Tiresias: The Ancient Mediterranean Religions Source Database

1774

Babylonian Talmud, Pesahim, 49a

the fourteenth of Nisan that occurs on Shabbat, one removes all leaven from his possession, whether it is teruma or non-sacred food, before Shabbat, except for that which will be eaten during the first part of Shabbat. In that case, one cannot remove leaven from his possession on the fourteenth of Nisan itself as he does in other years. This is the statement of Rabbi Meir. And the Rabbis say: One may remove the leaven at its usual time on the fourteenth of Nisan by throwing it away or declaring it ownerless. Rabbi Eliezer bar Tzadok says: Teruma should be removed before Shabbat, as only a few people are permitted to eat it and therefore one can presume that it will remain uneaten during Shabbat. However, non-sacred foods should be removed at their usual time, on the fourteenth of Nisan itself.,It was taught in the Tosefta that Rabbi Eliezer bar Tzadok says: One time my father, Rabbi Tzadok, spent Shabbat in Yavne, and the fourteenth of Nisan occurred on that Shabbat. Zonin, who was the appointee of Rabban Gamliel, came and said: The time has come to remove leavened bread; and I went with my father and we removed the leavened bread. This story serves as anecdotal evidence that leaven is removed at the usual time on the fourteenth of Nisan, even on Shabbat.,One who is traveling on the eve of Passover to slaughter his Paschal lamb, to circumcise his son, or to eat a betrothal feast in his father-in-law’s house, and he remembers that he has leavened bread in his house, if he is able to return to his house and remove the leaven and afterward return to the mitzva toward which he was traveling, he should return home and remove his leaven. But if there is not enough time for him to go home and remove the leaven, and still complete the mitzva that he already began, he should nullify it in his heart, as by Torah law this is sufficient.,If one was traveling to save Jews from an attack by gentiles, from a flooding river, from bandits, from a fire, or from a collapsed building, he should not even attempt to return, and instead he should nullify the leaven in his heart. This applies even if he could remove his leaven and still return to his previous activity. If he went to establish his Shabbat residence in order to adjust his Shabbat limit for an optional purpose, rather than in order to fulfill a commandment, he should return immediately to remove his leaven.,And so too, the same halakha applies to one who left Jerusalem and remembered that there was consecrated meat in his hand. Meat that is taken out of Jerusalem becomes disqualified, and one is required to burn it in proximity to the Temple. If he passed the area of Mount Scopus [Tzofim], beyond which one cannot see Jerusalem, he burns the meat at the site where he is located; and if he has not traveled that far, he must return and burn it before the Temple with wood from the arrangement on the altar, which was designated for burning consecrated items that were disqualified.,The mishna asks: For how much leaven or consecrated meat is one required to return? Rabbi Meir says: In both this case and that case, one must return for an egg-bulk. Rabbi Yehuda says: In both this case and that case, one must return for an olive-bulk. And the Rabbis say that the amount depends on the case: With regard to consecrated meat, he is required to return if he has an olive-bulk, but in a case where he remembers that he has leavened bread, he required to return only for an egg-bulk.,raises a contradiction between this mishna and another source. It was taught in a baraita: One who is traveling to eat a betrothal feast in his father-in-law’s house or to establish his Shabbat residence for an optional purpose, must return immediately to remove his leaven. This contradicts the mishna, which states that one who is going to a betrothal feast may nullify the leaven without returning for it, because the meal is considered a mitzva.,Rabbi Yoḥanan said: This is not difficult, as there is a tannaitic dispute with regard to the issue. This source, the baraita, is in accordance with the opinion of Rabbi Yehuda, while that source, the mishna, is in accordance with the opinion of Rabbi Yosei. As it was taught in a baraita: A betrothal feast is optional; this is the statement of Rabbi Yehuda. Rabbi Yosei says: It is a mitzva.,And now that Rav Ḥisda said: The dispute between Rabbi Yehuda and Rabbi Yosei applies to the second betrothal feast, where the groom takes part in an additional meal with the bride’s family, but everyone agrees that the first betrothal feast is a mitzva, the contradiction between the mishna and the baraita can be resolved differently. Even if you say that this mishna and that baraita are both in accordance with the opinion of Rabbi Yehuda, it is not difficult. This mishna, which relates to the meal as a mitzva, is referring to the first meal. That baraita, which assumes that the meal is not a mitzva, is referring to the second meal.,It was taught in a baraita that Rabbi Yehuda said: I heard only that there is a mitzva with regard to a betrothal feast itself, but not with regard to the feast of the gifts [sivlonot], when the groom would present gifts to the bride. While a festive meal was eaten on this occasion, it was not considered to be a mitzva. Rabbi Yosei said to him: I heard that both a betrothal feast and the feast of the gifts are considered mitzvot.,Having discussed whether a betrothal feast is a mitzva, the Gemara addresses a related issue. It was taught in a baraita that Rabbi Shimon says: A Torah scholar may not derive benefit from partaking in any feast that is not a mitzva.,The Gemara asks: In what case does this statement apply? Rabbi Yoḥanan said: In a case where the daughter of a priest marries an Israelite, or where the daughter of a Torah scholar marries an ignoramus. Although a wedding feast is generally a mitzva, it is not in this case, as Rabbi Yoḥanan said: When the daughter of a priest marries an Israelite their union will not be auspicious, as it is disgraceful for the priesthood when the daughter of a priest marries an Israelite.,The Gemara asks: What is meant by this statement that their union will be inauspicious? Rav Ḥisda said: The inauspicious nature of such a marriage can be identified based on the verse describing the return of a daughter of a priest to her father’s house after marrying a non-priest. The verse is understood as mentioning that the marriage will result in one of three possibilities: she will either be a widow, a divorcee, or without children (see Leviticus 22:13). It was taught in a baraita: Either her husband will bury her or she will bury him, because one of them will die young, or she will cause him to become poor.,The Gemara asks: Is that so? Didn’t Rabbi Yoḥanan himself say: One who wishes to become wealthy should cling to the descendants of Aaron, and all the more so should the merit of the Torah and the priesthood cause them to become wealthy. The Gemara answers: This is not difficult, as this case, where he becomes wealthy, refers to a Torah scholar who marries a woman of priestly lineage. In that case their union will be a successful one. That case, where their union will not be auspicious, refers to an ignoramus who marries a woman of priestly lineage.,The Gemara relates that Rabbi Yehoshua married a daughter of a priest and became ill. He said: Apparently, it is not satisfactory to Aaron the priest that I cling to his descendants, so that he has a son-in-law like me.,The Gemara also relates that Rav Idi bar Avin married a daughter of a priest. Two sons who were ordained to decide halakhic matters came from him, namely Rav Sheshet, son of Rav Idi, and Rabbi Yehoshua, son of Rav Idi. Similarly, Rav Pappa said: Had I not married a daughter of a priest, I would not have become wealthy.,On the other hand, Rav Kahana, who was not a priest, said: Had I not married a daughter of a priest, I would not have been exiled, as Rav Kahana was forced to flee from Babylonia to Eretz Yisrael. They said to him: But you were exiled to a place of Torah, which is not a punishment at all. He answered: I was not exiled as people are generally exiled, i.e., I did not emigrate of my own free will; rather, I was forced to flee from the authorities.,Rabbi Yitzḥak said: Anyone who benefits from partaking in an optional feast, which is not a mitzva, will ultimately be exiled, as it is stated: “And eat the lambs of the flock and the calves out of the midst of the stall” (Amos 6:4), and it is written: “Therefore now they shall go into exile at the head of the exiles; and the revelry of those who stretched themselves out shall pass away” (Amos 6:7).,The Gemara continues discussing a Torah scholar who benefits from optional feasts. The Sages taught: Any Torah scholar who feasts excessively everywhere degrades himself and brings suffering upon himself. He will ultimately destroy his house, widow his wife, orphan his chicks, i.e., his children, and his studies will be forgotten. Much dispute will come upon him, his words will not be heeded, and he will desecrate God’s name and the name of his master and the name of his father. And he will cause a bad name for himself, his children, and his descendants throughout future generations.,The Gemara asks: What is this bad reputation that he causes to himself and his descendants? Abaye said: His son is called the son [bar] of the one who heats ovens, since this person continually heated ovens in order to prepare food for feasts. Rava said: His son will be called the son of the one who dances in inns [bei kuvei], as he seems to be invited to every feast to entertain the guests. Rav Pappa said: His son will be called the son of the one who licks bowls [pinkhei]. Rav Shemaya said: His son will be called the son of the one who folds his garment and crouches, i.e., falls asleep drunk.,On the topic of proper marriage partners, the Gemara cites the following discussion. The Sages taught: One should always be willing to sell all he has in order to marry the daughter of a Torah scholar, as if he dies or if he is exiled and he cannot raise his children, he can be assured that his sons will be Torah scholars, since their mother will ensure that they are well educated. And one should not marry the daughter of an ignoramus, as if he dies or is exiled, his sons will be ignoramuses.,Furthermore, the Sages taught: One should always be willing to sell all he has in order to marry the daughter of a Torah scholar and in order to marry off his daughter to a Torah scholar. This type of marriage can be compared to grapes of a vine that become intertwined with grapes of a vine, something which is beautiful and acceptable to God and man. And one should not marry the daughter of an ignoramus. This type of marriage can be compared to grapes of a vine that have become intertwined with berries of a bramble, which is something unseemly

Intertexts (texts cited often on the same page as the searched text):

43 results
1. Septuagint, Tobit, 4.13, 5.9-5.14 (10th cent. BCE - 2nd cent. BCE) 4.13. So now, my son, love your brethren, and in your heart do not disdain your brethren and the sons and daughters of your people by refusing to take a wife for yourself from among them. For in pride there is ruin and great confusion; and in shiftlessness there is loss and great want, because shiftlessness is the mother of famine. 5.9. So Tobias invited him in; he entered and they greeted each other. 5.10. Then Tobit said to him, "My brother, to what tribe and family do you belong? Tell me. 5.11. But he answered, "Are you looking for a tribe and a family or for a man whom you will pay to go with your son?" And Tobit said to him, "I should like to know, my brother, your people and your name. 5.12. He replied, "I am Azarias the son of the great Aias, one of your relatives. 5.13. Then Tobit said to him, "You are welcome, my brother. Do not be angry with me because I tried to learn your tribe and family. You are a relative of mine, of a good and noble lineage. For I used to know Aias and Jathan, the sons of the great Shemaiah, when we went together to Jerusalem to worship and offered the first-born of our flocks and the tithes of our produce. They did not go astray in the error of our brethren. My brother, you come of good stock. 5.14. But tell me, what wages am I to pay you -- a drachma a day, and expenses for yourself as for my son?
2. Hebrew Bible, Deuteronomy, 22.11, 27.21, 30.20, 33.4 (9th cent. BCE - 3rd cent. BCE) 22.11. לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו׃ 27.21. אָרוּר שֹׁכֵב עִם־כָּל־בְּהֵמָה וְאָמַר כָּל־הָעָם אָמֵן׃ 33.4. תּוֹרָה צִוָּה־לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב׃ 22.11. Thou shalt not wear a mingled stuff, wool and linen together. ." 27.21. Cursed be he that lieth with any manner of beast. And all the people shall say: Amen." 30.20. to love the LORD thy God, to hearken to His voice, and to cleave unto Him; for that is thy life, and the length of thy days; that thou mayest dwell in the land which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them." 33.4. Moses commanded us a law, An inheritance of the congregation of Jacob."
3. Hebrew Bible, Exodus, 12.48 (9th cent. BCE - 3rd cent. BCE) 12.48. וְכִי־יָגוּר אִתְּךָ גֵּר וְעָשָׂה פֶסַח לַיהוָה הִמּוֹל לוֹ כָל־זָכָר וְאָז יִקְרַב לַעֲשֹׂתוֹ וְהָיָה כְּאֶזְרַח הָאָרֶץ וְכָל־עָרֵל לֹא־יֹאכַל בּוֹ׃ 12.48. And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof."
4. Hebrew Bible, Genesis, 9.3-9.5, 24.4 (9th cent. BCE - 3rd cent. BCE) 9.3. כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃ 9.4. אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃ 9.5. וְאַךְ אֶת־דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ מִיַּד כָּל־חַיָּה אֶדְרְשֶׁנּוּ וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת־נֶפֶשׁ הָאָדָם׃ 24.4. כִּי אֶל־אַרְצִי וְאֶל־מוֹלַדְתִּי תֵּלֵךְ וְלָקַחְתָּ אִשָּׁה לִבְנִי לְיִצְחָק׃ 24.4. וַיֹּאמֶר אֵלָי יְהוָה אֲשֶׁר־הִתְהַלַּכְתִּי לְפָנָיו יִשְׁלַח מַלְאָכוֹ אִתָּךְ וְהִצְלִיחַ דַּרְכֶּךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִמִּשְׁפַּחְתִּי וּמִבֵּית אָבִי׃ 9.3. Every moving thing that liveth shall be for food for you; as the green herb have I given you all." 9.4. Only flesh with the life thereof, which is the blood thereof, shall ye not eat." 9.5. And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man." 24.4. But thou shalt go unto my country, and to my kindred, and take a wife for my son, even for Isaac.’"
5. Hebrew Bible, Leviticus, 11.46, 19.19 (9th cent. BCE - 3rd cent. BCE) 11.46. זֹאת תּוֹרַת הַבְּהֵמָה וְהָעוֹף וְכֹל נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת בַּמָּיִם וּלְכָל־נֶפֶשׁ הַשֹּׁרֶצֶת עַל־הָאָרֶץ׃ 19.19. אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃ 11.46. This is the law of the beast, and of the fowl, and of every living creature that moveth in the waters, and of every creature that swarmeth upon the earth;" 19.19. Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together."
6. Hebrew Bible, Isaiah, 26.19 (8th cent. BCE - 5th cent. BCE) 26.19. יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אוֹרֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּיל׃ 26.19. Thy dead shall live, my dead bodies shall arise— Awake and sing, ye that dwell in the dust— For Thy dew is as the dew of light, And the earth shall bring to life the shades."
7. Septuagint, Tobit, 4.13, 5.9-5.14 (4th cent. BCE - 2nd cent. BCE) 4.13. So now, my son, love your brethren, and in your heart do not disdain your brethren and the sons and daughters of your people by refusing to take a wife for yourself from among them. For in pride there is ruin and great confusion; and in shiftlessness there is loss and great want, because shiftlessness is the mother of famine. 5.9. So Tobias invited him in; he entered and they greeted each other. 5.10. Then Tobit said to him, "My brother, to what tribe and family do you belong? Tell me. 5.11. But he answered, "Are you looking for a tribe and a family or for a man whom you will pay to go with your son?" And Tobit said to him, "I should like to know, my brother, your people and your name. 5.12. He replied, "I am Azarias the son of the great Aias, one of your relatives. 5.13. Then Tobit said to him, "You are welcome, my brother. Do not be angry with me because I tried to learn your tribe and family. You are a relative of mine, of a good and noble lineage. For I used to know Aias and Jathan, the sons of the great Shemaiah, when we went together to Jerusalem to worship and offered the first-born of our flocks and the tithes of our produce. They did not go astray in the error of our brethren. My brother, you come of good stock. 5.14. But tell me, what wages am I to pay you -- a drachma a day, and expenses for yourself as for my son?
8. Mishnah, Avot, 2.4 (1st cent. CE - 3rd cent. CE) 2.4. He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge not your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure."
9. Mishnah, Demai, 2.2 (1st cent. CE - 3rd cent. CE) 2.2. One who accepts upon himself to be trustworthy (ne’eman), must tithe whatever he eats and whatever he sells and whatever he buys, and he may not be the guest of an am haaretz. Rabbi Judah says: even one who is the guest of an am haaretz can still be considered trustworthy. They said to him: He is not trustworthy in respect of himself! How can he be considered trustworthy in respect of others?"
10. Mishnah, Eduyot, 5.2 (1st cent. CE - 3rd cent. CE) 5.2. Rabbi Yose says: there are six instances of lenient rulings by Beth Shammai and stringent rulings by Beth Hillel.A fowl may be put on a table [together] with cheese but may not be eaten [with it], according to the opinion of Beth Shammai. But Beth Hillel says: it may neither be put on [the table together with it] nor eaten [with it]. Olives may be given as terumah for oil and grapes for wine, according to the opinion of Beth Shammai. But Beth Hillel says: they may not be given. One who sows seed [within] four cubits of a vineyard: Beth Shammai says: he has caused one row [of vines] to be prohibited. But Beth Hillel says: he has caused two rows to be prohibited. Flour paste [flour that had been mixed with boiling water]: Beth Shammai exempts [from the law of hallah]; But Beth Hillel pronounces it liable. One may immerse oneself in a rain-torrent, according to the opinion of Beth Shammai; But Beth Hillel say: one may not immerse oneself [therein]. One who became a proselyte on the eve of Passover: Beth Shammai says: he may immerse himself and eat his Passover sacrifice in the evening. But Beth Hillel says: one who separates himself from uncircumcision is as one who separates himself from the grave."
11. Mishnah, Pesahim, 4.8, 8.8 (1st cent. CE - 3rd cent. CE) 4.8. Six things the inhabitants of Jericho did: against three they [the sages] protested, and against three [they] did not protest.And these are those against which they did not protest: They grafted palm trees all day [on the eve of Pesah]; They ‘wrapped up’ the Shema; And they harvested and stacked [their produce] before [the bringing of] the ‘omer. And [for these] they did not protest. And these are those against which they did protest: They permitted [for use] the small branches [of sycamore trees] belonging to sacred property, And they ate the fallen fruit from beneath [trees] on Shabbat, and they gave pe’ah from vegetables; And [for these] they did protest." 8.8. An onen immerses [in a mikveh] and eats his pesah in the evening, but not [other] sacred food. One who hears about his dead [for the first time], and one who gathers the bones [of his dead relative] immerses and eats sacred food. A convert who converts on the eve of Pesah: Bet Shammai say: he immerses and eats his pesah in the evening. Bet Hillel say: anyone who separates from the foreskin is like one who separates from the grave."
12. Mishnah, Sanhedrin, 10.1 (1st cent. CE - 3rd cent. CE) 10.1. All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases whichbrought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”"
13. Mishnah, Shabbat, 1.2 (1st cent. CE - 3rd cent. CE) 1.2. One may not sit down before a barber near Minhah until he has prayed. One may not enter the baths or a tannery, or [sit down] to eat or [begin] a court case. But if they began, they need not break off. One must break off for the reading of the Shema, but not for prayer."
14. New Testament, Romans, 11.17-11.24 (1st cent. CE - 1st cent. CE) 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in. 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree?
15. Tosefta, Avodah Zarah, 3.9 (1st cent. CE - 2nd cent. CE)
16. Tosefta, Demai, 2.2-2.17, 3.4 (1st cent. CE - 2nd cent. CE)
17. Tosefta, Eruvin, 1.2, 6.2 (1st cent. CE - 2nd cent. CE)
18. Tosefta, Hagigah, 2.13 (1st cent. CE - 2nd cent. CE)
19. Tosefta, Kiddushin, 1.4 (1st cent. CE - 2nd cent. CE) 1.4. [The Hebrew slave] acquires himself with [loss of] major limbs (see Shemot 21:26). He acquires himself with money via others and a contract via himself, [and he can't acquire with his own money] because he is like one who gives from the left hand to his right [i.e. whatever is his is his master's, so the money needs to come from elsewhere]—words of Rabbi Meir. But Hakhamim say: [Even] money via himself or a contract via others, as long as the money belongs to others and he says to him [when he gives him the money], \"[This is] with the understanding that you can only redeem [yourself] with this money\". Rabbi Shimon ben Elazar said in the name of Rabbi Meir: Even a contract via others, but not one via himself."
20. Tosefta, Pesahim, 7.13-7.14, 10.12 (1st cent. CE - 2nd cent. CE) 10.12. Once, Rabban Gamliel and the elders were reclining in the house of Boethus ben Zonin in Lod, and they were occupied in studying the laws of Pesach all that night, until the cock crowed. They lifted the table, made themselves ready and went to the house of study [to pray]."
21. Tosefta, Qiddushin, 1.4 (1st cent. CE - 2nd cent. CE) 1.4. [The Hebrew slave] acquires himself with [loss of] major limbs (see Shemot 21:26). He acquires himself with money via others and a contract via himself, [and he can't acquire with his own money] because he is like one who gives from the left hand to his right [i.e. whatever is his is his master's, so the money needs to come from elsewhere]—words of Rabbi Meir. But Hakhamim say: [Even] money via himself or a contract via others, as long as the money belongs to others and he says to him [when he gives him the money], \"[This is] with the understanding that you can only redeem [yourself] with this money\". Rabbi Shimon ben Elazar said in the name of Rabbi Meir: Even a contract via others, but not one via himself."
22. Tosefta, Sanhedrin, 7.10 (1st cent. CE - 2nd cent. CE)
23. Tosefta, Shabbat, 2.5, 13.2 (1st cent. CE - 2nd cent. CE)
24. Tosefta, Sukkah, 1.9 (1st cent. CE - 2nd cent. CE) 1.9. One who puts up four beams, and covers them over [with schach], R. Yaakov says, They should be seen whether, were they divided, each post would reach a span on each side; if so, it is kosher; if not, it is invalid. And the sages say: Two legal walls; and the third wall [need only be] one handbreadth. R. Shimon says: Three legal [walls], and a fourth [need only be] one handbreadth. R. Shimon b. Elazar says in the name of R. Meir: If two are man-made and one by a tree, the sukkah is kosher and they may enter it on the festival."
25. Tosefta, Terumot, 2.13 (1st cent. CE - 2nd cent. CE)
26. Anon., Genesis Rabba, 59.8, 61.6, 83.5 (2nd cent. CE - 5th cent. CE) 59.8. וַיֹּאמֶר אַבְרָהָם אֶל עַבְדּוֹ זְקַן בֵּיתוֹ (בראשית כד, ב), שֶׁהָיָה זִיו אִיקוֹנִין שֶׁלּוֹ דּוֹמֶה לוֹ. (בראשית כד, ב): הַמּשֵׁל בְּכָל אֲשֶׁר לוֹ, שֶׁהָיָה שַׁלִּיט בְּיִצְרוֹ כְּמוֹתוֹ. (בראשית כד, ב): שִׂים נָא יָדְךָ תַּחַת יְרֵכִי, אָמַר רַבִּי בֶּרֶכְיָה לְפִי שֶׁנִּתְּנָהּ לָהֶם בְּצַעַר לְפִיכָךְ הִיא חֲבִיבָה וְאֵין נִשְׁבָּעִין אֶלָּא בָּהּ. (בראשית כד, ג): וְאַשְׁבִּיעֲךָ בַּה' אֱלֹהֵי הַשָּׁמַיִם, אָמַר רַבִּי פִּינְחָס עַד שֶׁלֹא הוֹדַעְתִּי אוֹתוֹ לִבְרִיּוֹתָיו, אֱלֹהֵי הַשָּׁמַיִם, וְכֵיוָן שֶׁהוֹדַעְתִּי אוֹתוֹ לִבְרִיּוֹתָיו, אֱלֹהֵי הָאָרֶץ. (בראשית כד, ג): אֲשֶׁר לֹא תִקַּח, הִזְהִירוֹ שֶׁלֹא יֵלֵךְ אֶל בְּנוֹת עָנֵר אֶשְׁכּוֹל וּמַמְרֵא. (בראשית כד, ד): כִּי אֶל אַרְצִי וְאֶל מוֹלַדְתִּי, אָמַר רַבִּי יִצְחָק חִטַּיָּא דְּקַרְתָּךְ זוּנִין זְרַע מִנְּהוֹן. 61.6. וַיִּתֵּן אַבְרָהָם אֶת כָּל אֲשֶׁר לוֹ לְיִצְחָק (בראשית כה, ה), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אָמַר בְּכוֹרָה. רַבִּי נְחֶמְיָה אָמַר בְּרָכָה. וְרַבָּנָן אָמְרֵי קְבוּרָה, וְדָאתִּיקוּ. רַבִּי חָמָא אָמַר לֹא בְּרָכוֹת אֶלָּא מַתָּנוֹת נָתַן לוֹ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס, מְסָרוֹ לְאָרִיס וְהָיָה בּוֹ שְׁתֵּי אִילָנוֹת כְּרוּכִים זֶה לָזֶה בִּכְרַךְ אֶחָד, אֶחָד שֶׁל סַם חַיִּים וְאֶחָד שֶׁל סַם הַמָּוֶת. אָמַר אוֹתוֹ אָרִיס אִם מַשְׁקֶה אֲנִי זֶה שֶׁל סַם חַיִּים זֶה שֶׁל סַם הַמָּוֶת שׁוֹתֶה עִמּוֹ, וְאִם אֵינִי מַשְׁקֶה זֶה שֶׁל סַם הַמָּוֶת הֵיךְ זֶה שֶׁל סַם חַיִּים חַי. חָזַר וְאָמַר אֲנָא אָרִיס עָבֵיד אֲנָא אֲרִיסוּתִי וּמַאי דַּאֲהַנֵּי לְמָארֵי דְפַרְדֵּיסָא לְמֶעֱבַד יַעֲבֵיד לֵיהּ. כָּךְ אָמַר אַבְרָהָם, אִם מְבָרֵךְ אֲנִי אֶת יִצְחָק, עַכְשָׁו בְּנֵי יִשְׁמָעֵאל וּבְנֵי קְטוּרָה בִּכְלַל, וְאִם אֵין אֲנִי מְבָרֵךְ בְּנֵי יִשְׁמָעֵאל וּבְנֵי קְטוּרָה, הֵיךְ אֲנִי מְבָרֵךְ אֶת יִצְחָק, חָזַר וְאָמַר בָּשָׂר וָדָם אֲנִי, הַיּוֹם כָּאן וּמָחָר בַּקֶּבֶר, כְּבָר עֲבֵידַת אֲנָא דִידִי, מִכָּאן וָאֵילָךְ מַה שֶּׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה לַעֲשׂוֹת בְּעוֹלָמוֹ יַעֲשֶׂה, כֵּיוָן שֶׁמֵּת אַבְרָהָם אָבִינוּ גִּלָּה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִצְחָק וּבֵרֲכוֹ, הֲדָא הוּא דִכְתִיב (בראשית כה, יא): וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת יִצְחָק בְּנוֹ. 83.5. הַתֶּבֶן וְהַקַּשׁ וְהַמּוֹץ מְרִיבִים [מדינים] זֶה עִם זֶה, זֶה אוֹמֵר בִּשְׁבִילִי נִזְרְעָה הַשָּׂדֶה, וְזֶה אוֹמֵר בִּשְׁבִילִי נִזְרְעָה הַשָּׂדֶה, אָמְרוּ הַחִטִּים הַמְתִּינוּ עַד שֶׁתָּבוֹאוּ הַגֹּרֶן וְאָנוּ יוֹדְעִין בִּשְׁבִיל מָה נִזְרְעָה הַשָּׂדֶה. בָּאוּ לַגֹּרֶן וְיָצָא בַּעַל הַבַּיִת לִזְרוֹתָהּ, הָלַךְ לוֹ הַמֹּץ בָּרוּחַ, נָטַל אֶת הַתֶּבֶן וְהִשְׁלִיכוֹ עַל הָאָרֶץ, וְנָטַל אֶת הַקַּשׁ וּשְׂרָפוֹ, נָטַל אֶת הַחִטִּים וְעָשָׂה אוֹתָן כְּרִי, וְכָל מִי שֶׁרוֹאֶה אוֹתָן מְנַשְּׁקָן, הֵיךְ מָה דְאַתְּ אָמַר (תהלים ב, יב): נַשְׁקוּ בַר פֶּן יֶאֱנַף, כָּךְ אֻמּוֹת הָעוֹלָם, הַלָּלוּ אוֹמְרִים אָנוּ עִקָּר וּבִשְׁבִילֵנוּ נִבְרָא הָעוֹלָם, וְהַלָּלוּ אוֹמְרִים בִּשְׁבִילֵנוּ נִבְרָא הָעוֹלָם, אָמְרוּ לָהֶם יִשְׂרָאֵל הַמְתִּינוּ עַד שֶׁיַּגִּיעַ הַיּוֹם וְאָנוּ יוֹדְעִים בִּשְׁבִיל מִי נִבְרָא הָעוֹלָם, הֲדָא הוּא דִכְתִיב (מלאכי ג, יט): כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר, וַעֲלֵיהֶם הוּא אוֹמֵר (ישעיה מא, טז): תִּזְרֵם וְרוּחַ תִּשָֹּׂאֵם וּסְעָרָה תָּפִיץ אֹתָם, אֲבָל יִשְׂרָאֵל (ישעיה מא, טז): וְאַתָּה תָּגִיל בַּה' בִּקְדוֹשׁ יִשְׂרָאֵל תִּתְהַלָּל.
27. Anon., Leviticus Rabba, 9.3, 23.12 (2nd cent. CE - 5th cent. CE) 9.3. דָּבָר אַחֵר, וְשָׂם דֶּרֶךְ, אָמַר רַבִּי יַנַּאי וְשָׁם כְּתִיב דְּשָׁיֵם אָרְחֵיהּ, סַגֵּי שָׁוֵי, מַעֲשֶׂה בְּרַבִּי יַנַּאי שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ וְרָאָה אָדָם אֶחָד שֶׁהָיָה מְשֻׁפַּע בְּיוֹתֵר, אֲמַר לֵיהּ מַשְׁגַּח רַבִּי מִתְקַבְּלָא גַבָּן, אֲמַר לוֹ אִין, הִכְנִיסוֹ לְבֵיתוֹ הֶאֱכִילוֹ וְהִשְׁקָהוּ, בְּדָקוֹ בְּמִקְרָא וְלֹא מְצָאוֹ, בְּמִשְׁנָה וְלֹא מְצָאוֹ, בְּאַגָּדָה וְלֹא מְצָאוֹ, בְּתַלְמוּד וְלֹא מְצָאוֹ, אֲמַר לֵיהּ סַב בְּרִיךְ, אֲמַר לֵיהּ יְבָרֵךְ יַנַּאי בְּבֵיתֵיהּ, אֲמַר לֵיהּ אִית בָּךְ אֲמַר מַה דַּאֲנָא אֲמַר לָךְ, אֲמַר לֵיהּ אִין, אֲמַר לֵיהּ אֱמֹר אָכוֹל כַּלְבָּא פִּיסְתְּיָא דְּיַנַּאי, קָם תַּפְסֵיהּ אֲמַר לֵיהּ יְרוּתָתִי גַבָּךְ דְּאַתְּ מוֹנֵעַ לִי, אֲמַר לֵיהּ וּמַה יַרְתּוּתָךְ גַבִּי, אֲמַר לֵיהּ חַד זְמַן הֲוֵינָא עָבַר קַמֵּי בֵּית סִפְרָא, וּשְׁמָעִית קָלְהוֹן דְּמֵנִיקַיָא אָמְרִין (דברים לג, ד): תּוֹרָה צִוָּה לָנוּ משֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב, מוֹרָשָׁה קְהִלַּת יַנַּאי אֵין כְּתִיב כָּאן אֶלָּא קְהִלַּת יַעֲקֹב. אֲמַר לֵיהּ לָמָּה זָכִיתָ לְמֵיכְלָא עַל פְּתוֹרִי, אֲמַר לוֹ מִיּוֹמַי לָא שְׁמָעִית מִילָא בִּישָׁא וְחִזַּרְתִּי לְמָרַהּ, וְלָא חָמֵית תְּרֵין דְּמִתְכַּתְּשִׁין דֵּין עִם דֵּין וְלָא יְהַבִית שְׁלָמָא בֵּינֵיהוֹן. אֲמַר לֵיהּ כָּל הֲדָא דֶּרֶךְ אֶרֶץ גַּבָּךְ וְקָרִיתָךְ כַּלְבָּא, קָרָא עֲלֵיהּ שָׁם דֶּרֶךְ, דְּשָׁיֵם אָרְחֵיהּ סַגֵּי שָׁוֵי, דְּאָמַר רַבִּי יִשְׁמָעֵאל בַּר רַב נַחְמָן עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת קָדְמָה דֶּרֶךְ אֶרֶץ אֶת הַתּוֹרָה, הֲדָא הוּא דִכְתִיב (בראשית ג, כד): לִשְׁמֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים, דֶּרֶךְ, זוֹ דֶּרֶךְ אֶרֶץ, וְאַחַר כָּךְ עֵץ הַחַיִּים, זוֹ תּוֹרָה. אַרְאֶנּוּ בְּיֵשַׁע אֱלֹהִים, אָמַר רַבִּי אַבָּהוּ זֶה אֶחָד מִן הַמִּקְרָאוֹת שֶׁיְשׁוּעָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא יְשׁוּעָתָן שֶׁל יִשְׂרָאֵל (תהלים פ, ג): וּלְכָה לִישֻׁעָתָה לָּנוּ. 23.12. דָּבָר אַחֵר, (ויקרא יח, ג): כְּמַעֲשֵׂה אֶרֶץ מִִצְרַיִם, הֲדָא הוּא דִכְתִיב (איוב כד, טו): וְעֵין נֹאֵף שָׁמְרָה נֶשֶׁף לֵאמֹר לֹא תְשׁוּרֵנִי עָיִן וְסֵתֶר פָּנִים יָשִׂים, אָמַר רֵישׁ לָקִישׁ שֶׁלֹּא תֹאמַר שֶׁכָּל מִי שֶׁהוּא בְּגוּפוֹ נִקְרָא נוֹאֵף, נוֹאֵף בְּעֵינָיו נִקְרָא נוֹאֵף, שֶׁנֶּאֱמַר: וְעֵין נֹאֵף, וְהַנּוֹאֵף הַזֶּה יוֹשֵׁב וּמְשַׁמֵּר אֵימָתַי נֶשֶׁף בָּא אֵימָתַי עֶרֶב בָּא, שֶׁנֶּאֱמַר (משלי ז, ט): בְּנֶשֶׁף בְּעֶרֶב יוֹם, וְהוּא אֵינוֹ יוֹדֵעַ שֶׁיּוֹשֵׁב בְּסִתְרוֹ שֶׁל עוֹלָם, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּתוֹ בִּשְׁבִיל לְפַרְסְמוֹ, הוּא שֶׁאִיּוֹב אוֹמֵר (איוב י, ג): הֲטוֹב לְךָ כִּי תַעֲשֹׁק, זֶה זָן וּמְפַרְנֵס וְהוּא צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּת אַחֵר, אֶלָּא (איוב י, ג): כִּי תִמְאַס יְגִיעַ כַּפֶּיךָ, וּמֵאַחַר שֶׁאַתָּה יָגֵעַ בּוֹ כָּל אַרְבָּעִים יוֹם אַתָּה חוֹזֵר וּמְקַלְקְלוֹ, אֶלָּא (איוב י, ג): וְעַל עֲצַת רְשָׁעִים הוֹפָעְתָּ, כָּךְ הוּא כְבוֹדְךָ לַעֲמֹד בֵּין נוֹאֵף לְנוֹאָפֶת. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אִיּוֹב רָאוּי אַתָּה לְפַיֵּס אֶלָּא יְהִי אוֹמֵר כַּאֲשֶׁר אָמַרְתָּ (איוב י, ד): הַעֵינֵי בָשָׂר לָךְ, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵינִי צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּת אָבִיו בִּשְׁבִיל לְפַרְסְמוֹ. אָמַר רַבִּי לֵוִי מָשָׁל לְתַלְמִידוֹ שֶׁל יוֹצֵר שֶׁגָּנַב בֵּיצַת יוֹצְרִים וְעָמַד רַבּוֹ עַל גְּנֵבָתוֹ, מֶה עָשָׂה עָמַד וַעֲשָׂאוֹ כְּלִי וְתָלוֹ בְּפָנָיו, וְכָל כָּךְ לָמָּה לְהוֹדִיעַ שֶׁעָמַד רַבּוֹ עַל גְּנֵבָתוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵינִי צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּתוֹ בִּשְׁבִיל לְפַרְסְמוֹ. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי לֵוִי בֶּן פְּרָטָא כְּתִיב (דברים לב, יח): צוּר יְלָדְךָ תֶּשִׁי, הִתַּשְׁתֶּם כֹּחוֹ שֶׁל יוֹצֵר. מָשָׁל לְצַיָּר שֶׁהָיָה יוֹשֵׁב וְצָר אִיקוֹנִין שֶׁל מֶלֶךְ, מִשֶּׁהוּא גּוֹמְרָהּ בָּאוּ וְאָמְרוּ לוֹ נִתְחַלֵּף הַמֶּלֶךְ, מִיָּד תָּשׁוּ יָדָיו שֶׁל יוֹצֵר, אָמַר שֶׁל מִי אָצוּר שֶׁל רִאשׁוֹן אוֹ שֶׁל שֵׁנִי, כָּךְ כָּל אַרְבָּעִים יוֹם הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹסֵק בְּצוּרַת הַוָּלָד וּלְסוֹף אַרְבָּעִים יוֹם הִיא הוֹלֶכֶת וּמְקַלְקֶלֶת עִם אַחֵר, מִיָּד רָפוּ יָדָיו שֶׁל יוֹצֵר, אָמַר שֶׁל מִי אָצוּר שֶׁל רִאשׁוֹן אוֹ שֶׁל שֵׁנִי, הֱוֵי: צוּר יְלָדְךָ תֶּשִׁי, הִתַּשְׁתָּ כֹּחוֹ שֶׁל יוֹצֵר. יו"ד זְעֵירָא וְלֵית בִּקְרָיָה כַּוָּתָהּ, אָמַר רַבִּי יִצְחָק מָצִינוּ כָּל עוֹבְרֵי עֲבֵרוֹת הַגּוֹנֵב נֶהֱנֶה וְהַנִּגְנָב מַפְסִיד, הַגּוֹזֵל נֶהֱנֶה וְהַנִּגְזָל מַפְסִיד, בְּרַם הָכָא שְׁנֵיהֶם נֶהֱנִין מִי מַפְסִיד הַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא מְאַבֵּד סַמָּנָיו. 9.3. Another opinion regarding the verse (Ps. 50:23) “And there is a path, I will show him the salvation of God”- Rabbi Yanai said: the it is written the one who puts a path[with a sin and not a shin], meaning that two ways are similar [in bringing one to salvation] Rabbi Yannai was once walking along the road, and saw a man who was extremely well dressed. Rabbi Yannai said to him: Would you like to come over to my house? The man replied: Yes. Rabbi Yannai brought him into his home, and gave him food and drink. As they were eating and drinking together, he examined him in his knowledge of Bible, and found out that he had none; examined his knowledge of Mishnah, and realized that he had none; his knowledge of legends, and saw that he had none; his knowledge of Talmud and saw he had none. Rabbi Yannai then told him: Wash and recite grace. Said the guest: Let Yannai recite grace in his own home. Seeing that he could not even recite a blessing, Yannai told him: Can you at least repeat what I say? Said he: Yes. Said Rabbi Yannai: repeat the following: 'A dog has eaten Yannai's bread.' offended, the man stood up, and grabbed Rabbi Yannai by the coat! He then said: My inheritance is with you, and you are withholding it from me! Said Rabbi Yannai with puzzlement: What legacy of yours is there with me? He replied: Once I passed by a school, and I heard the voices of the little children saying: 'Moses gave us the Torah, the inheritance of the congregation of Jacob.' They did not say 'the inheritance of the congregation of Yannai,' but the 'congregation of Jacob.' Rabbi Yannai asked, “How then are you worthy to eat at my table?” The guest replied, “Never have I heard an evil word spoken against me and returned to argue with the person who spoke it. Never have I seen two people arguing without making peace between them.” Rabbi Yannai then said, “you have so much Derech Eretz and I called you a dog.” On him rabbi Yanai said the verse “And there is a path” – meaning not one, but two paths take you to salvation – since rabbi Ishmael son of rav Nachman said: Derech eretz precedes Torah by 26 generations, since it is written “and to guard the way to the Tree of Life” (Genesis 3). “Way” is the derech eretz, and only after that comes “Tree of Life” which is Torah. [Back to the verse in question, Ps 50:23] I will show him the salvation of God, said rabbi Abahu: this is one of the sources for the idea that God’s salvation is Israel’s salvation (Ps. 80:3) “and come and save us”"
28. Anon., Sifre Deuteronomy, 41 (2nd cent. CE - 4th cent. CE)
29. Palestinian Talmud, Bikkurim, 3.3 (2nd cent. CE - 5th cent. CE)
30. Palestinian Talmud, Kilayim, 27b (2nd cent. CE - 5th cent. CE)
31. Babylonian Talmud, Berachot, 20b, 27b, 34b, 47b, 10b (3rd cent. CE - 6th cent. CE) 10b. א"ר חנן אפי' בעל החלומות אומר לו לאדם למחר הוא מת אל ימנע עצמו מן הרחמים שנאמר (קהלת ה, ו) כי ברוב חלומות והבלים ודברים הרבה כי את האלהים ירא,מיד (ישעיהו לח, ב) ויסב חזקיהו פניו אל הקיר ויתפלל אל ה',מאי קיר אמר רשב"ל מקירות לבו שנא' (ירמיהו ד, יט) מעי מעי אוחילה קירות לבי וגו',ר' לוי אמר על עסקי הקיר אמר לפניו רבונו של עולם ומה שונמית שלא עשתה אלא קיר אחת קטנה החיית את בנה אבי אבא שחפה את ההיכל כולו בכסף ובזהב על אחת כמה וכמה (ישעיהו לח, ג) זכר נא את אשר התהלכתי לפניך באמת ובלב שלם והטוב בעיניך עשיתי,מאי והטוב בעיניך עשיתי א"ר יהודה אמר רב שסמך גאולה לתפלה ר' לוי אמר שגנז ספר רפואות,תנו רבנן ששה דברים עשה חזקיהו המלך על ג' הודו לו ועל ג' לא הודו לו,על ג' הודו לו גנז ספר רפואות והודו לו כתת נחש הנחשת והודו לו גירר עצמות אביו על מטה של חבלים והודו לו,ועל ג' לא הודו לו סתם מי גיחון ולא הודו לו קצץ דלתות היכל ושגרם למלך אשור ולא הודו לו עבר ניסן בניסן ולא הודו לו,ומי לית ליה לחזקיהו (שמות יב, ב) החדש הזה לכם ראש חדשים זה ניסן ואין אחר ניסן,אלא טעה בדשמואל דאמר שמואל אין מעברין את השנה ביום שלשים של אדר הואיל וראוי לקובעו ניסן סבר הואיל וראוי לא אמרינן:,א"ר יוחנן משום ר' יוסי בן זמרא כל התולה בזכות עצמו תולין לו בזכות אחרים וכל התולה בזכות אחרים תולין לו בזכות עצמו,משה תלה בזכות אחרים שנא' (שמות לב, יג) זכור לאברהם ליצחק ולישראל עבדיך תלו לו בזכות עצמו שנאמר (תהלים קו, כג) ויאמר להשמידם לולי משה בחירו עמד בפרץ לפניו להשיב חמתו מהשחית,חזקיהו תלה בזכות עצמו דכתיב זכר נא את אשר התהלכתי לפניך תלו לו בזכות אחרים שנא' (מלכים ב יט, לד) וגנותי אל העיר הזאת להושיעה למעני ולמען דוד עבדי והיינו דריב"ל דאמר ריב"ל מאי דכתיב (ישעיהו לח, יז) הנה לשלום מר לי מר אפי' בשעה ששיגר לו הקב"ה שלום מר הוא לו:,(מלכים ב ד, י) נעשה נא עליית קיר קטנה,רב ושמואל חד אמר עלייה פרועה היתה וקירוה וחד אמר אכסדרה גדולה היתה וחלקוה לשנים,בשלמא למ"ד אכסדרה היינו דכתיב קיר אלא למ"ד עלייה מאי קיר,שקירוה,בשלמא למ"ד עלייה היינו דכתיב עליית אלא למ"ד אכסדרה מאי עליית,מעולה שבבתים.,ונשים לו שם מטה ושולחן וכסא ומנורה,אמר אביי ואיתימא ר' יצחק הרוצה להנות יהנה כאלישע ושאינו רוצה להנות אל יהנה כשמואל הרמתי שנאמר (שמואל א ז, יז) ותשובתו הרמתה כי שם ביתו וא"ר יוחנן שכל מקום שהלך שם ביתו עמו.,(מלכים ב ד, ט) ותאמר אל אישה הנה נא ידעתי כי איש אלהים קדוש הוא א"ר יוסי בר' חנינא מכאן שהאשה מכרת באורחין יותר מן האיש,קדוש הוא מנא ידעה רב ושמואל חד אמר שלא ראתה זבוב עובר על שולחנו וחד אמר סדין של פשתן הציעה על מטתו ולא ראתה קרי עליו,קדוש הוא א"ר יוסי בר' חנינא הוא קדוש ומשרתו אינו קדוש (שנא') (מלכים ב ד, כז) ויגש גיחזי להדפה א"ר יוסי בר' חנינא שאחזה בהוד יפיה.,עובר עלינו תמיד א"ר יוסי בר' חנינא משום רבי אליעזר בן יעקב כל המארח תלמיד חכם בתוך ביתו ומהנהו מנכסיו מעלה עליו הכתוב כאילו מקריב תמידין.,וא"ר יוסי בר' חנינא משום ראב"י אל יעמוד אדם במקום גבוה ויתפלל אלא במקום נמוך ויתפלל שנא' (תהלים קל, א) ממעמקים קראתיך ה',תניא נמי הכי לא יעמוד אדם לא על גבי כסא ולא ע"ג שרפרף ולא במקום גבוה ויתפלל אלא במקום נמוך ויתפלל לפי שאין גבהות לפני המקום שנאמר ממעמקים קראתיך ה' וכתיב (תהלים קב, א) תפלה לעני כי יעטוף.,וא"ר יוסי בר' חנינא משום ראב"י המתפלל צריך שיכוין את רגליו שנא' (יחזקאל א, ז) ורגליהם רגל ישרה,(א"ר יצחק א"ר יוחנן) וא"ר יוסי בר' חנינא משום ראב"י מאי דכתיב (ויקרא יט, כו) לא תאכלו על הדם לא תאכלו קודם שתתפללו על דמכם,(א"ד) א"ר יצחק א"ר יוחנן א"ר יוסי בר' חנינא משום ראב"י כל האוכל ושותה ואח"כ מתפלל עליו הכתוב אומר (מלכים א יד, ט) ואותי השלכת אחרי גויך אל תקרי גויך אלא גאיך אמר הקב"ה לאחר שנתגאה זה קבל עליו מלכות שמים:,ר' יהושע אומר עד ג' שעות: אמר רב יהודה אמר שמואל הלכה כרבי יהושע:,הקורא מכאן ואילך לא הפסיד:,אמר רב חסדא אמר מר עוקבא ובלבד שלא יאמר יוצר אור,מיתיבי הקורא מכאן ואילך לא הפסיד כאדם שהוא קורא בתורה אבל מברך הוא שתים לפניה ואחת לאחריה תיובתא דרב חסדא תיובתא,איכא דאמרי אמר רב חסדא אמר מר עוקבא מאי לא הפסיד שלא הפסיד ברכות תניא נמי הכי הקורא מכאן ואילך לא הפסיד כאדם שקורא בתורה אבל מברך הוא שתים לפניה ואחת לאחריה,א"ר מני גדול הקורא ק"ש בעונתה יותר מהעוסק בתורה מדקתני הקורא מכאן ואילך לא הפסיד כאדם הקורא בתורה מכלל דקורא בעונתה עדיף:, big strongמתני׳ /strong /big בית שמאי אומרים בערב כל אדם יטה ויקרא ובבקר יעמוד שנאמר (דברים ו, ז) ובשכבך ובקומך,ובית הלל אומרים כל אדם קורא כדרכו שנאמר ובלכתך בדרך,אם כן למה נאמר ובשכבך ובקומך בשעה שבני אדם שוכבים ובשעה שבני אדם עומדים,א"ר טרפון אני הייתי בא בדרך והטתי לקרות כדברי ב"ש וסכנתי בעצמי מפני הלסטים,אמרו לו כדי היית לחוב בעצמך שעברת על דברי ב"ה: 10b. Similarly, bRabbi Ḥa said: Even if the master of dreams,in a true dream, an angel ( iMa’ayan HaBerakhot /i) btells a person that tomorrow he will die, he should not prevent himself frompraying for bmercy, as it is stated: “For in the multitude of dreams and vanities there are many words; but fear God”(Ecclesiastes 5:6). Although the dream may seem real to him, that is not necessarily the case, and one must place his trust in God.,Having heard Isaiah’s harsh prophecy, bimmediately “Hezekiah turned his face toward the wall and prayed to the Lord”(Isaiah 38:2).,The Gemara asks: bWhat ismeant by the word b“wall [ ikir /i]”in this context? Why did Hezekiah turn his face to a wall? bRabbi Shimon ben Lakish said:This symbolically alludes to the fact that Hezekiah prayed to God bfrom the chambers [ ikirot /i] of his heart, as it is statedelsewhere: b“My anguish, my anguish, I am in pain. The chambers of my heart.My heart moans within me” (Jeremiah 4:19)., bRabbi Levi said:Hezekiah intended to evoke bmattersrelating bto a wall,and bhe said beforeGod: bMaster of the Universe, and if the woman from Shunem, who made only a single small wallon the roof for the prophet Elisha, and byou revived her son, all the more soshould you bring life to the descendant of bmy father’s father,King Solomon, bwho covered the entireTemple bSanctuary with silver and gold.In his prayer, Hezekiah said: “Please, Lord, bplease remember that I walked before You in truth, and with a complete heart, and what was good in Your eyes I did.And Hezekiah wept sore” (Isaiah 38:3).,The Gemara asks: To bwhatspecific action was he referring when he said: b“And what was good in your sight I did”?Various opinions are offered: Mentioning Hezekiah’s merits, bRav Yehuda said in the name of Rav that he juxtaposed redemption and prayerat sunrise instead of sleeping late, as was the custom of most kings ( iIyyun Ya’akov /i). bRabbi Levi said: He suppressed the Book of Remediesupon which everyone relied., bThe Sages taught: King Hezekiah performed sixinnovative bactions. With regard to threethe Sages bagreed with him, and with regard to three they did not agree with him. /b, bWith regard to threeactions the Sages bagreed with him: br bHe suppressed the Book of Remedies, and they agreed with him. br bHe ground the copper snakethrough which miracles were performed for Israel (Numbers 21:9), destroying it because it had been used in idol worship (II Kings 18:4), band they agreed with him. br bHe dragged the bones of hisevil bfather,King Ahaz, bon a bed of ropes;meaning he did not accord his father a funeral fit for a king (II Chronicles 28:27), band they agreed with him. /b,Yet, bwith regard to threeother innovations, the Sages of his generation bdid not agree with him: br bHe stopped up the waters of the Gihon,the Pool of Siloam, diverting its water into the city by means of a tunnel (II Chronicles 32:30), band they did not agree with him. br bHe cut off the doors of the Sanctuary and sent them to the king of Assyria(II Kings 18:16), band they did not agree with him. br bHe intercalated Nisan in Nisan,creating a leap year by adding an extra month during the month of Nisan. That intercalation must be performed before the end of Adar (II Chronicles 30:2).,With regard to his intercalation of Nisan, the Gemara asks: bDid Hezekiah notaccept the ihalakha /i: b“This month will be for you the first of the months;it shall be the first for you of the months of the year” (Exodus 12:2)? By inference, bthisfirst month bis Nisan, and no othermonth bis Nisan.How could Hezekiah add an additional Nisan in violation of Torah law?,The Gemara answers that the scenario was different. bRather, Hezekiah erred with regard tothe halakhic opinion ascribed in later generations to bShmuel,as bShmuel said: One may not intercalate the year on the thirtieth day of Adar, since it is fit to establish itas the New Moon of bNisan.On the thirtieth day of each month, those who witnessed the new moon would come and testify before the court, which, based on their testimony, would declare that day the first day of the next month. Therefore, one may not declare a leap year on the thirtieth day of Adar, as it could potentially become the first of Nisan. Therefore, the Sages of Hezekiah’s generation did not agree with his decision to intercalate the year on the thirtieth of Adar. Hezekiah bheldthat bwe do not say: Sincethat day bis fit to establish itas the New Moon is reason enough to refrain from intercalation of the year.,Stemming from the analysis of Hezekiah’s prayer, bRabbi Yoḥa said in the name of Rabbi Yosei ben Zimra: Anyone who baseshis prayer or request bupon his own merit,when God answers his prayer, bit is based upon the merit of others. And anyone whomodestly bbaseshis prayer or request bupon the merit of others,when God answers his prayer, bit is based upon his own merit. /b,The Gemara cites proof from Moses. When he prayed to God for forgiveness after the incident of the Golden Calf, bhe basedhis request bupon the merit of others, as it is stated: “Remember Abraham, Isaac and Israel your servants,to whom You swore upon Yourself, and told them: I will increase your descendants like the stars of the heavens, and all of this land of which I have spoken, I will give to your descendants and they will inherit it forever” (Exodus 32:13). Yet when this story is related, God’s forgiveness of Israel bis based upon Moses’ own merit, as it is stated: “And He said He would destroy them, had Moses, His chosen, not stood before Him in the breach to turn back His destructive fury, lest He should destroy them”(Psalms 106:23)., bHezekiah,however, bbasedhis request bupon his own merit, as it is written: “Please, remember that I walked before You”(Isaiah 38:3). When God answered his prayers, bit was based upon the merit of otherswith no mention made of Hezekiah’s own merit, bas it is stated: “And I will protect this city to save it, for My sake and for the sake of David, My servant”(II Kings 19:34). bAnd that is what Rabbi Yehoshua ben Levisaid. bAs Rabbi Yehoshua ben Levi said: What isthe meaning of bthat which is written: “Behold, for my peace I had great bitterness;but You have, in love to my soul, delivered it from the pit of corruption; for You have thrown all my sins behind Your back” (Isaiah 38:17)? This verse teaches that beven when the Holy One, Blessed be He, sent him peaceand told him that he would recover from his illness, bit was bitter for him,because God did not take his merit into consideration.,Having mentioned the chamber on the roof built for Elisha by the woman from Shunem, the Gemara now describes the entire event. The woman from Shunem suggested to her husband: b“Let us make, I pray thee, a small chamber on the roof,and let us place a bed, table, stool and candlestick for him there, and it will be, when he comes to us, that he will turn in there” (II Kings 4:10)., bRav and Shmuelargued over the meaning of small chamber. bOneof them bsaid: They had an uncovered second storyon their roof, bover which they built a ceiling;and boneof them bsaid: There was an enclosed veranda [ iakhsadra /i] and they divided it in half. /b,The Gemara comments: bGranted, according to the one who said that it was an enclosed verandawhich they divided in two, it makes sense bthatthe term bwall [ ikir /i] was written. However, according to the one who said that they had anopen bsecond story, what isthe meaning of bwall? /b,The Gemara responds: The one who said that they had an uncovered second story interprets ikirnot as wall but as ceiling meaning that they bbuilt a ceiling[ ikirui /i] over it.,On the other hand, bgranted, according to the one who said that they had anuncovered bsecond story,it makes sense bthatthe term bsecond story[ialiyat /i] was written. But according to the one who saidthat it was ban enclosed veranda, what isthe meaning of the term bsecond story? /b,The Gemara responds: The one who said that it was an enclosed veranda interprets ialiyatnot as second story, but bas the most outstanding [ ime’ula /i] of the rooms. /b,Incidental to this discussion, the Gemara analyzes the statement made by the woman from Shunem to her husband with regard to the provisions that they would place in the room for Elisha: b“And let us place a bed, table, stool and candlestick for him there.” /b, bAbaye, and some say Rabbi Yitzḥak, said:A great man bwho seeks to enjoythe contributions of those who seek to honor him bmay enjoythose gifts, bas Elishaenjoyed gifts given him by the woman from Shunem, among others. bAnd one who does not seek to enjoythese gifts bshould not enjoy them, aswas the practice of the prophet bSamuel from Rama,who would not accept gifts from anyone at all. From where do we know that this was Samuel’s custom? bAs it is stated: “And he returned to Rama, for there was his house,and there he judged Israel, and he built an altar to the Lord” (I Samuel 7:17). bAndsimilarly, bRabbi Yoḥa said: Every place whereSamuel bwent, his house was with him,so he would have everything that he needed and not be forced to benefit from public contributions. One may opt to conduct himself in accordance with either of these paths.,Regarding the woman from Shunem: b“And she said to her husband: Behold now, I perceive that he is a holy man of Godwho passes by us continually” (II Kings 4:9). bRabbi Yosei, son of Rabbi Ḥanina, said: From here,where the woman from Shunem perceived the prophet’s greatness before her husband did, derive bthat a woman recognizesthe character of her bguests more than a mandoes.,The Gemara notes that the woman from Shunem said that b“he is holy.”The Gemara asks: bFrom where did she knowthat he was holy? bRav and Shmueldisagreed over this. bOneof them bsaid: She never saw a fly pass over his table; and the other said: She spread awhite blinen sheet on his bed,and despite that even the smallest stain is visible on white linen, and nocturnal seminal emissions are not uncommon, bshe never sawthe residue of ba seminal emission on it. /b,With regard to the verse: b“He is holy,” Rabbi Yosei, son of Rabbi Ḥanina, said:The woman from Shunem intimated that: bHe is holy,but bhis attendant,Geihazi, bis not holy,as she saw no indication of holiness in him ( iIyyun Ya’akov /i). Here too, she correctly perceived the character of her guest, bas it islater bstated: “And Geihazi approached her to push her away [ ilehodfa /i]”(II Kings 4:27). And bRabbi Yosei, son of Rabbi Ḥanina, said: He grabbed her by the majesty of her beauty [ ihod yofya /i],meaning that when he pushed her he grabbed her breasts in a licentious manner.,With regard to the phrasing of the verse: “He is a holy man of God bwho passes by us continually,” Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov:From this verse we derive that bone who hosts a Torah scholar in his home and lets him enjoy his possessions, the verse ascribes to himcredit bas if he is sacrificing the daily [ itamid /i] offering,as the verse states: “Passes by us continually [ itamid /i].”,With regard to the ihalakhotof prayer, bRabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: A person should not stand in a high place and pray; rather,he should stand bin a low place and pray, as it is stated: “I called to You, Lord, from the depths”(Psalms 130:1)., bThat was also taughtin a ibaraita /i: bOne should neither stand upon a chair nor upon a stool, nor in a high place and pray. Rather,one should stand bin a low place and pray, for there is no haughtiness before God. As it is stated: “I called to You, Lord, from the depths” and it is written: “A prayer for the impoverished, when he is faintand pours out his complaint before God” (Psalms 102:1). It is appropriate to feel impoverished when praying and make one’s requests humbly., bAnd Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: When praying, one should align his feetnext to each other, as a single foot, in order to model oneself after the angels, with regard to whom bit is stated: “And their feet were a straight foot”(Ezekiel 1:7)., bRabbi Yitzḥak saidthat bRabbi Yoḥa said and Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: What isthe meaning of bthat which is written: “You shall not eat with the blood”(Leviticus 19:26)? bYou may not eat before you pray for your blood.One may not eat before he prays., bOthers saythat bRabbi Yitzḥak saidthat bRabbi Yoḥa saidthat bRabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: One who eats and drinks and later prays, about him the verse statesthe rebuke of the prophet in the name of God: b“And Me you have cast behind your back”(I Kings 14:9). One who sees to his own bodily needs by eating and drinking before prayer casts God aside, according his arrogance and ego priority over God (Maharsha). Indeed, bdo not read your back [ igavekha /i]; rather, your pride [ ige’ekha /i]. The Holy One, Blessed be He, said: After thisone bhas become arrogantand engaged in satisfying his own needs, bheonly then baccepted upon himself the kingdom of Heaven. /b,We learned in the mishna that bRabbi Yehoshua says:One may recite the morning iShema buntil three hoursof the day. bRav Yehuda saidthat bShmuel said: The ihalakhais in accordance withthe opinion of bRabbi Yehoshua. /b,We also learned in the mishna that bone who recites iShema bfrom that time onward loses nothing;although he does not fulfill the mitzva of reciting of iShemaat its appointed time, bhe isnevertheless considered like one who reads the Torah, and is rewarded accordingly.,With regard to this ruling, bRav Ḥisda saidthat bMar Ukva said:This only applies bprovided one does not recite: Who forms light [ iyotzer or /i],or the rest of the blessings recited along with iShema /i, as they pertain only to the fulfillment of the mitzva of reciting of the morning iShema /i; after the third hour, they are inappropriate.,The Gemara braises an objection toRav Ḥisda’s statement from a ibaraita /i: bOne who recites iShema bfrom that time onward loses nothing, and is considered like one who reads Torah, but he recites two blessings beforehand and oneblessing bthereafter. /bThis directly contradicts Rav Ḥisda’s statement, and the Gemara notes: Indeed, bthe refutationof the statement bof Rav Ḥisda is aconclusive brefutation,and Rav Ḥisda’s opinion is rejected in favor of that of the ibaraita /i., bSome say that Rav Ḥisda saidthat bMar Ukva saidthe opposite: bWhat isthe meaning of: bLoses nothing,in the mishna? This means that one who recites iShemaafter the third hour bdoes not losethe opportunity to recite bthe blessingsand is permitted to recite them although the time for the recitation of iShemahas passed. bThat was also taughtin a ibaraita /i: bOne who recites iShema bafter this time loses nothing, and is considered like one who reads the Torah, but he recites two blessings beforehand and one thereafter. /b,With regard to our mishna, bRabbi Mani said: Greater is one who recites iShemaat itsappropriate btime than one who engages in Torahstudy. A proof is cited based on bwhat was taughtin the mishna: bOne who recites iShema bafter this time loses nothing and isconsidered blike one who reads the Torah.This is proven bby inference,since bone who recites iShema bat itsappointed btime is greaterthan one who does not, and one who does not is equal to one who reads the Torah, when one recites iShemaat its appointed time he fulfills two mitzvot, that of Torah study and that of the recitation of iShema /i., strongMISHNA: /strong Beit Shammai and Beit Hillel disputed the proper way to recite iShema /i. bBeit Shammai say:One should recite iShemain the manner indicated in the text of iShemaitself. Therefore, bin the evening every person must reclineon his side and recite iShema /i, in fulfillment of the verse: “When you lie down,” band in the morning he must standand recite iShema /i, in fulfillment of the verse: When you rise, bas it is stated: “When you lie down, and when you rise.” /b, bAnd Beit Hillel say: Every person recites iShema bas he is,and he may do so in whatever position is most comfortable for him, both day and night, bas it is stated: “And when you walk along the way,”when one is neither standing nor reclining ( iMe’iri /i)., bIf so,according to Beit Hillel, bwhy was it stated: “When you lie down, and when you rise”?This is merely to denote time; bat the time when people lie down and the time when people rise. /b,With regard to this ihalakha /i, bRabbi Tarfon said:Once, bI was coming on the roadwhen I stopped and breclined to recite iShema bin accordance with the statement of Beit Shammai.Although Rabbi Tarfon was a disciple of Beit Hillel, he thought that fulfilling the mitzva in accordance with the opinion of Beit Shammai would be a more meticulous fulfillment of the mitzva, acceptable to all opinions. Yet in so doing, bI endangered myself due to the highwaymen [ ilistim /i]who accost travelers.,The Sages bsaid to him: You deservedto be in a position where you were bliableto pay bwith your life, as you transgressed the statement of Beit Hillel.This statement will be explained in the Gemara.
32. Babylonian Talmud, Hulin, 92a (3rd cent. CE - 6th cent. CE) 92a. ברוך אופנים הוא דאמרי ליה ואיבעית אימא כיון דאתיהיב רשותא אתיהיב,(הושע יב, ה) וישר אל מלאך ויוכל בכה ויתחנן לו איני יודע מי נעשה שר למי כשהוא אומר (בראשית לב, כט) כי שרית עם אלהים הוי אומר יעקב נעשה שר למלאך,בכה ויתחנן לו איני יודע מי בכה למי כשהוא אומר ויאמר שלחני הוי אומר מלאך בכה ליעקב,כי שרית [עם אלהים ועם אנשים] אמר רבה רמז רמז לו שעתידים שני שרים לצאת ממנו ראש גולה שבבבל ונשיא שבארץ ישראל מכאן רמז לו גלות,(בראשית מ, י) ובגפן שלשה שריגים אמר רב חייא בר אבא אמר רב אלו ג' שרי גאים היוצאים מישראל בכל דור ודור פעמים ששנים כאן ואחד בארץ ישראל פעמים ששנים בארץ ישראל ואחד כאן יהיבו רבנן עינייהו ברבנא עוקבא ורבנא נחמיה בני ברתיה דרב,רבא אמר אלו שלשה שרי גוים שמלמדים זכות על ישראל בכל דור ודור,תניא רבי אליעזר אומר גפן זה העולם שלשה שריגים זה אברהם יצחק ויעקב והיא כפורחת עלתה נצה אלו האמהות הבשילו אשכלותיה ענבים אלו השבטים,אמר לו רבי יהושע וכי מראין לו לאדם מה שהיה והלא אין מראין לו לאדם אלא מה שעתיד להיות אלא גפן זה תורה שלשה שריגים אלו משה ואהרן ומרים והיא כפורחת עלתה נצה אלו סנהדרין הבשילו אשכלותיה ענבים אלו הצדיקים שבכל דור ודור,אמר ר"ג עדיין צריכין אנו למודעי דמוקים ליה כוליה בחד מקום רבי אלעזר המודעי אומר גפן זה ירושלים שלשה שריגים זה מקדש מלך וכהן גדול והיא כפורחת עלתה נצה אלו פרחי כהונה הבשילו אשכלותיה ענבים אלו נסכים,רבי יהושע בן לוי מוקים לה במתנות דאמר ר' יהושע בן לוי גפן זו תורה שלשה שריגים זה באר עמוד ענן ומן והיא כפורחת עלתה נצה אלו הבכורים הבשילו אשכלותיה ענבים אלו נסכים,רבי ירמיה בר אבא אמר גפן אלו ישראל וכן הוא אומר (תהלים פ, ט) גפן ממצרים תסיע שלשה שריגים אלו שלשה רגלים שישראל עולין בהן בכל שנה ושנה והיא כפורחת עלתה נצה הגיע זמנן של ישראל לפרות ולרבות וכן הוא אומר (שמות א, ז) ובני ישראל פרו וישרצו,עלתה נצה הגיע זמנן של ישראל ליגאל וכן הוא אומר (ישעיהו סג, ג) ויז נצחם על בגדי וכל מלבושי אגאלתי הבשילו אשכלותיה ענבים הגיע זמנה של מצרים לשתות כוס התרעלה,והיינו דאמר רבא שלשה כוסות האמורות במצרים למה אחד ששתה בימי משה ואחד ששתה בימי פרעה נכה ואחד שעתידה לשתות עם כל העובדי כוכבים,אמר ליה רבי אבא לרבי ירמיה בר אבא כי דריש להו רב להני קראי באגדתא כוותך דריש להו,אמר רבי שמעון בן לקיש אומה זו כגפן נמשלה זמורות שבה אלו בעלי בתים אשכולות שבה אלו תלמידי חכמים עלין שבה אלו עמי הארץ קנוקנות שבה אלו ריקנים שבישראל,והיינו דשלחו מתם ליבעי רחמים איתכליא על עליא דאילמלא עליא לא מתקיימין איתכליא,(הושע ג, ב) ואכרה לי בחמשה עשר כסף א"ר יוחנן משום ר' שמעון בן יהוצדק אין כירה אלא לשון מכירה שנאמר (בראשית נ, ה) בקברי אשר כריתי לי,בחמשה עשר זה ט"ו בניסן שבו נגאלו ישראל ממצרים כסף אלו צדיקים וכן הוא אומר (משלי ז, כ) צרור הכסף לקח בידו,חומר שעורים ולתך שעורים אלו מ"ה צדיקים שהעולם מתקיים בהם ואיני יודע אם שלשים כאן וט"ו בארץ ישראל ואם שלשים בארץ ישראל וט"ו כאן כשהוא אומר (זכריה יא, יג) ואקחה שלשים הכסף ואשליך אותו בית ה' אל היוצר הוי אומר שלשים בארץ ישראל וט"ו כאן,אמר אביי ורובייהו משתכחי בבי כנישתא דתותי אפתא והיינו דכתיב (זכריה יא, יב) ואומר אליהם אם טוב בעיניכם הבו שכרי ואם לא חדלו וישקלו את שכרי שלשים כסף,רבי יהודה אומר אלו שלשים צדיקי אומות העולם שאומות העולם מתקיימים עליהם עולא אמר אלו שלשים מצות שקבלו עליהם בני נח ואין מקיימין אלא שלשה אחת 92a. The Gemara answers that it is the iofanimwho saythe verse: b“Blessed bethe glory of the Lord from His place,” as the next verse mentions “the noise of the iofanim /i” (Ezekiel 3:13), and Rav Ḥanina’s statement citing Rav was referring not to iofanimbut to ministering angels. bAnd if you wish, saythat bonce permission has been givento them to mention the name of God after three words when they say: “Holy, holy, holy,” permission is also bgivento them to mention the name of God again while praising Him even after fewer than three words.,The Gemara continues to discuss Jacob wrestling with the angel. The prophet states: b“So he strove [ ivayyasar /i] with an angel, and prevailed; he wept, and made supplication to him;at Beth El he would find him, and there he would speak with us” (Hosea 12:5). From this verse bI do not know who became master [ isar /i],i.e., was victorious, bover whom. Whenanother verse bstates:“And he said: Your name shall no longer be called Jacob, but Israel; bfor you have striven with angelsand with men, and have prevailed” (Genesis 32:29), byou must saythat bJacob became master over the angel. /b,The verse in Hosea states: b“He wept, and made supplication to him.”From this verse bI do not know who cried to whom. Whenanother verse bstates: “And he said: Let me go,for the dawn has risen” (Genesis 32:27), byou must saythat bthe angel cried to Jacob. /b,The verse states: “And he said: Your name shall no longer be called Jacob, but Israel; bfor you have striven with angels [ ielohim /i] and with men,and have prevailed” (Genesis 32:29). bRabba says:The angel bintimated toJacob bthat in the future two princes would emerge from him:They are the bExilarch who is in Babylonia and the iNasiwho is in Eretz Yisrael.And bfrom here healso bintimated toJacob that there would be ban exile. /b,Similarly, with regard to the dream of Pharaoh’s butler, the verse states: b“And in the vine were three branches [ isarigim /i];and as it was budding, its blossoms shot forth, and its clusters brought forth ripe grapes” (Genesis 40:10). bRav Ḥiyya bar Abba saysthat bRav says: Thesethree branches refer to the bthree proud princes [ isarei ge’im /i] who emerge from the Jewish people in each and every generation.There are btimeswhen btwo are herein Babylonia band one is in Eretz Yisrael,and there are btimeswhen btwo are in Eretz Yisrael and one is herein Babylonia. When this was stated in the study hall, bthe Sagespresent bturned their eyes toward Rabbana Ukva and Rabbana Neḥemya, the sons of the daughter of Rav,who were from the family of the Exilarch and were two leaders of the generation who resided in Babylonia., bRava saysa different explanation of the verse: bThesethree branches [ isarigim /i] bare the three ministeringangels appointed to oversee bthe gentiles [ isarei goyim /i], who plead in favor of the Jewish people in each and every generation. /b, bIt is taughtin a ibaraita /i: bRabbi Eliezer saysan alternate interpretation of the verse. b“Vine”; thisis a reference to bthe world. “Three branches”; thisis a reference to bAbraham, Isaac, and Jacob. “And as it was budding, its blossoms shot forth”; these are the matriarchs. “And its clusters brought forth ripe grapes”; these are thetwelve btribes,i.e., the twelve sons of Jacob., bRabbi Yehoshua said to him: But is a person shownin a dream bwhat wasin the past? bIsn’tit true that bone is shown only what will be in the future?Since the patriarchs, matriarchs, and sons of Jacob were all born prior to this dream, the dream was not alluding to them. bRather,the verse should be interpreted as follows: b“Vine”; thisis a reference to bthe Torah. “Three branches”; these are Moses, Aaron, and Miriam. “And as it was budding, its blossoms shot forth”; these are themembers of the bSanhedrin. “And its clusters brought forth ripe grapes”; these are the righteouspeople bwholive bin each and every generation. /b, bRabban Gamliel said:In order to understand this verse (Genesis 40:10) bwe still needthe explanation bofRabbi Elazar bHaModa’i, whois an expert in matters of iaggada /i, as he binterprets all ofthe phrases in the verse as referring to bone location. Rabbi Elazar HaModa’i says: “Vine”; thisis a reference to bJerusalem. “Three branches”; thisis a reference to the bTemple,the bking andthe bHigh Priest. “And as it was budding [ iporaḥat /i], its blossoms shot forth”; these are the young priests [ ipirḥei khehunna /i]. “And its clusters brought forth ripe grapes”; these are thewine blibations. /b, bRabbi Yehoshua ben Levi interprets it withreference to the bgiftsthat God gave the Jewish people, bas Rabbi Yehoshua ben Levi said: “Vine”; thisis a reference to the bTorah. “Three branches”; thisis a reference to the miraculous items that accompanied the Jewish people in the wilderness and sustained and protected them: The bwell, the pillar of cloud, and the manna. “And as it was budding, its blossoms shot forth”; these are the first fruitsthat are brought to the Temple. b“And its clusters brought forth ripe grapes”; these arethe wine blibations. /b, bRabbi Yirmeya bar Abba says: “Vine”; thisis a reference to bthe Jewish people, and similarlyanother verse bstates: “You plucked up a vine out of Egypt;You drove out the nations and planted it” (Psalms 80:9). b“Three branches”; these are the threepilgrimage bFestivals, on which the Jewish people ascendto Jerusalem bevery year. “And as it was budding, its blossoms shot forth,”means that bthe time has arrived for the Jewish people to be fruitful and multiply, and similarlyanother verse bstates: “And the children of Israel were fruitful, and increased abundantly,and multiplied, and became exceeding mighty; and the land was filled with them” (Exodus 1:7)., b“Its blossoms [ initzah /i] shot forth”means that bthe time has arrived for the Jewish people to be redeemed. And similarlyanother verse bstates: “And their eternity [ initzḥam /i] is dashed against My garments, and I have redeemed all My raiment”(Isaiah 63:3). b“And its clusters brought forth ripe grapes”means that bthe time has arrived for Egypt to drink the cup of fury,i.e., to receive its punishment., bAnd this is as Rava said: Whyare there bthree cups stated with regard to Egyptin the dream of Pharaoh’s butler (see Genesis 40:11)? They are an allusion to three cups of misfortune that would later befall Egypt: bOne thatEgypt bdrank in the days of Mosesduring the ten plagues and the Exodus; bone thatEgypt bdrank in the days of Pharaoh Nekho,the king of Egypt defeated by Nebuchadnezzar; band one thatEgypt bwill drink in the future with all theother bnations,when they are punished in the time of the Messiah., bRabbi Abba said to Rabbi Yirmeya bar Abba: When Rav interpreted these verses homiletically he interpreted them according tothe way in which byouhave interpreted them, and not according to any of the other opinions cited above.,Similar to Rabbi Yirmeya bar Abba’s interpretation of the word vine as an allusion to the Jewish people, bRabbi Shimon ben Lakish says: This nation is likened to a vine. The branches ofthe vine support the clusters of grapes, the leaves, and the tendrils; bthese arerepresented among the Jewish people by bthe homeowners,who provide ficial support for the entire nation. bThe clustersof grapes bonthe vine, bthese are the Torah scholars. The leaves onthe vine, which protect the grapes, bthese are the ignoramuses,who protect the Torah scholars. bThe tendrils ofthe vine, which do not directly serve the grapes themselves, bthese are the emptyones bof the Jewish people. /b, bAnd this isthe meaning of the instruction bthat they sent from there,i.e., from Eretz Yisrael: bLet the clustersof grapes bpray for the leaves, as were it not for the leaves, the clustersof grapes bwould not survive. /b,§ The Gemara cites homiletical interpretations of other verses that pertain to the leaders of the Jewish people in Eretz Yisrael and Babylonia. The verse states: b“So I bought her [ iva’ekkereha /i] to me for fifteen pieces of silver,and a iḥomerof barley, and a half- iḥomerof barley” (Hosea 3:2). bRabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak:The term ikira /i,which forms the basis of the verb iva’ekkereha /i, bis nothing other than languagereferring to ba sale [ imekhira /i], as it is statedthat Joseph said: “My father made me swear, saying: Lo, I die; bin my grave that I have acquired [ ikariti /i] for mein the land of Canaan, there shall you bury me” (Genesis 50:5).,Rabbi Yoḥa continues: b“For fifteenpieces of silver”; bthisis a reference to bthe fifteenth of Nisan,the date bon which the Jewish people were redeemed from Egypt. “Silver”; these are the righteouspeople. bAnd similarly,another verse bstates: “He has taken the bag of silver with him”(Proverbs 7:20), a reference to God taking the righteous away prior to the destruction of the First Temple (see iSanhedrin96b).,The verse states: b“A iḥomerof barley, and a half- iḥomerof barley.”A iḥomerequals thirty ise’a /i, and a half- iḥomerequals fifteen ise’a /i, totaling forty-five ise’a /i; bthese are the forty-five righteousindividuals bin whosemerit bthe worldcontinues to bexist. Andalthough the verse alludes to the fact that thirty of these righteous individuals are in one place and fifteen are elsewhere, bI do not know if thirty are herein Babylonia band fifteen are in Eretz Yisrael, or if thirty are in Eretz Yisrael and fifteen are herein Babylonia. bWhen it saysin a different verse: b“And I took the thirty pieces of silver and cast them into the treasury, in the house of the Lord”(Zechariah 11:13), byou must saythat bthirtyof the righteous individuals are bin Eretz Yisrael and fifteen are herein Babylonia., bAbaye said: And most of thefifteen righteous individuals in Babylonia bare found in the synagogue under the upper room. And this isthe meaning of that bwhich is written: “And I said to them: If it is good in your eyes, give me my hire; and if not, refrain. And they weighed for my hire thirty pieces of silver”(Zechariah 11:12)., bRabbi Yehuda says: These are the thirty righteousindividuals among the bnations of the world, in whosemerit bthe nations of the worldcontinue to bexist. Ulla says: These are the thirty mitzvot that the descendants of Noahinitially baccepted upon themselves; but they fulfill only threeof them. bOneof these three mitzvot i
33. Babylonian Talmud, Keritot, 28b (3rd cent. CE - 6th cent. CE) 28b. בקינוח סעודה אמרו כל ימיו לא היה נותר בעזרה,צווחה שלישית שאו שערים ראשיכם ויכנס אלישמע בן פיכאי תלמידו של פנחס וישמש בכהונה גדולה,צווחה רביעית פתחו שערים והוציאו יששכר איש כפר ברקאי שמכבד עצמו ומבזה קדשי שמים מאי הוי עביד הוה כריך שיראי על ידיה והוה עביד עבודה,מאי סליקא ליה ינאי מלכא ומלכתא הוו יתבין מלכא אמר גדיא יאי ומלכתא אמרה אימרא יאי אמרו נשייליה ליששכר איש כפר ברקאי דכהן גדול הוא וקים ליה קדירה,שיילוהו א"ל אי גדיא יאי ייסק לתמידא בהדי דאמר אחוי בידיה אמר להון מלכא הואיל ואחוי בידיה קוצו לידיה דימינא יהיב שוחדא קציוה לידיה שמאלא שמע מלכא אמר ליקצו נמי לידיה דימינא אמר רב יוסף בריך רחמנא דשקליה ליששכר איש כפר ברקאי למטרפסיה,אמר רב אשי ולא הוה תני ליה דתנן כבשים קודמין לעזים בכל מקום יכול מפני שמובחרין ת"ל (ויקרא ד, לב) ואם כבש מלמד ששניהן שקולין כאחת,רבינא אמר אפילו מקרא נמי לא קרא דכתיב (ויקרא ג, ז\יב) אם כבש אם עז:,א"ר אלעזר א"ר חנינא תלמידי חכמים מרבים שלום בעולם שנאמר (ישעיהו נד, יג) וכל בניך למודי ה' ורב שלום בניך:, br br big strongהדרן עלך המביא אשם וסליקא לה מסכת כריתות /strong /big br br
34. Babylonian Talmud, Ketuvot, 111b, 62b, 105b (3rd cent. CE - 6th cent. CE) 105b. אפילו צדיק גמור ולוקח שוחד אינו נפטר מן העולם בלא טירוף דעת,כי אתא רב דימי אמר דרש רב נחמן בר כהן מאי דכתיב (משלי כט, ד) מלך במשפט יעמיד ארץ ואיש תרומות יהרסנה אם דומה דיין למלך שאינו צריך לכלום יעמיד ארץ ואם דומה לכהן שמחזר על הגרנות יהרסנה,אמר רבה בר רב שילא האי דיינא דשאיל שאילתא פסול למידן דינא ולא אמרן אלא דלית ליה לאושולי אבל אית ליה לאושולי לית לן בה,איני והא רבא שאיל שאילתא מדבי בר מריון אע"ג דלא שיילי מיניה התם לאחשובינהו הוא דבעי,אמר רבא מאי טעמא דשוחדא כיון דקביל ליה שוחדא מיניה איקרבא ליה דעתיה לגביה והוי כגופיה ואין אדם רואה חובה לעצמו מאי שוחד שהוא חד א"ר פפא לא לידון איניש דינא למאן דרחים ליה ולא למאן דסני ליה דרחים ליה לא חזי ליה חובה דסני ליה לא חזי ליה זכותא,אמר אביי האי צורבא מרבנן דמרחמין ליה בני מתא לאו משום דמעלי טפי אלא משום דלא מוכח להו במילי דשמיא,אמר רבא מריש הוה אמינא הני בני מחוזא כולהו רחמו לי כיון דהואי דיינא אמינא מינייהו סנו לי ומינייהו רחמו לי כיון דחזאי דמאן דמיחייב ליה האידנא קא זכי למחר אמינא אם מרחם כולהו רחמו לי אי מסנו כולהו סנו לי,ת"ר (שמות כג, ח) ושוחד לא תקח אינו צריך לומר שוחד ממון אלא אפילו שוחד דברים נמי אסור מדלא כתיב בצע לא תקח היכי דמי שוחד דברים,כי הא דשמואל הוה עבר במברא אתא ההוא גברא יהיב ליה ידיה אמר ליה מאי עבידתיך אמר ליה דינא אית לי א"ל פסילנא לך לדינא,אמימר הוה יתיב וקא דאין דינא פרח גדפא ארישיה אתא ההוא גברא שקליה א"ל מאי עבידתיך א"ל דינא אית לי אמר ליה פסילנא לך לדינא מר עוקבא הוה שדי רוקא קמיה אתא ההוא גברא כסייה א"ל מאי עבידתיך א"ל דינא אית לי א"ל פסילנא לך לדינא,ר' ישמעאל בר' יוסי הוה רגיל אריסיה דהוה מייתי ליה כל מעלי שבתא כנתא דפירי יומא חד אייתי ליה בה' בשבתא א"ל מאי שנא האידנא א"ל דינא אית לי ואמינא אגב אורחי אייתי ליה למר לא קביל מיניה א"ל פסילנא לך לדינא,אותיב זוזא דרבנן וקדיינין ליה בהדי דקאזיל ואתי אמר אי בעי טעין הכי ואי בעי טעין הכי אמר תיפח נפשם של מקבלי שוחד ומה אני שלא נטלתי ואם נטלתי שלי נטלתי כך מקבלי שוחד על אחת כמה וכמה:,ר' ישמעאל בר אלישע אייתי ליה ההוא גברא ראשית הגז אמר ליה מהיכא את א"ל מדוך פלן ומהתם להכא לא הוה כהן למיתבא ליה א"ל דינא אית לי ואמינא אגב אורחאי אייתי ליה למר א"ל פסילנא לך לדינא לא קביל מיניה,אותיב ליה זוגא דרבנן וקדייני ליה בהדי דקאזיל ואתי אמר אי בעי טעין הכי ואי בעי טעין הכי אמר תיפח נפשם של מקבלי שוחד ומה אני שלא נטלתי ואם נטלתי שלי נטלתי כך מקבלי שוחד על אחת כמה וכמה:,רב ענן אייתי ליה ההוא גברא כנתא דגילדני דבי גילי א"ל מאי עבידתיך א"ל דינא אית לי לא קביל מיניה א"ל פסילנא לך לדינא,אמר ליה דינא דמר לא בעינא קבולי לקביל מר דלא למנען מר מאקרובי בכורים דתניא (מלכים ב ד, מב) ואיש בא מבעל שלישה ויבא לאיש האלהים לחם בכורים עשרים לחם שעורים וכרמל בצקלונו וכי אלישע אוכל בכורים הוה אלא לומר לך כל המביא דורון לתלמיד חכם כאילו מקריב בכורים,אמר ליה קבולי לא בעינן דאיקביל השתא דאמרת לי טעמא מקבילנא שדריה לקמיה דרב נחמן שלח ליה נידייניה מר להאי גברא דאנא ענן פסילנא ליה לדינא אמר מדשלח לי הכי שמע מינה קריביה הוא הוה קאים דינא דיתמי קמיה אמר 105b. beven if he is completely righteous but he took a bribe, he will not leavethis bworld without becoming demented. /b, bWhen Rav Dimi camefrom Eretz Yisrael to Babylonia, bhe saidthat bRav Naḥman bar Kohen interpreteda verse bhomileticallyas follows. bWhat isthe meaning of that bwhich is written: “The king by justice establishes the land, but he who exacts gifts [ iterumot /i] overthrows it”(Proverbs 29:4)? bIf a judge is like a king,in bthat he does not need anythingand is not dependent on anyone, bhe establishes the land,i.e., he can serve as a judge. bBut if he is like a priest, who seeks outhis iterumot bfromvarious bgranaries,as he is dependent on others, bhe overthrowsthe land.,§ bRabba bar Rav Sheila said: This judge who borrowsitems bfrom others is disqualified from rendering judgmentbecause it is as though he accepts a salary. bAnd we said this onlyin a case bwhere he does not havearticles bto lendout to others but is constantly borrowing without lending objects in turn. bHowever, if he hasitems bto lendout to others, bwe have noproblem bwith it. /b,The Gemara asks: bIs that so? But Ravawould bborrowitems bfrom the house of bar Maryon even though they would not borrow from him.The Gemara answers: bThere, he wanted to cause them tobe considered bmore importantin the community. Rava was very wealthy and did not need to borrow for his own benefit. On the contrary, by borrowing from the house of bar Maryon he raised their standing in the community., bRava said: What is the reason forthe prohibition against taking ba bribe? Oncea judge baccepts a bribe fromone party, bhis thoughts draw closer to him and he becomes like hisown bself, and a person does not find fault in himself.The Gemara notes that the term itself alludes to this idea: bWhat isthe meaning of ishoḥad /i,bribe? It can be read as: iShehu ḥad /i,as he is one, i.e., at one mind with the litigant. bRav Pappa said: A person should not judge a case involving one whom he loves, nor involving one whom he hates.He should not judge one bwhom he loves,as bhe will not find any fault in him,while with regard to one bwhom he hates, he will not find any merit in him. /b, bAbaye said:With regard to bthis Torah scholar who is beloved by the residentsof his town, bit is not because he is a superiorSage than others; brather,it is bbecause he does not reprove them in Heavenly matters.He is beloved because he is not strict with them with regard to the observance of mitzvot., bRava said: At first I would saythat ball these residents of Meḥoza love me;however, bonce I became a judge I saidthat bsome of them hate me and some of them love me,as I assumed that their feelings toward me depended on the success of their case. bWhen I saw that the one I declared guilty todaywould be bfound innocent the following day,I realized that my rulings do not determine their attitudes, and therefore bI said: Ifthey blove,then bthey all love me,and bifthey bhate,then bthey all hate me,regardless of what happens in the courtroom.,§ bThe Sages taught: “And you shall take no bribe”(Exodus 23:8). bIt is not necessary to saythat this includes bbriberyby means of bmoney; however, even verbal bribery,assisting by means of speech, bis also prohibited.The ihalakhathat a bribe is not necessarily monetary is derived bfromthe fact bthat it is not written: And you shall take no profit.The Gemara asks: bWhat are the circumstances of bribing with words? /b,The Gemara explains: This can be demonstrated bby thatepisode binvolving Shmuel, who wasonce bcrossinga river bona narrow bferry. A certain man camealong band gave him a handto help him out of the ferryboat. Shmuel bsaid to him: What are you doingin this place? The man bsaid to him: I have a caseto present before you for judgment. Shmuel bsaid to him: I am disqualified frompresiding over byour case,as you did me a favor. Although no money changed hands, a bond was formed between the pair.,The Gemara relates a similar story. bAmeimar was sitting and judging a casewhen ba feather floatedand landed bon his head. A certain man cameby and bremoved itfrom his head. Ameimar bsaid to him: What are you doinghere? bHe said to him: I have a caseto present before you. Ameimar bsaid to him: I am disqualified frompresiding over byour case,due to the favor you performed for me. The Gemara likewise relates: bThere was spittle lying before Mar Ukva. A certain man cameby and bcovered it. He said to him: What are you doinghere? bHe said to him: I have a caseto present before you. Mar Ukva bsaid to him: I am disqualified frompresiding over byour case. /b,The Gemara cites another incident. The bsharecropper of Rabbi Yishmael, son of Rabbi Yosei, was accustomed to bringing him a basket [ ikanta /i]full bof fruits every Shabbat eve. One day, he brought himthe basket bon a Thursday.Rabbi Yishmael bsaid to him: What is differentthat you came early bnow,this week? The sharecropper bsaid to him: I have a caseto present before you, band I saidto myself that balong my way I will bring to the Masterthe basket of fruits, as in any case I am coming on Thursday, the day the courts are in session. Rabbi Yishmael bdid not acceptthe basket of fruits bfrom him,and he bsaid to him: I am disqualified frompresiding over byour case. /b,Rabbi Yishmael bseated a pair of rabbinicscholars band they judgedthe sharecropper’s case. bAsRabbi Yishmael bwas coming and going, he saidto himself: bIf he wants, hecould bclaim this, and if he wants, he could claim that,i.e., he kept thinking of all the ways in which the litigant who brought him the fruits could win his case. bHe saidto himself: bBlast the souls of those who accept bribes. If I, who did not acceptanything, band if I had accepted, Iwould have baccepted my ownproperty, as it is my sharecropper and the fruits legally belong to me, am nevertheless in bthisstate of mind due to the proposed gift, ball the more soare bthose whoactually baccept bribesinevitably biased in favor of the one who bribed them.,The Gemara likewise relates with regard to bRabbi Yishmael bar Elisha,who was a priest, that ba certain manonce bbrought him the first shearing.Rabbi Yishmael bsaid to him: From where are you?The man bsaid to him:I am bfrom such and such a place.Rabbi Yishmael bsaid to him: And from there to here was there no priest towhom you could bgivethe first shearing? bHe said to him: I have a caseto present before you, band I saidto myself that balong my way I will bring to the Masterthe first shearing. Rabbi Yishmael bsaid to him: I am disqualified frompresiding over byour case,and he would bnot acceptthe first shearing bfrom him. /b,Rabbi Yishmael bar Elisha bseated a pair of rabbinicscholars band they judged hiscase. bAsRabbi Yishmael bwas coming and going, he saidto himself: bIf he wants, hecould bclaim this, and if he wants, he could claim that. He saidto himself: bBlast the souls of those who accept bribes. If I, who did not acceptanything, band if I had accepted, Iwould have baccepted my ownproperty, as I am a priest and am entitled to receive the first shearing, am nevertheless in bthisstate of mind, ball the more soare bthose who accept bribes. /b,The Gemara relates: There was ba certain manwho once bbrought to Rav A a basket of small fish [ igildanei devei gilei /i]. He said to him: What are you doinghere? The man bsaid to him: I have a caseto present before you. Rav A would bnot acceptthe basket bfrom him,and bhe said to him: I am disqualified frompresiding over byour case,due to your actions., bThe man said to him: I do not need the Master’s judgment.However, blet the Master accept my giftanyway, bso that the Master does not prevent me from presenting first fruits.What does the mitzva of first fruits have to with this situation? bAs it is taughtin a ibaraita /i: b“And there came a man came from Ba’al Shalisha, and he brought the man of God bread of the first fruits, twenty loaves of barley and fresh ears of corn in his sack”(II Kings 4:42). bBut did Elisha,the recipient of these gifts, beat first fruits?After all, he was not a priest. bRather,this verse comes bto tell you: Whoever brings a gift to a Torah scholar, it is as though he has presented first fruits.This visitor to Rav A wished to fulfill this mitzva.,Rav A bsaid to him: I do not want to take it from you,but bnow that you have explained to me the reasonthat you wish to give it to me bI will accept itfrom you. Rav A bsentthe man bto Rav Naḥman,and bhealso bsent hima letter: bLet the Master judge this man’scase bbecause I, A, am disqualified from judging hiscases. Rav Naḥman bsaidto himself: bFrom the fact that he sent me thisletter, I can bconclude from herethat the reason he is disqualified from judging the case is because bhe is his relative.At that time, ba case involving orphans wasbeing heard bbeforeRav Naḥman. bHe said: /b
35. Babylonian Talmud, Megillah, 25b (3rd cent. CE - 6th cent. CE) 25b. ומה לפנים ומה לאחור קמ"ל,מעשה לוט ושתי בנותיו נקרא ומתרגם פשיטא מהו דתימא ניחוש לכבודו דאברהם קמ"ל,מעשה תמר ויהודה נקרא ומתרגם פשיטא מהו דתימא ליחוש לכבודו דיהודה קמ"ל שבחיה הוא דאודי,מעשה עגל הראשון נקרא ומתרגם פשיטא מהו דתימא ליחוש לכבודן של ישראל קמ"ל כל שכן דניחא להו דהויא להו כפרה,קללות וברכות נקרין ומתרגמין פשיטא מהו דתימא ניחוש דלמא פייגא דעתייהו דצבורא קמ"ל,אזהרות ועונשין נקרין ומתרגמין פשיטא מהו דתימא ניחוש דלמא אתו למעבד מיראה קמ"ל,מעשה אמנון ותמר נקרא ומתרגם [מעשה אבשלום נקרא ומתרגם] פשיטא מהו דתימא ליחוש ליקריה דדוד קמ"ל,מעשה פילגש בגבעה נקרא ומתרגם פשיטא מהו דתימא ליחוש לכבודו דבנימין קמ"ל,(יחזקאל טז, ב) הודע את ירושלם את תועבותיה נקרא ומתרגם פשיטא לאפוקי מדרבי אליעזר דתניא מעשה באדם אחד שהיה קורא למעלה מרבי אליעזר הודע את ירושלם את תועבותיה אמר לו עד שאתה בודק בתועבות ירושלים צא ובדוק בתועבות אמך בדקו אחריו ומצאו בו שמץ פסול:,ואלו נקרין ולא מתרגמין (רעבד"ן סימן) מעשה ראובן נקרא ולא מתרגם ומעשה ברבי חנינא בן גמליאל שהלך לכבול והיה קורא חזן הכנסת (בראשית לה, כב) ויהי בשכון ישראל ואמר לו למתורגמן (הפסק) אל תתרגם אלא אחרון ושיבחוהו חכמים,מעשה עגל השני נקרא ולא מתרגם איזה מעשה עגל השני מן (שמות לב, כא) ויאמר משה עד וירא משה,תניא ר"ש בן אלעזר אומר לעולם יהא אדם זהיר בתשובותיו שמתוך תשובה שהשיבו אהרן למשה פקרו המערערים שנאמר (שמות לב, כד) ואשליכהו באש ויצא העגל הזה:,ברכת כהנים נקרין ולא מתרגמין מ"ט משום דכתיב (במדבר ו, כו) ישא:,מעשה דוד ואמנון לא נקרין ולא מתרגמין והא אמרת מעשה אמנון ותמר נקרא ומתרגם לא קשיא הא דכתיב אמנון בן דוד הא דכתיב אמנון סתמא,ת"ר כל המקראות הכתובין בתורה לגנאי קורין אותן לשבח כגון (דברים כח, ל) ישגלנה ישכבנה (דברים כח, כז) בעפולים בטחורים (מלכים ב ו, כה) חריונים דביונים (מלכים ב יח, כז) לאכול את חוריהם ולשתות את מימי שיניהם לאכול את צואתם ולשתות את מימי רגליהם,(מלכים ב י, כז) למחראות למוצאות ר' יהושע בן קרחה אומר למחראות כשמן מפני שהוא גנאי לעבודת כוכבים,אמר רב נחמן כל ליצנותא אסירא בר מליצנותא דעבודת כוכבים דשריא דכתיב (ישעיהו מו, א) כרע בל קרס נבו וכתיב (ישעיהו מו, ב) קרסו כרעו יחדיו לא יכלו מלט משא וגו' ר' ינאי אמר מהכא (הושע י, ה) לעגלות בית און יגורו שכן שומרון כי אבל עליו עמו וכמריו עליו יגילו על כבודו כי גלה ממנו אל תקרי כבודו אלא כבידו,אמר רב הונא בר מנוח משמיה דרב אחא בריה דרב איקא שרי ליה לבר ישראל למימר ליה לעובד כוכבים שקליה לעבודת כוכבים ואנחיה בשין תיו שלו אמר רב אשי האי מאן דסנאי שומעניה שרי ליה לבזוייה בגימ"ל ושי"ן האי מאן דשפיר שומעניה שרי לשבוחיה ומאן דשבחיה ינוחו לו ברכות על ראשו:, br br big strongהדרן עלך הקורא את המגילה עומד /strong /big br br,מתני׳ big strongבני /strong /big העיר שמכרו רחובה של עיר לוקחין בדמיו בית הכנסת בית הכנסת לוקחין תיבה תיבה לוקחין מטפחות מטפחות 25b. bwhat was beforeCreation band what is after,i.e., what will be at the end of time, bthereforethe iTosefta bteaches usthat the act of Creation is read in public.,The iToseftacontinues: bThe incident of Lot and his two daughters is read and translated.The name Lot begins with a ilamed /i, the second letter of the mnemonic. The Gemara comments: This bis obvious.Why might one think otherwise? The Gemara answers: bLest you saythat bone should be concerned for the honor of Abraham,as Lot was his nephew, and therefore the incident casts shame upon Abraham as well, bthereforethe ibaraita bteaches usthat this is not a concern.,The iToseftacontinues: bThe incident of Tamar,beginning with a itav /i, band Judah is read and translated.The Gemara comments: This bis obvious.The Gemara answers: bLest you saythat bone should be concerned for the honor of Judah, thereforethe iTosefta bteaches usthat there is no such concern. On the contrary, the story bis to his credit, as he confessedto his sin.,The iToseftacontinues: bThe firstreport bof the incident of theGolden bCalf [ iegel /i] is read and translated. iEgelbegins with the letter iayin /i, the next letter of the mnemonic. The Gemara comments: This bis obvious.The Gemara answers: bLest you saythat bone should be concerned for the honor of the Jewish people, thereforethe iTosefta bteaches us that all the more so is it amenable to themthat the matter be publicized, bso that they will achieve atonementthrough their shame.,The iToseftastates: bThe curses [ ikelalot /i] and blessings are read and translated.The Gemara comments: This bis obvious.The Gemara answers: bLest you saythat bone should be concerned that perhaps the congregation will become dismayedby the many curses, bthereforethe iTosefta bteaches usthat this is not a concern.,The iToseftacontinues: bThe warnings and punishments [ ionashin /i],alluded to in the first inunof the mnemonic mentioned above, bare read and translated.The Gemara comments: This bis obvious.The Gemara answers: bLest you saythat if this section is read aloud, people bwill come to act out of fearand keep the mitzvot due to the fear of punishment rather than love of God, bthereforethe iTosefta bteaches usthat this is not a concern.,It is further taught: bThe incident of Amnon and Tamar,alluded to in the second inunin the mnemonic mentioned above, bis read and translated.Additionally, bthe incident of Absalom is read and translated,alluded to in the ishinof the mnemonic, the third letter of his name. The Gemara comments: This bis obvious.The Gemara explains: bLest you saythat bone should be concerned for the honor of David, thereforethe iTosefta bteaches usthat this section is read and translated.,The iToseftacontinues: bThe incident of the concubine [ ipilegesh /i] in Gibeah is read and translated.The Gemara comments: This bis obvious.The Gemara explains: bLest you saythat bone should be concerned for the honor ofthe tribe of bBenjamin, thereforethe iTosefta bteaches usthat this section is read and translated.,The iToseftacontinues: The section of: b“Make known [ ihoda /i] to Jerusalem her abominations”(Ezekiel 16:2) bis read and translated.The Gemara comments: This bis obvious.The Gemara answers: This is needed bto excludethe opinion of bRabbi Eliezer,who held that this chapter may not be read as a ihaftara /i, bas it is taughtin a ibaraita /i: There was ban incident with regard to a certain man who was readingthe ihaftara bin the presence of Rabbi Eliezer,and he read the section of: b“Make known to Jerusalem her abominations.”Rabbi Eliezer bsaid to him: Before you examine the abominations of Jerusalem, go and examine the abominations of yourown bmother.The Gemara relates that bthey examined hislineage band found him to have a stain of illegitimacy.His mother had engaged in illicit sexual relations, and therefore he was of questionable lineage.,The iToseftaalso states: bAnd thesesections are bread but are not translated.The acrostic composed of the letters ireish /i, iayin /i, ibet /i, idalet /i, inun /iis ba mnemonicfor the sections included in this category, as the Gemara will explain. The iToseftastates that bthe incident of Reuben is read but not translated.The name Reuben begins with a ireish /i, the first letter of the mnemonic. And there was ban incident involving Rabbi Ḥanina ben Gamliel, who went tothe village of bKavul, and the sexton of the synagogue was reading: “And it came to pass, while Israel dweltin that land, that Reuben went and lay with Bilhah, his father’s concubine; and Israel heard of it” (Genesis 35:22). Rabbi Ḥanina bsaid to the translator: Stop, translate only the endof the verse. bAnd the Sages praised himfor this.,The iToseftacontinues: bThe secondnarrative of the bincident of theGolden bCalf is read but not translated. iEgel /i, the Hebrew word for calf, begins with an iayin /i, the second letter in the mnemonic. The Gemara explains: bWhat is the secondnarrative of the bincident of theGolden bCalf?Aaron’s account of what had taken place, bfrom “And Moses saidto Aaron” (Exodus 32:21) buntil “And Moses saw”(Exodus 32:25).,With regard to Aaron’s account, the Gemara cites that which bis taughtin a ibaraita /i: bRabbi Shimon ben Elazar says: A person should always be careful inthe way he formulates bhis responses,as sometimes the explanation that a person provides for his actions is worse than the original action itself, bas,for example, bbased on Aaron’s response to Moses, the skeptics renouncedtheir religious beliefs. bIt is statedin Aaron’s response: b“And I cast it into the fire and this calf came forth”(Exodus 32:24). This formulation implies that the calf came from the fire by itself, suggesting that it had divine power and substance.,We learned in the mishna: The verses constituting bthe Priestly Benediction [ ibirkat kohanim /i]are bread but not translated.The Gemara asks: bWhat is the reasonfor this? The Gemara explains that it is bbecause it is written:“May the Lord blift upHis countece to you” (Numbers 6:26). Listeners may understand this to mean that God shows unfair favoritism to the Jewish people.,We also learned in the mishna: bThe incident of David and Amnon is neither read nor translated.David’s name begins with a idalet /i, the next letter in the mnemonic; inun /i, the last letter of the mnemonic, is the third letter in Amnon’s name. The Gemara asks: bDidn’t you sayin the iToseftathat bthe incident of Amnon and Tamar isboth bread and translated?The Gemara explains that bthisis bnot difficult. Thisstatement of the mishna applies bwhereAmnon’s name bis written: Amnon, son of David. Thatstatement of the iToseftaapplies bwhere it is writtensimply as bAmnon. /b,§ bThe Sages taughtin a ibaraita /i: bAll of the verses that are written in the Torah in a coarse manner are read in a refined manner. For example,the term b“shall lie with her[iyishgalena /i]”(Deuteronomy 28:30) is read as though it said iyishkavena /i,which is a more refined term. The term b“with hemorrhoids [ ibafolim /i]”(Deuteronomy 28:27) is read ibateḥorim /i.The term b“doves’ dung [ iḥiryonim /i]”(II Kings 6:25) is read idivyonim /i.The phrase b“to eat their own excrement [ iḥoreihem /i] and drink their own urine [ imeimei shineihem /i]”(II Kings 18:27) is read with more delicate terms: bTo eat their own excrement [ itzo’atam /i] and drink their own urine [ imeimei ragleihem /i]. /b,The term b“into latrines [ ilemoḥra’ot /i]”(II Kings 10:27) is read as the more refined ilemotza’ot /i. Rabbi Yehoshua ben Korḥa says: iLemoḥara’ot /iis read bas it is written because it isused here as an expression of bcontempt for idol worship,and it is therefore permissible to use an indelicate term.,Similarly, bRav Naḥman said: All mockeryand obscenity bis forbidden except for mockery of idol worship, which is permitted, as it is written: “Bel bows down, Nevo stoops”(Isaiah 46:1). The prophet mocks these idols by describing them as crouching in order to defecate. Additionally, bit is written: “They stoop, they bow down together; they could not deliver the burden”(Isaiah 46:2). bRabbi Yannai said:This principle that one is permitted to mock idol worship is derived bfrom here: “The inhabitants of Samaria shall be in dread for the calves of Beth-aven; for its people shall mourn over it, and its priests shall tremble for it, for its glory, because it is departed from it”(Hosea 10:5). bDo not readit is as b“its glory [ ikevodo /i],” ratherread it as bits burden [ ikeveido /i],meaning that it is unable to restrain itself from defecating., bRav Huna bar Manoaḥ said in the name of Rav Aḥa, son of Rav Ika: It is permitted for a Jew to say to a gentile: Take your idol and put it in your ishin tav /i,i.e., ishet /i, buttocks. bRav Ashi said: One whose reputation is tarnished,i.e., he is known as a philanderer, bit is permitted to humiliate himby calling him igimmel sin /i,an acronym for igirta sarya /i, son of a putrid harlot. bOne whose reputation is commendable, it is permitted topublicly bpraise him, and one who praises him, blessings will rest upon his head. /b,, strongMISHNA: /strong bResidents of a town who sold the town square,which was at times used for public prayer and therefore attained a certain degree of sanctity, may use the proceeds of the sale only to purchase something of a greater degree of sanctity. They may therefore bpurchase a synagogue with the proceedsof the sale. If they sold ba synagogue, they may purchase an arkin which to house sacred scrolls. If they sold ban ark, they may purchase wrapping clothsfor the sacred scrolls. If they sold bwrapping cloths, /b
36. Babylonian Talmud, Moed Qatan, 16b, 16a (3rd cent. CE - 6th cent. CE) 16a. זו עשירית האיפה שלו דברי רבי יהודה,ר"ש אומר (יחזקאל מד, כז) בבאו יקריב בזמן שראוי לביאה ראוי להקרבה בזמן שאינו ראוי לביאה אינו ראוי להקרבה,אמר רבא מנלן דמשדרין שליחא דבי דינא ומזמנינן ליה לדינא דכתיב (במדבר טז, יב) וישלח משה לקרא לדתן ולאבירם בני אליאב ומנלן דמזמנינן לדינא דכתיב (במדבר טז, טז) ויאמר משה אל קרח אתה וכל עדתך,לקמי גברא רבה דכתיב (במדבר טז, טז) לפני ה' את ופלניא דכתיב אתה והם ואהרן דקבעינן זימנא דכתיב מחר זימנא בתר זימנא דכתיב (ירמיהו מו, יז) קראו שם פרעה מלך מצרים שאון העביר המועד,ומנלן דאי מתפקר בשליחא דבי דינא ואתי ואמר לא מיתחזי כלישנא בישא דכתיב (במדבר טז, יד) העיני האנשים ההם תנקר,ומנלן דמשמתינן דכתיב (שופטים ה, כג) אורו מרוז דהכי סברא דגברא רבה דכתיב (שופטים ה, כג) אמר מלאך ה' ומנלן דמחרמינן דכתיב אורו ארור,דאכיל ושתי בהדיה וקאי בארבע אמות דידיה דכתיב יושביה ומנלן דפרטינן חטאיה בציבורא דכתיב (שופטים ה, כג) כי לא באו לעזרת ה',ואמר עולא בד' מאה שיפורי שמתיה ברק למרוז איכא דאמרי גברא רבה הוה ואיכא דאמרי כוכבא הוה שנאמר (שופטים ה, כ) מן שמים נלחמו הכוכבים,ומנלן דמפקרינן נכסיה דכתיב (עזרא י, ח) וכל אשר לא יבא לשלשת הימים בעצת השרים והזקנים יחרם כל רכושו והוא יבדל מקהל הגולה,ומנלן דנצינן ולייטינן ומחינן ותלשינן שיער ומשבעינן דכתיב (נחמיה יג, כה) ואריב עמם ואקללם ואכה מהם אנשים ואמרטם ואשביעם,ומנלן דכפתינן ואסרינן ועבדינן הרדפה דכתיב (עזרא ז, כו) הן למות הן לשרושי הן לענש נכסין ולאסורין מאי לשרושי אמר אדא מרי אמר נחמיה בר ברוך אמר רב חייא בר אבין אמר רב יהודה הרדפה מאי הרדפה אמר רב יהודה בריה דרב שמואל בר שילת משמיה דרב מנדין לאלתר ושונין לאחר ל' ומחרימין לאחר ששים,א"ל רב הונא בר חיננא הכי אמר רב חסדא מתרין ביה שני וחמישי ושני ה"מ לממונא אבל לאפקירותא לאלתר,ההוא טבחא דאיתפקר ברב טובי בר מתנה אימנו עליה אביי ורבא ושמתוהו לסוף אזל פייסיה לבעל דיניה אמר אביי היכי ליעביד לישרי ליה לא חל שמתא עליה תלתין יומין לא לישרי ליה קא בעו רבנן למיעל,א"ל לרב אידי בר אבין מידי שמיע לך בהא א"ל הכי אמר רב תחליפא בר אבימי אמר שמואל טוט אסר וטוט שרי אמר ליה ה"מ לממונא אבל לאפקירותא עד דחיילא שמתא עליה תלתין יומין,אלמא קסבר אביי הני בי תלתא דשמיתו לא אתו תלתא אחריני ושרו ליה,דאיבעיא להו הני בי תלתא דשמיתו מהו למיתי תלתא אחריני ושרו ליה ת"ש מנודה לרב מנודה לתלמיד מנודה לתלמיד אינו מנודה לרב,מנודה לעירו מנודה לעיר אחרת מנודה לעיר אחרת אינו מנודה לעירו מנודה לנשיא מנודה לכל ישראל מנודה לכל ישראל אינו מנודה לנשיא רשב"ג אומר אחד מן התלמידים שנידה ומת חלקו אינו מופר,ש"מ תלת שמע מינה תלמיד שנידה לכבודו נידויו נידוי ושמע מינה כל אחד ואחד מיפר חלקו וש"מ הני בי תלתא דשמיתו לא אתו תלתא אחריני ושרו ליה,אמר אמימר הלכתא הני בי תלתא דשמיתו אתו בי תלתא אחריני ושרו ליה א"ל רב אשי לאמימר והא תניא רשב"ג אומר אחד מן התלמידים שנידה ומת חלקו אינו מופר מאי לאו אינו מופר כלל לא עד דאתו בי תלתא אחריני ושרו ליה,ת"ר אין נידוי פחות מל' יום ואין נזיפה פחות מז' ימים ואף על פי שאין ראיה לדבר זכר לדבר שנאמר (במדבר יב, יד) ואביה ירק ירק בפניה הלא תכלם שבעת ימים,אמר רב חסדא נידוי שלנו כנזיפה שלהן ונזיפה דידהו שבעה ותו לא והא ר"ש בר רבי ובר קפרא הוו יתבי וקא גרסי קשיא להו שמעתא א"ל ר"ש לבר קפרא דבר זה צריך רבי א"ל בר קפרא לר"ש ומה רבי אומר בדבר זה,אזל א"ל לאבוה איקפד אתא בר קפרא לאיתחזויי ליה א"ל בר קפרא איני מכירך מעולם ידע דנקט מילתא בדעתיה נהג נזיפותא בנפשיה תלתין יומין,שוב פעם אחד גזר רבי שלא ישנו לתלמידים בשוק מאי דרש (שיר השירים ז, ב) חמוקי ירכיך כמו חלאים מה ירך בסתר 16a. bthis isthe meal-offering of ba tenth of an ephahof flour, which every priest would bring on the day he began serving in the Temple. But as long as he is ritually impure, whether because he had come into contact with a corpse or due to leprosy, he may not send his offerings to the Temple; this is bthe statement of Rabbi Yehuda. /b, bRabbi Shimon says:The verse states: “And on the day that bhe goes intothe Sanctuary, into the inner court, to minister in the Sanctuary bhe shall sacrificehis sin offering.” This teaches that bwhen he is fit to enterthe Sanctuary, bhe is fit to sacrificean offering. But bwhen he is not fit to go intothe Sanctuary, i.e., when he is ritually impure, bhe is not fit to sacrificean offering. This implies that a leper may not send his offerings to the Temple to be sacrificed on the altar, as he himself is not fit to enter the Temple.,§ Having discussed some of the restrictions applying to a person who was ostracized, the Gemara explains some of the basic principles relating to ostracism: bRava said: From where do wederive bthat a court agent is sent to summonthe defendant btoappear before the bcourtbefore he is ostracized? bAs it is written: “And Moses sent to call Dathan and Abiram, the sons of Eliab”(Numbers 16:12). bAnd from where do wederive bthat we summonthe defendant, that he himself must appear before the bcourt? As it is written: “And Moses said to Korah: Be you and all your congregationbefore the Lord, you and they, and Aaron, tomorrow” (Numbers 16:16).,From where is it derived that the defendant must be told that he is being summoned to appear bbefore a great man? As it is written:“And Moses said to Korah: Be you and all your congregation bbefore the Lord”(Numbers 16:16). From where is it derived that the summons must mention the names of both parties: bYou and so-and-so,the plaintiff? bAs it is written: “You, and they, and Aaron”(Numbers 16:16). From where is it derived bthat we set a datefor the court proceedings? bAs it is written: “Tomorrow”(Numbers 16:16). From where is it derived that a second bdatemust be set bafterthe first bdate,if the defendant did not heed the first summons? bAs it is written: “They did cry there, Pharaoh, king of Egypt is but a noise; he has passed the time appointed… /bSurely as Tabor is among the mountains, and as Carmel by the sea, so shall he come” (Jeremiah 46:17). Although a time had been appointed and it had passed, it was not canceled entirely but pushed off to a later date., bAnd from where do wederive bthat ifthe summoned person bbehaves disrespectfully toward the agent of the court, andthe agent bcomesback band reportshis conduct, that bthis is not considered slander? As it is written: “Will you put out the eyes of these men?”(Numbers 16:14). Dathan and Abiram spoke these words to the messenger that Moses had sent to them, and the messenger reported them back to Moses., bAnd from where do wederive bthat we ostracizeone who does not obey a court summons? bAs it is written: “Curse Meroz”(Judges 5:23), who was ostracized for not coming to battle after having been summoned. From where is it derived that the ostracized person must be told bthat itwas bthe decision of a great manto ostracized him? bAs it is written:“Curse Meroz, bsaid the messenger of the Lord”(Judges 5:23). bAnd from where do wederive bthat,if he fails to mend his ways, bwe excommunicatesuch a person more harshly, putting him under the most severe form of excommunication? bAs it is written:“Curse Meroz… bcurse bitterlyits inhabitants” (Judges 5:23), implying that one curse is followed by another, i.e., lesser ostracism is followed by harsh excommunication.,From where is it derived bthatthe curse applies to anyone who beats or drinks with, or stands within, four cubits ofthe ostracized person? bAs it is written:“Curse bitterly bits inhabitants”(Judges 5:23), in reference to all those sitting together with Meroz. bAnd from where do wederive bthat we detail his sin in public? As it is written:“Curse bitterly its inhabitants, bbecause they did not come to the help of the Lord”(Judges 5:23)., bAnd Ulla said: Barak ostracized Meroz withthe blowing of bfour hundred ishofarot /idue to his failure to come. As for the identification of Meroz, bsome saythat bhe was a great manand that he was ostracized because he did not join in the war effort. bAnd others saythat the reference is to ba starand not a human being, and that it did not aid the Jewish people in their battle, bas it is stated: “The stars fought from heaven;in their courses they fought against Sisera,” (Judges 5:20). This star, which did not help the Jewish people, was cursed., bAnd from where do wederive bthatthe court bmay declare the property ofone who does not obey its orders bas ownerless? As it is written: “And that whoever would not come within three days, according to the counsel of the princes and the Elders, all his substance shall be forfeited [ iyaḥoram /i] and himself separated from the congregation of the exiles”(Ezra 10:8). “Shall be forfeited” is referring to excommunication., bAnd from where do wederive bthat we may contend withsuch a person, band cursehim, band beathim, band pull outhis bhair, and makehim btake an oathin order to prevent him from sinning? bAs it is written: “And I contended with them, and cursed them, and beat some of them, and pulled out their hair, and made them take oathby God” (Nehemiah 13:25)., bAnd from where do wederive bthat we may shacklehis hands and feet, bchainhim, band apply pressure? As it is written: “Whether it be for death, or for banishment [ ilishroshi /i], or for confiscation of goods, or for imprisonment”(Ezra 7:26). The Gemara asks: bWhatis the meaning of the word b“ ilishroshi /i,”translated here as banishment? bAdda Mari saidthat bNeḥemya bar Baruch saidthat bRav Ḥiyya bar Avin saidthat bRav Yehuda said:This is bpressure.Since this expression is also unclear, the Gemara asks: bWhatis bpressure? Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Ravthat this term refers to the following series of actions: bThey ostracizehim bimmediately, andthen once bagain after thirtydays, and if he still does not repent, bthey excommunicate him after sixtydays., bRav Huna bar Ḥina said to him: Rav Ḥisda said as follows:Before excommunicating a person, the court bwarns himthree times, on bMonday, Thursday, andthe following bMonday.The Gemara notes: bThis appliesin a case where one ignores ba monetary judgmentthat was issued against him. He is warned three times that he must repay his debt. bButin a case where one bbehaves disrespectfullytoward a Torah scholar, he is bimmediatelyostracized.,§ The Gemara relates that ba certain butcher behaved disrespectfully toward Rav Tuvi bar Mattana. Abaye and Rava were appointedto the case band ostracized him. In the endthe butcher bwent and appeased his disputant,Rav Tuvi. bAbaye said: What should we doin this case? Shall bhe be releasedfrom his decree of ostracism? bHisdecree of bostracism has notyet bbeen in effect forthe usual bthirty days.On the other hand, bshall he not be releasedfrom ostracism? But bthe Sages wish to enterhis shop and purchase meat, and they are presently unable to do so. What, then, is the most appropriate course of action?, bHe said to Rav Idi bar Avin:Have byou heard anything with regard to sucha case? Rav Idi bar Avin bsaid toAbaye: bRav Taḥlifa bar Avimi saidthat bShmuel said as follows:A ishofar bblastat the time of the ostracism bmakesit bbinding, anda ishofar bblast releasesit. In other words, the ishofarshould be sounded now, as it had been sounded when the decree of ostracism was pronounced, and it should be canceled, although thirty days have not passed. Abaye bsaid to him: This appliesin a case where one ignores ba monetary judgmentthat was issued against him; bbutin a case where one bbehaves disrespectfully,there must be no release buntil thedecree of bostracism has been in effect for thirty days. /b,The Gemara comments: bApparently, Abaye maintainsthat if bthreepeople bostracizedone, bthree others may not come and release him.This is derived from the fact that Abaye was concerned about releasing the butcher from ostracism and did not delegate the task to someone else., bAs a dilemma was raised beforethe Sages: If bthreepeople bostracizedsomeone, bwhat isthe ihalakhawith regard to bthree others coming and releasing himfrom his decree of ostracism? The Gemara suggests: bComeand bheara proof from that which is taught in a ibaraita /i: bOne who was ostracized by the teacherof Torah for having acted disrespectfully toward him bisconsidered bostracized with regard to the student,and the latter must keep his distance from him. However, bone who was ostracized by the student is notconsidered bostracized with regard to the teacher. /b, bOne who was ostracized by hisown bcity isconsidered bostracized with regard to another city.However, bone who was ostracized by another city is notconsidered bostracized with regard to hisown bcity. One who was ostracized by the iNasi /iof the Sanhedrin bisconsidered bostracized with regard to all the Jewish people;but bone who was ostracized by all the Jewish people is notconsidered bostracized with regard to the iNasi /iof the Sanhedrin. bRabban Shimon ben Gamliel says:If bone of the studentssitting as a judge on the court bhad ostracizedsomeone, band he diedbefore releasing him from the decree of ostracism, bhis portionof the decree of ostracism bis not nullified. /b,The Gemara says: bLearn three ihalakhot bfrom this ibaraita /i. bLearn from thisthat in the case of ba student who ostracizessomeone bdue toan insult to bhis dignityand not because the ostracized person was guilty of some transgression, bhisdecree of bostracism is valid.Were the case one where one was ostracized due to sin, everyone is required to respect the decree of ostracism, even the student’s teacher. bAnd learn from thisthat beach and every onewho participated in the decree of ostracism bnullifies hisown bportionof the decree of ostracism, as the ibaraitaspeaks of: His portion. bAnd learn from thisthat if bthreepeople bostracizedanother person, bthree otherpeople bmay not come and nullifythe decree of ostracism. Were this not the case, it wouldn’t matter if a certain person’s portion was not nullified. His portion could be nullified by someone else., bAmeimar said: The ihalakhaisthat if bthreepeople bostracizeanother person, bthree others may come and nullifythe decree of ostracism. bRav Ashi said to Ameimar: But isn’t it taughtin a ibaraita /i: bRabban Shimon ben Gamliel says:If bone of the students had ostracizedanother person, band he diedbefore releasing him from the decree of ostracism, bhis portion is not nullified? What, is it notthat bit is not nullified at all,i.e., it cannot be nullified by another person? The Gemara rejects this argument: bNo,this means that the decree of ostracism remains in force buntil three other people come and nullifyit.,§ bThe Sages taughtthe following ibaraita /i: bOstracism does notapply bfor less thana period of bthirty days, and admonition,which is less severe than ostracism, bdoes notapply bfor less thana period of bseven days. And although there is no proof with regard to the matter,i.e., the standard duration of admonition, there is ban allusion to the matter, as it is stated: “If her father had but spit in her face, should she not be ashamed for seven days?”(Numbers 12:14). This implies that admonition lasts for seven days., bRav Ḥisda said: Ourdecree of bostracismin Babylonia has the power bof their admonitionin Eretz Yisrael. Since the authorities in Eretz Yisrael are ordained with the title Rabbi, their admonition carries more weight than a decree of ostracism issued in Babylonia. The Gemara asks: Is btheir admonitionin Eretz Yisrael only bsevendays band no more? But isn’tit related that bRabbi Shimon, son of RabbiYehuda HaNasi, band bar Kappara were sitting and studying,and they posed ba difficulty witha certain ihalakha /i. Rabbi Shimon said to bar Kappara: This issue requiresmy father, bRabbiYehuda HaNasi, to explain it. bBar Kappara said to Rabbi Shimon,somewhat mockingly: bAnd what canyour father, bRabbiYehuda HaNasi, bsay about thisissue? What can he add and teach us about it?,Rabbi Shimon bwent and told his father,Rabbi Yehuda HaNasi, what bar Kappara had said, and Rabbi Yehuda HaNasi bbecame angrywith him. When bbar Kappara cameat some later point bto visit,Rabbi Yehuda HaNasi bsaid to him: Bar Kappara, I do not know you at all.Bar Kappara bunderstood thatRabbi Yehuda HaNasi bhad takenhis bstatement to heart,i.e., was insulted. He subsequently bbehavedas if he had been badmonished,as a self-imposed punishment, bfor thirty days. /b, bOnce again, on another occasion, RabbiYehuda HaNasi bdecreed that students not be taught in the marketplacebut only in a study hall. bWhatverse did he bexpoundto serve as the basis for this decree? The verse states: b“Your rounded thighs are like jewels,the work of the hands of an artist” (Song of Songs 7:2). bJustas ba thigh isordinarily bhiddenand kept covered with clothes
37. Babylonian Talmud, Pesahim, 53b, 57a, 57b, 92a, 49b (3rd cent. CE - 6th cent. CE) 49b. ואינו מתקבל:,תנו רבנן לעולם ימכור אדם כל מה שיש לו וישא בת תלמיד חכם לא מצא בת תלמיד חכם ישא בת גדולי הדור לא מצא בת גדולי הדור ישא בת ראשי כנסיות לא מצא בת ראשי כנסיות ישא בת גבאי צדקה לא מצא בת גבאי צדקה ישא בת מלמדי תינוקות ולא ישא בת עמי הארץ מפני שהן שקץ ונשותיהן שרץ ועל בנותיהן הוא אומר (דברים כז, כא) ארור שוכב עם כל בהמה,תניא ר' אומר עם הארץ אסור לאכול בשר (בהמה) שנאמר (ויקרא יא, מו) זאת תורת הבהמה והעוף כל העוסק בתורה מותר לאכול בשר בהמה ועוף וכל שאינו עוסק בתורה אסור לאכול בשר בהמה ועוף:,אמר רבי אלעזר עם הארץ מותר לנוחרו ביום הכיפורים שחל להיות בשבת אמרו לו תלמידיו ר' אמור לשוחטו אמר להן זה טעון ברכה וזה אינו טעון ברכה:,אמר רבי אלעזר עם הארץ אסור להתלוות עמו בדרך שנאמר (דברים ל, כ) כי היא חייך ואורך ימיך על חייו לא חס על חיי חבירו לא כל שכן,אמר רבי שמואל בר נחמני אמר רבי יוחנן עם הארץ מותר לקורעו כדג אמר רבי שמואל בר יצחק ומגבו:,תניא אמר רבי עקיבא כשהייתי עם הארץ אמרתי מי יתן לי תלמיד חכם ואנשכנו כחמור אמרו לו תלמידיו רבי אמור ככלב אמר להן זה נושך ושובר עצם וזה נושך ואינו שובר עצם:,תניא היה רבי מאיר אומר כל המשיא בתו לעם הארץ כאילו כופתה ומניחה לפני ארי מה ארי דורס ואוכל ואין לו בושת פנים אף עם הארץ מכה ובועל ואין לו בושת פנים:,תניא רבי אליעזר אומר אילמלא אנו צריכין להם למשא ומתן היו הורגין אותנו,תנא רבי חייא כל העוסק בתורה לפני עם הארץ כאילו בועל ארוסתו בפניו שנאמר (דברים לג, ד) תורה צוה לנו משה מורשה אל תקרי מורשה אלא מאורסה,גדולה שנאה ששונאין עמי הארץ לתלמיד חכם יותר משנאה ששונאין עובדי כוכבים את ישראל ונשותיהן יותר מהן: תנא שנה ופירש יותר מכולן,תנו רבנן ששה דברים נאמרו בעמי הארץ אין מוסרין להן עדות ואין מקבלין ממנו עדות ואין מגלין להן סוד ואין ממנין אותן אפוטרופוס על היתומים ואין ממנין אותן אפוטרופוס על קופה של צדקה ואין מתלוין עמהן בדרך ויש אומרים אף אין מכריזין על אבידתו,ותנא קמא זמנין דנפיק מיניה זרעא מעליא ואכיל ליה שנאמר (איוב כז, יז) יכין וצדיק ילבש:,וכן מי שיצא וכו':,למימרא דרבי מאיר סבר כביצה הוא דחשיב ורבי יהודה סבר כזית נמי חשיב ורמינהי עד כמה הן מזמנין עד כזית ורבי יהודה אומר עד כביצה,אמר רבי יוחנן מוחלפת השיטה,אביי אמר לעולם לא תיפוך התם בקראי פליגי הכא בסברא פליגי התם בקראי פליגי רבי מאיר סבר (דברים ח, י) ואכלת זו אכילה ושבעת זו שתיה ואכילה בכזית ורבי יהודה סבר ואכלת ושבעת אכילה שיש בה שביעה ואיזו זו בכביצה,הכא בסברא פליגי דרבי מאיר סבר חזרתו כטומאתו מה טומאתו בכביצה אף חזרתו בכביצה ור' יהודה סבר חזרתו 49b. band unacceptable. /b, bThe Sages taught: A person should alwaysbe willing to bsell all he hasin order to bmarry the daughter of a Torah scholar.If bhe cannot find the daughter of a Torah scholar, he should marry the daughter ofone of the bgreatpeople bof the generation,who are pious although they are not Torah scholars. If bhe cannot find the daughter ofone of the bgreatpeople bof the generation, he should marry the daughter ofone of bthe heads of the congregations.If bhe cannot find the daughter ofone of bthe heads of the congregations, he should marry the daughter ofone of bthe charity collectors.If bhe cannot find the daughter ofone of bthe charity collectors, he should marry the daughter ofone of bthe schoolteachers.However, bhe should not marry the daughter of an ignoramus [ iam ha’aretz /i] because they are vermin and their wives aresimilar to ba creeping animal,as their lifestyle involves the violation of numerous prohibitions. bAnd with regard to their daughtersthe verse bstates: “Cursed is he who lies with an animal”(Deuteronomy 27:21), as they are similar to animals in that they lack any knowledge or moral sense.,The Gemara continues its discussion with regard to an ignoramus. bIt was taughtin a ibaraitathat bRabbiYehuda HaNasi bsays: It is prohibited for an ignoramus to eat meat, as it is stated: “This is the law [ itorah /i] of the beast and of the fowl”(Leviticus 11:46). He expounds: bAnyone who engages in Torahstudy bis permitted to eat the meat of animals and fowl, and anyone who does not engage in Torahstudy bis prohibited to eat the meat of animals or fowl. /b,The Gemara proceeds to mention some sharply negative statements of the Sages in which they overstated their negative sentiments with regard to ignoramuses, although these ignoramuses were wicked in addition to being boors ( ige’onim /i). bRabbi Elazar said: It is permitted to stab an ignoramusto death bon Yom Kippur that occurs on Shabbat. His students said to him: Master,at least bsaythat it is permitted bto slaughter him. He said to them:I intentionally used the word stab, as bthisterm, slaughtering, brequires a blessingwhen one slaughters an animal, band thatterm, stabbing, bdoes not require a blessingin any context., bRabbi Elazar said: It is prohibited to accompany an ignoramuswhile traveling bon the roaddue to concern that the ignoramus might try to harm his traveling partner, bas it is statedwith regard to Torah: b“For it is your life and the length of your days”(Deuteronomy 30:20). An ignoramus has not studied any Torah, indicating that bhe is not concerned about his own life;with regard bto another’s life, all the more so. /b, bRabbi Shmuel bar Naḥmani saidthat bRabbi Yoḥa said: It is permitted to tearopen ban ignoramus like a fish. Rabbi Shmuel bar Yitzḥak said: Andone may cut him open bfrom his backand thereby cause his immediate death by piercing his spinal cord rather than his stomach., bIt was taughtin a ibaraitathat bRabbi Akiva said: When I was an ignoramus I said: Who will give me a Torah scholarso that bI will bite him like a donkey? His students said to him: Master, saythat you would bite him blike a dog! He said to them:I specifically used that wording, as bthis one,a donkey, bbites and breaks bones, and that one,a dog, bbites but does not break bones. /b, bIt was taughtin a ibaraitathat bRabbi Meir would say: Anyone who marries off his daughter to an ignoramusis considered bas though he binds her and places her before a lion.Why is this so? bJust as a lion maulsits prey band eats and has no shame, so too, an ignoramus strikeshis wife bandthen bengages in sexual relationswith her without appeasing her first, band has no shame. /b, bIt was taughtin a ibaraitathat bRabbi Eliezer says: If we did not needthe ignoramuses bfor business, they would kill us. /b,The Gemara shifts to a discussion of an ignoramus who has some degree of sensitivity ( iMe’iri /i). bRabbi Ḥiyya taught: Anyone who engages in Torahstudy bin the presence of an ignoramus,causing the ignoramus embarrassment and anguish over his inability to study Torah, bis considered as though he had sexual relations withthe ignoramus’s bbetrothedbride bin his presence, as it is stated: “Moses commanded us the Torah, an inheritance[imorasha/b] for the congregation of Jacob” (Deuteronomy 33:4). bDo not read itas binheritance [ imorasha /i]; rather,read it as bbetrothed [ ime’orasa /i].The Torah is compared to the betrothed bride of the Jewish people until one studies it and thereby consummates his marriage with it.,Similarly, he said: bThe hatred which ignoramuses have for a Torah scholar is greater than the hatred that the nations of the world have for the Jewish people. Andthe bwivesof the ignoramuses hate Torah scholars bmore thanthe ignoramuses themselves. bIt was taughtin the iToseftathat one bwho studiedTorah band lefthis studies hates Torah scholars bmore than all of them. /b, bThe Sages taught: Six statements were made with regard to ignoramuses: One may not entrust them with testimony,i.e., one may not appoint them as witnesses to a particular event or transaction. Additionally, bone may not accept testimony from them,as they are not considered trustworthy, and bone should not reveal a secret to them,as they will reveal it. bOne may not appoint them as steward [ iapotropos /i] overan estate belonging to borphans,due to concern that they might make improper use of the orphans’ property. Likewise, bone may not appoint them as guardian over a charity fund.Finally, bone should not accompany themwhile traveling bon the road,due to concern for one’s safety. bAnd there are those who say: One does not even announce their lostitems, meaning that if one finds a lost article from such a person, he is allowed to keep it without making an effort to locate the owner ( iMe’iri /i).,The Gemara asks: What is the reasoning of bthe first itanna /i,who holds that one must announce having found the lost article of an ignoramus? The Gemara explains: bSometimes upstanding offspring will come from him and will consumethe property, bas it is stated: “He may prepare it but the just shall put it on”(Job 27:17). It is possible for a wicked person to prepare something for himself that will later be used by a righteous person.,The Gemara returns to explaining the mishna. It was taught: bAnd so too, one who leftJerusalem with sacrificial meat in his possession must return to Jerusalem to burn it, just as one is required to return in order to remove leaven from his possession. According to Rabbi Meir, this ihalakhaapplies with regard to an egg-bulk of sacrificial meat or leaven, whereas Rabbi Yehuda disagrees and says the minimum amount for both is an olive-bulk.,The Gemara asks: bIs that to say that Rabbi Meir holdsthat ban egg-bulk isthe minimal amount that is considered bsignificant, and Rabbi Yehuda holds that an olive-bulk is alsoconsidered bsignificant?The Gemara braises a contradictionfrom a mishna in iBerakhot /i: bHow muchfood must one eat in order bto obligatethose with whom he ate bin a izimmun /i? An olive-bulkof food is sufficient according to the unattributed opinion in the mishna, which is generally that of Rabbi Meir. bAnd Rabbi Yehuda says: An egg-bulkis the minimum measure to obligate those with whom one ate in a izimmun /i. This seems to contradict the opinions of Rabbi Meir and Rabbi Yehuda stated in the mishna here., bRabbi Yoḥa said: The opinions are reversedin one of these sources, and must be emended., bAbaye said: Actually, do not reversethe opinions. bThere, they disagree with regard tothe interpretation of bverses,while bhere, they disagree with regard to logical reasoning.How so? bThere,with regard to izimmun /i, bthey disagree with regard tothe interpretation of bverses. Rabbi Meir holdsthat the verse: “And you shall eat and be satisfied and bless the Lord your God” (Deuteronomy 8:10) should be understood as follows: b“And you shall eat,” that is eating; “and be satisfied,” that is drinking.The standard halakhic principle is that beatingis defined as the consumption of ban olive-bulk. And Rabbi Yehuda holds: “And you shall eat and you shall be satisfied”refers bto eating that includes satisfaction. And what isconsidered eating with satisfaction? It is consumption of ban egg-bulk. /b,However, bhere,in the cases of leaven and consecrated food, bthey disagreenot with regard to the interpretation of verses but bwith regard to logical reasoning, as Rabbi Meir holds:The requirement to breturnconsecrated food bis analogous to its ritual impurity. Just as itssusceptibility to britual impurity isonly when it is the size of an begg-bulk, so too,the requirement to breturn it isonly when it is the size of an begg-bulk. And Rabbi Yehuda holds:The requirement to breturnconsecrated food
38. Babylonian Talmud, Qiddushin, 30b (3rd cent. CE - 6th cent. CE) 30b. (משלי ז, ד) אמור לחכמה אחותי את וגו' ואומר (משלי ז, ג) קשרם על אצבעותיך כתבם על לוח לבך ואומר (תהלים קכז, ד) כחצים ביד גבור כן בני הנעורים ואומר (תהלים קכ, ד) חצי גבור שנונים ואומר (תהלים מה, ו) חציך שנונים עמים תחתיך יפלו ואומר (תהלים קכז, ה) אשרי הגבר אשר מלא את אשפתו מהם לא יבושו כי ידברו את אויבים בשער,מאי את אויבים בשער אמר רבי חייא בר אבא אפי' האב ובנו הרב ותלמידו שעוסקין בתורה בשער אחד נעשים אויבים זה את זה ואינם זזים משם עד שנעשים אוהבים זה את זה שנאמר (במדבר כא, יד) את והב בסופה אל תקרי בסופה אלא בסופה,ת"ר (דברים יא, יח) ושמתם סם תם נמשלה תורה כסם חיים משל לאדם שהכה את בנו מכה גדולה והניח לו רטיה על מכתו ואמר לו בני כל זמן שהרטיה זו על מכתך אכול מה שהנאתך ושתה מה שהנאתך ורחוץ בין בחמין בין בצונן ואין אתה מתיירא ואם אתה מעבירה הרי היא מעלה נומי,כך הקב"ה אמר להם לישראל בני בראתי יצר הרע ובראתי לו תורה תבלין ואם אתם עוסקים בתורה אין אתם נמסרים בידו שנאמר (בראשית ד, ז) הלא אם תטיב שאת,ואם אין אתם עוסקין בתורה אתם נמסרים בידו שנא' לפתח חטאת רובץ ולא עוד אלא שכל משאו ומתנו בך שנאמר ואליך תשוקתו ואם אתה רוצה אתה מושל בו שנאמר ואתה תמשל בו,ת"ר קשה יצר הרע שאפילו יוצרו קראו רע שנאמר (בראשית ח, כא) כי יצר לב האדם רע מנעוריו אמר רב יצחק יצרו של אדם מתחדש עליו בכל יום שנאמר (בראשית ו, ה) רק רע כל היום,ואמר ר"ש בן לוי יצרו של אדם מתגבר עליו בכל יום ומבקש המיתו שנאמר (תהלים לז, לב) צופה רשע לצדיק ומבקש להמיתו ואלמלא הקב"ה עוזרו אין יכול לו שנאמר אלהים לא יעזבנו בידו,תנא דבי ר' ישמעאל בני אם פגע בך מנוול זה משכהו לבית המדרש אם אבן הוא נימוח ואם ברזל הוא מתפוצץ שנאמר (ירמיהו כג, כט) הלא כה דברי כאש נאם ה' וכפטיש יפוצץ סלע אם אבן הוא נימוח שנאמר (ישעיהו נה, א) הוי כל צמא לכו למים ואומר (איוב יד, יט) אבנים שחקו מים,להשיאו אשה מנלן דכתיב (ירמיהו כט, ו) קחו נשים והולידו בנים ובנות וקחו לבניכם נשים ואת בנותיכם תנו לאנשים,בשלמא בנו בידו אלא בתו בידו היא הכי קאמר להו ניתן לה מידי ולבשייה ונכסייה כי היכי דקפצו עלה אינשי,ללמדו אומנות מנלן אמר חזקיה דאמר קרא (קהלת ט, ט) ראה חיים עם אשה אשר אהבת אם אשה ממש היא כשם שחייב להשיאו אשה כך חייב ללמדו אומנות אם תורה היא כשם שחייב ללמדו תורה כך חייב ללמדו אומנות,ויש אומרים אף להשיטו בנהר מאי טעמא חיותיה הוא,רבי יהודה אומר כל שאינו מלמדו אומנות מלמדו ליסטות ליסטות ס"ד אלא כאילו מלמדו ליסטות,מאי בינייהו איכא בינייהו דאגמריה עיסקא,כל מצות האב על הבן וכו' מאי כל מצות האב על הבן אילימא כל מצותא דמיחייב אבא למיעבד לבריה נשים חייבות והתניא האב חייב בבנו למולו ולפדותו אביו אין אמו לא,אמר רב יהודה הכי קאמר כל מצות האב המוטלת על הבן לעשות לאביו אחד אנשים ואחד נשים חייבין תנינא להא דת"ר איש אין לי אלא איש אשה מנין כשהוא אומר תיראו הרי כאן שנים,א"כ מה ת"ל איש איש סיפק בידו לעשות אשה אין סיפק בידה לעשות מפני שרשות אחרים עליה אמר רב אידי בר אבין אמר רב נתגרשה שניהם שוים,ת"ר נאמר (שמות כ, יב) כבד את אביך ואת אמך ונאמר (משלי ג, ט) כבד את ה' מהונך השוה הכתוב כבוד אב ואם לכבוד המקום,נאמר (ויקרא יט, ג) איש אמו ואביו תיראו ונאמר (דברים ו, יג) את ה' אלהיך תירא ואותו תעבוד השוה הכתוב מוראת אב ואם למוראת המקום,נאמר (שמות כא, יז) מקלל אביו ואמו מות יומת ונאמר (ויקרא כד, טו) איש איש כי יקלל אלהיו ונשא חטאו השוה הכתוב ברכת אב ואם לברכת המקום אבל בהכאה ודאי אי אפשר,וכן בדין ששלשתן שותפין בו ת"ר שלשה שותפין הן באדם הקב"ה ואביו ואמו בזמן שאדם מכבד את אביו ואת אמו אמר הקב"ה מעלה אני עליהם כאילו דרתי ביניהם וכבדוני,תניא רבי אומר גלוי וידוע לפני מי שאמר והיה העולם שבן מכבד את אמו יותר מאביו מפני 30b. b“Say to wisdom: You are my sister,and call understanding your kinswoman” (Proverbs 7:4), which indicates that one should be as knowledgeable in the Torah as in the identity of his sister. bAnd it states: “Bind them upon your fingers, you shall write them upon the tablet of your heart”(Proverbs 7:3). bAnd it states: “As arrows in the hand of a mighty man, so are the children of one’s youth”(Psalms 127:4). bAnd it states: “Sharp arrows of the mighty”(Psalms 120:4). bAnd it states: “Your arrows are sharp, the peoples fall under you”(Psalms 45:6). bAnd it states: “Happy is the man who has his quiver full of them; they shall not be put to shame when they speak with their enemies in the gate”(Psalms 127:5).,The Gemara asks: bWhatis the meaning of the phrase b“enemies in the gate”with regard to Torah study? bRabbi Ḥiyya bar Abba says: Even a father and his son,or ba rabbi and his student, who are engaged in Torahtogether bin one gate become enemies with each otherdue to the intensity of their studies. bBut they do not leave there until they love each other, as it is statedin the verse discussing the places the Jewish people engaged in battle in the wilderness: “Therefore it is said in the book of the wars of the Lord, bVahev in Suphah [ ibeSufa /i],and the valleys of Arnon” (Numbers 21:14). The word “ ivahev /i” is interpreted as related to the word for love, iahava /i. Additionally, bdo not readthis as b“in Suphah [ ibeSufa /i]”; rather,read it as b“at its end [ ibesofa /i],”i.e., at the conclusion of their dispute they are beloved to each other., bThe Sages taught: “And you shall place [ ivesamtem /i]these words of Mine in your hearts” (Deuteronomy 11:18). Read this as though it stated isam tam /i, a perfect elixir. The Torah is compared to an elixir of life.There is ba parable thatillustrates this: bA person hit his son with a strong blow and placed a bandage on his wound. And he said to him: My son, as long as this bandage is on your woundand is healing you, beat what you enjoy and drink what you enjoy, and bathe in either hot water or cold water, and you do not need to be afraid,as it will heal your wound. bBut if you take it off,the wound bwill become gangrenous. /b, bSotoo bthe Holy One, Blessed be He, said to Israel: My children, I created an evil inclination,which is the wound, band I created Torah as its antidote. If you are engaged in Torahstudy byou will not be given over into the handof the evil inclination, bas it is stated: “If you do well, shall it not be lifted up?”(Genesis 4:7). One who engages in Torah study lifts himself above the evil inclination., bAnd if you do not engage in Torahstudy, byou are given over to its power, as it is stated: “Sin crouches at the door”(Genesis 4:7). bMoreover, allof the evil inclination’s bdeliberationswill be bconcerning you, as it is statedin the same verse: b“And to you is its desire.” And if you wish you shall rule over it, as it is statedin the conclusion of the verse: b“But you may rule over it”(Genesis 4:7)., bThe Sages taught:So bdifficult is the evil inclination that even its Creator calls it evil, as it is stated: “For the inclination of a man’s heart is evil from his youth”(Genesis 8:21). bRav Yitzḥak says: A person’sevil binclination renews itself to him every day, as it is stated:“And that every inclination of the thoughts in his heart was bonly evil all day [ ikol hayyom /i]”(Genesis 6:5). “ iKol hayyom /i” can also be understood as: Every day., bAnd Rabbi Shimon ben Levi says: A person’s inclination overpowers him every day, and seeks to kill him, as it is stated: “The wicked watches the righteous and seeks to slay him”(Psalms 37:32). bAnd if notfor the fact that bthe Holy One, Blessed be He, assistseach person in battling his evil inclination, bhe could notovercome bit, as it is stated: “The Lord will not leave him in his hand”(Psalms 37:33).,A Sage from bthe school of Rabbi Yishmael taught: My son, if this wretched one,the evil inclination, bencounters you, pull it into the study hall,i.e., go and study Torah. bIf it is a stoneit will bmelt, and if it is ironit will bbreak, as it is statedwith regard to the Torah: b“Is not My word like fire, says the Lord, and like a hammer that breaks the rock in pieces?”(Jeremiah 23:29). Just as a stone shatters a hammer, so too one can overcome his evil inclination, which is as strong as iron, through Torah study. With regard to the second part of the statement: bIf it is a stoneit will bmelt,this is bas it is statedwith regard to the Torah: b“Ho, everyone who thirsts, come for water”(Isaiah 55:1), band it states: “The water wears the stones”(Job 14:19), indicating that water is stronger than stone.,§ The ibaraita(29a) teaches that a father is commanded bto marryhis son to ba woman.The Gemara asks: bFrom where do wederive this matter? bAs it is written: “Take wives and bear sons and daughters, and take wives for your sons and give your daughters to men”(Jeremiah 29:6).,The Gemara analyzes this verse: bGrantedwith regard to bhis son,this is bin his power,i.e., he can instruct him to marry a woman, as a man is the active agent in a marriage. bButwith regard to bhis daughter, isthis bin his power?She must wait for a man to marry her. The Gemara answers: bThis is whatJeremiah was bsaying to themin the aforementioned verse: Her father should bgive her somethingfor her dowry, band he should dress and cover herwith suitable clothing bso that men will leap tomarry bher. /b,§ The ibaraitafurther states that a father is commanded bto teachhis son ba trade.The Gemara asks: bFrom where do wederive this? bḤizkiyya said: As the verse states: “Enjoy life with the wife whom you love”(Ecclesiastes 9:9). bIfthis verse is interpreted literally, and bitis referring to ban actual woman,then one can derive as follows: bJust asa father bis obligated to marryhis son bto a woman, so too, he is obligated to teach him a trade,as indicated by the term: Life. bAnd ifthe wife mentioned in this verse is allegorical, and bit is the Torah,then one should explain the verse in the following manner: bJust as he is obligated to teach him Torah, so too, he is obligated to teach him a trade. /b,§ The ibaraitaadds: bAnd some saythat a father is balsoobligated bto teachhis son bto swim in a river.The Gemara asks: bWhat is the reasonfor this? bIt isnecessary for bhis life,i.e., this is potentially a lifesaving skill.,§ The ibaraitafurther teaches that bRabbi Yehuda says: Anyfather bwho does not teachhis son ba trade teaches him banditry.The Gemara asks: Can it benter your mindthat he actually teaches him bbanditry? Rather,the ibaraitameans that it is bas though he taught him banditry. /b,The Gemara asks: bWhat isthe difference bbetweenthe opinion of the first itannaand that of Rabbi Yehuda? Both state that a father must teach his son a trade. The Gemara answers: bThere isa difference bbetween themin a case bwherethe father bteaches himto engage in bbusiness.According to the first itannathis is sufficient, whereas Rabbi Yehuda maintains that he must teach him an actual trade.,§ The mishna teaches: With regard to ball mitzvot of a father with regard to his son,both men and women are obligated to perform them. The Gemara inquires: bWhatis the meaning of the expression: bAll mitzvot of a father with regard to his son? If we saythat this is referring to ball of the mitzvot that a father is required to perform for his son,are bwomen obligatedin these? bBut isn’t it taughtin a ibaraita /i: bA father is obligated with regard to his son to circumcise him, and to redeem him?This indicates that bhis father, yes,he is obligated to do these, but bhis mother, no,she is not obligated to perform these mitzvot for her son., bRav Yehuda saidthat bthis is whatthe mishna bis saying:With regard to beach mitzvafor bthe father that is incumbent upon the son to perform for his father, both men and women are obligatedin them. The Gemara comments: bWealready blearned this, as the Sages taughtin a ibaraita /i, with regard to the verse: b“A manshall fear [ itira’u /i] his mother and his father” (Leviticus 19:3). bI havederived bonlythat ba manis obligated in this mitzva; bfrom wheredo I derive that ba womanis also obligated? bWhen it saysin the same verse: b“A man shall fear [ itira’u /i] his mother and his father”(Leviticus 19:3), employing the plural form of the verb, this indicates that bthere are twothat are obligated bhere,both a man and a woman., bIf so,that both of them are obligated, bwhatis the meaning when bthe verse states: “Man”?In the case of ba man,it is bin his power to performthis mitzva; whereas with regard to ba woman,it is bnotalways bin her power to performthis mitzva, bbecause she is under the authority of anotherperson, i.e., her husband. As she is obligated to her husband to maintain her household, she is not always able to find time for her parents. bRav Idi bar Avin saysthat bRav says:Consequently, if a woman bis divorced,then bboth of them,a daughter and a son, are bequalwith regard to honoring and fearing their father and mother., bThe Sages taughtthat bit is stated: “Honor your father and your mother”(Exodus 20:11), band it is stated: “Honor the Lord with your wealth”(Proverbs 3:9). In this manner, bthe verse equates the honor of one’s father and mother to the honor of the Omnipresent,as the term “honor” is used in both cases.,Similarly, bit is stated: “A man shall fear his mother and his father”(Leviticus 19:3), band it is stated: “You shall fear the Lord your God and Him you shall serve”(Deuteronomy 6:13). bThe verse equates the fear of one’s father and mother to the fear of the Omnipresent. /b,Likewise, bit is stated: “He who curses his father or his mother shall be put to death”(Exodus 21:17), band it is stated: “Whoever curses his God shall bear his sin”(Leviticus 24:15). bThe verse equates the blessing,a euphemism for cursing, bofone’s bfather and mother to the blessing of the Omnipresent. But with regard to striking,i.e., with regard to the ihalakhathat one who strikes his father or mother is liable to receive court-imposed capital punishment, bit is certainly not possibleto say the same concerning the Holy One, Blessed be He., bAnd sotoo, the equating of one’s attitude toward his parents to his attitude toward God is ba logical derivation, as the three of them are partners in hiscreation. As bthe Sages taught: There are three partners inthe forming of ba person: The Holy One, Blessed be He,who provides the soul, band his father and his mother. When a person honors his father and mother, the Holy One, Blessed be He, says: I ascribecredit bto them as if I dwelt between them and they honor Meas well., bIt is taughtin a ibaraitathat bRabbiYehuda HaNasi bsays: It is revealed and known before the One Who spoke and the world came into being that a son honors his mother more thanhe honors bhis father, because /b
39. Babylonian Talmud, Sanhedrin, 92a, 108a (3rd cent. CE - 6th cent. CE) 108a. רשעים במשפט וחטאים בעדת צדיקים על כן לא יקומו רשעים במשפט זה דור המבול וחטאים בעדת צדיקים אלו אנשי סדום אמרו לו אינם עומדין בעדת צדיקים אבל עומדין בעדת רשעים,(מרגלים אין להם חלק לעולם הבא שנאמר (במדבר יד, לז) וימותו האנשים מוציאי דבת הארץ רעה במגפה לפני ה' וימותו בעולם הזה במגפה לעולם הבא),דור המדבר אין להם חלק לעולם הבא ואין עומדין בדין שנאמר (במדבר יד, לה) במדבר הזה יתמו ושם ימותו דברי רבי עקיבא ר' אליעזר אומר עליהם הוא אומר (תהלים נ, ה) אספו לי חסידי כורתי בריתי עלי זבח,עדת קרח אינה עתידה לעלות שנאמר (במדבר טז, לג) ותכס עליהם הארץ בעולם הזה ויאבדו מתוך הקהל לעולם הבא דברי ר"ע ר"א אומר עליהם הוא אומר (שמואל א ב, ו) ה' ממית ומחיה מוריד שאול ויעל:, big strongגמ׳ /strong /big ת"ר דור המבול אין להם חלק לעולם הבא שנאמר (בראשית ז, כג) וימח את כל היקום אשר על פני האדמה וימח את כל היקום בעולם הזה וימחו מן הארץ לעולם הבא דברי ר"ע ר"י בן בתירא אומר לא חיין ולא נדונין שנאמר (בראשית ו, ג) לא ידון רוחי באדם לעולם לא דין ולא רוח דבר אחר לא ידון רוחי שלא תהא נשמתן חוזרת לנדנה,ר' מנחם בר יוסף אומר אפילו בשעה שהקב"ה מחזיר נשמות לפגרים מתים נשמתן קשה להם בגיהנם שנאמר (ישעיהו לג, יא) תהרו חשש תלדו קש רוחכם אש תאכלכם,ת"ר דור המבול לא נתגאו אלא בשביל טובה שהשפיע להם הקב"ה ומה כתיב בהם (איוב כא, ט) בתיהם שלום מפחד ולא שבט אלוה עליהם וכתיב (איוב כא, י) שורו עבר ולא יגעיל תפלט פרתו ולא תשכל וכתיב (איוב כא, יא) ישלחו כצאן עויליהם וילדיהם ירקדון וכתיב (איוב כא, יב) ישאו בתוף וכנור וישמחו לקול עוגב וכתיב יבלו ימיהם בטוב ושנותם בנעימים וכתיב וברגע שאול יחתו,והיא גרמה שאמרו לאל (איוב כא, יד) סור ממנו ודעת דרכיך לא חפצנו מה שדי כי נעבדנו ומה נועיל כי נפגע בו אמרו כלום צריכין אנו לו אלא לטיפה של גשמים יש לנו נהרות ומעינות שאנו מסתפקין מהן אמר הקב"ה בטובה שהשפעתי להן בה מכעיסין אותי ובה אני דן אותם שנאמר (בראשית ו, יז) ואני הנני מביא את המבול מים,ר' יוסי אמר דור המבול לא נתגאו אלא בשביל גלגל העין שדומה למים [שנאמר (בראשית ו, ב) ויקחו להם נשים מכל אשר בחרו] לפיכך דן אותן במים שדומה לגלגל העין שנאמר (בראשית ז, יא) נבקעו כל מעינות תהום רבה וארבות השמים נפתחו,א"ר יוחנן דור המבול ברבה קלקלו וברבה נידונו ברבה קלקלו שנאמר (בראשית ו, ה) וירא ה' כי רבה רעת האדם וברבה נידונו שנאמר (בראשית ז, יא) כל מעינות תהום רבה א"ר יוחנן שלשה נשתיירו מהם בלועה דגדר וחמי טבריא ועיניא רבתי דבירם,(בראשית ו, יב) כי השחית כל בשר את דרכו על הארץ א"ר יוחנן מלמד שהרביעו בהמה על חיה וחיה על בהמה והכל על אדם ואדם על הכל א"ר אבא בר כהנא וכולם חזרו חוץ מתושלמי,(בראשית ו, ג) ויאמר ה' לנח קץ כל בשר בא לפני א"ר יוחנן בא וראה כמה גדול כחה של חמס שהרי דור המבול עברו על הכל ולא נחתם עליהם גזר דינם עד שפשטו ידיהם בגזל שנאמר (בראשית ו, יג) כי מלאה הארץ חמס מפניהם והנני משחיתם את הארץ וכתיב (יחזקאל ז, יא) החמס קם למטה רשע לא מהם ולא מהמונם ולא מהמהם ולא נה בהם,א"ר אלעזר מלמד שזקף עצמו כמקל ועמד לפני הקב"ה ואמר לפניו רבש"ע לא מהם ולא מהמונם ולא מהמהם ולא נה בהם,(ואף על נח נחתם גזר דין שנא' ולא נח בהם) תנא דבי ר' ישמעאל אף על נח נחתך גזר דין אלא שמצא חן בעיני ה' שנאמר (בראשית ו, ז) נחמתי כי עשיתם ונח מצא חן בעיני ה',(בראשית ו, ו) וינחם ה' כי עשה את האדם בארץ כי אתא רב דימי אמר אמר הקב"ה יפה עשיתי שתקנתי להם קברות בארץ מאי משמע כתיב הכא וינחם ה' וכתיב התם (בראשית נ, כא) וינחם אותם וידבר על לבם,ואיכא דאמרי לא יפה עשיתי שתקנתי להם קברות בארץ כתיב הכא וינחם וכתיב התם (שמות לב, יד) וינחם ה' על הרעה אשר דבר לעשות לעמו,(בראשית ו, ט) אלה תולדות נח [נח איש צדיק תמים היה בדורותיו] א"ר יוחנן בדורותיו ולא בדורות אחרים וריש לקיש אמר בדורותיו כ"ש בדורות אחרים,א"ר חנינא משל דרבי יוחנן למה הדבר דומה לחבית של יין שהיתה מונחת במרתף של חומץ במקומה ריחה נודף שלא במקומה אין ריחה נודף א"ר אושעיא משל דריש לקיש למה הדבר דומה לצלוחית של פלייטון שהיתה מונחת במקום הטנופת במקומה ריחה נודף וכ"ש במקום הבוסם,(בראשית ז, כג) וימח את כל היקום אשר על פני האדמה אם אדם חטא בהמה מה חטאה,תנא משום רבי יהושע בן קרחה משל לאדם שעשה חופה לבנו והתקין מכל מיני סעודה לימים מת בנו עמד (ובלבל) [ופזר] את חופתו אמר כלום עשיתי אלא בשביל בני עכשיו שמת חופה למה לי אף הקב"ה אמר כלום בראתי בהמה וחיה אלא בשביל אדם עכשיו שאדם חוטא בהמה וחיה למה לי,(בראשית ז, כב) מכל אשר בחרבה מתו ולא דגים שבים,דרש ר' יוסי דמן קסרי מאי דכתיב (איוב כד, יח) קל הוא על פני מים תקולל חלקתם בארץ מלמד שהיה נח הצדיק מוכיח בהם ואומר להם עשו תשובה ואם לאו הקב"ה מביא עליכם את המבול ומקפה נבלתכם על המים כזיקין שנאמר קל הוא על פני מים ולא עוד אלא שלוקחין מהם קללה לכל באי עולם שנאמר (איוב כד, יח) תקולל חלקתם בארץ,לא יפנה דרך כרמים מלמד שהיו מפנים דרך כרמים אמר לו ומי מעכב אמר להם פרידה אחת יש לי להוציא מכם 108a. bin judgment, nor sinners in the congregation of the righteous”(Psalms 1:5). b“Therefore the wicked shall not stand in judgment”; thisis referring to bthe generation of the flood,about whom it is written: “The wickedness of man was great upon the earth” (Genesis 6:5). b“Nor sinners in the congregation of the righteous”; these are the people of Sodom,about whom it is written: “And the men of Sodom were wicked and sinners” (Genesis 13:13). The Sages bsaid toRabbi Neḥemya: bThey will not standin judgment for resurrection bin the congregation of the righteous, but they will standin judgment bin the congregation of the wicked. /b, bThe spieswho spread an evil report of their visit to Canaan bhave no share in the World-to-Come, as it is stated: “And those men who spread the evil report about the land died by plague before the Lord”(Numbers 14:37). b“And…died”indicates bin this world; “by plague”indicates bfor the World-to-Come. /b,The members of bthe generation of the wilderness have no share in the World-to-Come and will not stand in judgment, as it is stated: “In this wilderness they shall be consumed, and there they shall die”(Numbers 14:35). “They shall be consumed” indicates in this world; “and there they shall die” indicates for the World-to-Come; this is bthe statement of Rabbi Akiva. Rabbi Eliezer says:The members of the generation of the wilderness were essentially righteous, and babout themthe verse bsays: “Gather My pious together to Me, those that have entered into My covet by offering”(Psalms 50:5). It is they who entered into the covet with God and they will certainly be rewarded in the future., bThe assembly of Korah is not destined to arisefor resurrection, bas it is stated: “And the earth closed upon them”(Numbers 16:33), meaning bin this world,and also: b“And they perished from among the assembly”(Numbers 16:33), meaning bin the World-to-Come;this is bthe statement of Rabbi Akiva. Rabbi Eliezer says: About themthe verse bsays: “The Lord kills and makes alive; He lowers to the grave, and raises”(I Samuel 2:6), indicating that the assembly of Korah has a share in the World-to-Come.,gemara bThe Sages taughtin a ibaraita /i: The members of bthe generation of the flood have no share in the World-to-Come, as it is stated: “And He obliterated every living thing that was upon the face of the ground,from man to cattle to creeping animal to the birds of the heaven; and they were obliterated from the earth” (Genesis 7:23). b“And He obliterated every living thing”indicates bin this world,whereas b“and they were obliterated from the earth”indicates bfor the World-to-Come;this is bthe statement of Rabbi Akiva. Rabbi Yehuda ben Beteira says:The members of the generation of the flood will bneither live nor be judged, as it is stated: “My soul shall not abide [ iyadon /i] in man forever”(Genesis 6:3), meaning bneitherwill they stand in bjudgment [ idin /i], norshall their bsoulsbe restored to them. bAlternatively, “My soul shall not abide”means btheir souls will not return to their sheaths [ inadan /i],i.e., to their bodies., bRabbi Menaḥem, son of Rabbi Yosef, says: Even at a time when the Holy One, Blessed be He, restores souls to lifeless corpses,the souls of the generation of the flood bwillafflict bthem harshlyas if they were bin Gehenna, as it is stated: “You shall conceive chaff; you shall bring forth straw; your soul is a fire that shall devour you”(Isaiah 33:11)., bThe Sages taughtin a ibaraita( iTosefta /i, iSota3:10): bThe generation of the flood became haughtyand sinned bdue only to theexcessive bgoodness that the Holy One, Blessed be He, bestowed upon them. And what is written concerning them,indicating that goodness? b“Their houses are safe without fear, nor is the rod of God upon them”(Job 21:9). bAnd it is written: “Their bull sires, and will not fall; their cow calves, and does not cast her calf”(Job 21:10). bAnd it is written: “They send forth their little ones like a flock, and their children dance”(Job 21:11). bAnd it is written: “They sing to the timbrel and harp, and rejoice at the sound of the pipe”(Job 21:12). bAnd it is written: “They shall spend their days in prosperity, and their years in pleasures”(Job 36:11). bAnd it is written: “And peacefully they go down to the grave”(Job 21:13)., bAnd thatsuccess bcausedthem bto say to God: “Depart from us; for we desire not the knowledge of Your ways. What is the Almighty, that we should serve Him, and what profit should we have if we pray unto Him”(Job 21:14–15). The members of the generation of the flood bsaid: Do we need Him for anything, even forthe bdrop of rainthat He causes to fall? bWe have rivers and springs from which we take our supplyof water; we do not fear Him. bThe Holy One, Blessed be He, said: With the goodness that I bestowed upon them, withthat bthey infuriate Me and with it I will sentence them, as it is stated: “And behold I will bring the flood of water”(Genesis 6:17)., bRabbi Yosei says: The generation of the flood became haughty due only to thecovetousness of the beyeball, which is similar to water, as it is stated:“And the sons of the prominent men saw that the daughters of men were fair; band they took for themselves wives from anyone they chose”(Genesis 6:2). bConsequently,God bpunished them with water, which is similar to an eyeball [ ilegalgal ha’ayin /i], as it is stated: “All the fountains [ imayenot /i] of the great deep were breached, and the flues of heaven were opened”(Genesis 7:11)., bRabbi Yoḥa says:The members of bthe generation of the flood sinned with “great” and were punished with “great.” They sinned with “great,” as it is stated: “And the Lord saw that the wickedness of man was great”(Genesis 6:5). bAnd they were punished with great, as it is stated: “All the fountains of the great deepwere breached” (Genesis 7:11). bRabbi Yoḥa says: Threefountains bofthe great deep that were breached in the flood bremained,and boiling water continues to flow in them as it did during the flood. They are: bBeloa of Gader, and the hot springs of Tiberias, and the great spring of Beiram. /b,With regard to the verse: b“For all flesh had corrupted its way upon the earth”(Genesis 6:12), bRabbi Yoḥa says:This bteaches thatthe people of the generation of the flood bmatedmale bdomesticated animals withfemale bundomesticated animals, andmale bundomesticated animals withfemale bdomesticated animals, and allmale animals bwith humanfemales, band humanmales bwith allfemale animals. bRabbi Abba bar Kahana says: Andafter the flood ball ofthe creatures breturnedto mate with their own species, bexceptfor the bird called itushlami /i,which continued to mate with other species.,With regard to the verse: b“And God said to Noah: The end of all flesh is come before Me,for the earth is filled with robbery through them, and behold, I will destroy them with the earth” (Genesis 6:13), bRabbi Yoḥa says: Come and see how great is the power of robbery, as the generation of the flood violated everyprecept, bbut their sentenceto be destroyed bwas not sealed until they extended their handsand engaged bin robbery, as it is stated: “For the earth is filled with robbery through them, and behold, I will destroy them with the earth”(Genesis 6:13). bAnd it is written: “Robbery is risen up into a rod of wickedness; nothing comes from them, nor from their multitude, nor from any of them, nor shall there be wailing [ ino’ah /i] for them”(Ezekiel 7:11)., bRabbi Elazar says:This bteaches thatrobbery bstraightened itself like a rod and stood before the Holy One, Blessed be He, and said before Him: Master of the Universe: “Nothing comes from them, nor from their multitude, nor from any of them, nor shall there be wailing for them,”i.e., none of the robbers are fit to exist., bAnd the sentence of Noah was also sealed;he was going to die with the rest of the generation of the flood, bas it is stated: Nor shall there be iNo’aḥfor them.The Gemara interprets the term spelled inun /i, iheh /i, in the aforementioned verse, as if it were spelled inun /i, iḥet /i. bThe school of Rabbi Yishmael taught: The sentence of Noah was also decided; buthe was spared through the kindness of God due to the fact bthat he found favor in the eyes of God, as it is stated: “For I regret that I have made them. And Noah found favor in the eyes of the Lord”(Genesis 6:7–8). The juxtaposition of the term “and Noah” to the phrase “for I regret that I have made them” indicates that Noah should have been killed as well.,It is written: b“ iVayyinaḥemthe Lord that He made man on the earth [ iba’aretz /i]”(Genesis 6:6). The meaning of the term “ ivayyinaḥem /i” is subject to a dispute. bWhen Rav Dimi camefrom Eretz Yisrael to Babylonia, bhe saidin explanation: bThe Holy One, Blessed be He, said: I did well that I prepared graves forpeople bin the earth [ iba’aretz /i].The Gemara asks: bFrom whereis it binferredthat the term “ ivayyinaḥem /i” has a positive connotation? The Gemara answers: bIt is written here: “ iVayyinaḥem /i,” and it is written there: “And he comforted them [ ivayenaḥem otam /i] and spoke to their heart”(Genesis 50:21)., bAnd there arethose bwho saythat the term “ ivayyinaḥem /i” has a different meaning: bI did not do well that I prepared graves forpeople bin the earth,as I should not have created them in order to destroy them. From where is it inferred that the term “ ivayyinaḥem /i” has a negative connotation? bIt is written here: “ iVayyinaḥem /i,” and it is written there: “And the Lord regretted [ ivayyinaḥem /i] the evil that He thought to do to His people”(Exodus 32:14).,§ With regard to the verse: b“These are the generations of Noah; Noah was a righteous man, and wholehearted in his generations”(Genesis 6:9), bRabbi Yoḥa says:Relative to the other people bof his generationhe was righteous and wholehearted, bbut notrelative to those bof other generations. And Reish Lakish says: In his generationhe was righteous and wholehearted despite being surrounded by bad influences; ball the more sowould he have been considered righteous and wholehearted bin other generations. /b, bRabbi Ḥanina says:There is ba parablefor the statement bof Rabbi Yoḥa; to what is this matter comparable?It is comparable bto a barrel of wine that was placed in a cellarwhere bvinegaris stored; bin its place, its fragrance diffuses,i.e., is noticeable, relative to the odor of the vinegar. When it is bnot in its placesurrounded by vinegar, bits fragrance does not diffuse,and its pleasant odor is not sensed. bRabbi Oshaya says:There is ba parablefor the statement bof Reish Lakish; to what is this matter comparable?It is comparable bto a flask of perfume [ ipalyaton /i] that was placed in a location of filth. In its place its fragrance diffusesdespite the ambient odor, band all the more sois its fragrance noticeable if it is placed bin a locationwhere there is bperfume. /b,With regard to the verse: b“And He obliterated every living thing that was upon the face of the ground,from man to cattle to creeping animal to the birds of the heaven” (Genesis 7:23), the Gemara asks: bIf man sinned,in bwhatway bdidthe banimalkingdom bsinthat it, too, warranted destruction?,The Gemara answers: It was btaught in the name of Rabbi Yehoshua ben Korḥa:There is ba parablefor this matter, bto a man who fashioned a wedding canopy for his son and prepared all sorts offood for the wedding bfeast. Sometimelater, before the wedding, bhis son died.What did the man do? bHe arose and dismantled hisson’s bwedding canopy. He said: Did I dothis for any reason bother than for my son? Now thatmy son has bdied, why do Ineed ba wedding canopy? So too, the Holy One, Blessed be He, said: Did I create domesticated animals and non-domesticated animalsfor any reason bother than for man? Now that man sinsand is sentenced to destruction, bwhy do Ineed bdomesticated animals and non-domesticated animals? /b,It is written: b“of all that was on dry land died”(Genesis 7:22), from which it is inferred: bBut not the fish that are in the sea,which are not on dry land., bRabbi Yosei from Caesarea taught: Whatis the meaning of that bwhich is written: “He is swift upon the face of the waters; their portion is cursed in the earth;he turns not by way of the vineyards” (Job 24:18)? This bteaches that Noah the righteous would rebukethe people of his generation band say to them: Repent. And ifyou do bnot, the Holy One, Blessed be He, will bring a flood upon you and float your corpses on the water like wineskinsfilled with air that float on water, bas it is stated: “He is swift upon the face of the waters.” Moreover, a curse is taken from them to all who enter the world,as people will curse others, saying: They shall be like the generation of the flood. bAs it is stated: “Their portion is cursed in the earth.” /b,The conclusion of that verse: b“He turns not by way of the vineyards,” teaches that they would clear a path through vineyards. They said toNoah: bAnd who is preventingthe flood from coming? Noah bsaid to them: I have one pigeon,Methuselah, who will die at his appointed time, which I must bremove from among youbefore the flood.
40. Babylonian Talmud, Shabbat, 9b (3rd cent. CE - 6th cent. CE) 9b. big strongמתני׳ /strong /big לא ישב אדם לפני הספר סמוך למנחה עד שיתפלל לא יכנס אדם למרחץ ולא לבורסקי ולא לאכול ולא לדין ואם התחילו אין מפסיקין מפסיקין (לקרות ק"ש) ואין מפסיקין לתפלה:, big strongגמ׳ /strong /big הי סמוך למנחה אילימא למנחה גדולה אמאי לא האיכא שהות ביום טובא אלא סמוך למנחה קטנה,אם התחילו אין מפסיקין נימא תיהוי תיובתא דר' יהושע בן לוי דאמר ר' יהושע בן לוי כיון שהגיע זמן תפלת המנחה אסור לאדם שיטעום כלום קודם שיתפלל תפלת המנחה,לא לעולם סמוך למנחה גדולה ובתספורת בן אלעשה ולא למרחץ לכולא מילתא דמרחץ ולא לבורסקי לבורסקי גדולה ולא לאכול בסעודה גדולה ולא לדין בתחלת דין,רב אחא בר יעקב אמר לעולם בתספורת דידן לכתחלה אמאי לא ישב גזירה שמא ישבר הזוג ולא למרחץ להזיע בעלמא לכתחלה אמאי לא גזירה שמא יתעלפה ולא לבורסקי לעיוני בעלמא לכתחלה אמאי לא דילמא חזי פסידא בזביניה ומטריד ולא לאכול בסעודה קטנה לכתחלה אמאי לא דילמא אתי לאמשוכי ולא לדין בגמר הדין לכתחלה אמאי לא דילמא חזי טעמא וסתר דינא,מאימתי התחלת תספורת אמר רב אבין משיניח מעפורת של ספרין על ברכיו ומאימתי התחלת מרחץ אמר רב אבין משיערה מעפרתו הימנו ומאימתי התחלת בורסקי משיקשור בין כתיפיו ומאימתי התחלת אכילה רב אמר משיטול ידיו ור' חנינא אמר משיתיר חגורה,ולא פליגי הא לן והא להו,אמר אביי הני חברין בבלאי למאן דאמר תפלת ערבית רשות כיון דשרא ליה המייניה לא מטרחינן ליה ולמ"ד חובה מטרחינן ליה והא תפלת מנחה דלכולי עלמא חובה היא ותנן אם התחילו אין מפסיקין ואמר רבי חנינא משיתיר חגורו 9b. strongMISHNA: /strong After having dealt with the limited and defined topic of the ihalakhotof carrying out on Shabbat, the mishna begins to deal with the ihalakhotof Shabbat chronologically, beginning with activities that one may not perform prior to the onset of Shabbat. With regard to one’s daily conduct, the mishna says: bA person may not sit before the barber adjacent tothe time of iminḥauntil he recitesthe afternoon bprayer. And a person may not enter the bathhouse and may notenter btowork in ba tannery[iburseki/b]. bAndhe may bneitherbegin bto eata meal bnor tosit in bjudgmentuntil he prays. bAndhowever, bif theyalready bbeganengaging in those activities, bthey need not stopand recite the iAmidaprayer. The itannaarticulated a principle: bOne stopsengaging in all of these activities bto recite iShemaand one does not stop torecite the iAmida bprayer. /b, strongGEMARA: /strong First, the Gemara seeks to clarify: bWhich “adjacent to iminḥa /i,”in other words, adjacent to which iminḥais the mishna referring? There is a difference between the time of greater iminḥa[ iminḥa gedola /i], which begins approximately a half hour after noon, and the time of lesser iminḥa[ iminḥa ketana /i], which begins approximately two and a half hours before sunset. The Gemara elaborates: bIf you saythat it is prohibited to perform all of these activities adjacent bto iminḥa gedola /i, why not? Isn’t therestill bmuch timeremaining bin the day? Rather,the mishna means badjacent to iminḥa ketana /i. /b,The Gemara asks: In that case, bif they started, they need not stop. Let us say that this will be a conclusive refutation ofthe opinion of bRabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: Once the time of the afternoon prayer has arrived, it is prohibited for a person to taste anything before he recites the afternoon prayer.The implication is that even if one began to eat he must stop.,Rather, that explanation is rejected and the Gemara says: bActuallythe mishna is referring to badjacent to iminḥa gedola /i,and the statement of Rabbi Yehoshua ben Levi is dealing with adjacent to iminḥa ketana /i. In response to the question: If the mishna means adjacent to iminḥa gedolaisn’t there significant time remaining in the day? The Gemara explains that each of the activities enumerated in the mishna is performed in an especially time-consuming manner. When the mishna said: A person may not sit before the barber, it was referring bto a haircut of ben Elasa,whose haircut was very complicated and required several hours to complete. When the mishna said: A person may bnotgo binto the bathhouseadjacent to iminḥa /i, it was referring bto all mattersinvolved in a visit to bthe bathhouse;not only washing, but also washing one’s hair, rinsing, and sweating. bAndhe may bnotenter bthe tanneryadjacent to iminḥa /i, the reference is to ba large tannerywhere there are many hides that require tanning and he must initiate the tanning process from the beginning. bAndhe may bnotenter bto eat,the reference is bto a big meal,which lasts a long time. bAndhe may bnotenter btosit in bjudgment,refers to a judge who enters at bthe beginning ofthe btrial,and, generally, it will take a long time until a verdict is reached., bRav Aḥa bar Ya’akov said:Indeed the mishna can be explained as referring to iminḥa gedolaand bactually,even bourordinary bhaircutis prohibited. iAb initio /i, why may he not sitbefore the barber adjacent to the time of iminḥa /i? Due to ba decree lest the scissors break,and considerable time pass until they repair the scissors or obtain others. When the mishna said: A person may bnotenter bthe bathhouseadjacent to iminḥa /i, it is prohibited even if he is entering bjust to sweat. iAb initio /i, whymay he bnotenter? Due to ba decreeissued by the Sages blest he faintin the bathhouse and considerable time elapse until he recovers. bAndhe may bnotenter bthe tanneryadjacent to iminḥa /i, even if he intends bjust to examinethe skins. iAb initio /i, whymay he bnotenter? Due to the concern that bperhaps he will notice damage to his merchandise and become anxiousand come to restore what was ruined. bAndhe may not enter bto eat a mealadjacent to the time of iminḥais referring even bto a small meal. iAb initio /i, whymay he bnotenter? There is concern that bperhaps he will come to extendhis meal for a long time. bAndhe may bnotenter btosit in bjudgmentadjacent to the time of iminḥa /i, the mishna is referring even bat the conclusion ofthe btrial. iAb initio /i, whymay he bnotenter? Due to concern that bperhaps he will find a reason,contrary to what he originally thought, band will overturn the verdictcompletely, necessitating the restart of the trial from the beginning.,We learned in the mishna that if he began one of the aforementioned activities, haircut, bath, tannery, meal, and judgment, he is not required to stop. The Gemara asked: bFrom when isit considered bthe beginning of the haircut? Rav Avin said: From when he places the barber’s wrap over his knees. And from whenis it considered bthe beginning of the bath? Rav Avin said: From whenthe one entering the bathhouse to bathe bremoves hisouter bwrap,his cloak. bAnd from whenis it considered bthe beginning ofhis visit to bthe tannery? From when he tiesthe leather apron bbetween his shoulders( iMe’iri /i). bAnd from whenis it considered bthe beginning of eating? Rav said: From when heritually bwashes his handsfor the meal. bAnd Rabbi Ḥanina said: From when he loosens his belt. /b,The Gemara comments: bAnd they do not disagree.Rather bthis,the statement of Rabbi Ḥanina, who said that the beginning of the meal is considered from when he loosens his belt, bis for us,for the people of Babylonia, who are accustomed to close their belts tightly, and therefore the beginning of the meal is when one loosens his belt. bAnd that,the statement of Rav, who said that the beginning of the meal is considered from when he ritually washes his hands, bis for them,the people of Eretz Yisrael who did not close their belts tightly, and therefore only when one washes his hands does the meal begin.,Similarly, bAbaye said: Those Babylonian Torah scholars, according to the opinion of the one who said: The evening prayer is voluntary, once oneof them bloosens his belt, we do not impose upon himto stop his meal and pray. And the Gemara wonders: bAnd according to the opinion of the one who said that the evening prayer is obligatory, we do impose upon him? Doesn’t everyone agree that the afternoon prayer is obligatory? And we learned in our mishna that if they started eating, they need not stop. Andwith regard to that ihalakha /i, bRabbi Ḥanina said:The beginning of the meal is bfrom when he loosens his belt. /b
41. Babylonian Talmud, Sotah, 22b (3rd cent. CE - 6th cent. CE) 22b. ועד כמה עד ארבעין שנין איני והא רבה אורי בשוין,ומכות פרושין וכו' ת"ר שבעה פרושין הן פרוש שיכמי פרוש נקפי פרוש קיזאי פרוש מדוכיא פרוש מה חובתי ואעשנה פרוש מאהבה פרוש מיראה,פרוש שיכמי זה העושה מעשה שכם פרוש נקפי זה המנקיף את רגליו פרוש קיזאי א"ר נחמן בר יצחק זה המקיז דם לכתלים פרוש מדוכיא אמר רבה בר שילא דמשפע כי מדוכיא,פרוש מה חובתי ואעשנה הא מעליותא היא אלא דאמר מה חובתי תו ואעשנה,פרוש מאהבה פרוש מיראה אמרו ליה אביי ורבא לתנא לא תיתני פרוש מאהבה פרוש מיראה דאמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצות אפי' שלא לשמה שמתוך שלא לשמה בא לשמה,אמר רב נחמן בר יצחק דמטמרא מטמרא ודמגליא מגליא בי דינא רבה ליתפרע מהני דחפו גונדי אמר לה ינאי מלכא לדביתיה אל תתיראי מן הפרושין ולא ממי שאינן פרושין אלא מן הצבועין שדומין לפרושין שמעשיהן כמעשה זמרי ומבקשין שכר כפנחס, big strongמתני׳ /strong /big ר"ש אומר אין זכות תולה במים המרים ואם אתה אומר הזכות תולה במים המאררין מדהה אתה את המים בפני כל הנשים השותות ומוציא אתה שם רע על הטהורות ששתו שאומרים טמאות הן אלא שתלתה להן זכות רבי אומר הזכות תולה במים המאררים ואינה יולדת ואינה משבחת אלא מתנוונה והולכת לסוף היא מתה באותה מיתה,נטמאת מנחתה עד שלא קדשה בכלי הרי היא ככל המנחות ותפדה ואם משקדשה בכלי הרי היא ככל המנחות ותשרף ואלו שמנחותיהן נשרפות 22b. bAnd until whenis it considered too premature for a scholar to issue halakhic rulings? It is buntil forty years.The Gemara asks: bIs that so? But didn’t Rabba issue rulings,even though he lived for only forty years? The Gemara answers: It is permitted for a scholar who has not studied for so long to issue rulings bwhenhis knowledge reaches the level of the foremost scholar in his city and bthey are equals. /b,§ It states in the mishna: bAnd those who injurethemselves out of false babstinence [ iperushin /i]are people who erode the world. bThe Sages taught: There are sevenpseudo- brighteouspeople who erode the world: The brighteous of Shechem,the self- bflagellating righteous,the bbloodletting righteous,the bpestle /b-like brighteous,the brighteouswho say: Tell me bwhat my obligationis band I will perform it,those who are brighteous due to love,and those who are brighteous due to fear. /b,The Gemara explains: The brighteous of Shechem [ ishikhmi /i]; this isone bwho performsactions comparable to the bactionof the people of bShechem,who agreed to circumcise themselves for personal gain (see Genesis, chapter 34); so too, he behaves righteously only in order to be honored. The self- bflagellating righteous; this isone bwho injures his feet,as he walks slowly, dragging his feet on the ground in an attempt to appear humble, and injures his feet in the process. The bbloodletting righteous; Rav Naḥman bar Yitzḥak saysthat bthis isone bwho lets bloodby banging his head bagainst the wallsbecause he walks with his eyes shut, ostensibly out of modesty. The bpestle /b-like brighteous; Rabba bar Sheila saysthat this is one bwhowalks bbent over likethe bpestleof a mortar.,With regard to the brighteousone who says: Tell me bwhat my obligationis band I will perform it,the Gemara asks: bIsn’t this virtuousbehavior, as he desires to be aware of his obligations? bRather,this is referring to one bwho says:Tell me bwhat further obligationsare incumbent bupon me and I will perform them,indicating that he fulfills all of his mitzvot perfectly and therefore seeks additional obligations.,The ibaraitaalso includes in the list of pseudo-righteous people those who are brighteous due to loveand those who are brighteous due to fear,i.e., one who performs mitzvot due to love of their reward or due to fear of punishment. bAbaye and Rava said to the itanna /iwho transmitted this ibaraita /i: bDo not teachin the ibaraita /i: Those who are brighteous due to loveand those who are brighteous due to fear, as Rav Yehuda saysthat bRav says: A person should always engage in Torahstudy band inperformance of bthe mitzvot even ifhe does bnotdo so bfor their own sake, as throughperforming them bnot for their own sake,one bcomesto perform them bfor their own sake. /b, bRav Naḥman bar Yitzḥak said:That bwhich is hidden is hidden, andthat bwhich is revealed is revealed,but in Heaven everything is known, and bthe great courtin Heaven bwill exact payment from those who wear the cloakof the righteous but are in fact unworthy. The Gemara relates: bKing Yannai said to his wifebefore he died: bDo not be afraid of the Pharisees [ iperushin /i], and neithershould you fear bfrom those who are not Pharisees,i.e., the Sadducees; brather,beware bof the hypocrites who appear like Pharisees, as their actions are like the act ofthe wicked bZimri and they requesta breward likethat of the righteous bPinehas(see Numbers, chapter 25)., strongMISHNA: /strong bRabbi Shimon says: Merit does not delaythe punishment bof the bitter waterof a isota /i, band if you saythat bmerit does delaythe punishment bof the water that causes the curse,as stated earlier by the Rabbis (20a), byou weaken [ imadhe /i]the power of bthebitter bwater before all the women who drinkthe water, who will no longer be afraid of it, as they will rely on their merit to save them. bAnd you defame the untainted women who drankthe water and survived, baspeople bsay: They are defiled butit is their bmerit that delayedthe punishment bfor them. RabbiYehuda HaNasi bsays: Merit delaysthe punishment bof the water that causes the curse, buta woman whose punishment is delayed bdoes not give birth and does not flourish; rather, she progressively deteriorates. Ultimately she dies by the same deathas a isotawho dies immediately.,§ If bthe meal-offeringof the isota bis rendered impure before it has been sanctified in theservice bvessel, itsstatus bis likethat of ball theother bmeal-offeringsthat are rendered impure before being sanctified in a service vessel, band it is redeemed. But ifit is rendered impure bafter it has been sanctified in theservice bvessel, itsstatus bis likethat of ball theother bmeal-offeringsthat are rendered impure after being sanctified in a service vessel, band it is burned. And these arethe isotawomen bwhose meal-offerings are burnedif they have already been sanctified in a service vessel:
42. Babylonian Talmud, Sukkah, 49b (3rd cent. CE - 6th cent. CE) 49b. כשם שניסוכו בקדושה כך שריפתו בקדושה מאי משמע אמר רבינא אתיא קדש קדש כתיב הכא (במדבר כח, ז) בקדש הסך נסך וכתיב התם (שמות כט, לד) ושרפת את הנותר באש לא יאכל כי קדש הוא,כמאן אזלא הא (דתניא) נסכים בתחילה מועלין בהן ירדו לשיתין אין מועלין בהן לימא רבי אלעזר בר צדוק היא דאי רבנן הא נחתו להו לתהום,אפילו תימא רבנן בדאיקלט,ואיכא דאמרי לימא רבנן היא ולא ר' אלעזר בר צדוק דאי רבי אלעזר אכתי בקדושתייהו קיימי אפילו תימא רבי אלעזר אין לך דבר שנעשה מצותו ומועלין בו אמר ריש לקיש בזמן שמנסכין יין על גבי מזבח פוקקין את השיתין לקיים מה שנאמר בקדש הסך נסך שכר לה',מאי משמע אמר רב פפא שכר לשון שתיה לשון שביעה לשון שכרות אמר רב פפא שמע מינה כי שבע איניש חמרא מגרוניה שבע אמר רבא צורבא מרבנן דלא נפישא ליה חמרא ליגמע גמועי רבא אכסא דברכתא אגמע גמועי,דרש רבא מאי דכתיב (שיר השירים ז, ב) מה יפו פעמיך בנעלים בת נדיב מה יפו פעמותיהן של ישראל בשעה שעולין לרגל בת נדיב בתו של אברהם אבינו שנקרא נדיב שנא' (תהלים מז, י) נדיבי עמים נאספו עם אלהי אברהם אלהי אברהם ולא אלהי יצחק ויעקב אלא אלהי אברהם שהיה תחילה לגרים,תנא דבי רב ענן מאי דכתיב (שיר השירים ז, ב) חמוקי ירכיך למה נמשלו דברי תורה כירך לומר לך מה ירך בסתר אף דברי תורה בסתר,והיינו דא"ר אלעזר מאי דכתיב (מיכה ו, ח) הגיד לך אדם מה טוב ומה ה' דורש ממך כי אם עשות משפט ואהבת חסד והצנע לכת עם אלהיך עשות משפט זה הדין ואהבת חסד זו גמילות חסדים והצנע לכת עם אלהיך זו הוצאת המת והכנסת כלה לחופה והלא דברים ק"ו ומה דברים שדרכן לעשותן בפרהסיא אמרה תורה הצנע לכת דברים שדרכן לעשותן בצנעא על אחת כמה וכמה,א"ר אלעזר גדול העושה צדקה יותר מכל הקרבנות שנאמר (משלי כא, ג) עשה צדקה ומשפט נבחר לה' מזבח וא"ר אלעזר גדולה גמילות חסדים יותר מן הצדקה שנאמר (הושע י, יב) זרעו לכם לצדקה וקצרו לפי חסד אם אדם זורע ספק אוכל ספק אינו אוכל אדם קוצר ודאי אוכל,וא"ר אלעזר אין צדקה משתלמת אלא לפי חסד שבה שנאמר זרעו לכם לצדקה וקצרו לפי חסד,ת"ר בשלשה דברים גדולה גמילות חסדים יותר מן הצדקה צדקה בממונו גמילות חסדים בין בגופו בין בממונו צדקה לעניים גמילות חסדים בין לעניים בין לעשירים צדקה לחיים גמילות חסדים בין לחיים בין למתים,וא"ר אלעזר כל העושה צדקה ומשפט כאילו מילא כל העולם כולו חסד שנאמר (תהלים לג, ה) אוהב צדקה ומשפט חסד ה' מלאה הארץ שמא תאמר כל הבא לקפוץ קופץ ת"ל (תהלים לו, ח) מה יקר חסדך אלהים (חסד ה' מלאה הארץ) וגו' יכול אף ירא שמים כן ת"ל (תהלים קג, יז) וחסד ה' מעולם ועד עולם על יראיו,א"ר חמא בר פפא כל אדם שיש עליו חן בידוע שהוא ירא שמים שנא' חסד ה' מעולם ועד עולם על יראיו וא"ר אלעזר מאי דכתיב (משלי לא, כו) פיה פתחה בחכמה ותורת חסד על לשונה וכי יש תורה של חסד יש תורה שאינה של חסד אלא תורה לשמה זו היא תורה של חסד שלא לשמה זו היא תורה שאינה של חסד איכא דאמרי תורה ללמדה זו היא תורה של חסד שלא ללמדה זו היא תורה שאינה של חסד:,כמעשהו בחול כו': ואמאי נייתי במקודשת אמר זעירי קסבר אין שיעור למים וכלי שרת מקדשין שלא מדעת 49b. bjust as its pouring is in sanctity, so too must its burning be in sanctity. From wheremay it bbe inferredthat this is referring to burning? bRavina said: It is derivedby means of a verbal analogy between the term bsanctitywritten with regard to libations and bsanctitywritten with regard to leftover offerings. bIt is written here,with regard to libations: b“In sanctity shall you pour a libation”(Numbers 28:7), band it is written there,with regard to leftover offerings: b“You shall burn the leftovers in fire; they are not to be eaten, for they are sanctity”(Exodus 29:34). Through the verbal analogy it is derived that leftover libations must also be burned.,The Gemara notes: bIn accordance with whoseopinion bis that which is taughtin this mishna? With regard to blibations, initially,prior to being poured, bonecan bmisuse consecrated property with them,as is the case with all consecrated items. However, once bthey descended to the drainpipes, one does notviolate the prohibition against bmisuseof bconsecrated property with them,because the mitzva was already fulfilled. bLet us saythat the mishna bisin accordance with the opinion of bRabbi Elazar bar Tzadok,who holds that the libations did not descend to the depths but would collect between the ramp and the altar and would be collected once every seventy years. bAs, ifit were in accordance with the opinion of bthe Rabbis,how could the libations be misused? bDidn’t theyalready bdescend to the depthsthrough the drainpipes?,The Gemara rejects this: bEvenif byou saythat the mishna is in accordance with the opinion of bthe Rabbis,it could be referring btoa case bwheresome of the wine landed outside the drainpipes and bwas collectedin the space between the ramp and the altar., bAnd some saya different version of this exchange. bLet us saythat the mishna bisin accordance with the opinion of bthe Rabbis and notin accordance with the opinion of bRabbi Elazar bar Tzadok. As, ifit were in accordance with the opinion of bRabbi Elazar,then the wine that collected between the ramp and the altar bremains in its sanctity,as it must be burned, and the prohibition against misuse would still apply. The Gemara rejects this: bEvenif byou saythat the mishna is in accordance with the opinion of bRabbi Elazar, there is no item whose mitzva has been performed with which onecan violate the prohibition against bmisuse of consecrated property. Reish Lakish said: When they pour wine onto the altar, they plugthe top of bthe drainpipesso that the wine does not descend to the depths, in order bto fulfill that which is stated: “In sanctity shall you pour a libation of strong drink [ ishekhar /i] unto the Lord”(Numbers 28:7).,The Gemara asks: bFrom wheremay it bbe inferredthat this is referring to plugging the drainpipes? bRav Pappa said: iShekhar /iis ban expression of drinking, of satiation, of intoxication.In order to underscore all three aspects of the libations, the space between the altar and the ramp would fill with wine. bRav Pappa said: Conclude from this that when a person is satiated fromdrinking bwine,it is bfrom his throatbeing filled with wine that he is bsatiated.Unlike food, wine does not satiate a person when it fills his stomach. bRava said:Therefore, blet a youngTorah bscholar, who does nothave bmuch wine, swallowhis wine binlarge bswigs,filling his throat each time, as he will thereby maximize his enjoyment. And bRavahimself, when drinking ba cup of blessing, would swallowlarge bswigsso as to drink the wine accompanying the mitzva in an optimal manner.,§ Apropos the homiletic interpretations of the verses from Song of Songs with regard to the drainpipes, the Gemara cites additional interpretations. bRava taught: What isthe meaning of that bwhich is written: “How beautiful are your steps in sandals, O prince’s daughter”(Song of Songs 7:2)? bHow beautiful are the feet of the Jewish people at the time when they ascendto Jerusalem bfor the Festival. “O prince’s daughter”;this is referring to bthe daughter of Abraham our Patriarch, who was called prince, as it is stated: “The princes of the peoples are gathered, the people of the God of Abraham”(Psalms 47:10). The verse calls the Jewish people the people of bthe God of Abraham and not the God of Isaac and Jacob.Why are the Jewish people associated specifically with Abraham? bRatherthan referring to the three Patriarchs, the verse is referring to bthe God of Abraham, who was first of the converts,and therefore it is reasonable for the princes of other nations to gather around him.,In bthe school of Rav Ait was btaught: What isthe meaning of that bwhich is written: “The hidden of your thighs”(Song of Songs 7:2)? bWhy are matters of Torah likened to a thigh?It is bto tell youthat bjust asthe bthigh isalways bconcealed,covered by clothes, so btoo, matters of Torahare optimal when recited bin privateand not in public., bAnd this is what Rabbi Elazar said: What isthe meaning of that bwhich is written: “It has been told you, O man, what is good, and what the Lord does require of you; only to do justly, and to love mercy, and to walk humbly with your God”(Micah 6:8)? b“To do justly”; this is justice. “To love mercy”; this is acts of kindness. “To walk humbly with your God”; this isreferring to btaking theindigent bdead outfor burial band accompanyinga poor bbride toher bwedding canopy,both of which must be performed without fanfare. The Gemara summarizes: bAnd arethese bmatters notinferred ia fortiori /i? If,with regard to bmatters that tend to be conducted in public,as the multitudes participate in funerals and weddings, bthe Torah says: Walk humbly,then in bmatters that tend to be conducted in private,e.g., giving charity and studying Torah, ball the more soshould they be conducted privately.,§ bRabbi Elazar said: One who performsacts of bcharity is greater thanone who sacrifices balltypes of bofferings, as it is stated: “To perform charity and justice is more acceptable to the Lord than an offering”(Proverbs 21:3), including all types of offerings. bAnd Rabbi Elazar said: Acts of kindness,assisting someone in need, bare greater than charity, as it is stated: “Sow to yourselves according to charity, and reap according to kindness”(Hosea 10:12). This means: bIf a person sows,it is buncertainwhether bhewill beat orwhether bhewill bnot eat,since much can go wrong before the seed becomes food. However, if ba person reaps, he certainly eats.In this verse, charity is likened to sowing, while acts of kindness are likened to reaping., bAnd Rabbi Elazar said:The reward for bcharity is paidfrom Heaven bonly in accordance with the kindnessand generosity included bthereinand in accordance with the effort and the consideration that went into the giving. It is not merely in accordance with the sum of money, bas it is stated: “Sow to yourselves according to charity, and reap according to kindness.” /b, bThe Sages taughtthat bacts of kindness are superior to charity in three respects: Charitycan be performed only bwith one’s money,while bacts of kindnesscan be performed bboth with his person and with his money. Charityis given bto the poor,while bacts of kindnessare performed bboth for the poor and for the rich. Charityis given to the bliving,while bacts of kindnessare performed bboth for the living and for the dead. /b, bAnd Rabbi Elazar said: Anyone who performs charity and justice isconsidered bas though he filled the whole world in its entirety with kindness, as it is stated: “He loves charity and justice; the earth is full of the kindness of the Lord”(Psalms 33:5). bLest you say that anyone who comes to leapand perform an act of kindness may simply bleapand do so without scrutiny, bthe verse states: “How precious is your kindness, O God”(Psalms 36:8). It is a precious and rare occurrence to perform an act of kindness properly. One bmighthave thought that beven a God-fearingindividual does not always encounter the opportunity to perform acts of kindness. Therefore, bthe verse states: “But the kindness of the Lord is from everlasting to everlasting upon them that fear Him”(Psalms 103:17)., bRabbi Ḥama bar Pappa said:With regard to bany person who has grace about him, it is certain that he is God-fearing, as it is stated: “But the kindness of the Lord is from everlasting to everlasting upon them that fear Him.”When one sees that a certain individual is endowed with grace and kindness, one can be certain that he is a God-fearing person. bAnd Rabbi Elazar said: What isthe meaning of that bwhich is written: “She opens her mouth with wisdom, and a Torah of kindness is on her tongue”(Proverbs 31:26)? The Gemara asks: bIs there, then, a Torah of kindness and a Torah that is not of kindness? Rather,it is bTorahstudied bfor its own sake that is a Torah of kindness,as one studies it wholeheartedly; and it is Torah studied bnot for its own sakebut for some ulterior motive bthat is a Torah that is not of kindness. Some saythat it is bTorahstudied in order bto teach itto others bthat is a Torah of kindness;it is Torah studied bwiththe intent of bnot teaching itto others bthat is a Torah that is not of kindness. /b,§ The mishna continues: bAs its performance during the week,so is its performance on Shabbat, except that on Shabbat one would not draw water. Instead, on Shabbat eve, one would fill a golden barrel that was not consecrated and would place it in the Temple chamber, and water would be drawn from there on Shabbat. The Gemara asks: bAnd whyshould one do so? bLethim bbringthe water bin a consecratedbarrel. bZe’iri said:The itannain the mishna bholds that there is norequisite bmeasure for the waterto be poured for libation, and therefore more than three ilogcould be consecrated; bandthat bTemple vessels consecratetheir content if it is fit to be consecrated, even bwithout intentto consecrate it.
43. Babylonian Talmud, Yevamot, 63a (3rd cent. CE - 6th cent. CE) 63a. והמלוה סלע לעני בשעת דחקו עליו הכתוב אומר (ישעיהו נח, ט) אז תקרא וה' יענה תשוע ויאמר הנני:,סי' אש"ה וקרק"ע עז"ר זא"ת שת"י הברכו"ת תגר"י פחת"י: א"ר אלעזר כל אדם שאין לו אשה אינו אדם שנאמר (בראשית ה, ב) זכר ונקבה בראם ויקרא את שמם אדם ואמר רבי אלעזר כל אדם שאין לו קרקע אינו אדם שנא' (תהלים קטו, טז) השמים שמים לה' והארץ נתן לבני אדם,ואמר רבי אלעזר מאי דכתיב (בראשית ב, יח) אעשה לו עזר כנגדו זכה עוזרתו לא זכה כנגדו ואיכא דאמרי ר' אלעזר רמי כתיב כנגדו וקרינן כניגדו זכה כנגדו לא זכה מנגדתו,אשכחיה רבי יוסי לאליהו א"ל כתיב אעשה לו עזר במה אשה עוזרתו לאדם א"ל אדם מביא חיטין חיטין כוסס פשתן פשתן לובש לא נמצאת מאירה עיניו ומעמידתו על רגליו,וא"ר אלעזר מאי דכתיב (בראשית ב, כג) זאת הפעם עצם מעצמי ובשר מבשרי מלמד שבא אדם על כל בהמה וחיה ולא נתקררה דעתו עד שבא על חוה,ואמר ר' אלעזר מאי דכתיב (בראשית יב, ג) ונברכו בך כל משפחות האדמה אמר ליה הקב"ה לאברהם שתי ברכות טובות יש לי להבריך בך רות המואביה ונעמה העמונית כל משפחות האדמה אפילו משפחות הדרות באדמה אין מתברכות אלא בשביל ישראל (בראשית יח, יח) כל גויי הארץ אפילו ספינות הבאות מגליא לאספמיא אינן מתברכות אלא בשביל ישראל,ואמר רבי אלעזר עתידים כל בעלי אומניות שיעמדו על הקרקע שנאמר (יחזקאל כז, כט) וירדו מאניותיהם כל תופשי משוט מלחים כל חובלי הים על הארץ יעמדו ואמר ר' אלעזר אין לך אומנות פחותה מן הקרקע שנאמר וירדו רבי אלעזר חזיא לההיא ארעא דשדי ביה כרבא לפותיא א"ל אי תשדייה לאורכיך הפוכי בעיסקא טב מינך,רב על לביני שיבלי חזנהו דקא נייפן אמר להו אי נייפת איתנופי הפוכי בעיסקא טב מינך אמר רבא מאה זוזי בעיסקא כל יומא בשרא וחמרא מאה זוזי בארעא מילחא וחפורה ולא עוד אלא מגניא ליה אארעא ומרמיא ליה תיגרי,אמר רב פפא זרע ולא תזבין אע"ג דכי הדדי נינהו הני מברכן זבין ולא תיזול הני מילי ביסתרקי אבל גלימא לא מיתרמיא ליה,טום ולא תשפיץ שפוץ ולא תיבני שכל העוסק בבנין מתמסכן קפוץ זבין ארעא מתון נסיב איתתא נחית דרגא נסיב איתתא סק דרגא בחר שושבינא,א"ר אלעזר בר אבינא אין פורענות באה לעולם אלא בשביל ישראל שנאמר (צפניה ג, ו) הכרתי גוים נשמו פנותם החרבתי חוצותם וכתיב (צפניה ג, ז) אמרתי אך תיראי אותי תקחי מוסר,רב הוה מיפטר מרבי חייא אמר ליה רחמנא ליצלך ממידי דקשה ממותא ומי איכא מידי דקשה ממותא נפק דק ואשכח (קהלת ז, כו) ומוצא אני מר ממות את האשה וגו' רב הוה קא מצערא ליה דביתהו כי אמר לה עבידי לי טלופחי עבדא ליה חימצי חימצי עבדא ליה טלופחי,כי גדל חייא בריה אפיך לה אמר ליה איעליא לך אמך אמר ליה אנא הוא דקא אפיכנא לה אמר ליה היינו דקא אמרי אינשי דנפיק מינך טעמא מלפך את לא תעביד הכי שנאמר (ירמיהו ט, ד) למדו לשונם דבר שקר העוה וגו',רבי חייא הוה קא מצערא ליה דביתהו כי הוה משכח מידי צייר ליה בסודריה ומייתי ניהלה אמר ליה רב והא קא מצערא ליה למר א"ל דיינו שמגדלות בנינו ומצילות אותנו 63a. band who lends a iselato a pauper at his time of need, about him the verse states: “Then shall you call, and the Lord will answer; you shall cry, and He will say: Here I am”(Isaiah 58:9).,§ The Gemara provides ba mnemonicdevice for a series of statements cited in the name of Rabbi Elazar: bWoman; and land; helper; this; two; the blessings; merchants; lowly.The Gemara presents these statements: bRabbi Elazar said: Any man who does not have a wife is not a man, as it is stated: “Male and female He created them…and called their name Adam”(Genesis 5:2). bAnd Rabbi Elazar said: Any man who does not havehis own bland is not a man, as it is stated: “The heavens are the heavens of the Lord; but the earth He has given to the children of men”(Psalms 115:16)., bAnd Rabbi Elazar said: What isthe meaning of bthatwhich bis written: “I will make him a helpmate for him [ ikenegdo /i]”(Genesis 2:18)? If one is bworthyhis wife bhelps him;if he is bnot worthyshe is bagainst him. And some saya slightly different version: bRabbi Elazar raised a contradiction: It is writtenin the Torah with a spelling that allows it to be read: bStriking him [ ikenagdo /i], and we readit as though it said: bFor him [ ikenegdo /i].If he is bworthyshe is bfor himas his helpmate; if he is bnot worthyshe bstrikes him. /b,The Gemara relates that bRabbi Yosei encountered Elijahthe prophet and bsaid to him: It is written: I will make him a helpmate. In whatmanner bdoes a woman help a man?Elijah bsaid to him:When ba man brings wheatfrom the field, does he bchewraw bwheat?When he brings home bflax,does he bwearunprocessed bflax?His wife turns the raw products into bread and clothing. Is his wife bnot foundto be the one who blights up his eyes and stands him on his feet? /b, bAnd Rabbi Elazar said: What isthe meaning of bthatwhich bis written: “This is now bone of my bones and flesh of my flesh”(Genesis 2:23)? This bteaches that Adam had intercourse with each animal and beastin his search for his mate, band his mind was not at ease,in accordance with the verse: “And for Adam, there was not found a helpmate for him” (Genesis 2:20), buntil he had intercourse with Eve. /b, bAnd Rabbi Elazar said: What isthe meaning of bthatwhich bis written: “And in you shall all the families of the earth be blessed [ inivrekhu /i]”(Genesis 12:3)? bThe Holy One, Blessed be He, said to Abraham: I have two good shoots to graft[ilehavrikh/b] bonto you: Ruth the Moabite,the ancestress of the house of David, band Naamah the Ammonite,whose marriage with Solomon led to the ensuing dynasty of the kings of Judea. b“All the families of the earth”means: bEven families that live in the earth,i.e., who have land of their own, bare blessed only due to the Jewish people.Similarly, when the verse states: b“All the nations of the earthshall be blessed in him” (Genesis 18:18), it indicates that beven ships that come from Galia to Hispania are blessed only due to the Jewish people. /b, bAnd Rabbi Elazar said: All craftsmen are destined to stand uponand work bthe land, as it is stated: “And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land”(Ezekiel 27:29). bAnd Rabbi Elazar said: There is no occupation lowlier thanworking bthe land, as it is stated: “And they shall come down,”implying that one who works the land is of lower stature than even a sailor. The Gemara similarly relates: bRabbi Elazar saw land that was plowedacross bits width. He said to it:Even bif they plow youonce more blengthwise,for further improvement, bconducting business is better thanfarming with byou,as the potential profits gained by selling merchandise are far greater than those from working the land.,The Gemara relates a similar incident: bRav entered between the sheavesin a field and bsaw them wavingin the wind. bHe said to them: If youwant to bwavego ahead and bwave,but bconducting business is better thanfarming with byou. Ravasimilarly bsaid:One who has ba hundred dinarsthat are invested bina bbusinessis able to eat bmeat and wine every day,whereas he who has ba hundred dinarsworth bof landeats only bsalt and vegetables. And what is more,working the land bcauses him to lie on the groundat night in order to guard it, bandit bdraws quarrels upon himwith other people., bRav Pappa said: Sowyour own produce band do not buyit. bEven though they are equal to each otherin value, bthesethat you sow bwill be blessed.Conversely, bbuyyour clothes brather than weave [ iteizul /i]them yourself. The Gemara comments: bThis appliesonly to bmats [ ibistarkei /i], butwith regard to the bcloakone wears, perhaps bhe will not find itprecisely to his liking, and therefore he should make his own cloak, which fits his measurements.,Rav Pappa further advised: If there is a hole in your house, bcloseit bup and do notenlarge it and then bplasterit, or at least bplasterit band do notknock it down and bbuildit again. bAs, whoever engages in construction becomes poor. Hurryto bbuy landso that you do not lose the opportunity. Be bpatient and marry a womanwho is suitable for you. bDescend a levelto bmarry a womanof lower social status, and bascend a levelto bchoose a friend [ ishushevina /i]. /b, bRabbi Elazar bar Avina said: Calamity befalls the world only due tothe sins of bthe Jewish people, as it is stated: “I have cut off nations, their corners are desolate; I have made their streets waste”(Zephaniah 3:6), band it is written: “I said: Surely you will fear Me, you will receive correction”(Zephaniah 3:7). This indicates that other nations were punished so that the Jewish people would mend their ways.,The Gemara cites more statements with regard to wives. When bRav was taking leave ofhis uncle and teacher, bRabbi Ḥiyya,upon his return from Eretz Yisrael to Babylonia, Rabbi Ḥiyya bsaid to him: May the Merciful One save you from something that is worse than death.Rav was perplexed: bIs there anything that is worse than death? He went, examinedthe sources, band foundthe following verse: b“And I find more bitter than death the woman, etc.”(Ecclesiastes 7:26). Rabbi Ḥiyya was hinting at this verse, and indeed, bRav’s wife wouldconstantly baggravate him. When he would say to her: Prepare me lentils, she would prepare him peas;if he asked her for bpeas, she would prepare him lentils. /b, bWhen Ḥiyya, his son, grew up, he would reversethe requests Rav asked him to convey bto her,so that Rav would get what he wanted. Rav bsaid tohis son Ḥiyya: bYour mother has improvednow that byouconvey my requests. bHe said toRav: bIt is I who reverseyour request bto her.Rav bsaid to him: This isan example of the well-known adage bthat people say:He bwho comes from you shall teach you wisdom;I should have thought of that idea myself. bYou,however, bshould not do so,i.e., reverse my request, bas it is stated: “They have taught their tongue to speak lies, theyweary themselves to bcommit iniquity, etc.”(Jeremiah 9:4). If you attribute such a request to me, you will have uttered a falsehood.,The Gemara relates a similar story. bRabbi Ḥiyya’s wife wouldconstantly baggravate him.Nevertheless, bwhen he would find somethingshe would appreciate, bhe would wrap it in his shawl and bringit bto her. Rav said to him: Doesn’t sheconstantly baggravate you?Why do you bring her things? Rabbi Ḥiyya bsaid to him: It is enough for usthat our wives braise our children and save us /b

Subjects of this text:

subject	book bibliographic info
abraham	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 62
academies, rabbinic, reclusiveness of	Rubenstein, The Culture of the Babylonian Talmud (2003) 137
admission process	Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 186
aggadah, belief challenged in	Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 231
akiba, r., on amei haarets	Rubenstein, The Culture of the Babylonian Talmud (2003) 129
akiva, his beginning	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 62
akiva	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 62
akiva (rabbi)	Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 198, 201
am-haareṣ	Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 186, 197, 198, 199, 200, 201, 202
am haarez.	Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 261
amei haarets (nonlearned jews), and torah study	Rubenstein, The Culture of the Babylonian Talmud (2003) 126, 135, 136, 137
amei haarets (nonlearned jews), as subhuman	Rubenstein, The Culture of the Babylonian Talmud (2003) 126, 129, 135, 136
amei haarets (nonlearned jews), bavli on	Rubenstein, The Culture of the Babylonian Talmud (2003) 125, 129
amei haarets (nonlearned jews), definitions of	Rubenstein, The Culture of the Babylonian Talmud (2003) 125
amei haarets (nonlearned jews), hostility to	Rubenstein, The Culture of the Babylonian Talmud (2003) 129
amei haarets (nonlearned jews), palestinian sources on	Rubenstein, The Culture of the Babylonian Talmud (2003) 125, 126, 129, 136
amei haarets (nonlearned jews)	Rubenstein, The Culture of the Babylonian Talmud (2003) 125, 126, 129, 135, 136, 137
ammei ha aretz, and rabbis	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 291
ammei haarets	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
amoraic period, amei haarets in	Rubenstein, The Culture of the Babylonian Talmud (2003) 125
amoraim, babylonian	Rubenstein, The Culture of the Babylonian Talmud (2003) 125
amoraim, on amei haarets	Rubenstein, The Culture of the Babylonian Talmud (2003) 125
animals, amei haarets as	Rubenstein, The Culture of the Babylonian Talmud (2003) 129, 135
attention	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 75
babylonian mini-tractate of conversion (immersion and conversion)	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 249
baraitot (tannaitic sources not in mishna), on amei haarets	Rubenstein, The Culture of the Babylonian Talmud (2003) 125, 126
bavli (babylonian talmud), stammaitic reworking of	Rubenstein, The Culture of the Babylonian Talmud (2003) 125, 126, 135
ben kalba savua	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 62
betrothal	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 75, 139
boyarin, daniel	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 62
canaan and canaanites	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
circumcision, slaves and	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 249
circumcision, terumah and	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 249
circumcision, with immersion	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 57, 249
circumcision	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 75
commandment, commandments, abandonment of	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 139
commandment, commandments	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 75, 139
consecration, of trees	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 222
conversion, mini-tractate on (bt yevamot, annotated texts	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 249
conversion court, invention of	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 57
conversion court	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 57
creation, by thought	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
daughter of ben kalba sabua	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 62
elazar b. zadok	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 249
eleazar, r., and amei haarets	Rubenstein, The Culture of the Babylonian Talmud (2003) 129, 136
eleazar, r.	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 222
eliezer b. yaakov, r.	Rubenstein, The Culture of the Babylonian Talmud (2003) 129
elitism	Rubenstein, The Culture of the Babylonian Talmud (2003) 125, 126, 129, 135, 136, 137
eternal vs. temporal life	Rubenstein, The Culture of the Babylonian Talmud (2003) 135, 136
extirpation (karet)	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 75, 139
fire, blessing	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
folklore	Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 231
food laws	Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 186
foreskin	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 249
frenkel, yonah	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 62
genealogy, rabbinic approaches to, in tobit	Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 135
genesis rabbah	Rubenstein, The Culture of the Babylonian Talmud (2003) 135
gentiles, and amei haarets	Rubenstein, The Culture of the Babylonian Talmud (2003) 135
gentiles	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 57
god, people of israels relationship with	Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 231
golden jerusalem, piece of jewelry	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 62
grafting, as marriage imagery	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
grafting	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 222; Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
halevi, elimelech epstein	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 62
harmonization, babylonian	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 249
havdalah	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
heart	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 139
heavenly realm, in bavli vs. yerushalmi	Rubenstein, The Culture of the Babylonian Talmud (2003) 137
hillel and shammai	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 249
hoshaya, r.	Rubenstein, The Culture of the Babylonian Talmud (2003) 135
huqim (statutes)	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
immersion, baraita (first) (circumcision and immersion)	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 249
immersion, circumcision and	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 57
immersion, second temple period	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 57
impurity, bodily liquids	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 249
intermarriage,	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
israel, land of	Rubenstein, The Culture of the Babylonian Talmud (2003) 136
jericho, consecrated sycamore trees at	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 222
josephus, significance of depiction of hasmoneans	Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 135
kemmer, yaffa	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 62
kilayim, non-jewish use of	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
kilayim, statutes	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
leadership, priests	Levine, The Ancient Synagogue, The First Thousand Years (2005) 521
leadership, synagogue	Levine, The Ancient Synagogue, The First Thousand Years (2005) 521
leaven (hametz)	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 139
levites	Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 186, 200, 202
literary analysis, folklore	Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 231
mamzerim (illegitimate offspring)	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
marriage, and amei haarets	Rubenstein, The Culture of the Babylonian Talmud (2003) 125, 126, 129
mashal, examples of	Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 231
meals, communal meal	Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 186, 197
meir, r., on amei haarets	Rubenstein, The Culture of the Babylonian Talmud (2003) 129, 135
metaphors, sexual	Rubenstein, The Culture of the Babylonian Talmud (2003) 137
metaphors, vegetal	Rubenstein, The Culture of the Babylonian Talmud (2003) 126
mishna, and amei haarets	Rubenstein, The Culture of the Babylonian Talmud (2003) 125
noahide covenant	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
non-jews, intermarriage with	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
non-jews, restrictions imposed on	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
non-jews, uncircumcised	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 249
observed by	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
opposition to, as grafting	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
palestinian rabbis, sages, interaction with nrs not always cordial	Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 126
palestinian sources, on amei haarets	Rubenstein, The Culture of the Babylonian Talmud (2003) 125, 126, 129, 136
paschal sacrifice (offering)	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 249
passover	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 75
paul, and proto-rabbinic tradition	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 222
paul, and the olive tree metaphor in romans	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 222
prayer	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 75
priest, priests, synagogue	Levine, The Ancient Synagogue, The First Thousand Years (2005) 521
priest, priests, synagogue ritual	Levine, The Ancient Synagogue, The First Thousand Years (2005) 521
priests (jewish)	Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 186, 197, 200
purity	Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 186, 202
qumran	Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 201, 202
r. elazar b. azariah	Levine, The Ancient Synagogue, The First Thousand Years (2005) 521
r. yohanan	Levine, The Ancient Synagogue, The First Thousand Years (2005) 521
rabbi (yehuda hanasi), and amei haarets	Rubenstein, The Culture of the Babylonian Talmud (2003) 135
rabbinic education, study always oral	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 291
rabbis, and the grafting of branches onto sacred trees	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 222
rabbis, and the masses'	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 291
rabbis (khazal), hate of the	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 62
rabbis (khazal)	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 62
redactors, reworking by	Rubenstein, The Culture of the Babylonian Talmud (2003) 125, 126, 135
resh laqish	Rubenstein, The Culture of the Babylonian Talmud (2003) 129
romans	Rubenstein, The Culture of the Babylonian Talmud (2003) 135
sabbath	Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 201
safrai, samuel	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 62
sages, and amei haarets	Rubenstein, The Culture of the Babylonian Talmud (2003) 125, 126, 129, 135, 136, 137
samaritans	Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 197, 202
second temple period, immersion during	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 57
second temple period	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 57
sepphoris, priests	Levine, The Ancient Synagogue, The First Thousand Years (2005) 521
sex, adulterous, of pregt woman	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
shema	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 139
shimon b. yohai, r., and cave	Rubenstein, The Culture of the Babylonian Talmud (2003) 135
shmuel b. nahmani, r.	Rubenstein, The Culture of the Babylonian Talmud (2003) 129
shmuel b. yizhaq, r.	Rubenstein, The Culture of the Babylonian Talmud (2003) 129
simeon b. pazzi, r.	Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 231
slaves, circumcision of	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 249
slaves, immersion and	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 249
song of songs	Rubenstein, The Culture of the Babylonian Talmud (2003) 137
stammaim, and bavli	Rubenstein, The Culture of the Babylonian Talmud (2003) 125, 126, 135
stammaim, on amei haarets	Rubenstein, The Culture of the Babylonian Talmud (2003) 125, 136
tannaim, and amei haarets	Rubenstein, The Culture of the Babylonian Talmud (2003) 125, 126
temple, grafting branches onto	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 222
the flood	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
tithes	Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 186, 202
torah study, and amei haarets	Rubenstein, The Culture of the Babylonian Talmud (2003) 126, 135, 136, 137
torah study, and elitism	Rubenstein, The Culture of the Babylonian Talmud (2003) 125
torah study, and sexuality	Rubenstein, The Culture of the Babylonian Talmud (2003) 137
torah study, in heavenly realm	Rubenstein, The Culture of the Babylonian Talmud (2003) 137
torah study, privacy for	Rubenstein, The Culture of the Babylonian Talmud (2003) 137
torah study	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 62
trees, sacred, as an allegory for the early church	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 222
uncircumcised	Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 249
valad (offspring), god painting,	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
veha imre inshe (introduction to adage)	Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 231
violence, and amei haarets	Rubenstein, The Culture of the Babylonian Talmud (2003) 129, 135
wald, stephen	Rubenstein, The Culture of the Babylonian Talmud (2003) 125, 126
wealthy men of jerusalem	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 62
wine	Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 186
wives, of amei haarets	Rubenstein, The Culture of the Babylonian Talmud (2003) 129
woman, her place in the babylonian talmud	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 62
woman	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 62
yannai, r.	Rubenstein, The Culture of the Babylonian Talmud (2003) 137
yemim	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
yerushalmi (palestinian talmud), heavenly realm in	Rubenstein, The Culture of the Babylonian Talmud (2003) 137
yerushalmi (palestinian talmud), on amei haarets	Rubenstein, The Culture of the Babylonian Talmud (2003) 135
yohanan, r., on amei haarets	Rubenstein, The Culture of the Babylonian Talmud (2003) 136
yom kippur	Rubenstein, The Culture of the Babylonian Talmud (2003) 129
yonatan, r.	Rubenstein, The Culture of the Babylonian Talmud (2003) 129
zunin (tares)	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240