Yonatan ben Yosef said:It is banyone who has sons and does not raise them to study Torah. iAḥerimsay: Even if one readsthe Written Torah band learnsthe Mishna bbut does not serve Torah scholars, he is an ignoramus. /b,If one breadthe Written Torah bbut did not learnthe Mishna, bhe is a boor. With regard toone who bdid not read and did not learnat all, bthe verse states:“Behold, the days come, says the Lord, band I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast”(Jeremiah 31:26). One who has not studied at all is comparable to a beast.,The verse states: b“My son, fear the Lord and the king; and meddle not with those who are repeating”(Proverbs 24:21). bRabbi Yitzḥak says: These areindividuals bwho repeatedly learnthe ihalakhot /ibut do not know the reasons behind them. The Gemara asks: bIsn’tthat bobvious?How else could the verse be understood? The Gemara answers: He states this blest you saythat the verse is referring to individuals who brepeatedlycommit bsins, andthis is bin accordance withthe words of bRav Huna, as Rav Huna says: Once a person committed a transgression and repeated it,in his eyes bit became permitted for him.Since the verse could be interpreted in this manner, Rabbi Yitzḥak bteaches usthat the verse is referring to those who learn without understanding., bIt was taughtin a ibaraita /i: bThe itanna’im /i,who recite the tannaitic sources by rote, bareindividuals bwho erode the world.The Gemara is puzzled by this statement: bCouldit benter your mindthat they are individuals bwho erode the world? Ravina says:This statement is referring to those bwho issue halakhic rulings basedon btheirknowledge of imishnayot /i. This is also taughtin a ibaraita /i: bRabbi Yehoshua said: Are theyindividuals bwho erode the world? Aren’t they settling the world, as it is stated: “His ways [ ihalikhot /i] are eternal”(Habakkuk 3:6)? The Sages read the term ihalikhotas ihalakhot /i, inferring that one who learns ihalakhotattains eternal life. bRather,this is referring to those bwho issue halakhic rulings basedon btheirknowledge of imishnayot /i. /b,§ The mishna states that ban abstinent womanis among those who erode the world. bThe Sages taught: A maiden who praysconstantly, band a neighborly [ ishovavit /i] widowwho constantly visits her neighbors, band a child whose monthsof gestation bwere not completed,all bthese arepeople bwho erode the world. /b,The Gemara asks: bIs that so? But didn’t Rabbi Yoḥa say: We learnedthe meaning of bfear of sin from a maiden, andthe significance of breceivingdivine breward from a widow.The meaning of bfear of sincan be learned bfrom a maiden, as Rabbi Yoḥa heard a certain maiden who fell on her facein prayer, band she was saying: Master of the Universe, You created the Garden of Eden and You created Gehenna, You createdthe brighteous and You createdthe bwicked. May it be Your will that men shall not stumble because of meand consequently go to Gehenna.,The significance of breceivingdivine brewardcan be learned bfrom a widow, asthere was ba certain widow in whose neighborhood there was a synagogue,and despite this bevery day she went and prayed in the study hall of Rabbi Yoḥa.Rabbi Yoḥa bsaid to her: My daughter,is there bnot a synagogue in your neighborhood? She said to him: My teacher, don’t I attain a rewardfor all bthe stepsI take while walking to pray in the distant study hall?,The Gemara answers: bWhen it is statedin the ibaraitathat a maiden who prays constantly is one who erodes the world, it is referring, bfor example,to bYoḥani bat Retivi,who constantly prayed and pretended to be saintly but actually engaged in sorcery.,The Gemara asks: bWhatis the meaning of ba child whose monthsof gestation bwere not completed? Here,in Babylonia, bthey interpreted thisas alluding to an imperfect, incomplete bTorah scholar who scorns his teachers. /b, bRabbi Abba says: This is a student who has notyet battainedthe ability bto issuehalakhic brulings, andyet bhe issues rulingsand is therefore compared to a prematurely born child. This is bas Rabbi Abbahu saysthat bRav Huna saysthat bRav says: Whatis the meaning of that bwhich is written: “For she has cast down many wounded; and a mighty host are all her slain”(Proverbs 7:26)? b“For she has cast down [ ihippila /i] many wounded”; thisis referring to ba Torah scholar who has notyet battainedthe ability bto issue rulings, andyet bhe issues rulings. “And a mighty host [ ive’atzumim /i] are all her slain”; thisis referring to ba Torah scholar who has attainedthe ability bto issue rulings, but does not issue rulingsand prevents the masses from learning Torah properly. |
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20. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
| 29a. כי הא (דרבה) בר חמא כי הוו קיימי מקמיה דרב חסדא מרהטי בגמרא בהדי הדדי והדר מעייני בסברא,אמר רבא מאני משתיא במטללתא מאני מיכלא בר ממטללתא חצבא ושחיל בר ממטללתא ושרגא במטללתא ואמרי לה בר ממטללתא ולא פליגי הא בסוכה גדולה הא בסוכה קטנה:,ירדו גשמים: תנא משתסרח המקפה של גריסין,אביי הוה קא יתיב קמיה דרב יוסף במטללתא נשב זיקא וקא מייתי ציבותא אמר להו רב יוסף פנו לי מאני מהכא אמר ליה אביי והא תנן משתסרח המקפה אמר ליה לדידי כיון דאנינא דעתאי כמי שתסרח המקפה דמי לי,ת"ר היה אוכל בסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיגמור סעודתו היה ישן תחת הסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיאור,איבעיא להו עד שיעור או עד שיאור ת"ש עד שיאור ויעלה עמוד השחר תרתי אלא אימא עד שיעור ויעלה עמוד השחר:,משל למה הדבר דומה: איבעיא להו מי שפך למי ת"ש דתניא שפך לו רבו קיתון על פניו ואמר לו אי אפשי בשמושך,ת"ר בזמן שהחמה לוקה סימן רע לכל העולם כולו משל למה הדבר דומה למלך בשר ודם שעשה סעודה לעבדיו והניח פנס לפניהם כעס עליהם ואמר לעבדו טול פנס מפניהם והושיבם בחושך,תניא רבי מאיר אומר כל זמן שמאורות לוקין סימן רע לשונאיהם של ישראל מפני שמלומדין במכותיהן משל לסופר שבא לבית הספר ורצועה בידו מי דואג מי שרגיל ללקות בכל יום ויום הוא דואג,תנו רבנן בזמן שהחמה לוקה סימן רע לעובדי כוכבים לבנה לוקה סימן רע לשונאיהם של ישראל מפני שישראל מונין ללבנה ועובדי כוכבים לחמה לוקה במזרח סימן רע ליושבי מזרח במערב סימן רע ליושבי מערב באמצע הרקיע סימן רע לכל העולם כולו,פניו דומין לדם חרב בא לעולם לשק חיצי רעב באין לעולם לזו ולזו חרב וחיצי רעב באין לעולם לקה בכניסתו פורענות שוהה לבא ביציאתו ממהרת לבא וי"א חילוף הדברים,ואין לך כל אומה ואומה שלוקה שאין אלהיה לוקה עמה שנאמר (שמות יב, יב) ובכל אלהי מצרים אעשה שפטים ובזמן שישראל עושין רצונו של מקום אין מתיראין מכל אלו שנאמר (ירמיהו י, ב) כה אמר ה' אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו כי יחתו הגוים מהמה עובדי כוכבים יחתו ואין ישראל יחתו,ת"ר בשביל ארבעה דברים חמה לוקה על אב בית דין שמת ואינו נספד כהלכה ועל נערה המאורסה שצעקה בעיר ואין מושיע לה ועל משכב זכור ועל שני אחין שנשפך דמן כאחד,ובשביל ארבעה דברים מאורות לוקין על כותבי (פלסתר) ועל מעידי עדות שקר ועל מגדלי בהמה דקה בא"י ועל קוצצי אילנות טובות,ובשביל ד' דברים נכסי בעלי בתים נמסרין למלכות על משהי שטרות פרועים ועל מלוי ברבית | 29a. bAsin bthatsituation involving Rava and Rami bbar Ḥama, when they would stand before Rav Ḥisda,after he taught them a ihalakha btheywould bquicklyreview bthe traditionthat they heard from him btogether andonly bthen analyze the rationaleof the tradition that they had received. Apparently, in the study of Mishna and the amoraic commentary on the Mishna there is a distinction between extensive and intensive study.,With regard to residence in the isukka /i, bRava said: Drinking vesselssuch as cups, which are usually clean, remain bin the isukka /i. Eating vesselsare taken bout of the isukka /iafter use. bAn earthenware jug and a wicker basket [ ishaḥil]that are used for drawing water are taken boutside the isukka /i. And a lampremains binside the isukka /i, and some sayit is taken boutside the isukka /i.The Gemara comments: bAnd they do not disagree.Rather, bthisopinion, that a lamp remains inside the isukka /i, is referring bto a large isukka /i,where the lamp and its odor do not disturb those residing in the isukka /i. And bthatopinion, that the lamp is taken outside the isukka /i, is referring bto a small isukka /i,where the lamp’s odor is offensive.,§ The mishna stated: If brain fell,it is permitted to leave the isukkafrom the point that it is raining so hard that the congealed dish will spoil. bIt was taughtin the iTosefta /i: The measure is bfrom when a congealed dish of pounded grain,a dish ruined by even slight rainfall, bwill spoil. /b, bAbaye was sitting before Rav Yosef in the isukka /i. The wind blew and broughtwith it bsplintersfrom the roofing, and they fell onto the food. bRav Yosef said to him: Vacate my vessels from here,and I will eat in the house. bAbaye said to him: Didn’t we learnin the mishna that one remains in the isukka buntil the congealed dish will spoil?That is not yet the case. bHe said to him: For me, since I am delicate,this situation bis as if the congealed dish will spoil. /b, bThe Sages taught:If bone was eating in the isukka /i, and rain fell,and bhe descendedfrom the isukkaon the roof to eat in his house, bone does not burden him to ascendback to the isukkaonce the rain ceases buntilafter bhe finishes his meal.Similarly, if bone was sleeping underthe roofing of bthe isukka /i, and rain fell, and he descendedto sleep in the house, bone does not burden him to ascendback to the isukkaonce the rain ceases; rather, he may sleep in the house buntil it becomes light. /b, bA dilemma was raised beforethe Sages: Is the correct reading of the ibaraita /i: bUntil one awakens [ isheyeor /i],spelled with an iayin /i, and once he awakens he returns to the isukkaeven in the middle of the night? Or is the correct reading: bUntil it becomes light [ isheyeor /i],spelled with an ialef /i, and he need not return to the isukkauntil morning? bComeand bheara proof that will resolve the matter from a related ibaraita /i: One need not return to the isukka buntil it becomes light [ isheyeor /i],spelled with an ialef /i, band dawnarrives. The Gemara asks: Why did the ibaraitarepeat the arrival of light btwotimes (Ritva)? bRather, sayinstead: bUntil he awakens [ isheyeor /i],spelled with an iayin /i, band the dawnarrives. Both of the readings are accurate, as until one awakens and it becomes light he may remain in the house.,§ The mishna continues: The Sages btold a parable: To what is this matter comparable?It is comparable to a servant who comes to pour wine for his master, and he pours a jug of water in his face. bA dilemma was raised beforethe Sages: bWho pouredthe water bin whoseface? bComeand bheara proof, bas it is taughtexplicitly in a ibaraita /i: bHis master poured a jugof water bon his face and said to him: I do not want your service. /b,Apropos the fact that rain on iSukkotis an indication of divine rebuke, the Gemara cites several related topics. bThe Sages taught: When the sun is eclipsed it is a bad omen for the entire world.The Gemara tells ba parable. To what is this matter comparable?It is comparable bto a king of flesh and blood who prepared a feast for his servants and placed a lantern [ ipanas /i] before themto illuminate the hall. bHe became angry at them and said to his servant: Take the lantern from before them and seat them in darkness. /b, bIt is taughtin a ibaraitathat bRabbi Meir says: When theheavenly blights,i.e., the sun and the moon, bare eclipsed, it is a bad omen for the enemies of the Jewish people,which is a euphemism for the Jewish people, bbecause they are experienced in their beatings.Based on past experience, they assume that any calamity that afflicts the world is directed at them. The Gemara suggests ba parable:This is similar bto a teacher who comes to the school with a strap in his hand. Who worries?The child bwho is accustomed to be beaten each and every day isthe one who bworries. /b, bThe Sages taughtin another ibaraita /i: bWhen the sun is eclipsed, it is a bad omen for theother bnations.When bthe moon is eclipsed, it is a bad omen for the enemies of the Jewish people.This is bdue tothe fact bthat the Jewish people calculatetheir calendar primarily based bon the moon, and theother bnationscalculate based bon the sun.When the sun is beclipsed in the east, it is a bad omen for the residentsof the lands of bthe east.When it is eclipsed bin the west, it is a bad omen for the residentsof the lands of bthe west.When it is eclipsed bin the middle of the sky, it is a bad omen for the entire world. /b,If, during an eclipse, bthe visageof the sun bisred blike blood,it is an omen that bsword,i.e., war, bis coming to the world.If the sun bisblack blike sackclothmade of dark goat hair, it is an omen that barrows of hunger are coming to the world,because hunger darkens people’s faces. When it is similar both bto this,to blood, band to that,to sackcloth, it is a sign that both bsword and arrows of hunger are coming to the world.If it was beclipsed upon its entry,soon after rising, it is an omen that bcalamity is tarrying to come.If the sun is eclipsed bupon its departureat the end of the day, it is an omen that bcalamity is hastening to come. And some say the matters are reversed:An eclipse in the early morning is an omen that calamity is hastening, while an eclipse in the late afternoon is an omen that calamity is tarrying.,The Sages said: bThere is no nation that is afflicted whose god is not afflicted with it, as it is stated: “And against all the gods of Egypt I will mete out judgment; I am God”(Exodus 12:12). The Gemara adds: bWhen the Jewish people perform God’s will, theyneed bnot fear any of theseomens, bas it is stated: “Thus says the Lord: Learn not the way of the nations, and be not dismayed at the signs of Heaven; for the nations are dismayed at them”(Jeremiah 10:2). bThe nations will be dismayed, but the Jewish people will not be dismayed,provided they do not follow the ways of the nations., bThe Sages taughtthat bon account of four matters the sun is eclipsed: Onaccount of ba president of the court who dies and is not eulogized appropriately,and the eclipse is a type of eulogy by Heaven; bonaccount of ba betrothed young woman who screamed in the citythat she was being raped band there was no one to rescue her; onaccount of bhomosexuality; and onaccount of btwo brothers whose blood was spilled as one. /b, bAnd on account of four matters theheavenly blightsare beclipsed: Onaccount of bforgers of a fraudulent document [ ipelaster /i]that is intended to discredit others; bonaccount of btestifiers of false testimony; onaccount of braisers of small domesticated animals in Eretz Yisraelin a settled area; band onaccount of bchoppers of good,fruit-producing btrees. /b, bAnd on account of four matters the property of homeowners is delivered to the monarchyas punishment: bOnaccount of those bkeepers of paidpromissory bnotes,who keep these documents instead of tearing them or returning them to the borrowers, as that would allow the lender to collect money with the note a second time; band onaccount of blenders with interest; /b |
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