1. Hebrew Bible, Deuteronomy, 4.6, 18.9-18.14 (9th cent. BCE - 3rd cent. BCE)
| 4.6. וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים אֲשֶׁר יִשְׁמְעוּן אֵת כָּל־הַחֻקִּים הָאֵלֶּה וְאָמְרוּ רַק עַם־חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה׃ 18.9. כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃ 18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 18.12. כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃ 18.13. תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃ 18.14. כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃ | 4.6. Observe therefore and do them; for this is your wisdom and your understanding in the sight of the peoples, that, when they hear all these statutes, shall say: ‘Surely this great nation is a wise and understanding people.’" 18.9. When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations." 18.10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer," 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer." 18.12. For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee." 18.13. Thou shalt be whole-hearted with the LORD thy God." 18.14. For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do." |
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2. Hebrew Bible, Genesis, 9.27 (9th cent. BCE - 3rd cent. BCE)
| 9.27. יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי־שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ | 9.27. God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant." |
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3. Hebrew Bible, Numbers, 15.30 (9th cent. BCE - 3rd cent. BCE)
| 15.30. But the soul that doeth aught with a high hand, whether he be home-born or a stranger, the same blasphemeth the LORD; and that soul shall be cut off from among his people." |
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4. Mishnah, Sanhedrin, 7.5, 11.5 (1st cent. CE - 3rd cent. CE)
| 7.5. The blasphemer is punished only if he utters [the divine] name. Rabbi Joshua b. Korcha said: “The whole day [of the trial] the witnesses are examined by means of a substitute for the divine name:, ‘may Yose smite Yose.” When the trial was finished, the accused was not executed on this evidence, but all persons were removed [from court], and the chief witness was told, ‘State literally what you heard.’ Thereupon he did so, [using the divine name]. The judges then arose and tore their garments, which were not to be resewn. The second witness stated: “I too have heard thus” [but not uttering the divine name], and the third says: “I too heard thus.”" 11.5. ‘A false prophet’; he who prophesies what he has not heard, or what was not told to him, is executed by man. But he who suppresses his prophecy, or disregards the words of a prophet, or a prophet who transgresses his own word, his death is at the hands of heaven, as it says, “[And if anybody fails to heed the words he speaks in my name] I Myself will call him to account (Deut. 18:19)." |
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5. Tosefta, Sanhedrin, 11.5 (1st cent. CE - 2nd cent. CE)
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6. Anon., Qohelet Rabba, 3.3 (2nd cent. CE - 5th cent. CE)
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7. Anon., Sifre Deuteronomy, 170.9 (2nd cent. CE - 4th cent. CE)
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8. Anon., Sifre Numbers, 112 (2nd cent. CE - 4th cent. CE)
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9. Anon., Targum Onqelos, deuteronomy 18.11 (2nd cent. CE - 4th cent. CE)
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10. Babylonian Talmud, Avodah Zarah, 18a (3rd cent. CE - 6th cent. CE)
| 18a. הוגה את השם באותיותיו והיכי עביד הכי והתנן אלו שאין להם חלק לעולם הבא האומר אין תורה מן השמים ואין תחיית המתים מן התורה אבא שאול אומר אף ההוגה את השם באותיותיו,להתלמד עבד כדתניא (דברים יח, ט) לא תלמד לעשות אבל אתה למד להבין ולהורות,אלא מאי טעמא אענש משום הוגה את השם בפרהסיא דהוי ועל אשתו להריגה דלא מיחה ביה מכאן אמרו כל מי שיש בידו למחות ואינו מוחה נענש עליו,ועל בתו לישב בקובה של זונות דאמר ר' יוחנן פעם אחת היתה בתו מהלכת לפני גדולי רומי אמרו כמה נאות פסיעותיה של ריבה זו מיד דקדקה בפסיעותיה והיינו דאמר ר' שמעון בן לקיש מאי דכתיב (תהלים מט, ו) עון עקבי יסבני עונות שאדם דש בעקביו בעולם הזה מסובין לו ליום הדין,בשעה שיצאו שלשתן צדקו עליהם את הדין הוא אמר (דברים לב, ד) הצור תמים פעלו [וגו'] ואשתו אמרה (דברים לב, ד) אל אמונה ואין עול בתו אמרה (ירמיהו לב, יט) גדול העצה ורב העליליה אשר עיניך פקוחות על כל דרכי וגו' אמר רבי [כמה] גדולים צדיקים הללו שנזדמנו להן שלש מקראות של צדוק הדין בשעת צדוק הדין,תנו רבנן כשחלה רבי יוסי בן קיסמא הלך רבי חנינא בן תרדיון לבקרו אמר לו חנינא אחי (אחי) אי אתה יודע שאומה זו מן השמים המליכוה שהחריבה את ביתו ושרפה את היכלו והרגה את חסידיו ואבדה את טוביו ועדיין היא קיימת ואני שמעתי עליך שאתה יושב ועוסק בתורה [ומקהיל קהלות ברבים] וספר מונח לך בחיקך,אמר לו מן השמים ירחמו אמר לו אני אומר לך דברים של טעם ואתה אומר לי מן השמים ירחמו תמה אני אם לא ישרפו אותך ואת ספר תורה באש אמר לו רבי מה אני לחיי העולם הבא,אמר לו כלום מעשה בא לידך אמר לו מעות של פורים נתחלפו לי במעות של צדקה וחלקתים לעניים אמר לו אם כן מחלקך יהי חלקי ומגורלך יהי גורלי,אמרו לא היו ימים מועטים עד שנפטר רבי יוסי בן קיסמא והלכו כל גדולי רומי לקברו והספידוהו הספד גדול ובחזרתן מצאוהו לרבי חנינא בן תרדיון שהיה יושב ועוסק בתורה ומקהיל קהלות ברבים וס"ת מונח לו בחיקו,הביאוהו וכרכוהו בס"ת והקיפוהו בחבילי זמורות והציתו בהן את האור והביאו ספוגין של צמר ושראום במים והניחום על לבו כדי שלא תצא נשמתו מהרה אמרה לו בתו אבא אראך בכך אמר לה אילמלי אני נשרפתי לבדי היה הדבר קשה לי עכשיו שאני נשרף וס"ת עמי מי שמבקש עלבונה של ס"ת הוא יבקש עלבוני,אמרו לו תלמידיו רבי מה אתה רואה אמר להן גליון נשרפין ואותיות פורחות אף אתה פתח פיך ותכנס בך האש אמר להן מוטב שיטלנה מי שנתנה ואל יחבל הוא בעצמו,אמר לו קלצטונירי רבי אם אני מרבה בשלהבת ונוטל ספוגין של צמר מעל לבך אתה מביאני לחיי העולם הבא אמר לו הן השבע לי נשבע לו מיד הרבה בשלהבת ונטל ספוגין של צמר מעל לבו יצאה נשמתו במהרה אף הוא קפץ ונפל לתוך האור,יצאה בת קול ואמרה רבי חנינא בן תרדיון וקלצטונירי מזומנין הן לחיי העולם הבא בכה רבי ואמר יש קונה עולמו בשעה אחת ויש קונה עולמו בכמה שנים,ברוריא דביתהו דר' מאיר ברתיה דר' חנינא בן תרדיון הואי אמרה לו זילא בי מלתא דיתבא אחתאי בקובה של זונות שקל תרקבא דדינרי ואזל אמר אי לא איתעביד בה איסורא מיתעביד ניסא אי עבדה איסורא לא איתעביד לה ניסא,אזל נקט נפשיה כחד פרשא אמר לה השמיעני לי אמרה ליה דשתנא אנא אמר לה מתרחנא מרתח אמרה לו נפישין טובא (ואיכא טובא הכא) דשפירן מינאי אמר ש"מ לא עבדה איסורא כל דאתי אמרה ליה הכי,אזל לגבי שומר דידה א"ל הבה ניהלה אמר ליה מיסתפינא ממלכותא אמר ליה שקול תרקבא דדינרא פלגא פלח ופלגא להוי לך א"ל וכי שלמי מאי איעביד א"ל אימא אלהא דמאיר ענני ומתצלת א"ל | 18a. bpronounce theineffable bnameof God bwithall of bits letters,i.e., as it is spelled. The Gemara asks: bAnd how could he do that? But didn’t we learnin the mishna ( iSanhedrin90a): bTheseare the people bwho have no share in the World-to-Come: One who saysthat bthe Torah is not from Heaven orthat bthere is nosource bfrom the Torahfor bthe resurrection of the dead. Abba Shaul says: Also one who pronounces theineffable bnameas it is written, bwithall of bits letters,has no share in the World-to-Come.,The Gemara answers: Rabbi Ḥanina ben Teradyon bdid it to teach himself, as it is taughtin a ibaraitawith regard to the prohibition against sorcery: b“You shall not learn to do”(Deuteronomy 18:9); this indicates: bBut you may learn to understand and to teach.In other words, certain prohibitions do not apply when one is acting only in order to acquire knowledge of the subject.,The Gemara asks: bRather, what is the reasonthat bhe was punished?The Gemara answers: He was punished bbecause he would pronounce theineffable bnameof God bin public,instead of privately. bAnd his wifewas condemned bto executionby decapitation bbecause she did not protest hisdoing so. bFrom herethe Sages bstated: Anyone who has the capability to protesteffectively the sinful conduct of another band does not protest is punished forthat person’s sin.,The Gemara asks: bAndwhy was bhis daughtercondemned bto sit in a brothel? As Rabbi Yoḥa says: Once, the daughter ofRabbi Ḥanina ben Teradyon bwas walking before the nobles of Rome,and they bsaidto each other: bHow pleasant are the steps of this young woman.Upon hearing this, bshe immediately took careto keep walking in such a fashion that bher stepswould continue to be pleasing to them. bAnd this isthe same as that bwhich Rabbi Shimon ben Lakish says: Whatis the meaning of that bwhich is written: “The iniquity of my heel encircles me”(Psalms 49:6)? It means that bthe sins that a person tramples with one’s heel in this world,i.e., dismisses and pays no attention to them as they seem to lack importance, e.g., the way that one walks, come and bencircle him on the Day of Judgment. /b,The Gemara relates: bWhen the three of them went outafter being sentenced, bthey accepted thejustice of God’s bjudgment.Rabbi Ḥanina ben Teradyon bsaid: “The Rock, His work is perfect;for all His ways are justice” (Deuteronomy 32:4). bAnd his wife saidthe continuation of the verse: b“A God of faithfulness and without iniquity.” His daughter said: “Great in counsel, and mighty in work; whose eyes are open upon all the waysof the sons of men, to give every one according to his ways” (Jeremiah 32:19). bRabbiYehuda HaNasi bsaid: How great are these righteous people, thatthese bthree verses,which speak bofthe bacceptance ofGod’s bjudgment, occurred to them at the time of accepting therighteousness of His bjudgment. /b,§ bThe Sages taught: When Rabbi Yosei ben Kisma fell ill, Rabbi Ḥanina ben Teradyon went to visit him.Rabbi Yosei ben Kisma bsaid to him: Ḥanina my brother, do you not know that this nation has been given reign bya decree from bHeaven?The proof is bthatRome has bdestroyedGod’s bTemple, and burned His Sanctuary, and killed His pious ones, and destroyed His best ones, and it still exists.Evidently, all of this is by Divine decree. bAndyet bI heard about you that you sit and engage in Torahstudy, band convene assemblies in public, and havea Torah bscroll placed in your lap,thereby demonstrating complete disregard for the decrees issued by the Romans.,Rabbi Ḥanina ben Teradyon bsaid to him: Heaven will have mercyand protect me. Rabbi Yosei ben Kisma bsaid to him: I am saying reasonable matters to you, and you say to me: Heaven will have mercy? I wonder ifthe Romans bwill not burnboth byou andyour bTorah scroll by fire.Rabbi Ḥanina ben Teradyon bsaid to him: My teacher, whatwill become of bme?Am I destined bfor life in the World-to-Come? /b,Rabbi Yosei ben Kisma bsaid to him: Did anyspecial bincident occur to youwhich might serve as an indication? Rabbi Ḥanina ben Teradyon bsaid to him: I confusedmy own bcoinsthat I needed bforthe festivities of bPurim with coins of charity, and I distributed themall bto the poorat my own expense. Rabbi Yosei ben Kisma bsaid to him: Ifthat is bso, may my portion be of your portion, and may my lot be of your lot. /b,The Sages bsaid: Noteven ba few dayspassed bbefore Rabbi Yosei ben Kisma diedof his illness, band all of the Roman notables went to bury him, andthey beulogized himwith ba great eulogy. And upon their return, they found Rabbi Ḥanina ben Teradyon, who was sitting and engaging in Torahstudy band convening assemblies in public, with a Torah scroll placed in his lap. /b, bThey brought himto be sentenced, band wrapped him in the Torah scroll, and encircled him with bundles of branches, and they set fire to it. And they brought tufts of wool and soaked them in water, and placed them on his heart, so that his soul should not leavehis body bquickly,but he would die slowly and painfully. bHis daughter said to him: Father, must I see you like this?Rabbi Ḥanina ben Teradyon bsaid to her: If I alone were being burned, it would be difficult for me,but bnow that I am burning along with a Torah scroll, He who will seekretribution for bthe insultaccorded bto the Torah scroll will also seekretribution for bthe insultaccorded bto me. /b, bHis students said to him:Our bteacher, what do you see?Rabbi Ḥanina ben Teradyon bsaid to them:I see the bparchment burning, butits bletters are flyingto the heavens. They said to him: bYou too should open your mouth and the fire will enter you,and you will die quickly. Rabbi Ḥanina ben Teradyon bsaid to them: It is preferable that He who gaveme my soul bshould take it away, and one should not harm oneselfto speed his death., bThe executioner [ ikaltzatoniri /i] said to him: My teacher, if I increase the flame and take off the tufts of wool from your heart,so that you will die sooner and suffer less, bwill you bring me to the life of the World-to-Come?Rabbi Ḥanina ben Teradyon bsaid tothe executioner: bYes.The executioner said: bTake an oath for me,that what you say is true. Rabbi Ḥanina ben Teradyon btookthe boath for him,and the executioner bimmediately increased the flame and took off the tufts of wool from his heart,causing bhis soulto bleavehis body bquickly.The executioner btoo leaped and fell into the fireand died., bA Divine Voice emerged and said: Rabbi Ḥanina ben Teradyon and the executioner are destined for the life of the World-to-Come.Upon hearing this, bRabbiYehuda HaNasi bwept and said: There isone who bacquires hisshare in the bWorld /b-to-Come bin one moment,such as the executioner, band there isone who bacquires hisshare in the bWorld /b-to-Come only bafter many yearsof toil, such as Rabbi Ḥanina ben Teradyon.,§ The Gemara relates: bBerurya, the wife of Rabbi Meir, was a daughter of Rabbi Ḥanina ben Teradyon. She said toRabbi Meir: bIt is a disrespectful matter for me that my sister is sitting in a brothel;you must do something to save her. Rabbi Meir btook a vessel [ itarkeva /i]full bof dinars and went. He saidto himself: bIf no transgression was committed with her, a miracle will be performedfor her; bif she committed a transgression, no miracle will be performed for her. /b,Rabbi Meir bwent and dressed asa Roman bknight,and bsaid to her: Accede to mywishes, i.e., engage in intercourse with me. bShe said to him: I am menstruating [ idashtana /i]and cannot. bHe said to her: I will wait. She said to him: There are manywomen in the brothel, band there are manywomen bhere who are more beautiful than I. He saidto himself: I can bconclude fromher responses that bshe did not commit a transgression,as bshepresumably bsaid this to all who come. /b, bRabbi Meir went over to her guard,and bsaid to him: Give herto me. The guard bsaid to him: I fearthat if I do so, I will be punished bby the government.Rabbi Meir bsaid to him: Takethis bvesselfull bof dinars; give half to the government as a bribe, band half will be for you.The guard bsaid to him: But whenthe money bis finished, what shall I do?Rabbi Meir bsaid to him: Say: God of Meir answer me! And you will be saved.The guard bsaid to him: /b |
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11. Babylonian Talmud, Bava Batra, 58a (3rd cent. CE - 6th cent. CE)
| 58a. למדורה וקדרות מקיפות אותה,מטה של תלמידי חכמים כיצד כל שאין תחתיה אלא סנדלין בימות החמה ומנעלין בימות הגשמים ושל עם הארץ דומה לאוצר בלוס:,ר' בנאה הוה קא מציין מערתא כי מטא למערתא דאברהם אשכחיה לאליעזר עבד אברהם דקאי קמי בבא א"ל מאי קא עביד אברהם א"ל גאני בכנפה דשרה וקא מעיינא ליה ברישיה,א"ל זיל אימא ליה בנאה קאי אבבא א"ל ליעול מידע ידיע דיצר בהאי עלמא ליכא עייל עיין ונפק,כי מטא למערתא דאדם הראשון יצתה בת קול ואמרה נסתכלת בדמות דיוקני בדיוקני עצמה אל תסתכל הא בעינא לציוני מערתא כמדת החיצונה כך מדת הפנימית ולמ"ד שני בתים זו למעלה מזו כמדת עליונה כך מדת התחתונה,א"ר בנאה נסתכלתי בשני עקיביו ודומים לשני גלגלי חמה הכל בפני שרה כקוף בפני אדם שרה בפני חוה כקוף בפני אדם חוה בפני אדם כקוף בפני אדם אדם בפני שכינה כקוף בפני אדם,שופריה דרב כהנא (מעין שופריה דרב שופריה דרב) מעין שופריה דרבי אבהו שופריה דר' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון,ההוא אמגושא דהוה חטיט שכבי כי מטא אמערתא דרב טובי בר מתנה תפשיה בדיקניה אתא אביי א"ל במטותא מינך שבקיה לשנה אחריתי הדר אתא תפשיה בדיקניה אתא אביי לא שבקיה עד דאייתי מספרא וגזיא לדיקניה,ההוא דאמר להו חביתא דעפרא לחד בראי חביתא דגרמי לחד בראי חביתא דאודרא לחד בראי לא הוו ידעי מאי קאמר להו אתו לקמיה דרבי בנאה אמר להו אית לכו ארעא אמרו ליה אין אית לכו חיותא אין אית לכו בסתרקי אין אי הכי הכי קאמר לכו,ההוא גברא דשמעה לדביתהו דקא אמרה לברתה אמאי לא צניעת באיסורא הך איתתא עשרה בני אית לה ולית לי מאבוך אלא חד כי שכיב אמר להו כל נכסי לחד ברא,לא ידעי להי מינייהו אתו לקמיה דרבי בנאה אמר להו זילו חבוטו קברא דאבוכון עד דקאי ומגלי לכו להי מינייכו שבקא אזלו כולהו ההוא דבריה הוה לא אזל אמר להו כולהו נכסי דהאי אזלו אכלו קורצא בי מלכא אמרי איכא גברא חד ביהודאי דקא מפיק ממונא מאנשי בלא סהדי ובלא מידי אתיוהו חבשוהו,אזלא דביתהו אמרה להו עבדא חד הוה לי פסקו לרישיה ופשטו למשכיה ואכלו בישריה וקא מלו ביה מיא ומשקו ביה לחברייא ולא קא יהבי לי דמי ולא אגריה,לא ידעי מאי קא אמרה להו אמרי ניתו לחכימא דיהודאי ולימא קריוהו לר' בנאה אמר להו זרנוקא אמרה לכו אמרי הואיל וחכים כולי האי ליתיב אבבא ונידון דינא,חזא דהוה כתיב באבולא כל דיין דמתקרי לדין לא שמיה דיין אמר להו אלא מעתה אתא איניש מעלמא | 58a. bto a bonfire,where the fire is in the center band pots surround it.Similarly, the table of an ignoramus is arranged with the food in the center and is surrounded by plates.,Rabbi Yoḥa asked: bHowshould bthe bed of Torah scholarsbe kept? He replied: It is acceptable bas long as thereis bnothing except sandals beneath it during the summer, and shoesbeneath it bduring the rainy season,i.e., winter. bAndthe bed bof an ignoramusis bsimilar to a cluttered [ ibalus /i] storehouse,as he keeps a wide array of items beneath it.,§ Having mentioned Rabbi Bena’a, the Gemara relates an incident in which he was involved. bRabbi Bena’a was markingburial bcavesfor the purpose of helping to prevent the contracting of ritual impurity. bWhen he arrived at the cave of Abraham,i.e., the Cave of Machpelah, bhe encountered Eliezer,the bservantof bAbraham, who was standing before the entrance.Rabbi Bena’a bsaid to him: What is Abraham doingat this moment? Eliezer bsaid to him:He is blying in the arms of Sarah, and she is examining his head. /b,Rabbi Bena’a bsaid to him: Go tell himthat bBena’a is standing at the entrance,so that he should assume an appropriate position to receive a visitor. Eliezer bsaid to him: Lethim, i.e., Rabbi Bena’a, benter,since bit is known that there is noevil binclination in thishigher bworld,so it is not inappropriate for Rabbi Bena’a to see Abraham and Sarah in this position. He bentered, examinedthe cave in order to measure it, band exited. /b, bWhen he arrived at the cave of Adam the firstman, who is buried in the same area, ba Divine Voice emerged and said: You gazed upon the likeness of My image,i.e., Abraham, who is similar to the image of Adam the first man. bDo not gaze upon My image itself,i.e., Adam the first man, about whom the verse states that he was formed in the image of God (see Genesis 1:27). Rabbi Bena’a said: bBut I need to mark the cave.The voice said to him: bAsthe measurements of the bdimensions of the outercave where Abraham is buried, bsoare the measurements of the bdimensions of the innercave, where Adam is buried. The Gemara notes: bAnd according to the one who saysthat the Cave of Machpelah consists of btwo chambers, thisone babove thatone, not two adjacent chambers, the voice said: bAsthe measurements of the bdimensions of the uppercave where Abraham is buried, bsoare the measurements of the bdimensions of the lowercave. Therefore, there is no need to measure it., bRabbi Bena’a says: I gazed at his,Adam’s, btwo heels, andthey shone so brightly that bthey are similar to two suns.Along these lines, the Gemara states that ballpeople bcompared to Sarahare blike a monkey compared to a human,as Sarah was exceedingly beautiful; bSarah compared to Eveis blike a monkey compared to a human; Eve compared to Adamis blike a monkey compared to a human;and bAdam compared to the Divine Presenceis blike a monkey compared to a human. /b,It was also stated that bthe beauty of Rav Kahana is a semblance of the beauty of Rav. The beauty of Rav is a semblance of the beauty of Rabbi Abbahu. The beauty of Rabbi Abbahu is a semblance of the beauty of Jacob our forefather. The beauty of Jacob our forefather is a semblance of the beauty of Adam the firstman.,On the topic of burial caves, the Gemara relates that there was ba certain magus [ iamgusha /i] who was rummagingthrough the graves of the bdead. Whenhe barrived at theburial bcave of Rav Tovi bar Mattana,Rav Tovi bgrabbed him by his beardand would not release him. bAbaye came and said toRav Tovi: bI beg of youto brelease him.The magus bcame again in another year,and Rav Tovi bgrabbed him by his beard. Abaye cameand requested that he release him, but Rav Tovi bdid not release him, untilAbaye bbrought a scissors and cut his beard. /b,§ The Gemara relates additional incidents involving Rabbi Bena’a: There was ba certainindividual bwho said tohis family before he died: bA barrel of earth to one of my sons, a barrel of bones to one of my sons,and ba barrel of wadsof wool bto one of my sons. They did not know what he was saying to them. They came before Rabbi Bena’afor guidance. Rabbi Bena’a bsaid to them: Do you have landthat your father left as an inheritance? bThey said to him: Yes.He asked: bDo you have livestockthat your father left as an inheritance? They said: bYes.He asked: bDo you have quilts [ ibistarkei /i]that your father left as an inheritance? They said: bYes.He said to them: bIf so, this is what he said to you,i.e., he meant that he is bequeathing land to one son, livestock to the second, and quilts to the third.,There was ba certain man who heard his wife saying to her daughter: Why do you not act clandestinelywhen you engage bin forbiddensexual intercourse? bThat woman has,i.e., I have, bten sons, and I have only one from your father,and no one knows. So too, you must be careful so that no one will discover your illicit behavior. Having overheard that only one son was his, bwhenthat man bwas dying he said tohis family: bAll of my propertyis left bto one son. /b, bThey did not knowto bwhich of themhe intended to leave his property. bThey came before Rabbi Bena’afor guidance, and bhe said tothe sons: bGo strike your father’s grave, until he rises and reveals to you to which of you he lefthis property. bThey all went,but bthatone bwho was his son did not go.Rabbi Bena’a bsaid to them: All ofthe bproperty belongs to thisson who did not go. The other brothers were angry. bThey went and slandered [ iakhlu kuretza /i]Rabbi Bena’a in bthe king’s house. They said: There is one man among the Jews who removes money from people without witnesses and without anyevidence. The king’s guards bbroughtRabbi Bena’a band imprisoned him. /b, bThe wife ofRabbi Bena’a bwentand bsaid tothe guards: bI had one servant. They cut off his head, and skinned him and ate his flesh, and they fill him with water andgive their bfriends to drink from him, and they have not paid mehis bvalue nor have they rented him. /b, bThey did not know what she was saying to them. They said: Let us bring the wiseman bof the Jews, and let him saywhat she meant. bThey called Rabbi Bena’a,and bhe said to them: She spoke to you of a water skin [ izarnuka /i].In other words, she was referring to a goat she owned that was slaughtered, its meat eaten, and its skin made into a water skin that could be filled with drinking water. bThey said: Sincehe is bso wise, lethim bsit at the gatewhere the judges congregate band render judgment. /b,Rabbi Bena’a bsaw that it was written upon the gate [ ibe’abbula /i]: Any judge who is summoned to judgment is not considered a judge,as judges must be above reproach. bHe said to them: If that is so,then if ba person comes from elsewhere /b |
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12. Babylonian Talmud, Berachot, 8b, 11b (3rd cent. CE - 6th cent. CE)
| 11b. (ישעיהו מה, ז) יוצר אור ובורא חשך,לימא יוצר אור ובורא נוגה,כדכתיב קאמרינן,אלא מעתה (ישעיהו מה, ז) עושה שלום ובורא רע מי קא אמרינן כדכתיב אלא כתיב רע וקרינן הכל לישנא מעליא הכא נמי לימא נוגה לישנא מעליא,אלא אמר רבא כדי להזכיר מדת יום בלילה ומדת לילה ביום,בשלמא מדת לילה ביום כדאמרינן יוצר אור ובורא חשך אלא מדת יום בלילה היכי משכחת לה,אמר אביי גולל אור מפני חשך וחשך מפני אור,ואידך מאי היא אמר רב יהודה אמר שמואל אהבה רבה וכן אורי ליה רבי אלעזר לר' פדת בריה אהבה רבה,תניא נמי הכי אין אומרים אהבת עולם אלא אהבה רבה ורבנן אמרי אהבת עולם וכן הוא אומר (ירמיהו לא, ג) ואהבת עולם אהבתיך על כן משכתיך חסד,א"ר יהודה אמר שמואל השכים לשנות עד שלא קרא ק"ש צריך לברך משקרא ק"ש א"צ לברך שכבר נפטר באהבה רבה,אמר רב הונא למקרא צריך לברך ולמדרש א"צ לברך,ור' אלעזר אמר למקרא ולמדרש צריך לברך למשנה א"צ לברך,ור' יוחנן אמר אף למשנה נמי צריך לברך [אבל לתלמוד א"צ לברך],ורבא אמר אף לתלמוד צריך (לחזור ו) לברך,דאמר רב חייא בר אשי זימנין סגיאין הוה קאימנא קמיה דרב לתנויי פרקין בספרא דבי רב הוה מקדים וקא משי ידיה ובריך ומתני לן פרקין.,מאי מברך א"ר יהודה אמר שמואל אשר קדשנו במצותיו וצונו לעסוק בדברי תורה,ור' יוחנן מסיים בה הכי הערב נא ה' אלהינו את דברי תורתך בפינו ובפיפיות עמך בית ישראל ונהיה אנחנו וצאצאינו וצאצאי עמך בית ישראל כלנו יודעי שמך ועוסקי תורתך ברוך אתה ה' המלמד תורה לעמו ישראל,ורב המנונא אמר אשר בחר בנו מכל העמים ונתן לנו את תורתו ברוך אתה ה' נותן התורה אמר רב המנונא זו היא מעולה שבברכות,הלכך לימרינהו לכולהו:,תנן התם אמר להם הממונה ברכו ברכה אחת והם ברכו וקראו עשרת הדברות שמע והיה אם שמוע ויאמר וברכו את העם ג' ברכות אמת ויציב ועבודה וברכת כהנים ובשבת מוסיפין ברכה אחת למשמר היוצא,מאי ברכה אחת כי הא דרבי אבא ור' יוסי בר אבא אקלעו לההוא אתרא בעו מנייהו מאי ברכה אחת לא הוה בידייהו ואתו שיילוהו לרב מתנה לא הוה בידיה אתו שיילוהו לרב יהודה אמר להו הכי אמר שמואל אהבה רבה,ואמר רבי זריקא אמר רבי אמי א"ר שמעון בן לקיש יוצר אור כי אתא רב יצחק בר יוסף אמר הא דרבי זריקא לאו בפירוש אתמר אלא מכללא אתמר דאמר ר' זריקא א"ר אמי אמר ר' שמעון בן לקיש זאת אומרת ברכות אין מעכבות זו את זו,אי אמרת בשלמא יוצר אור הוו אמרי היינו דברכות אין מעכבות זו את זו דלא קא אמרי אהבה רבה | 11b. b“Who forms light and creates darkness,Who makes peace and creates evil, I am the Lord Who does all these things” (Isaiah 45:7).,With regard to this formula of the blessing, the Gemara asks: bLet him saythe following formula instead: bWho forms light and creates brightness,so as not to mention darkness, which has negative connotations.,The Gemara answers: bWe saythe blessing basthe verse bis writtenin the Bible and do not alter the formula that appears in the verse.,The Gemara strongly objects: bBut if so,what about the continuation of the verse: b“Who makes peace and creates evil”? Do we saythis blessing bas it is writtenin the Bible? bRather, it is written evil and we euphemistically recitethe blessing ball thingsto avoid mention of evil. bHere, too, let us euphemistically say brightnessinstead of darkness., bRather, Rava said:The reason we recite: “Who creates darkness” is bin order to mention the attribute of day at night and the attribute of night during the day,and thereby unify day and night as different parts of a single entity.,The Gemara continues and asks: bGranted, the attribute of nightis mentioned bduring the day, as we say: Who forms light and creates darkness, but where do you find the attribute of daymentioned bat night?In the blessing over the radiant lights recited at night there is no mention of “Who forms light.”, bAbaye said:Nevertheless, the attribute of day is mentioned at night in the words: bRolling away light before the darkness and darkness before the light. /b,The Gemara asks: bAnd what isthe formula of bthe otherblessing recited before iShema /i? bRav Yehuda said in the name of Shmuel: An abounding love [ iahava rabba /i]. And Rabbi Elazar instructed his son, Rabbi Pedat,to balsosay: bAn abounding love. /b, bThat was also taughtin a ibaraita /i: bOne does not recite: An eternal love [ iahavat olam /i]; rather,one recites: bAn abounding love. And the Rabbis saythat one recites: bAn eternal love, and so it says: “And an eternal love I have loved you, therefore I have drawn you with kindness”(Jeremiah 31:2).,The blessing: An abounding love, is about God’s love for us and includes praise for His giving us the Torah. Therefore, bRav Yehuda saidthat bShmuel said: One who arose to study, until he recites iShemahe must recite aspecial bblessingover the Torah. bIf healready brecited iShemahe need not recitethat bblessing, as he has exemptedhimself bbyreciting the blessing of: bAn abounding love,which includes the components of the blessing over the Torah.,Having mentioned the blessing recited over Torah, the Gemara focuses on a dispute over what constitutes Torah in terms of requiring a blessing. bRav Huna said: Forthe study of bBible, one must recite a blessing,as it is the word of God, band forhalakhic bmidrash,the derivation of ihalakhotfrom verses, bone need not recite a blessing. /b, bAnd Rabbi Elazar said: For Bible and midrash,which includes ihalakhotderived from verses themselves, bone must recite a blessing; for Mishna,which is only comprised of halakhic rulings issued by the Sages, bone need not recite a blessing. /b, bAnd Rabbi Yoḥa said: Even for Mishna,which includes final, binding halakhic rulings, bone must recite a blessing as well, but for Talmud,which comprises a study of the Mishna and the rationales for its rulings, bone need not recite a blessing. /b, bAnd Rava said: Even for Talmud,which is the means to analyze the significance of the ihalakhot /i, and is the only form of Torah study that leads one to its true meaning, bone must recite a blessing. /b,This statement is supported by the practical ihalakhaderived from observation of Rav’s practice. His student, bRav Ḥiyya bar Ashi, said: Many times I stood before Rav to study our chapter in the iSifra /i,also known as iTorat Kohanim /i, the halakhic midrash on Leviticus, bof the school of Rav,and I saw that Rav bwould first wash his hands,then brecite a blessing,and only then bhe would teach us our chapter.This demonstrates that even before their study of iTorat Kohanim /i, which, due to Rav’s explanation of the reasons behind the ihalakhot /i, was the equivalent of studying Talmud, one must recite a blessing.,The Gemara clarifies: bWhatformula of bblessings does he recite?There is a dispute over the formula of the blessings as well. bRav Yehuda saidthat bShmuel said:The formula of this blessing is like the standard formula for blessings recited over other mitzvot: Blessed are You, Lord our God, King of the universe, bWho sanctified us with his mitzvot and commanded us to engage in matters of Torah. /b, bAnd Rabbi Yoḥa concludesthe blessing by adding bthe following: Lord our God, make the words of Your Torah sweet in our mouths and in the mouths of Your people, the house of Israel, so that we and our descendants and the descendants of Your people, the house of Israel, may be those who know Your name and engage in Your Torah. Blessed are You, Lord, Who teaches Torah to His people Israel. /b, bAnd Rav Hamnuna saidan additional formula: bWho has chosen us from all the peoples and given us His Torah. Blessed are You, Lord, Giver of the Torah.With regard to this formula, bRav Hamnuna said: Thisconcise blessing bis the most outstanding of all the blessingsover the Torah, as it combines thanks to God for giving us the Torah as well as acclaim for the Torah and for Israel.,Since several formulas for the blessing over Torah were suggested, each with its own distinct advantage, the Gemara concludes: bTherefore, let us recite them allas blessings over the Torah.,The Gemara returns to dealing with the blessings that accompany iShema /i, and describes the practice in the Temple. bWe learned there,in a mishna in tractate iTamid /i: In the morning bthedeputy High Priest bappointedto oversee activity in the Temple, bsaid tothe priests who were members of the priestly watch [ imishmar /i] on duty that week: bRecite a single blessing.The members of the priestly watch brecited a blessing, and read the Ten Commandments, iShema /i, iVeHaya im Shamoaand iVaYomer /i,the standard recitation of iShema /i. Additionally, bthey blessed the peoplewith bthree blessings.These blessings were: bTrue and Firm,the blessing of redemption recited after iShema /i; iAvoda /i,service, the special blessing recited over God’s acceptance of the sacrifices with favor, similar to the blessing of Temple Service recited in the iAmidaprayer; band the priestly benediction,recited in the form of a prayer without the outstretched hands that usually accompany that blessing ( iTosafot /i). bAnd on Shabbat one blessing is added tobless bthe outgoing priestly watch,as the watch serving in the Temple was replaced on Shabbat.,Certain details in this mishna are not sufficiently clear. First, bwhat is the single blessingthat the deputy High Priest instructed the guards to recite? The Gemara relates: It is blikethe incident bwhere Rabbi Abba and Rabbi Yosei bar Abba happened tovisit ba certainunnamed bplace,and the people there basked them: What is the single blessingmentioned in the mishna? They bdid not havean answer breadily available.So bthey came and asked Rav Mattana, and hetoo bdid not havean answer breadily available. They came and asked Rav Yehuda,and bhe told them: Shmuel said as follows: An abounding loveis the single blessing recited by the priestly watch., bRabbi Zerika saidthat bRabbi Ami saidthat bRabbi Shimon ben Lakish saida different answer: This single blessing is: bWho creates light.That was how Rabbi Shimon ben Lakish’s statement was received in Babylonia, yet bwhen Rav Yitzḥak bar Yosef camefrom Eretz Yisrael to Babylonia, bhe saidthat this ihalakhawas not a direct quote of a statement by Rabbi Shimon ben Lakish. bThat which Rabbi Zerika said was not stated explicitlyby Rabbi Shimon ben Lakish, but brather it was inferred fromanother statement. bAs Rabbi Zerika saidthat bRabbi Ami saidthat bRabbi Shimon ben Lakish said:From the expression: Recite a single blessing, in the mishna in tractate iTamid /i, bit followsthat failure to recite one of the bblessingsrecited before iShema bdoes not preventone from reciting the bother.This means that if only one of the blessings was recited, the obligation to recite that blessing was fulfilled, as the two blessings are not mutually dependent.,The conclusion was drawn from Rabbi Shimon ben Lakish’s statement that he held that the single blessing recited was: Who creates light. The considerations that led the Sages to that conclusion were: bGranted, if you say that they would recite: Who creates light,then the conclusion of Reish Lakish, that failure to recite one of the bblessingsrecited before iShema bdoes not prevent onefrom reciting the bother,is understandable, as they recited: Who creates light, band did not recite: An abounding love,and they nonetheless fulfilled their obligation. |
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13. Babylonian Talmud, Eruvin, 43a (3rd cent. CE - 6th cent. CE)
| 43a. להבריח מים עשויות,ורבה מאי טעמא לא אמר כרבי זירא במהלכת כולי עלמא לא פליגי כי פליגי בשעמדה,אמר רב נחמן בר יצחק מתני' נמי דיקא דבמהלכת לא פליגי ממאי מדקתני מעשה שבאו מפלנדרסין והפליגה ספינתם בים רבן גמליאל ורבי אלעזר בן עזריה הלכו את כולה ורבי יהושע ורבי עקיבא לא זזו מארבע אמות שרצו להחמיר על עצמן,אי אמרת בשלמא במהלכת לא פליגי היינו דקתני רצו דילמא עמדה,אלא אי אמרת פליגי האי רצו להחמיר איסורא הוא,אמר רב אשי מתניתין נמי דיקא דקתני ספינה דומיא דדיר וסהר מה דיר וסהר דקביעי אף ספינה נמי דקביעא,אמר ליה רב אחא בריה דרבא לרב אשי הלכתא כרבן גמליאל בספינה הלכתא מכלל דפליגי,אין והתניא חנניא (בן אחי רבי יהושע) אומר כל אותו היום ישבו ודנו בדבר הלכה אמש הכריע אחי אבא הלכה כרבן גמליאל בספינה והלכה כרבי עקיבא בדיר וסהר:,בעי רב חנניא יש תחומין למעלה מעשרה או אין תחומין למעלה מעשרה,עמוד גבוה עשרה ורחב ארבעה לא תיבעי לך דארעא סמיכתא היא,כי תיבעי לך בעמוד גבוה עשרה ואינו רחב ארבעה אי נמי דקאזיל בקפיצה,לישנא אחרינא בספינה מאי,אמר רב הושעיא ת"ש מעשה שבאו מפלנדרסין והפליגה ספינתם בים וכו' אי אמרת בשלמא יש תחומין משום הכי רצו אלא אי אמרת אין תחומין אמאי רצו,כדאמר רבא במהלכת ברקק הכא נמי במהלכת ברקק,תא שמע פעם אחת לא נכנסו לנמל עד שחשיכה וכו' אי אמרת בשלמא יש תחומין שפיר אלא אי אמרת אין תחומין כי לא היינו בתוך התחום מאי הוי,אמר רבא במהלכת ברקק,תא שמע הני שב שמעתא דאיתאמרן בצפר' בשבתא קמיה דרב חסדא בסורא בהדי פניא בשבתא קמיה דרבא בפומבדיתא,מאן אמרינהו לאו אליהו אמרינהו אלמא אין תחומין למעלה מעשרה לא דלמא יוסף שידא אמרינהו,תא שמע הריני נזיר ביום שבן דוד בא מותר לשתות יין בשבתות ובימים טובים | 43a. for bthey areonly bmade to keep the water out;that is to say, a boat’s walls are not designed to turn it into a place of residence, but to protect it from the water. Therefore, they do not have the status of partitions made for the purpose of residence.,The Gemara asks: As for bRabba, what is the reason he did not statehis opinion bin accordance withthe opinion of bRabbi Zeira?The Gemara answers: bWith regard toa boat bthat is moving, all agree,i.e., even Rabbi Yehoshua and Rabbi Akiva, that one is permitted to walk about the entire boat. bThey disagreeonly with regard to a boat bthat is stationary.Rabban Gamliel holds that the boat’s walls constitute effective partitions, whereas Rabbi Yehoshua disagrees., bRav Naḥman bar Yitzḥak said: The mishna is also precisein its implication bthatthe itanna’im bdo not disagree with regard to a movingboat. The Gemara asks: bFrom whereis this implied? bFrom that which is taught:There was ban incident whereall of these Sages bwere coming from Pelandarsin, and their boat set sail on the seaon Shabbat, taking them out beyond their Shabbat limit. bRabban Gamliel and Rabbi Elazar ben Azarya walkedabout bthe entireboat, while bRabbi Yehoshua and Rabbi Akiva did not move beyond four cubits, as they sought to be stringent with themselves. /b,Rav Naḥman bar Yitzḥak explains: bGranted, if you saythat bthey do not disagree with regard to a movingboat, bthat is why it is taughtthat they bsoughtto be stringent with themselves, i.e., they wished to practice stringency although they were under no obligation to do so, as they were concerned that bperhapsthe boat bwill stand,i.e., come to a stop., bBut if you saythat bthey disagreeeven in the case of a boat that is moving, bthisphrase: bSought to be stringent,is problematic, for the mishna should not refer to a desire to be stringent, as according to their opinion bit is anoutright bprohibition. /b,With regard to the previous issue, bRav Ashi said: The mishna is also precise,implying this point in another manner as well, bfor it teachesthe law governing a boat bparallel tothe law governing ba pen and a stable. Just as a pen and a stable are fixedin their place, bso too,the mishna discusses ba boat that is fixedin its place., bRav Aḥa, son of Rava, said to Rav Ashi:Rav and Shmuel both said that bthe ihalakhais in accordance with Rabban Gamliel with regard to a boat,and if they had to decide bthe ihalakha /i,then this proves bby inference thatthe itanna’im bdisagreedabout the issue. This is difficult, as the words: They wished to be stringent upon themselves, imply that there was no fundamental dispute at all.,Rav Ashi replied: bYes,the itanna’imdo in fact disagree about a boat that is standing. When the mishna says that Rabbi Yehoshua and Rabbi Akiva wished to be stringent upon themselves, implying that there is no real dispute, it is referring to a boat that is stationary. bAnd it was taughtin a ibaraita /i: bḤaya, son of Rabbi Yehoshua’s brother, says: All that daythey spent on the boat, bthey sat and discussed the matter of ihalakha /i;and come bevening my father’s brother,i.e., Rabbi Yehoshua, bdetermined:The ihalakhais in accordance withthe opinion of bRabban Gamliel with regard to amoving bboat,i.e., one is permitted to walk about all of it. bAndthe ihalakhais in accordance withthe opinion of bRabbi Akiva with regard to a pen and a stable,i.e., one may only walk four cubits in them, and the same applies to a stationary boat., bRav Ḥaya raised a dilemma: Doesthe prohibition of Shabbat blimitsapply babove tenhandbreadths from the ground, borperhaps does the prohibition of Shabbat blimits notapply babove tenhandbreadths? In other words, does the Shabbat limit apply only close to the ground, in which case walking more than ten handbreadths above the ground, would be permitted?,The Gemara clarifies the case in which this dilemma arises: With regard to ba post tenhandbreadths bhigh and fourhandbreadths bwide,partly within the limit and partly outside of it, this case bshould not be a dilemma for you.Such a stable post bislike bsolid ground,although it differs from the surrounding area in height; therefore, it is prohibited to walk from the part within the limit to the part outside of it.,The case bwherethere bshould be a dilemma for youis that of ba post tenhandbreadths bhigh but not fourhandbreadths bwide,or the like. bAlternatively,the case is one bwhere he advances by way of a leapin the air above ten handbreadths from the ground.,The Gemara presents banother versionof the previous dilemma: bWhat isthe ihalakha bwith regard to a boatsailing on the surface of the water more than ten handbreadths from the sea or river bed? Does the prohibition of Shabbat limits apply or not?, bRav Hoshaya said: Comeand bheara resolution to this dilemma from what was taught in the mishna: bIt once happened thatall of these Sages bwere coming from Pelandarsin, and their boat set sail on the sea, etc. Granted, if you saythat the prohibition of Shabbat blimits appliesabove ten handbreadths, bthis is whyRabbi Yehoshua and Rabbi Akiva bsoughtto be stringent. bHowever, if you saythat the prohibition of Shabbat blimitsdoes not apply above ten handbreadths, bwhy did they seekto be stringent?,The Gemara answers: It may be suggested bas Rava saidwith regard to a parallel case, establishing that case as one where the boat was bmoving throughshallow, bswampy water; here, too,we are dealing with a case bwherethe boat bwas moving throughshallow, bswampy water,within ten handbreadths of the sea’s bed, so that the prohibition of Shabbat limits certainly applies.,The Gemara cites another proof. bComeand bheara resolution from the mishna: On bone occasionon a Shabbat eve, bthey did not enter the port until after nightfall, etc. Granted, if you saythat the prohibition of Shabbat blimitsapplies above ten handbreadths, it was bwellthat they asked whether or not they may disembark. bHowever, if you saythat the prohibition of Shabbat blimits does not applyabove ten handbreadths, even if Rabban Gamliel had told them: bWe were not within thecity’s blimitbefore nightfall, bwhatdifference bwould ithave made? They could have alighted from the boat, for the boat was above ten handbreadths, where the prohibition of Shabbat limits does not apply.,The Gemara answers that bRava said:The mishna refers to a case where the boat was bmoving throughshallow, bswampy waterwithin ten handbreadths of the sea’s bed.,The Gemara cites another proof: bComeand bheara resolution from the incident involving bthe seven teachings that werefirst bsaid on Shabbat morning before Rav Ḥisda in Suraand then repeated btoward the conclusion ofthat bShabbat before Rava in Pumbedita,despite the fact that the distance between them is too great for someone to have traversed it on Shabbat., bWho saidthose teachings, and delivered them from one place to the other? Was it bnot Elijahthe Prophet, who traveled from Sura to Pumbedita by way of a miraculous leap through the air above ten handbreadths from the ground, bwho said them? Apparently,the prohibition of Shabbat blimits does not apply above tenhandbreadths, for Elijah would not have transgressed this prohibition. The Gemara rejects this argument: This is bnoproof; bperhaps Yosef the demon,who does not observe Shabbat, breported theseteachings and brought them from Sura to Pumbedita.,The Gemara attempts to bring a different proof: bComeand bhearthat which was taught in a ibaraita /i: With regard to one who said: bI will be a nazirite on the day that the son of David comes,i.e., upon the arrival of the Messiah, bhe is permitted to drink wine on Shabbat and Festivals,for the Messiah will not arrive on one of those days. |
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14. Babylonian Talmud, Gittin, 67b (3rd cent. CE - 6th cent. CE)
| 67b. ואיכא דאפיך להו:,אמר לעשרה כתבו גט: ת"ר אמר לעשרה כתבו גט ותנו לאשתי אחד כותב על ידי כולם כולכם כתובו אחד כותב במעמד כולם הוליכו גט לאשתי אחד מוליך ע"י כולם כולכם הוליכו אחד מוליך במעמד כולם,איבעיא להו מנה אותן מהו רב הונא אמר מנה אינו ככולכם ר' יוחנן משום ר' אלעזר דמן רומה אמר מנה הרי הוא ככולכם,אמר רב פפא ולא פליגי הא דמנה כולהו והא דמנה מקצתייהו אמרי לה להאי גיסא ואמרי לה להאי גיסא,אתקין רב יהודה בגיטא דכולכם כתובו או כולכון או כל חד וחד מינכון חתומו או כולכון או כל תרי מינכון אובילו או כולכון או כל חד וחד מינכון,אמר רבא זימנין דגאיז ליה לדיבוריה ואמר כולכון ולא אמר כל חד מינכון ואתי לאיפסולי,אלא אמר רבא כתובו כל חד מינכון חתומו כל תרי מינכון אובילו כל חד מינכון:, br br big strongהדרן עלך האומר: /strong /big br br,מתני׳ big strongמי /strong /big שאחזו קורדייקוס ואמר כתבו גט לאשתי לא אמר כלום אמר כתבו גט לאשתי ואחזו קורדייקוס וחזר ואמר לא תכתבנו אין דבריו האחרונים כלום,נשתתק ואמרו לו נכתוב גט לאשתך והרכין בראשו בודקין אותו שלשה פעמים אם אמר על לאו לאו ועל הן הן הרי אלו יכתבו ויתנו:, big strongגמ׳ /strong /big מאי קורדייקוס אמר שמואל דנכתיה חמרא חדתא דמעצרתא וליתני מי שנשכו יין חדש הא קמ"ל דהא רוחא קורדייקוס שמה,למאי נפקא מינה לקמיעא מאי אסותיה בישרא סומקא אגומרי וחמרא מרקא,אמר אביי אמרה לי אם לשימשא בת יומא כוזא דמיא בת תרי יומי סיכורי בת תלתא יומי בשרא סומקא אגומרי וחמרא מרקא לשימשא עתיקתא ליתי תרנגולתא אוכמתי וליקרעה שתי וערב וליגלחיה למציעתא דרישיה ולותביה עילויה וננחיה עילויה עד דמיסרך,ולינחות וליקום במיא עד צואריה עד דחליש עלמא עילויה ולימוד ולסליק וליתיב ואי לא ליכול כרתי ולינחות וליקום במיא עד צואריה עד דחליש עלמא עילויה ולימוד ולסליק וליתיב,לשימשא בישרא סומקא אגומרי וחמרא מרקא לתלגא בישרא שמינא אגומרי וחמרא חייא,רב עמרם חסידא כי הוה מצערין ליה בי ריש גלותא הוו מגנו ליה אתלגא למחר אמרו ליה מאי ניחא ליה למר דלייתו ליה אמר הני כל דאמינא להו מיפך אפכי אמר להו בישרא סומקא אגומרי וחמרא מרקא אייתו ליה אינהו בישרא שמינא אגומרי וחמרא חייא,שמעה ילתא ומעיילה ליה לבי מסותא ומוקמי ליה במיא דבי מסותא עד דמהפכי מיא דבי מסותא והוו דמא וקאי בישריה פשיטי פשיטי,רב יוסף איעסק בריחיא רב ששת איעסק בכשורי אמר גדולה מלאכה שמחממת את בעליה,א"ל ריש גלותא לרב ששת מ"ט לא סעיד מר גבן א"ל דלא מעלו עבדי דחשידי אאבר מן החי א"ל מי יימר אמר ליה השתא מחוינא לך א"ל לשמעיה זיל גנוב אייתי לי חדא כרעא מחיותא,אייתי ליה אמר להו אהדמו לי הדמי דחיותא אייתו תלת כרעי אותיבו קמיה אמר להו הא בעלת שלש רגלים הואי פסוק אייתו חדא מעלמא אותיבו קמיה אמר ליה לשמעיה אותביה נמי להך דידך אותבה אמר להו האי בת חמש רגלים הואי,אמר ליה אי הכי ליעבדו קמיה (שמעיה) דמר וליכול א"ל לחיי קריבו תכא קמייהו ואייתו קמיה בישרא ואותיבו קמיה ריסתנא דחנקא חמתא גששיה ושקלה כרכה בסודריה,לבתר דאכיל אמרי ליה | 67b. bAnd there arethose bwho reversethe attribution of the opinions of Rabba and Rav Yosef with regard to this matter.,The mishna teaches that if a man bsaid to tenpeople: bWriteand give ba bill of divorceto my wife, one of the ten writes the bill of divorce and two sign it. bThe Sages taught:If bone said to tenpeople: bWrite a bill of divorce and giveit bto my wife, one writes on behalf of them all.If he said: bAll of you writethe document, bone writesit bin the presence of them all.If he said: bDeliver a bill of divorce to my wife, oneperson bbringsit bon behalf of them all.If he said: bAll of you delivera bill of divorce, then bone bringsit bin the presence of them all. /b, bA dilemma was raised beforethe Sages: If he said: Write a bill of divorce, and bhe enumerated themby name, bwhat isthe ihalakha /i? Can one of them write the bill of divorce on behalf of them all? Or perhaps it is comparable to a situation where one says: All of you write, when it must be written in the presence of them all. bRav Huna says:If bone enumeratedthem by name, bit is not comparable tosaying: bAll of youwrite. bRabbi Yoḥa says in the name of Rabbi Elazar of Rome:If bone enumeratedthem by name, bit is comparable tosaying: bAll of youwrite., bRav Pappa said: And they do not disagree. Thisis referring to a case bwhere he enumerated them all, and thatis referring to a case bwhere he enumerated some of them. Some saythat the distinction between the cases should be explained bin this manner, and some say it in that manner.Some explain that the distinction is that if he enumerated them all, he insists that they all participate, but if he enumerated some of them, he does not insist that they do so. He enumerated the names that he did only to indicate that he wants the people performing the task to be chosen from those people. Others explain that if he enumerated only some of them, he thereby expressed his intent that they alone participate, but if he enumerated them all but did not say: All of you write, that is not the case.,The Gemara recounts: bRav Yehuda instituted inthe case of ba bill of divorcewith regard to which the husband gave instructions in the presence of many people and the concern is that it will be interpreted that he said: bAll of youwrite, and if they do not all sign there will be uncertainty whether or not the woman is divorced, that he should say: bWriteit, beither all of you or each and every one of you; signit, beither all of you or every two of you; deliverit, beither all of you or each and every one of you.In that way, there is no concern that the bill of divorce will be invalid if one of them fails to participate., bRava said:This ordice still leaves room for a pitfall. Since Rav Yehuda instituted a formula that is that long and complex, bsometimesthe husband bmay truncate his statement and say: All of you, but he will not say: Every one of you. Andthe bill of divorce bwill be invalidatedas a result., bRather, Rava saidthat he must say: bEach of youmay bwriteit, bevery two of youmay bsignit, beach one of youmay bdeliverit. However, he should not say: All of you, so that the bill of divorce will not be invalidated if one fails to do so.,, strongMISHNA: /strong In the case of bone who was afflicted withtemporary binsanity [ ikordeyakos /i] and said: Write a bill of divorce for my wife, he said nothing,because he was not lucid at the time. If bhe said: Write a bill of divorce for my wife,when he was lucid, band wasthen bafflicted withtemporary binsanity and he retractedhis previous statement band said: Do not write it, his latter statementis considered to be bnothing,i.e., it is not halakhically valid.,The mishna continues: In a case where the husband bbecame mute, andtwo people bsaid to him:Shall bwe write a bill of divorce for your wife, and he nodded his headindicating his agreement, bthey examine himwith various questions bthree times. If he responded toquestions that have ba negativeanswer: bNo, andresponded btoquestions that have ba positiveanswer: bYes,indicating his competence, bthey shall writethe bill of divorce band giveit to his wife based on the nod of his head., strongGEMARA: /strong The Gemara asks: bWhatis the nature of the temporary binsanitymentioned in the mishna? bShmuel said:The reference is to one bwho was afflicted bydrinking bnew wine thatcame directly bfrom the winepress.The Gemara asks: bAnd letthe itannaof the mishna then bteachexplicitly: With regard to bone who was afflicted bydrinking bnew wine.The Gemara answers: bThis teaches us that the name of the demonthat causes this insanity bis iKordeyakos /i. /b,The Gemara asks: bWhat difference is there?The Gemara answers: The difference is with regard btowriting ban amuletto prevent harm caused by the demon. The amulet must include the name of the demon. The Gemara asks: bWhat is the remedyfor that illness? The Gemara responds: The afflicted person should eat bred meatroasted bover coals anddrink bwine diluted [ imarka /i]with a large amount of water., bAbaye said:My bmother told methat the remedy bfor a day-old fever,i.e., one contracted that day, is drinking ba jug [ ikuza /i] of water.The remedy for a fever btwo days oldis bbloodletting [ isikurei /i].The remedy for a fever bthree days oldis eating bred meatroasted bover coals anddrinking bdiluted wine. For an old feverthat lasts for an extended period of time, the remedy is bto bring a black hen, tear it lengthwise and widthwise, shave the middle ofthe sufferer’s bhead, and placethe hen bupon it, and leavethe hen bupon him untilit badheres to hishead due to the blood., bAnd let him descendinto the water band let him stand in the water up to his neck until the worldappears bfaint for him,i.e., he feels faint. bAnd let him submergehimself in the water, band emergefrom the water band sitand rest. bAnd ifhe is bnotable to undergo this process, blet him eat leeks, and descendinto the water, band stand in the water up to his neck until the worldappears bfaint for him. And let him submergehimself in the water, band emergefrom the water band sitand rest.,The remedy bfor a feveris eating bred meatthat was roasted bover coals anddrinking bdiluted wine.A remedy bfor the chillsis eating bfatty meatthat was roasted bover coals anddrinking bundiluted wine. /b,It was related: bWhen themembers bof the Exilarch’s house would afflict Rav Amram the pious they wouldmake bhim lie downto sleep all night bonthe bsnow. The next day they would say to him: What is preferable for the Master,i.e., Rav Amram, bfor us to bring himto eat? Rav Amram bsaidto himself: bAnything I say to them,they will do bthe opposite. He said to them:Bring me bred meatroasted bover coals and diluted wine. They brought him fatty meatroasted bover coals and undiluted wineinstead, which is what Rav Amram had intended, because this is the remedy for one who suffers from the chills., bYalta,Rav Naḥman’s wife, bheardwhat the members of the Exilarch’s house did, and that Rav Amram was suffering from the chills. bAnd she brought him to the bathhouse, and placed him in the water of the bathhouse until the water of the bathhouse turnedred like bblood. And his flesh becamecovered with spots that looked like bcoins [ ipeshitei /i]. /b,It is related: When bRav Yosefsuffered from the cold bhe would work bygrinding with bmillstonesin order to keep warm. When bRav Sheshetsuffered from the cold bhe would work bylifting bbeams. He said: Great is labor, as it warms its master. /b,§ The Gemara relates another incident of the house of the Exilarch: bThe Exilarch said to Rav Sheshet: What is the reasonthat the bMaster,i.e., Rav Sheshet, bdoes not eat with us? He said to him: Because the slavesdo not act baccording to a high standard, asthey are bsuspectedof transgressing the prohibition against eating ba limbsevered bfrom a livinganimal. The Exilarch bsaid to him: Who saysthat this is so? Rav Sheshet bsaid to him: I will now show you.Rav Sheshet bsaid to his servant: Go steal one leg from the animalthat the servants of the Exilarch’s house slaughtered for a meal and bbringit bto me. /b,Rav Sheshet’s servant bbroughtone leg bto himand afterward Rav Sheshet bsaid tothe servants of the Exilarch’s household: bSet out the portions of the animal for me. They brought himonly bthree legs and placed them before him,because the fourth leg had been stolen. Rav Sheshet bsaid to them: Did thisanimal bhaveonly bthree legs?When the servants heard this bthey cut oneleg bfrom anotherliving animal and bthey broughtit and bplacedit bbeforeRav Sheshet. Rav Sheshet bsaid to his servant: Bringout bthisleg bof yours,i.e., that you stole, bas well. He placedthat leg on the table and Rav Sheshet bsaid to them: Did thisanimal bhave five legs? /b,The Exilarch realized that he could not rely on his servants. bHe said toRav Sheshet: bIf so, they should preparethe meat bin the presence ofmy bMaster’s servant andthen you can beatwithout concern. Rav Sheshet bsaid to him: Very well. They brought a table before them, and they broughtthe bmeat before him. Andthe servants bplaced a smallbone in the meat bbefore him so thatit bwould causeRav Sheshet to bchoke.Since Rav Sheshet was blind, they thought that he would be unable to notice the bone. bHe felt it, tookthe entire piece of meat and bwrapped it in his scarf [ isudarei /i]out of concern that he would be hurt by the small bones that he could not see., bAfter he ate,the servants realized what he had done and they wanted to show the Exilarch that Rav Sheshet did not eat the meat that was given to him. Therefore, the servants bsaid tothe Exilarch: |
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15. Babylonian Talmud, Hulin, 62b (3rd cent. CE - 6th cent. CE)
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16. Babylonian Talmud, Keritot, 7b (3rd cent. CE - 6th cent. CE)
| 7b. הכי קאמר מגדף מביא קרבן הואיל ובא בו כרת במקום קרבן דברי ר"ע קסבר מיגו דבעי מכתב כרת בעלמא וכתיב כרת במקום קרבן שמע מינה מייתי קרבן,ואומר (במדבר ט, יג) חטאו ישא אתא לרבנן והכי קאמר ר"ע לרבנן אמריתו מגדף לית ביה מעשה מהו מגדף מברך את השם אלא כרת דכתיב למאי אתא,אמרי ליה ליתן כרת למקלל דכתיב במקלל ((במדבר ט, יג) חטאו ישא האיש ההוא) וכתיב בפסח שני (במדבר ט, יג) חטאו ישא מה להלן כרת אף כאן כרת,ת"ר (במדבר טו, ל) את ה' מגדף איסי בן יהודה אומר כאדם האומר לחבירו גירפתה הקערה וחיסרתה קסבר מגדף מברך את השם הוא,ר' אלעזר בן עזריה אומר כאדם האומר לחבירו גירפתה הקערה ולא חיסרתה קסבר מגדף היינו עובד ע"ז,תניא אידך את ה' רבי אלעזר בן עזריה אומר בעובד ע"ז הכתוב מדבר וחכמים אומרים לא בא הכתוב אלא ליתן כרת למברך השם:, big strongמתני׳ /strong /big יש מביאות קרבן ונאכל ויש מביאות קרבן ואינו נאכל ויש שאינם מביאות,מביאות קרבן ונאכל המפלת כמין בהמה חיה ועוף דר"מ וחכ"א עד שיהא בו מצורת אדם,המפלת סנדל או שיליא או שפיר מרוקם והיוצא מחותך וכן שפחה שהפילה מביאה קרבן ונאכל,ואלו מביאות ואינן נאכלות המפלת ואין יודע מה הפילה ושתי נשים שהפילו אחת ממין פטור ואחת ממין חובה א"ר יוסי אימתי בזמן שהלכו זה למזרח וזה למערב אבל אם היו שתיהן עומדות שתיהן מביאות קרבן ונאכל,אלו שאין מביאות המפלת שפיר מלא מים מלא דם מלא גנינים המפלת כמין דגים וחגבים ושקצים ורמשים המפלת יום ארבעים ויוצא דופן ר' שמעון מחייב ביוצא דופן:, big strongגמ׳ /strong /big שפחה מנלן דת"ר (ויקרא יב, ב) בני ישראל אין לי אלא בני ישראל גיורת ושפחה מנין ת"ל (ויקרא יב, ב) אשה,מאי וכן שפחה ס"ד אמינא כי אמרינן כל מצות שהאשה חייבת בה עבד חייב בה ה"מ בדבר ששוה בין איש ובין אשה אבל יולדת דבנשים איתא באנשים ליתא אימא לא תחייב שפחה אהכי תנא שפחה:,אלו מביאין קרבן כו': מאי עבדין מייתין תרוייהו חד קרבן ודאי וחטאת עוף ספק ומתני,ומי אית ליה לר' יוסי תנאה והתנן רבי שמעון אומר מביאות שניהן חטאת אחת רבי יוסי אומר אין שניהן מביאות חטאת אחת אלמא לר' יוסי לית ליה תנאה,אמר רבא מודה ר' יוסי במחוסר כפרה וכן כי אתא רבין אמר ר' יוחנן מודה רבי יוסי במחוסר כפרה,מ"ט התם בעי גברא ידיעה דכתיב (ויקרא ד, כג) או הודע אליו חטאתו הילכך לא מתיין ומתני אבל הכא כי מתיין נשים קרבן לאישתרויי באכילת קדשים,כדתני סיפא דההיא רבי יוסי אומר כל חטאת שהיא באה על חטא אין שתים מביאות אותה:,אלו שאין מביאות כו' ר' שמעון מחייב ביוצא דופן: מ"ט דר"ש אמר ר"ל אמר קרא (ויקרא יב, ה) ואם נקבה תלד לרבות לידה אחרת מאי היא יוצא דופן,ורבנן מ"ט א"ר מני בר פטיש (ויקרא יב, ב) אשה כי תזריע וילדה עד שתלד ממקום שמזרעת:, big strongמתני׳ /strong /big המפלת לאור שמונים ואחד ב"ש פוטרין מן הקרבן וב"ה מחייבין,אמרו ב"ה לב"ש מ"ש אור שמונים ואחד מיום שמונים ואחד אם שיוה לו לטומאה לא ישוה לו לקרבן,אמרו להם ב"ש לא אם אמרתם במפלת יום שמונים ואחד שכן יצאה לשעה שהיא ראויה להביא בה קרבן תאמר במפלת לאור שמונים ואחד שלא יצאה לשעה שהיא ראויה להביא בה קרבן,אמרו להן ב"ה והלא המפלת יום שמונים ואחד שחל להיות בשבת תוכיח שלא יצאה לשעה שהיא ראויה להביא בהו קרבן וחייבת קרבן,אמרו להן ב"ש לא אם אמרתם יום שמונים ואחד שחל להיות בשבת שאף על פי שאינן ראוי לקרבן יחיד ראוי לקרבן ציבור תאמר במפלת לאור שמונים (יום) ואחד שאין הלילה ראוי לא לקרבן יחיד ולא לקרבן ציבור,והדמים אינן מוכיחים שהמפלת בתוך מלאת דמיה טמאים ופטורה מן הקרבן: | 7b. The Gemara answers that bthisis what Rabbi Akiva bis saying:One who unwittingly bblasphemes brings an offering, since itspunishment of ikaretcomes,i.e., is written, bin a placewhere the Torah discusses ban offering,i.e., ikaretis mentioned in a passage that discusses a sin offering (see Numbers 15:27–31). This is bthe statement of Rabbi Akiva,as bhe maintains: Sincethe verse bshould have written ikaretin general,i.e., without connecting it to bringing an offering, bandyet this ikaretis written in a placewhere the Torah discusses ban offering, conclude from itthat the unwitting blasphemer bbrings an offeringfor his transgression.,The Gemara analyzes the next clause of the ibaraita /i: bAndthe verse bstates:“Whoever curses his God bshall bear his sin”(Leviticus 24:15). The Gemara explains: Here we barrive atthe opinion of bthe Rabbis, and thisis what bRabbi Akiva is saying to the Rabbis: You saythat the transgression of one who bblasphemes does not involve an action,as bwhat isthe case of one who bblasphemes?It is one who bblesses,i.e., curses, bthe Name,i.e., God. bButif so, then concerning the punishment of ikaretthat is written:“That person blasphemes the Lord; and that soul shall be cut off [ ivenikhreta /i] from among his people” (Numbers 15:30), bfor whatpurpose bdoes it come,if not to render him liable to bring an offering?,The Rabbis bsay to him:It comes bto givethe punishment of ikaretto one who cursesGod, in order to teach that the phrase: “Shall bear his sin,” written in the verse: “Whoever curses his God shall bear his sin” (Leviticus 24:15), is referring to ikaret /i, so that one can derive by verbal analogy that an individual who was obligated to bring a Paschal offering for the second iPesaḥand did not do so is likewise liable to receive ikaret /i. bAs it is written with regard to one who cursesGod: “Whoever curses his God bshall bear his sin,” and it is written with regard toone who was obligated to bring a Paschal offering for the bsecond iPesaḥ /iand did not do so: “That man bshall bear his sin”(Numbers 9:13). bJust as there,with regard to one who curses God it is referring to the punishment of ikaret /i, so too here,with regard to the Paschal offering it is referring to the punishment of ikaret /i. /b,With regard to one who blasphemes, bthe Sages taughtin a ibaraita /i: The verse states: “That person bblasphemes [ imegaddef] the Lord”(Numbers 15:30). bIsi ben Yehuda says:This is blike a person who says to another: You cleaned [ igeirafta /i] the bowl and rendered it lacking,i.e., the transgression of blasphemy is so severe that it is compared to one who does actual damage to God. Isi ben Yehuda bmaintainsthat the case of the bblasphemer isidentical to that of one who bblesses,i.e., curses, bthe Name,i.e., God, which is a particularly severe transgression., bRabbi Elazar ben Azarya saysthat this is blike a person who says to another: You cleaned the bowland removed its contents, bbut did not render it lacking,i.e., the transgression of blasphemy is not compared to one who does actual damage to God. Rabbi Elazar ben Azarya bmaintainsthat the case of the bblasphemer isthe same as that of ban idol worshipper,which is a less severe transgression.,This dispute as to the nature of the transgression of the blasphemer bis taughtin banother ibaraita /i: “That person blasphemes bthe Lord”(Numbers 15:30), and bRabbi Elazar ben Azarya says: The verse is speaking of an idol worshipper. And the Rabbis say: The verse comes only to givethe punishment of ikaretto one who blesses,i.e., curses, bthe Name,i.e., God., strongMISHNA: /strong bThere aresome women who bbringa sin bofferingof a woman after childbirth bandthe offering bis eatenby the priests. bAnd there aresome women who bbringa sin boffering but it is not eaten. Andthere are bsomewomen who bdo not bringa sin offering at all.,The mishna elaborates: The following women bbringa sin boffering and it is eatenby the priests: bOne who miscarriesa fetus with a form bsimilar to a domesticated animal,one who miscarries a fetus with a form similar to ban undomesticated animal, orone who miscarries a fetus with a form similar to ba bird;this is bthe statement of Rabbi Meir. And the Rabbis say:She does not bring a sin offering bunlessthe fetus bhas the form of a person. /b,With regard to a woman bwho miscarries a sandalfetus, i.e., one that has the form of a flat fish; borif she miscarries the bplacenta; or an amniotic sacin which btissue developed; ora fetus bthat emerged cut,i.e., in pieces; band likewisea Canaanite bmaidservant,owned by a Jew, bwho miscarried;in all these cases bshe bringsa sin boffering and it is eatenby the priests., bAnd thesewomen bbringsin offerings bbuttheir sin offerings bare not eaten: One who miscarries and does not knowthe nature of bwhat she miscarried; and two women who miscarried,in a case where bonemiscarried a fetus bof a typefor which a woman is bexemptfrom bringing an offering bandthe other bonemiscarried a fetus bof a typefor which a woman is bliableto bring an offering, and they do not know which miscarried which type. bRabbi Yosei said: Whenis their sin offering not eaten? It is bwhenboth women bwentto different places within the Temple to bring their offerings, e.g., bthiswoman went bto the east and thatwoman went bto the west. But if both of them were standingtogether, bboth of themtogether bbringone sin boffering, and it is eaten. /b, bThesewomen bdo not bringa sin offering: A woman bwho miscarries an amniotic sac full of water,or one bfull of blood,or one bfull ofdifferent bcolors;and likewise a woman bwho miscarriesa fetus with a form bsimilar to fish, or grasshoppers, or repugt creatures, or creeping animals;and a woman bwho miscarrieson the bfortieth dayof her pregcy; banda woman who gives birth by bcaesarean section. Rabbi Shimon deemsa woman bliableto bring a sin offering binthe case where she gives birth by bcaesarean section. /b, strongGEMARA: /strong bFrom where do wederive that in the case of a Canaanite bmaidservant,owned by a Jew, who miscarried, she brings a sin offering and it is eaten? bAs the Sages taughtin a ibaraita /i: The passage discussing the ihalakhotof a woman following childbirth begins with the verse: “Speak to bthe children of Israel,saying: If a woman conceives and gives birth to a male” (Leviticus 12:2). From this verse bI havederived bonlythat the full-fledged bchildren of Israelare included in these ihalakhot /i; bfrom wheredo I derive that ba convert anda Canaanite bmaidservantare also included in these ihalakhot /i? bThe verse states “a woman,”which includes other women.,The Gemara asks: bWhatis the meaning of the special emphasis in the mishna: bAnd likewisea Canaanite bmaidservant?Why does the mishna deem it necessary to write this ihalakha /i? The Gemara answers: It might benter your mind to saythat bwhen we say:With regard to bany mitzva in which a woman is obligateda Canaanite bslave isalso bobligated in thatmitzva, bthis statementapplies bwith regard to a matter that is the same for a man and for a woman. Butwith regard to the offerings of ba woman after childbirth, which isa category that applies bto womenbut bdoes notapply bto men,one might bsaya Canaanite bmaidservant is not obligatedto bring these offerings. It is bfor thisreason the mishna btaughtthe case of a Canaanite bmaidservant. /b,§ The mishna teaches: bThesewomen bbringa sin bofferingbut their sin offerings are not eaten. It then teaches that in a case where one miscarried a fetus of a type for which a woman is exempt from bringing an offering and the other one miscarried a fetus of a type for which a woman is obligated to bring an offering, Rabbi Yosei maintains that if both are standing together they bring one offering together. The Gemara asks: bWhatexactly bdo they do? The two of them bring one definiteburnt boffering, and a sin offering of a birddue to buncertainty, and theyeach bstipulatethat if she is obligated to bring the sin offering the animal is hers, and if not then it belongs to the other woman.,The Gemara asks: bAnd is Rabbi Yosei ofthe opinion that ba stipulationis effective in the case of a sin offering? bBut didn’t we learnin a mishna (23a): With regard to a situation where one of two women unwittingly ate a piece of forbidden fat and is obligated to bring a sin offering, but it is unknown which woman, bRabbi Shimon says: They both bring one sin offeringtogether, and bRabbi Yosei says: They do not both bring one sin offeringtogether. bEvidently, Rabbi Yosei is not ofthe opinion that ba stipulationis effective with regard to a sin offering., bRava said: Rabbi Yosei concedesthat a stipulation is effective bwith regard to one who has not yetbrought ban atonementoffering to complete the purification process, as is the case concerning a woman after childbirth. bAnd likewise, when Ravin camefrom Eretz Yisrael to Babylonia he said that bRabbi Yoḥa says: Rabbi Yosei concedes with regard to one who has not yetbrought ban atonementoffering that a stipulation is effective.,The Gemara asks: bWhat is the reasonfor this difference between the sin offering of one who has not yet brought an atonement offering and standard sin offerings? The Gemara answers: bThere,with regard to a sin offering brought for a transgression, bthe man requiresdefinite bawarenessof his transgression for him to be obligated to bring a sin offering, bas it is written: “If his sin,which he has sinned, bbe known to him”(Leviticus 4:28). bTherefore,in the case where one of two women ate forbidden fat, bthey do not bringa sin offering together band stipulatethat it should be for whichever of them ate the forbidden fat. bBut here,with regard to a woman after a miscarriage, bwhenthese bwomen bringtheir sin offering they do so only in order bto become permitted in the consumption of sacrificialfood, and therefore the stipulation is effective.,The Gemara cites a proof that this distinction is in fact the opinion of Rabbi Yosei: bAs it is taught in the latter clause of thatmishna that bRabbi Yosei says:With regard to bany sin offering that comesas atonement bfor a sin, twopeople bdo not bring ittogether. This indicates that if a sin offering does not atone for a sin, two people can bring it together.,§ The mishna teaches: And bthesewomen bdo not bringa sin offering, and among them are a woman who gives birth by caesarean section. bRabbi Shimon deemsa woman bliableto bring an offering bina case where she gives birth by bcaesarean section.The Gemara asks: bWhat is the reason of Rabbi Shimon? Reish Lakish saidthat bthe verse states: “But if she bears a girl”(Leviticus 12:5). The term “she bears” is superfluous in the context of the passage, and it serves bto include anothertype of bbirth,and bwhatis bit?This is a birth by bcaesarean section. /b,The Gemara asks: bAndas for bthe Rabbis, what istheir breasoning? Rabbi Mani bar Pattish saidthat their ruling is derived from the verse: b“If a woman conceives [ itazria /i] and gives birth to a male”(Leviticus 12:2). The word itazrialiterally means to receive seed, indicating that all the ihalakhotmentioned in that passage do not apply bunless she gives birth through the place where she receives seed,not through any other place, such as in the case of a caesarean section., strongMISHNA: /strong A woman who gives birth to a daughter counts fourteen days during which she is ritually impure. That is followed by sixty-six days during which she remains ritually pure even if she experiences a flow of blood. The Torah obligates a woman to bring her offering on the eighty-first day (see Leviticus 12:1–6). If the woman miscarries another fetus before that day, she is not required to bring an additional offering. In the case of a woman bwho miscarriesa fetus bon the night of,i.e., preceding, bthe eighty-firstday, bBeit Shammai deemher bexempt frombringing a second boffering and Beit Hillel deemher bliableto bring a second offering., bBeit Hillel said to Beit Shammai: What is differentbetween the bnight of the eighty-first andthe bday of the eighty-first? If they are equal with regard tothe ihalakhotof britual impurity,i.e., the blood flow of this woman on the eighty-first night renders her ritually impure and all the standard strictures of ritual impurity apply to her, bwillthe two time periods bnot be equal with regard toliability to bring an additional bofferingas well?, bBeit Shammai said toBeit Hillel: bNo,there is a difference between that night and the following day. bIf you said with regard toa woman bwho miscarrieson the beighty-first daythat she is obligated to bring an additional offering, this is logical, bas she emerged into a period that is fitfor bher to bringher boffering.Would you bsaythe same bwith regard toa woman bwho miscarries on the night ofthe beighty-firstday, bwhere she did not emerge into a period that is fitfor bher to bringher boffering,as offerings are not sacrificed at night?, bBeit Hillel said toBeit Shammai: bBut letthe case of a woman bwho miscarries onthe beighty-first day that occurs on Shabbat provethat this distinction is incorrect, bas she did not emerge into a period that is fitfor bher to bringher bofferingbecause individual offerings are not sacrificed on Shabbat, bandnevertheless bshe is obligated to bringan additional boffering. /b, bBeit Shammai said toBeit Hillel: bNo,there is a difference between these cases. bIf you saidthis ruling with regard to a woman bwho miscarries onthe beighty-first day that occurs on Shabbat,the reason is bthat althoughShabbat bis unfit forthe sacrifice of ban individual offering,it is bfit forthe sacrifice of ba communal offeringwhose time is fixed, e.g., the daily offering. Would you bsaythe same bwith regard toa woman bwho miscarries on the night ofthe beighty-firstday, bas the night is completely unfit,since bneither an individual offering nor a communal offeringis sacrificed at night?,Beit Shammai add: bAndas for the ritual impurity status of bthe blood,i.e., Beit Hillel’s opinion that the two time periods are equal with regard to the ihalakhotof ritual impurity, this bdoes not provewhat the ihalakhashould be with regard to offerings, baswith regard to a woman bwho miscarriesbefore the bcompletionof the term of eighty days, bher blood is impurelike the blood of a woman after childbirth, and nevertheless bshe is exempt frombringing bthe offering. /b |
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17. Babylonian Talmud, Ketuvot, 111a (3rd cent. CE - 6th cent. CE)
| 111a. (ירמיהו כז, כב) בבלה יובאו ושמה יהיו עד יום פקדי אותם נאם ה' ורבי זירא ההוא בכלי שרת כתיב,ורב יהודה כתיב קרא אחרינא (שיר השירים ב, ז) השבעתי אתכם בנות ירושלים בצבאות או באילות השדה וגו',ורבי זירא ההוא שלא יעלו ישראל בחומה ורב יהודה השבעתי אחרינא כתיב ורבי זירא,ההוא מיבעי ליה לכדרבי יוסי ברבי חנינא דאמר ג' שבועות הללו למה אחת שלא יעלו ישראל בחומה ואחת שהשביע הקדוש ברוך הוא את ישראל שלא ימרדו באומות העולם ואחת שהשביע הקדוש ברוך הוא את העובדי כוכבים שלא ישתעבדו בהן בישראל יותר מדאי,ורב יהודה (שיר השירים ב, ז) אם תעירו ואם תעוררו כתיב ורבי זירא,מיבעי ליה לכדרבי לוי דאמר שש שבועות הללו למה תלתא הני דאמרן אינך שלא יגלו את הקץ ושלא ירחקו את הקץ ושלא יגלו הסוד לעובדי כוכבים,(שיר השירים ב, ז) בצבאות או באילות השדה אמר רבי אלעזר אמר להם הקב"ה לישראל אם אתם מקיימין את השבועה מוטב ואם לאו אני מתיר את בשרכם כצבאות וכאילות השדה,אמר רבי אלעזר כל הדר בארץ ישראל שרוי בלא עון שנאמר (ישעיהו לג, כד) ובל יאמר שכן חליתי העם היושב בה נשוא עון א"ל רבא לרב אשי אנן בסובלי חלאים מתנינן לה,אמר רב ענן כל הקבור בארץ ישראל כאילו קבור תחת המזבח כתיב הכא (שמות כ, כד) מזבח אדמה תעשה לי וכתיב התם (דברים לב, מג) וכפר אדמתו עמו,עולא הוה רגיל דהוה סליק לארץ ישראל נח נפשיה בחוץ לארץ אתו אמרו ליה לרבי אלעזר אמר אנת עולא (עמוס ז, יז) על אדמה טמאה תמות אמרו לו ארונו בא אמר להם אינו דומה קולטתו מחיים לקולטתו לאחר מיתה,ההוא גברא דנפלה ליה יבמה בי חוזאה אתא לקמיה דר' חנינא א"ל מהו למיחת וליבמה,א"ל אחיו נשא כותית ומת ברוך המקום שהרגו והוא ירד אחריו,אמר רב יהודה אמר שמואל כשם שאסור לצאת מארץ ישראל לבבל כך אסור לצאת מבבל לשאר ארצות רבה ורב יוסף דאמרי תרוייהו אפילו מפומבדיתא לבי כובי ההוא דנפק מפומבדיתא לבי כובי שמתיה רב יוסף ההוא דנפק מפומבדיתא לאסתוניא שכיב אמר אביי אי בעי האי צורבא מרבנן הוה חיי,רבה ורב יוסף דאמרי תרוייהו כשרין שבבבל א"י קולטתן כשרין שבשאר ארצות בבל קולטתן למאי אילימא ליוחסין והאמר מר כל הארצות עיסה לארץ ישראל וארץ ישראל עיסה לבבל אלא לענין קבורה,אמר רב יהודה כל הדר בבבל כאילו דר בארץ ישראל שנאמר (זכריה ב, יא) הוי ציון המלטי יושבת בת בבל אמר אביי נקטינן בבל לא חזיא חבלי דמשיח תרגמה אהוצל דבנימין וקרו ליה קרנא דשיזבתא,א"ר אלעזר מתים שבחוץ לארץ אינם חיים שנאמר (יחזקאל כו, כ) ונתתי צבי בארץ חיים ארץ שצביוני בה מתיה חיים שאין צביוני בה אין מתיה חיים,מתיב ר' אבא בר ממל (ישעיהו כו, יט) יחיו מתיך נבלתי יקומון מאי לאו יחיו מתיך מתים שבא"י נבלתי יקומון מתים שבחוץ לארץ ומאי ונתתי צבי בארץ חיים אנבוכד נצר הוא דכתיב דאמר רחמנא מייתינא עלייהו מלכא דקליל כי טביא,א"ל רבי מקרא אחר אני דורש (ישעיהו מב, ה) נותן נשמה לעם עליה ורוח להולכים בה ואלא הכתיב נבלתי יקומון ההוא בנפלים הוא דכתיב,ורבי אבא בר ממל האי נותן נשמה לעם עליה מאי עביד ליה מיבעי ליה לכדרבי אבהו דאמר ר' אבהו אפילו שפחה כנענית שבא"י מובטח לה שהיא בת העולם הבא כתיב הכא לעם עליה וכתיב התם (בראשית כב, ה) שבו לכם פה עם החמור עם הדומה לחמור,ורוח להולכים בה א"ר ירמיה בר אבא א"ר יוחנן כל המהלך ארבע אמות בארץ ישראל מובטח לו שהוא בן העולם הבא,ולר' אלעזר צדיקים שבחוץ לארץ אינם חיים אמר רבי אילעא ע"י גלגול מתקיף לה ר' אבא סלא רבא גלגול לצדיקים צער הוא אמר אביי מחילות נעשות להם בקרקע,(בראשית מז, ל) ונשאתני ממצרים וקברתני בקבורתם אמר קרנא דברים בגו יודע היה יעקב אבינו שצדיק גמור היה ואם מתים שבחוצה לארץ חיים למה הטריח את בניו שמא לא יזכה למחילות,כיוצא בדבר אתה אומר (בראשית נ, כה) וישבע יוסף את בני ישראל וגו' א"ר חנינא דברים בגו יודע היה יוסף בעצמו שצדיק גמור היה ואם מתים שבחוצה לארץ חיים למה הטריח את אחיו ארבע מאות פרסה שמא לא יזכה למחילות,שלחו ליה אחוהי לרבה יודע היה יעקב שצדיק גמור היה וכו' אילפא מוסיף בה דברים מעשה באחד שהיה מצטער על אשה אחת וביקש לירד כיון ששמע כזאת גלגל בעצמו עד יום מותו,אף על פי שחכם גדול אתה אינו דומה לומד מעצמו ללומד מרבו וא"ת אין לך רב יש לך רב ומנו רבי יוחנן,ואם אין אתה עולה הזהר בשלשה דברים אל תרבה בישיבה שישיבה קשה לתחתוניות ואל תרבה בעמידה שעמידה קשה ללב ואל תרבה בהליכה שהליכה קשה לעינים אלא שליש בישיבה שליש בעמידה שליש בהילוך,כל ישיבה שאין עמה סמיכה עמידה נוחה הימנה עמידה ס"ד והאמרת עמידה קשה ללב אלא ישיבה | 111a. b“They shall be taken to Babylonia and there they shall remain until the day that I recall them, said the Lord”(Jeremiah 27:22). Based on that verse, Rav Yehuda held that since the Babylonian exile was imposed by divine decree, permission to leave Babylonia for Eretz Yisrael could be granted only by God. The Gemara asks: bAndhow does bRabbi Zeirainterpret that verse? The Gemara answers that Rabbi Zeira maintains that bthatverse bis written aboutthe Temple bservice vessels,and it does not refer to the Jewish people, as the previous verse states: “Thus says the Lord of Hosts, the God of Israel, concerning the vessels that remain in the house of the Lord” (Jeremiah 27:21). Consequently, Rabbi Zeira sought to ascend to Eretz Yisrael.,The Gemara asks: bAndhow does bRav Yehudarespond to this argument? The verse is clearly referring to the Temple vessels, not to the people. The Gemara answers that banother verse is written: “I adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field,that you not awaken or stir up love, until it please” (Song of Songs 2:7). Rabbi Yehuda derived from here that no act of redemption should be performed until a time arrives when it pleases God to bring about the redemption., bAnd Rabbi Zeiramaintains that the oath mentioned in bthatverse means bthat the Jews should not ascendto Eretz Yisrael bas a wall,i.e., en masse, whereas individuals may immigrate as they wish. The Gemara asks: bAndwhat does bRav Yehudareply to this? The Gemara answers that this command is derived from banotherverse in which b“I adjure you”(Song of Songs 3:5) is bwritten /b. The Gemara asks: bAndhow does bRabbi Zeiraexplain the repetition of this oath in these verses?,The Gemara explains: bThatverse bis necessary for thatwhich was taught by bRabbi Yosei, son of Rabbi Ḥanina, who said: Whyare bthese three oaths(Song of Songs 2:7, 3:5, 8:4) needed? bOne,so bthat the Jews should not ascendto Eretz Yisrael bas a wall,but little by little. bAndanother bone, that the Holy One, Blessed be He, adjured the Jews that they should not rebel againstthe rule of bthe nations of the world. Andthe last boneis bthat the Holy One, Blessed be He, adjured the nationsof the world bthat they should not subjugate the Jews excessively. /b, bAndhow does bRav Yehudarespond? It is bwritten: “That you not awaken or stir uplove” (Song of Songs 2:7), which serves to amplify and include a prohibition against Jews immigrating to Eretz Yisrael. The Gemara asks: bAndhow does bRabbi Zeiraexplain the extra emphasis of this phrase?,The Gemara explains: bHe needsthis phrase bfor thatwhich was taught by bRabbi Levi, who said: These six oaths,i.e., the aforementioned three verses containing oaths, each of which contains the phrase “That you not awaken or stir up,” bwhyare they necessary? bThree are those that we saidand explained above. bThe otherthree oaths are as follows: bThatthose who know bshould not reveal the endof days; band that they should not distance the endof days by saying that it is still distant; band that they should not reveal the secretof the Jews bto the nations. /b,§ The Gemara discusses a phrase in the verse cited above. “I adjure you, O daughters of Jerusalem, bby the gazelles and by the hinds of the field”(Song of Songs 2:7). bRabbi Elazar said: The Holy One, Blessed be He, said to the Jewish people: If you fulfill the oath, it is good, and if not, I will abandon your fleshand all will devour you blike the gazelles and like the hinds of the field. /b, bRabbi Elazar said: Anyone who resides in Eretz Yisrael dwells without transgression, as it is stated: “And the inhabitant shall not say: I am sick; the people that dwell there shall be forgiven their iniquity”(Isaiah 33:24). bRava said to Rav Ashi: We learned thispromise bwith regard to those who suffer from sickness.The phrase “I am sick” indicates that they are the ones who are forgiven their sins., bRav A said: Anyone who is buried in Eretz Yisraelis considered bas thoughhe is bburied beneath the altar. It is stated here: “An altar of earth [ iadama /i] you shall make for Me”(Exodus 20:21), band it is stated there:“For He does avenge the blood of His servants, and renders vengeance to His adversaries, band atones for the land of [ iadmato /i] His people”(Deuteronomy 32:43). This teaches that one who is buried in the earth of Eretz Yisrael is considered as though he is buried beneath the altar in the Temple.,§ The Gemara relates: bUlla was accustomed to ascend to Eretz Yisraelfrom time to time. However, bhe died outsideof bEretzYisrael. bThey came and said to Rabbi Elazarthat Ulla had passed away. bHe said:Woe for byou Ulla,as through you a verse was fulfilled: b“You shall die in an unclean land”(Amos 7:17). bThey said to him: But his coffin is comingfor burial in Eretz Yisrael. bHe said to them:Even so, bone who was absorbedby the soil of Eretz Yisrael bwhilehe was yet balive is not similar to one who was absorbedonly bafter death. /b,The Gemara relates with regard to ba certain manfrom Eretz Yisrael bthat a iyevama /i,i.e., a woman whose childless husband died and left a surviving brother, bhappenedbefore him, the surviving brother, for levirate marriage. This iyevamawas living in the district of bBei Ḥoza’a,far away in southeast Babylonia. The man bcame before Rabbi Ḥaninaand bsaid to him: What isthe ihalakhaas to whether I may bdescendto Babylonia bto enter into levirate marriagewith this woman?,Rabbi Ḥanina bsaid to him: His brother married a Samaritan woman [ ikutit /i] and died.Rabbi Ḥanina described the man’s late brother in these terms because he had left Eretz Yisrael to marry, and for the same reason he called his wife a Samaritan. bBlessed be the Omnipresent who killed him. Andyet the brother wishes btofollow in his footsteps and bdescend after him?Better that he stay in Eretz Yisrael.,§ bRav Yehuda saidthat bShmuel said: Just as it is prohibited to leave Eretz Yisraeland go bto Babylonia, so too, is it prohibited to leave Babylonia forany of bthe other lands. Rabba and Rav Yosef both say: Evento go bfrom Pumbedita to Bei Kuvei,which is located beyond the border of Babylonia proper, is not permitted. The Gemara relates: bA certainman bleft Pumbedita tolive in bBei Kuvei,and bRav Yosef excommunicated him. A certainman bleft Pumbedita tolive in bAstonia,which also lay beyond the borders of Babylonia proper, and he bdied. Abaye said: Had this Torah scholar wanted, he wouldstill bbe alive,as he could have stayed in Babylonia., bRabba and Rav Yosef both say:With regard to bthe worthy of Babylonia, Eretz Yisrael absorbs them;with regard to bthe worthy of other lands, Babylonia absorbs them.The Gemara asks: With regard bto whatmatter did they issue this statement? bIf we saythat they were referring btomatters of blineage, didn’t the Master say:Lineage of residents of ball landsare bmuddledcompared btothat of bEretz Yisrael, andlineage of residents of bEretz Yisrael is muddledcompared btothat of bBabylonia.This means that the lineage of Babylonians was purer than that of the residents of Eretz Yisrael. bRather,they taught this with regard bto matters of burial,i.e., the worthy of Babylonia are buried in Eretz Yisrael., bRav Yehuda said:With regard to banyone who resides in Babylon,it is bas though he is residing in Eretz Yisrael, as it is stated: “Ho Zion, escape, you who dwells with the daughter of Babylon”(Zechariah 2:11). This verse equates the two countries. bAbaye said: We have a traditionthat bBabylonia will not see the pangs of the Messiah,i.e., it will be spared the suffering that will be prevalent at the time of his arrival. Abaye binterpretedthis statement in reference btothe city of bHutzal deVinyaminin Babylonia, bandas a result people bcall it Karna deShizavta,Horn of Salvation, as its residents will not endure the travails of the time of the Messiah.,§ bRabbi Elazar said: The dead ofthe lands boutsideof bEretzYisrael will bnotcome baliveand be resurrected in the future, bas it is stated: “And I will set glory [ itzvi /i] in the land of the living”(Ezekiel 26:20). This teaches that with regard to ba land which contains My desire [ itzivyoni /i], its deadwill come balive;however, with regard to a land bwhich does not contain My desire,i.e., outside of Eretz Yisrael, bits deadwill bnotcome balive. /b, bRabbi Abba bar Memel raised an objectionfrom a different verse: b“Your dead shall live; my dead bodies shall arise”(Isaiah 26:19). bWhat, is it notthe case that the phrase b“Your dead shall live”is referring to bthe dead of Eretz Yisrael,whereas the subsequent phrase b“My dead bodies shall arise”is referring to bthe dead ofthe lands boutsideof bEretzYisrael? bAndif so, bwhatis the meaning of the verse b“And I will set glory [ itzvi /i] in the land of the living”?This verse bis writtenwith regard bto Nebuchadnezzar, as the Merciful One states: I will bring upon you a king who is as swift as a deer [ itzvi /i]. /b,Rabbi Elazar bsaid toRabbi Abba bar Memel: bMy teacher, I teachit from ba different verse,as it is stated: b“He gives breath to the people upon it, and spirit to they who walk there”(Isaiah 42:5). This indicates that the future resurrection is specifically for those who dwell in Eretz Yisrael. Rabbi Abba retorted: bBut isn’t it written: “My dead bodies shall arise”?How do you interpret this verse? Rabbi Elazar replied: bThatverse is not referring to those living outside Eretz Yisrael; rather, bit is writtenwith regard to bstillborns,as they too will merit resurrection.,The Gemara asks: bAnd what does Rabbi Abba bar Memel do with thisverse b“He gives breath to the people upon it”?The Gemara answers: bHe requiresthat verse bfor thatwhich was taught by bRabbi Abbahu. As Rabbi Abbahu said: Even a Canaanite maidservant in Eretz Yisrael is assureda place in bthe World-to-Come. It is written here: “To the people [ ila’am /i] upon it,” and it is written there: “Abide you here with [ iim /i] the donkey”(Genesis 22:5). This verse in Genesis is traditionally interpreted to mean: bA people [ iam /i] that is similar to a donkey,from which it may be inferred that even the members of this people merit a share in the world to come.,With regard to the aforementioned verse b“And spirit to they who walk there”(Isaiah 42:5), bRabbi Yirmeya bar Abba saidthat bRabbi Yoḥa said: Anyone who walks four cubits in Eretz Yisrael is assured ofa place in bthe World-to-Come. /b,The Gemara asks: bAnd according tothe opinion of bRabbi Elazar,will bthe righteous outsideof bEretzYisrael bnotcome baliveat the time of the resurrection of the dead? bRabbi Ile’a said:They will be resurrected bby means of rolling,i.e., they will roll until they reach Eretz Yisrael, where they will be brought back to life. bRabbi Abba Salla Rava strongly objects to this: Rolling isan ordeal that entails bsuffering for the righteous. Abaye said: Tunnels are prepared for them in the ground,through which they pass to Eretz Yisrael.,§ The verse states that Jacob commanded Joseph: b“You shall carry me out of Egypt and bury me in their burying-place”(Genesis 47:30). bKarna said:There are binner mattershere, i.e., a secret meaning: bOur Patriarch Jacob knew that he was completely righteous, and if the dead ofthe lands boutsideof bEretzYisrael come balive, why did he trouble his sonsto bring him to Eretz Yisrael? The reason is that he was concerned blest he not merit the tunnels. /b, bOn a similar note, you say: “And Joseph took an oath of the children of Israel,saying: God will surely remember you, and you shall carry up my bones from here” (Genesis 50:25). bRabbi Ḥanina said:There are binner mattershere. bJoseph knew concerning himself that he was completely righteous, and if the dead ofthe lands boutsideof bEretzYisrael come balive, why did he trouble his brothersto carry his coffin bfour hundreds parasangsto Eretz Yisrael? The reason is that he was concerned blest he not merit the tunnels. /b,§ bRabba’s brothers sent hima letter to Babylonia from Eretz Yisrael, in which they mentioned this idea that bJacob knew that he was completely righteous,as detailed above. They continued by writing that bIlfa adds matters tothis statement: bAn incidentoccurred binvolving one who was sufferingthrough his love bfor a certain womanhe desired to marry, band he sought to descendfrom Eretz Yisrael. bWhen he heard thisidea concerning the tremendous significance of living in Eretz Yisrael, bhe sufferedwithout leaving the country buntil the day he died. /b,Rabba’s brothers further wrote in their letter: bAnd although you are a great Sage, one who studies by himself is not similar to one who studies from his teacher,and therefore you should come to Eretz Yisrael. bAnd if you saythat byou do not have a teacherin Eretz Yisrael, in fact byou do have a teacher. And who is he?He is bRabbi Yoḥa. /b, bAnd if you do not ascendto Eretz Yisrael, bbe careful in three matters: Do not sit excessively, as sitting is harmful with regard to hemorrhoids; do not stand excessively, as standing is harmful with regard to hearttrouble; band do not walk excessively, as walking is harmful with regard to eyeproblems. bRather,divide your time: bOne-third for sitting, one-third for standing, and one-third for walking. /b,Rabba’s brothers offered him more advice in their letter: With regard to bany sitting that is without support,i.e., an object on which to lean, bstanding is more comfortable than thatposition. The Gemara asks: Can it benter your mindthat bstandingis better than sitting? bDidn’t you say that standing is harmful with regard to hearttrouble? bRather,with regard to bsitting /b |
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18. Babylonian Talmud, Pesahim, 113b, 93b, 110a (3rd cent. CE - 6th cent. CE)
| 110a. מצוה באפי נפשה הוא,לא יעשה צרכיו תרי אמאי נמלך הוא אמר אביי הכי קאמר לא יאכל תרי וישתה תרי ולא יעשה צרכיו אפילו פעם אחת דילמא חליש ומיתרע,ת"ר שותה כפלים דמו בראשו אמר רב יהודה אימתי בזמן שלא ראה פני השוק אבל ראה פני השוק הרשות בידו אמר רב אשי חזינא ליה לרב חנניא בר ביבי דאכל כסא הוה נפיק וחזי אפי שוקא,ולא אמרן אלא לצאת לדרך אבל בביתו לא אמר ר' זירא ולישן כלצאת לדרך דמי אמר רב פפא ולצאת לבית הכסא כלצאת לדרך דמי ובביתו לא והא רבא מני כשורי,ואביי כי שתי חד כסא מנקיט ליה אימיה תרי כסי בתרי ידיה ורב נחמן בר יצחק כי הוה שתי תרי כסי מנקיט ליה שמעיה חד כסא חד כסא מנקיט ליה תרי כסי בתרי ידיה אדם חשוב שאני,אמר עולא עשרה כוסות אין בהם משום זוגות עולא לטעמיה דאמר עולא ואמרי לה במתניתא תנא עשרה כוסות תיקנו חכמים בבית האבל ואי ס"ד עשרה כוסות יש בהן משום זוגות היכי קיימי רבנן ותקנו מילתא דאתי לידי סכנה אבל תמניא יש בהן משום זוגות,רב חסדא ורבה בר רב הונא דאמרי תרוייהו שלום לטובה מצטרף לרעה לא מצטרף אבל שיתא יש בהן משום זוגות,רבה ורב יוסף דאמרי תרוייהו ויחונך לטובה מצטרף לרעה לא מצטרף אבל ארבעה יש בהן משום זוגות,אביי ורבא דאמרי תרוייהו וישמרך לטובה מצטרף לרעה לא מצטרף,ואזדא רבא לטעמיה דרבא אפקינהו לרבנן בארבעה כוסות אע"ג דאיתזק רבא בר ליואי לא חש לה למילתא דאמר ההוא משום דאותבן בפירקא הוה,אמר רב יוסף אמר לי יוסף שידא אשמדאי מלכא דשידי ממונה הוא אכולהו זוגי ומלכא לא איקרי מזיק איכא דאמרי לה להאי גיסא אדרבה מלכא [רתחנא הוא] מאי דבעי עביד שהמלך פורץ גדר לעשות לו דרך ואין מוחין בידו,אמר רב פפא אמר לי יוסף שידא בתרי קטלינן בארבעה לא קטלינן בארבעה מזקינן בתרי בין בשוגג בין במזיד בארבעה במזיד אין בשוגג לא,ואי אישתלי ואיקרי ונפק מאי תקנתיה לינקוט זקפא דידיה דימיניה בידא דשמאליה וזקפא דשמאליה בידא דימיניה ונימא הכי אתון ואנא הא תלתא ואי שמיע ליה דאמר אתון ואנא הא ארבעה נימא ליה אתון ואנא הא חמשה ואי שמיע ליה דאמר אתון ואנא הא שיתא נימא ליה אתון ואנא הא שבעה הוה עובדא עד מאה וחד ופקע שידא,אמר אמימר אמרה לי רישתינהי דנשים כשפניות האי מאן דפגע בהו בנשים כשפניות נימא הכי חרי חמימי בדיקולא בזייא לפומייכו נשי דחרשייא קרח קרחייכי פרח פרחייכי | 110a. bis a distinct mitzvain its own right. In other words, each cup is treated separately and one is not considered to be drinking in pairs.,The ibaraitataught that boneshould bnot attend to hissexual bneeds in pairs.The Gemara asks: bWhyshould one be concerned for this; bhe has changed his mind?One does not plan in advance to engage in marital relations twice, and therefore the two acts should not combine to form a dangerous pair. bAbaye said: This iswhat the itanna bis saying,i.e., the ibaraitashould be understood in the following manner: bOneshould bnot eat in pairs nor drink in pairs, andif he does so bheshould bnot attend to hissexual bneedsright afterward beven once, lest he is weakenedby the act band will be harmedfor having eaten or drunk in pairs., bThe Sages taughtin another ibaraita /i: If one bdrinks in pairs his blood is upon his head,i.e., he bears responsibility for his own demise. bRav Yehuda said: Whenis that the case? bWhen one did notleave the house and bview the marketplacebetween cups. bHowever, if he saw the marketplaceafter the first cup, bhe has permissionto drink another cup without concern. Likewise, bRav Ashi said: I saw Rav Ḥaya bar Beivaifollow this policy: bUpondrinking beach cup, he would leavethe house band view the marketplace. /b, bAnd we saidthat there is concern for the safety of one who drinks in pairs bonlywhen he intends bto set out on the roadafter drinking, bbutif he intends to remain bin his homethere is bnoneed for concern. bRabbi Zeira said: Andone who plans bto sleep is comparable toone who is bsetting out on the road.He should be concerned that he might be harmed. bRav Pappa said: And going to the bathroom is comparable to setting out on the road.The Gemara asks: bAndif one intends to remain bin his home,is there bnocause for concern? bBut Rava would count the beamsof the house to keep track of the number of cups he had drunk so as to ensure that he would not consume an even number., bAndlikewise bAbaye, when he would drink one cup, his mother wouldimmediately bplace two cups in his two handsso that he would not inadvertently drink only one more cup and thereby expose himself to the danger of drinking in pairs. bAndsimilarly, bwhen Rav Naḥman bar Yitzḥak would drink two cups, his attendant wouldimmediately bplace onemore bcup in his hand,and if he would drink bone cup,the attendant would bplace two cups in his two hands.These reports indicate that one should be concerned for his safety after drinking an even number of cups, even when he remains at home. The Gemara answers: bAn important person is different.The demons focus their attention on him, and he must therefore be more careful than the average person., bUlla said: Ten cups contain no element ofthe danger associated with bpairs. Ullarules here bin accordance with his reasoningstated elsewhere, bas Ulla said, and some say it was taught in a ibaraita /i: The Sages institutedthat one must drink bten cupsof wine bin the house of a mournerduring the meal of comfort. bAnd if it could enter your mindthat bten cups do contain the element ofdanger associated with bpairs, how could the Sages arise and institute something thatmight bbring a person toa state of bdanger? However, eight cups do contain the element ofdanger associated with bpairs. /b, bRav Ḥisda and Rabba bar Rav Huna both saythat eight is also safe from the dangers of pairs, as the number seven, represented by the word ishalom /i, combineswith the previous cups bfor the goodbut bdoes not combine for the bad.The final verse of the priestly benediction reads: “The Lord lift His countece upon you and give you peace [ ishalom /i]” (Numbers 6:26). The word ishalom /i, the seventh Hebrew word in this verse, has a purely positive connotation. Rav Ḥisda and Rabba bar Rav Huna therefore maintain that the seventh cup combines with the previous six only for good purposes. After the seventh cup, i.e., from the eighth cup and on, the cups constitute pairs for the good but not for the bad. bHowever, six cups do contain the element ofdanger associated with bpairs. /b, bRabba and Rav Yosef both saythat even drinking six cups is not dangerous. The reason is that the fifth cup, represented by the word iviḥuneka /iin the second verse of the priestly benediction: “The Lord make His face to shine upon you, and be gracious to you [ iviḥuneka /i]” (Numbers 6:25), bcombineswith the previous cups bfor the goodbut bdoes not combine for the bad. However, four cups do contain the element ofdanger associated with bpairs. /b, bAbaye and Rava both saythat even the number four is not dangerous, as iveyishmerekha /i,the third word in the first verse of the priestly benediction, reads: “The Lord bless you and keep you [ iveyishmerekha /i]” (Numbers 6:24). bIt combines for the goodbut bdoes not combine for the bad. /b, bAnd Rava follows hisstandard line of breasoningin this regard, bas Ravaallowed bthe Sages to leaveafter having drunk bfour cupsand was not concerned for their safety. bAlthough Rava bar Livai was injuredon one such occasion, Rava bwas not concernedthat bthe matterhad been caused by his consumption of an even number of cups, bas he said: Thatinjury occurred bbecauseRava bar Livai bchallenged me during thepublic blecture.It is improper for a student to raise difficulties against his rabbi during a public lecture, lest the rabbi be embarrassed by his inability to answer., bRav Yosef said: Yosef the Demon said to me: Ashmedai, the king of the demons, is appointed over allwho perform actions in bpairs, and a king is not called a harmful spirit.A king would not cause harm. Consequently, there is no reason to fear the harm of demons for having performed an action in pairs. bSome saythis statement bin this manner: On the contrary, he is an angry kingwho bdoes what he wants,as the ihalakhais bthat a kingmay bbreach the fenceof an individual bin order to form a path for himself, and nonemay bprotest hisaction. Similarly, the king of demons has full license to harm people who perform actions in pairs., bRav Pappa said: Yosef the Demon said to me:If one drinks btwocups, bwedemons bkillhim; if he drinks bfour, we do not killhim. But this person who drank bfour, we harmhim. There is another difference between two and four: bWithregard to one who drinks btwo, whetherhe did so bunwittingly or intentionally,we harm him. bWithregard to one who drinks bfour,if he does so bintentionally, yes,he is harmed; if he does so bunwittingly, no,he will not be harmed.,The Gemara asks: bAnd if one forgets and it happens that he goes outsideafter having drunk an even number of cups, bwhat is his solution?The Gemara answers: He should btake his right thumb in his left hand, and his left thumb in his right hand, and say as follows: You,my thumbs, band I are three,which is not a pair. bAnd if he hearsa voice bthat says: You and I are four,which makes a pair, he should bsay to it: You and I are five. And if he hears it say: You and I are six,he should bsay to it: You and I are seven.The Gemara relates that bthere was an incidentin which someone kept counting after the demon buntilhe reached ba hundred and one, and the demon burstin anger., bAmeimar said: The chief of witches said to me: One who encounters witchesshould bsay thisincantation: bHot feces in torn date baskets in your mouth, witches; may your hairs fall outbecause you use them for witchcraft; byour crumbs,which you use for witchcraft, bshould scatterin the wind; |
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19. Babylonian Talmud, Qiddushin, 72a (3rd cent. CE - 6th cent. CE)
| 72a. והאידנא הוא דליוה פרסאי אמר ליה אביי לרב יוסף להא גיסא דפרת עד היכא אמר ליה מאי דעתיך משום בירם מייחסי דפומבדיתא מבירם נסבי,אמר רב פפא כמחלוקת ליוחסין כך מחלוקת לענין גיטין ורב יוסף אמר מחלוקת ליוחסין אבל לגיטין דברי הכל עד ארבא תניינא דגישרא,אמר רמי בר אבא חביל ימא תכילתא דבבל שוניא וגוביא תכילתא דחביל ימא רבינא אמר אף ציצורא תניא נמי הכי חנן בן פנחס אומר חביל ימא תכילתא דבבל שוניא וגוביא וציצורא תכילתא דחביל ימא אמר רב פפא והאידנא איערבי בהו כותאי ולא היא איתתא הוא דבעא מינייהו ולא יהבו ליה מאי חביל ימא אמר רב פפא זו פרת דבורסי,ההוא גברא דאמר להו אנא מן שוט מישוט עמד רבי יצחק נפחא על רגליו ואמר שוט מישוט בין הנהרות עומדת וכי בין הנהרות עומדת מאי הוי אמר אביי אמר ר' חמא בר עוקבא אמר רבי יוסי בר' חנינא בין הנהרות הרי היא כגולה ליוחסין והיכא קיימא אמר ר' יוחנן מאיהי דקירא ולעיל והא אמר רבי יוחנן עד מעברתא דגיזמא אמר אביי רצועה נפקא,אמר רב איקא בר אבין אמר רב חננאל אמר רב חלזון ניהוונד הרי היא כגולה ליוחסין א"ל אביי לא תציתו ליה יבמה היא דנפלה ליה התם א"ל אטו דידי היא דרב חננאל היא אזיל שיילוה לרב חננאל אמר להו הכי אמר רב חלזון ניהוונד הרי היא כגולה ליוחסין,ופליגא דר' אבא בר כהנא דאמר ר' אבא בר כהנא מאי דכתיב (מלכים ב יח, יא) וינחם בחלח ובחבור נהר גוזן וערי מדי חלח זו חלזון חבור זו הדייב נהר גוזן זו גינזק ערי מדי זו חמדן וחברותיה ואמרי לה זו נהוונד וחברותיה,מאי חברותיה אמר שמואל כרך מושכי חוסקי ורומקי אמר רבי יוחנן וכולם לפסול קסלקא דעתא מושכי היינו מושכני והאמר ר' חייא בר אבין אמר שמואל מושכני הרי היא כגולה ליוחסין אלא מושכי לחוד ומושכני לחוד,(דניאל ז, ה) ותלת עלעין בפומה בין שיניה אמר רבי יוחנן זו חלזון הדייב ונציבין שפעמים בולעתן ופעמים פולטתן,(דניאל ז, ה) וארו חיוא אחרי תנינא דמיה לדוב תני רב יוסף אלו פרסיים שאוכלין ושותין כדוב ומסורבלין כדוב ומגדלין שער כדוב ואין להם מנוחה כדוב ר' אמי כי הוה חזי פרסא דרכיב אמר היינו דובא ניידא,א"ל רבי ללוי הראני פרסיים אמר ליה דומים לחיילות של בית דוד הראני חברין דומין למלאכי חבלה הראני ישמעאלים דומין לשעירים של בית הכסא הראני תלמידי חכמים שבבבל דומים למלאכי השרת,כי הוה ניחא נפשיה דרבי אמר הומניא איכא בבבל כולה עמונאי היא מסגריא איכא בבבל כולה דממזירא היא בירקא איכא בבבל שני אחים יש שמחליפים נשותיהם זה לזה בירתא דסטיא איכא בבבל היום סרו מאחרי המקום דאקפי פירא בכוורי בשבתא ואזיל וצדו בהו בשבתא ושמתינהו ר' אחי ברבי יאשיה ואישתמוד אקרא דאגמא איכא בבבל אדא בר אהבה יש בה | 72a. bAnd it isonly bnowthat bthe Persians movedthe bridge further bupnorthward. bAbaye said to Rav Yosef: Until where doesthe border extend bon thiswestern bside of the Euphrates? Rav Yosef said to him: What are you thinking?Why do you ask? Is it bdue tothe town of bBiram?Even bthose ofpure blineagewho live in bPumbedita marrywomen bfrom Biram,which demonstrates that the residents of Biram are presumed to have unflawed lineage., bRav Pappa says: Just asthere is ba disputebetween Rav and Shmuel as to the northern border of Babylonia with regard bto lineage, sois there ba dispute with regard to bills of divorce.An agent bringing a bill of divorce from a country overseas to Eretz Yisrael must state that it was written and signed in his presence. If he brought it from Babylonia, there is no requirement for him to state this. Rav Pappa is teaching that the borders that define Babylonia with regard to this issue are the same as the borders with regard to lineage. bAnd Rav Yosef says:This bdisputeis bwith regard to lineage, but with regard to bills of divorce, everyone agreesthat it is considered Babylonia bup to the second lake of the bridgethat Shmuel mentioned., bRami bar Abba said:The province of bḤaveil Yamma is the glory of Babyloniawith regard to lineage; bShunya and Guvyaare bthe glory of Ḥaveil Yamma. Ravina said:The town of bTzitzorais balsolike Shunya and Guvya. bThis is also taughtin a ibaraita /i: bḤa ben Pineḥas says: Ḥaveil Yamma is the glory of Babylonia; Shunya and Guvya and Tzitzoraare bthe glory of Ḥaveil Yamma. Rav Pappa says: And nowadays, Samaritans have assimilated with them,and their lineage is problematic. The Gemara comments: bAndthat bis not so.Rather, one Samaritan brequestedto marry ba woman from them and they would not giveher bto him,which led to the rumor that Samaritans had assimilated with them. The Gemara asks: bWhatis this region called bḤaveil Yamma? Rav Pappa said: Thisis the area near the bEuphratesadjacent bto Bursi. /b,The Gemara relates: There was ba certain man who said tothe Sages: bI am froma place called bShot Mishot. Rabbi Yitzḥak Nappaḥa stood on his feet and said: Shot Mishot is located between theTigris and Euphrates bRivers.The Gemara asks: bAnd if it is located between the rivers, what of it?What ihalakhais this relevant for? bAbaye saidthat bRabbi Ḥama bar Ukva saysthat bRabbi Yosei, son of Rabbi Ḥanina, says:The area bbetween the rivers is like the exile,meaning Pumbedita, bwith regard to lineage.The Gemara inquires: bAnd where isthe area between the rivers blocatedfor the purpose of this ihalakha /i? bRabbi Yoḥa said: From Ihi Dekira and upward,i.e., northward. The Gemara asks: bBut doesn’t Rabbi Yoḥa say: Until the crossing at Gizmabut no further? bAbaye said: A strip extendsfrom that region past Ihi Dekira., bRav Ika bar Avin saysthat bRav Ḥael saysthat bRav says: Ḥillazon Nihavnad is like the exile with regard to lineage. Abaye said to them: Do not listen toRav Ika bar Avin about this, as bit was a iyevama /iwho bfell before himfrom bthereto perform levirate marriage, and he said that its lineage was unflawed because he wished to marry her. Rav Ika bar Avin bsaid to him: Is that to saythat this ihalakha bis mine? It is Rav Ḥael’s,and it is not reasonable to say that I was influenced by my own interests in stating it. bThey went and asked Rav Ḥael. He said to them: Rav said as follows: Ḥillazon Nihavnad is like the exile with regard to lineage. /b,The Gemara comments: bAndthis bdisagreeswith the statement bof Rabbi Abba bar Kahana, as Rabbi Abba bar Kahana says: Whatis the meaning of that bwhich is writtenwith regard to the exile of the ten tribes of the kingdom of Israel: b“And he put them in Halah, and in Habor, on the river of Gozan, and in the cities of the Medes”(II Kings 18:11)? bHalah is Ḥillazon; Habor is Hadyav; the river of Gozan is Ginzak; the cities of the Medes are Ḥamadan and its neighboring towns, and some say: This is Nihavnad and its neighboring towns.Since the ten tribes assimilated with the gentiles, the lineage of Jews from those places is flawed, unlike that which was taught before.,The Gemara asks: bWhatare the bneighboring townsof Nihavnad? bShmuel said:The bcityof bMushekhei, Ḥosekei, and Rumekei. Rabbi Yoḥa says: Andall of these are the same with regard bto flawedlineage. bIt was assumedthat bMushekhei isthe same as bMushekanei.The Gemara therefore asks: bBut doesn’t Rabbi Ḥiyya bar Avin saythat bShmuel says: Mushekanei is like the exile with regard to lineage? Rather,it must be that bMushekhei is discrete, and Mushekanei is discrete. /b,In connection to the aforementioned places, the Gemara analyzes the following verse, describing a vision of a bear-like animal: b“And it had three ribs in its mouth between its teeth”(Daniel 7:5). bRabbi Yoḥa says: This is Ḥillazon, Hadyav, and Netzivin, whichthe Persian government bsometimes swallows and sometimes discharges.In other words, control over these places passed from the Persians to the Romans and back again several times.,The first part of that verse stated: b“And behold a second beast, similar to a bear”(Daniel 7:5). bRav Yosef taught: These are Persians, who eat and drinkcopious amounts blike a bear, and are corpulent like a bear, and grow hair like a bear, and have no rest like a bear,which is constantly on the move from one place to another. bWhen Rabbi Ami saw a Persian riding, he would say: This is a bear on the move. /b, bRabbiYehuda HaNasi bsaid to Levi: Show me Persians,i.e., describe a typical Persian to me. Levi bsaid to him:They bare similar to the legions of the house of David.Rabbi Yehuda HaNasi said: bShow me Ḥabbarin,Persian priests. Levi said to him: They bare similar to angels of destruction.Rabbi Yehuda HaNasi said: bShow me Ishmaelites.Levi said to him: They bare similar to demons of an outhouse.Rabbi Yehuda HaNasi said: bShow me Torah scholars of Babylonia.Levi said to him: They bare similar to ministering angels. /b, bWhen RabbiYehuda HaNasi bwas dying, he saidprophetically: bThere isa place called bHomanya in Babylonia,and ball itspeople are the sons bof Ammon. There isa place called bMasgariya in Babylonia,and ball itspeople are imamzerim /i. There isa place called bBireka in Babylonia,and bthere are two brothersthere bwho exchange wives with each other,and their children are therefore imamzerim /i. bThere isa place called bBireta DeSatya in Babylonia. Today they turned away from the Omnipresent.What did they do? bA ditch with fish overflowed, and they went and trappedthe fish bon Shabbat. Rabbi Aḥai, son of Rabbi Yoshiya, excommunicated them, and theyall bbecame apostates. There isa place called bAkra DeAgma in Babylonia. There isa man named bAdda bar Ahava there. /b |
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20. Babylonian Talmud, Sanhedrin, 56a, 65b, 67b, 98a, 39a (3rd cent. CE - 6th cent. CE)
| 39a. (יחזקאל יח, ב) אבות יאכלו בוסר ושיני בנים תקהינה (ויקרא יט, לו) מאזני צדק אבני צדק (משלי יא, ח) צדיק מצרה נחלץ ויבא רשע תחתיו,א"ל כופר לרבן גמליאל אלהיכם גנב הוא דכתיב (בראשית ב, כא) ויפל ה' אלהים תרדמה על האדם ויישן אמרה ליה ברתיה שבקיה דאנא מהדרנא ליה אמרה ליה תנו לי דוכוס אחד א"ל למה ליך ליסטין באו עלינו הלילה ונטלו ממנו קיתון של כסף והניחו לנו קיתון של זהב אמר לה ולוואי שיבא עלינו בכל יום ולא יפה היה לו לאדם הראשון שנטלו ממנו צלע אחת ונתנו לו שפחה לשמשו,אמר לה הכי קאמינא אלא לשקליה בהדיא אמרה ליה אייתו לי אומצא דבישרא אייתו לה אותבה תותי בחשא אפיקתה אמרה ליה אכול מהאי אמר לה מאיסא לי אמרה ליה ואדם הראשון נמי אי הות שקילה בהדיא הוה מאיסא ליה,א"ל כופר לרבן גמליאל ידענא אלהייכו מאי קא עביד (והיכן יתיב) איתנגד ואיתנח א"ל מאי האי א"ל בן אחד יש לי בכרכי הים ויש לי גיעגועים עליו בעינא דמחוית ליה ניהלי אמר מי ידענא היכא ניהו א"ל דאיכא בארעא לא ידעת דאיכא בשמיא ידעת,אמר ליה כופר לרבן גמליאל כתיב (תהלים קמז, ד) מונה מספר לכוכבים מאי רבותיה אנא מצינא למימנא כוכבי אייתי חבושי שדינהו בארבילא וקא מהדר להו אמר ליה מנינהו א"ל אוקמינהו א"ל רקיע נמי הכי הדרא,איכא דאמרי הכי א"ל מני לי כוכבי א"ל אימא לי ככיך ושיניך כמה הוה שדא ידיה לפומיה וקא מני להו א"ל דאיכא בפומיך לא ידעת דאיכא ברקיעא ידעת,א"ל כופר לרבן גמליאל מי שברא הרים לא ברא רוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח אלא מעתה גבי אדם דכתיב ויברא וייצר הכי נמי מי שברא זה לא ברא זה,טפח על טפח יש בו באדם ושני נקבים יש בו מי שברא זה לא ברא זה שנאמר (תהלים צד, ט) הנוטע אוזן הלא ישמע ואם יוצר עין הלא יביט א"ל אין א"ל ובשעת מיתה כולן נתפייסו,א"ל ההוא אמגושא לאמימר מפלגך לעילאי דהורמיז מפלגך לתתאי דאהורמיז א"ל א"כ היכי שביק ליה אהורמיז להורמיז לעבורי מיא בארעיה,אמר ליה קיסר לר' תנחום תא ליהוו כולן לעמא חד אמר לחיי אנן דמהלינן לא מצינן מיהוי כוותייכו אתון מהליתו והוו כוותן א"ל מימר שפיר קאמרת מיהו כל דזכי למלכא לשדיוה לביבר שדיוה לביבר ולא אכלוה א"ל ההוא מינא האי דלא אכלוה משום דלא כפין הוא שדיוה ליה לדידיה ואכלוה,א"ל כופר לר"ג אמריתו כל בי עשרה שכינתא שריא כמה שכינתא איכא קרייה לשמעיה מחא ביה באפתקא א"ל אמאי על שמשא בביתיה דכופר א"ל שמשא אכולי עלמא ניחא ומה שמשא דחד מן אלף אלפי רבוא שמשי דקמי קודשא בריך הוא ניחא לכולי עלמא שכינתא דקב"ה על אחת כמה וכמה,א"ל ההוא מינא לרבי אבהו אלהיכם גחכן הוא דקאמר ליה ליחזקאל (יחזקאל ד, ד) שכב על צדך השמאלי וכתיב (יחזקאל ד, ו) ושכבת על צדך הימני אתא ההוא תלמידא א"ל מ"ט דשביעתא א"ל השתא אמינא לכו מילתא דשויא לתרוייהו,אמר הקב"ה לישראל זרעו שש והשמיטו שבע כדי שתדעו שהארץ שלי היא והן לא עשו כן אלא חטאו וגלו מנהגו של עולם מלך בשר ודם שסרחה עליו מדינה אם אכזרי הוא הורג את כולן אם רחמן הוא הורג חצים אם רחמן מלא רחמים הוא מייסר הגדולים שבהן ביסורין אף כך הקב"ה מייסר את יחזקאל כדי למרק עונותיהם של ישראל,א"ל ההוא מינא לרבי אבהו אלהיכם כהן הוא דכתיב (שמות כה, ב) ויקחו לי תרומה כי קבריה למשה במאי טביל וכי תימא במיא והכתיב (ישעיהו מ, יב) מי מדד בשעלו מים,א"ל בנורא טביל דכתיב (ישעיהו סו, טו) כי הנה ה' באש יבא ומי סלקא טבילותא בנורא א"ל אדרבה עיקר טבילותא בנורא הוא דכתיב (במדבר לא, כג) וכל אשר לא יבא באש תעבירו במים,אמר ליה ההוא מינא לרבי אבינא כתיב (שמואל ב ז, כג) מי כעמך כישראל גוי אחד בארץ מאי רבותייהו אתון נמי ערביתו בהדן דכתיב (ישעיהו מ, יז) כל הגוים כאין נגדו אמר ליה מדידכו אסהידו עלן דכתיב | 39a. And they are the parables concerning the following verses: b“The fathers have eaten sour grapes, and the children’s teeth are set on edge”(Ezekiel 18:2); b“Just balances, just weights /b…shall you have” (Leviticus 19:36); and b“The righteous is delivered out of trouble, and the wicked comes in his stead”(Proverbs 11:8).,§ bTheRoman bemperor said to Rabban Gamliel: Your God is a thief, as it is written: “And the Lord God caused a deep sleep to fall upon the man and he slept;and He took one of his sides, and closed up the place with flesh instead” (Genesis 2:21). bThe daughter ofthe emperor bsaid toRabban Gamliel: bLeave him, as I will respond to him. She saidto her father: bProvide one commander [ idukhus /i] for meto avenge someone’s wrongdoing. The emperor bsaid to her: Why do you needhim? She said to him: bArmed bandits came to us thispast bnight, and took a silver jug [ ikiton /i] from us, and left a golden jug for us.The emperor bsaid to her:If so, bwould it be thatarmed bandits such as these bwould come to us every day.She said to him: bAnd was it notsimilarly bgood for Adam the firstman bthatGod btook a side from him and gave him a maidservant to serve him? /b,The emperor bsaid to her: This is what I was saying: Butif it is good for Adam, bletGod btakehis side from him bin the open,not during the time of his deep sleep, like a thief. bShe said to him: Bring mea slice of braw meat. They brought it to her. She placed it under the embers,and bremoved itafter it was roasted. bShe said to him: Eat from thismeat. The emperor bsaid to her: It is repulsive to me.Although he knew that this is how meat is prepared, seeing the raw meat made it repulsive to him. bShe said to him:With regard to bAdam the firstman bas well, hadGod btaken herfrom him bin the open, she would have been repulsive to him.Therefore God acted while Adam was asleep., bThe emperor said to Rabban Gamliel: I know your God, what He does and where He sits.Meanwhile, the emperor bwas moaning and groaning.Rabban Gamliel bsaid to him: Whatis bthis?Why are you in distress? The emperor bsaid to him: I have one son in the cities overseas and I miss him.Rabban Gamliel said to him: bI want you to show him to me.The emperor bsaid: Do I know where he is?Rabban Gamliel bsaid to him:If byou do not know that which is on earth,is it possible that byou do know that which is in the heavens? /b, bThe emperor said to Rabban Gamliel: It is writtenin praise of the Lord: b“He counts the number of the stars;He gives them all their names” (Psalms 147:4). bWhat is His greatness? I canalso bcount the stars.Rabban Gamliel bbrought quinces, put them in a sieve, and spun them. He saidto the emperor: bCount them.The emperor bsaid to him: Stand them stillso that I can count them. Rabban Gamliel bsaid to him:The bfirmament also revolves like this,therefore you cannot count the stars in it., bSome saythat bthis iswhat the emperor bsaid to him: I have counted the stars.Rabban Gamliel bsaid to him: Tell me how many teeth and incisors youhave. The emperor bput his hand in his mouth and was counting them.Rabban Gamliel bsaid to him: You do not know what is in your mouth,but byou do know what is in the firmament? /b, bThe emperor said to Rabban Gamliel: He Who created mountains did not create wind,rather two separate gods created them, bas it is stated: “For, lo, He forms mountains and creates wind”(Amos 4:13); one is described with the verb “forms,” and the other with the verb “creates.” Rabban Gamliel said to him: bIf that is so,then bwith regard to Adam, as it is writtenconcerning him: b“AndGod bcreated”(Genesis 1:27), and also: b“Andthe Lord God bformed”(Genesis 2:7), bso tooshould one say that bHe who created this did not create that? /b,If you will claim that different gods created different parts of Adam, that will not suffice. bA person has one handbreadth by one handbreadthof facial countece, with btwotypes of borifices in it,eyes and ears. Should one say that bHe who created this did not create that; as it is stated: “He that planted the ear, shall He not hear? He that formed the eye, shall He not see?”(Psalms 94:9)? The verse employs two verbs for the eyes and ears alone. The emperor bsaid to him: Yes,different gods created different parts of the face. Rabban Gamliel bsaid to him: And at the moment of death, are they all appeased?Do all these gods agree as one that the time arrived for the person to die?,The Gemara relates: bA certain magus said to Ameimar: From your midpoint and upis in the domain bof Hurmiz,the god of good, who created the significant and important parts of the body, and bfrom your midpoint and downis in the domain bof Ahurmiz,the god of bad. Ameimar bsaid to him: If so, how does Ahurmiz allow Hurmiz to urinate in his territory?A person drinks with his mouth, which is in his upper half, and urinates from below.,The Gemara relates: bThe emperor said to Rabbi Tanḥum: Come, let us all be one people.Rabbi Tanḥum bsaid: Very well.But bwe, who are circumcised, cannot becomeuncircumcised bas youare; byouall bcircumciseyourselves band become like us.The emperor bsaid toRabbi Tanḥum: In terms of the logic of your bstatement, you are saying well, but anyone who bests the kingin a debate bis thrown to the enclosure [ ilabeivar /i]of wild animals. bThey threw him to the enclosure butthe animals bdid not eat him,as God protected him. bA certain heretic said tothe emperor: bThisincident, bthat they did not eat him,happened bbecause they are not hungry. Theythen bthrew theheretic into the enclosure bandthe animals bate him. /b, bThe emperor said to Rabban Gamliel: You saythat bthe Divine Presence dwellsin bany place where there are tenadult male Jews. He asked, sarcastically: bHow many Divine Presences are there?Rabban Gamliel bsummoned the servantof the emperor and bhit him on his neck [ ibe’appatka /i].Rabban Gamliel bsaid to him: Whydid you allow bthe sunto benter the house of the emperor? The emperor said to him: The sun rests upon all the world;no one can prevent it from shining. Rabban Gamliel said to him: bAnd if the sun, which is one of ten thousand attendants that are before the Holy One, Blessed be He, rests upon all the world, the Divine Presence of the Holy One, Blessed be He, all the more sorests upon the world., bA certain heretic said to Rabbi Abbahu: Your God is a jester, as He said to Ezekielthe prophet: b“Lie on your left side”(Ezekiel 4:4), bandit bisalso bwritten: “Lie on your right side”(Ezekiel 4:6); God had Ezekiel turn from side to side, apparently for comic effect. In the meantime, ba certain student camebefore Rabbi Abbahu and bsaid to him: What is the reason forthe mitzva of bthe SabbaticalYear? Rabbi Abbahu bsaid to them: Now I will tell you something that is fit for the two of you. /b,Rabbi Abbahu continued: bThe Holy One, Blessed be He, said to the Jewish people: Sowfor bsixyears, band withholdsowing during the bseventhyear, bso that that you will know that the land is Mine. Butthe Jewish people bdid not do so; rather, they sinned and wereconsequently bexiled. The manner of the worldis that in the case of ba flesh-and-blood king whose province sinned against him, if he is cruel, he kills them all; if he is compassionate, he killsonly bhalf of them;and bif he is compassionateand bis full of compassion, he afflicts the leaders among them with suffering.Rabbi Abbahu continues: bSotoo in bthiscase, bthe Holy One, Blessed be He, afflicts Ezekiel in order to cleanse the sins of the Jewish people.God instructed him to lie down and suffer the same number of days as the number of years that the Jewish people did not observe the ihalakhotof the Sabbatical Year., bA certain heretic said to Rabbi Abbahu: Your God is a priest, as it is written: “That they take for Me an offering [ iteruma /i]”(Exodus 25:2), and iterumais given to the priests. He asked, sarcastically: bWhen He buried Moses, in whatritual bath bdid He immerse?A priest who contracts impurity from a corpse must immerse in order to be able to partake of iteruma /i. bAnd if you would saythat He immersed bin water, but isn’t it written: “Who has measured the waters in the hollow of His hand”(Isaiah 40:12), that all waters of the world fit in the palm of God, so He could not immerse in them.,Rabbi Abbahu bsaid to him: He immersed in fire, as it is written: “For, behold, the Lord will come in fire”(Isaiah 66:15). The heretic said to him: bBut is immersion in fire effective?Rabbi Abbahu bsaid to him: On the contrary, the mainform of bimmersion is in fire, as it is writtenwith regard to the removal of non-kosher substances absorbed in a vessel: b“And all that abides not the fire you shall make to go through the water”(Numbers 31:23), indicating that fire purifies more than water does., bA certain heretic said to Rabbi Avina: It is written: “And who is like Your people, Israel, one nation in the earth”(II Samuel 7:23). The heretic asked: bWhat is your greatness? You are also mixed together with us, as it is written: “All nations before Him are as nothing;they are counted by Him less than nothing and vanity” (Isaiah 40:17). Rabbi Avina bsaid to him: One of yours,the gentile prophet Balaam, bhasalready btestified for us, as it is written: /b |
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21. Babylonian Talmud, Shabbat, 116b, 129a, 139a, 156b, 116a (3rd cent. CE - 6th cent. CE)
| 116a. שאין זה מקומה ר' אומר לא מן השם הוא זה אלא מפני שספר חשוב הוא בפני עצמו,כמאן אזלא הא דא"ר שמואל בר נחמן א"ר יונתן (משלי ט, א) חצבה עמודיה שבעה אלו שבעה ספרי תורה כמאן כר',מאן תנא דפליג עליה דר' רשב"ג הוא דתניא רשב"ג אומר עתידה פרשה זו שתיעקר מכאן ותכתב במקומה ולמה כתבה כאן כדי להפסיק בין פורענות ראשונה לפורענות שנייה פורענות שנייה מאי היא (במדבר יא, א) ויהי העם כמתאוננים פורענות ראשונה (במדבר י, לג) ויסעו מהר ה' וא"ר חמא בר' חנינא שסרו מאחרי ה' והיכן מקומה אמר רב אשי בדגלים,איבעיא להו הגליונין של ס"ת מצילין אותן מפני הדליקה או אין מצילין אותן מפני הדליקה ת"ש ס"ת שבלה אם יש בו ללקט שמונים וחמש אותיות כגון פרשת ויהי בנסוע הארון מצילין ואם לאו אין מצילין ואמאי תיפוק ליה משום גיליון דידיה בלה שאני,ת"ש ס"ת שנמחק אם יש בו ללקט שמונים וחמש אותיות כגון פרשת ויהי בנסוע הארון מצילין ואם לאו אין מצילין ואמאי תיפוק ליה משום גיליון דידיה מקום הכתב לא קמיבעיא לי דכי קדוש אגב כתב הוא דקדוש אזל כתב אזלא לה קדושתיה כי קמיבעיא לי של מעלה ושל מטה שבין פרשה לפרשה שבין דף לדף שבתחלת הספר שבסוף הספר ותיפוק ליה משום ההוא דגייז ושדי,ת"ש הגליונין של מעלה ושל מטה שבין פרשה לפרשה שבין דף לדף שבתחלת הספר שבסוף הספר מטמאין את הידים דילמא אגב ס"ת שאני,ת"ש הגיליונין וספרי מינין אין מצילין אותן מפני הדליקה אלא נשרפין במקומן הן ואזכרותיהן מאי לאו גליונין דספר תורה לא גליונין דספרי מינין השתא ספרי מינין גופייהו אין מצילין גליונין מבעיא הכי קאמר וספרי מינין הרי הן כגליונים,גופא הגליונים וספרי מינין אין מצילין אותם מפני הדליקה רבי יוסי אומר בחול קודר את האזכרות שבהן וגונזן והשאר שורפן א"ר טרפון אקפח את בני שאם יבאו לידי שאני אשרוף אותם ואת האזכרות שבהן שאפי' אדם רודף אחריו להורגו ונחש רץ להכישו נכנס לבית ע"ז ואין נכנס לבתיהן של אלו שהללו מכירין וכופרין והללו אין מכירין וכופרין ועליהן הכתוב אומר (ישעיהו נז, ח) [ו] אחר הדלת והמזוזה שמת זכרונך,א"ר ישמעאל ק"ו ומה לעשות שלום בין איש לאשתו אמרה תורה שמי שנכתב בקדושה ימחה על המים הללו שמטילין קנאה ואיבה ותחרות בין ישראל לאביהן שבשמים על אחת כמה וכמה ועליהם אמר דוד (תהלים קלט, כא) הלא משנאיך ה' אשנא ובתקוממיך אתקוטט תכלית שנאה שנאתים לאויבים היו לי וכשם שאין מצילין אותן מפני הדליקה כך אין מצילין אותן לא מן המפולת ולא מן המים ולא מדבר המאבדן,בעי מיניה יוסף בר חנין מר' אבהו הני ספרי דבי אבידן מצילין אותן מפני הדליקה או אין מצילין אין ולאו ורפיא בידיה רב לא אזיל לבי אבידן וכ"ש לבי נצרפי שמואל לבי נצרפי לא אזיל לבי אבידן אזיל אמרו ליה לרבא מ"ט לא אתית לבי אבידן אמר להו דיקלא פלניא איכא באורחא וקשי לי ניעקריה דוכתיה קשי לי מר בר יוסף אמר אנא מינייהו אנא ולא מסתפינא מינייהו זימנא חדא אזיל בעו לסכוניה [הוספה מחסרונות הש"ס: רבי מאיר הוה קרי ליה און גליון רבי יוחנן הוה קרי ליה עון גליון.],אימא שלום דביתהו דרבי אליעזר אחתיה דרבן גמליאל הואי הוה ההוא פילוסופא בשבבותיה | 116a. bthat this is not its place,as the previous portion does not discuss the nation’s travels. bRabbiYehuda HaNasi bsays: It is not for thatreason that signs were inserted. bRather,the signs are there bbecausethis portion bis considered a book unto itself. /b,The Gemara asks: bAccording to whoseopinion is bthatwhich bRabbi Shmuel bar Naḥman saidthat bRabbi Yonatan said,that with regard to the verse: “With wisdom she built her house, bshe carved its seven pillars”(Proverbs 9:1), bthese are the seven books of the Torah? According to whoseopinion? It is baccording tothe opinion of bRabbiYehuda HaNasi, as by his count there are seven books of the Torah: Genesis; Exodus; Leviticus; Numbers until: “And when the Ark traveled”; the portion: “And when the Ark traveled,” which is considered its own book; the remainder of Numbers; and Deuteronomy., bWho isthe btanna who disagrees with RabbiYehuda HaNasi? bIt is Rabban Shimon ben Gamliel. As it was taughtin a ibaraitathat bRabban Shimon ben Gamliel says: In the future, this portion will be uprooted from here,where it appears, band will be written in itsproper bplace. And why was it written here,even though it discusses the travels of the children of Israel, and the portion before it does not? It is bin order to demarcate between the first punishment and the second punishment. What is the second punishmentthat appears immediately afterward? It is the verse: b“And the people complainedwickedly in God’s ears, and God heard and became angry, and the fire of God burned in them and it consumed the edge of the camp” (Numbers 11:1). What is bthe first punishment?It is the verse: b“And they traveled from the mountain of God [ imehar Hashem /i]for three days” (Numbers 10:33), band Rabbi Ḥama, son of Rabbi Ḥanina, said: That they turned from after God [ ime’aḥarei Hashem /i]and hurriedly fled Mount Sinai. The Gemara asks: bAndif so, bwhere isthe proper bplacefor this paragraph? bRav Ashi said: Inthe portion of the bflags,where there is a description of the manner in which the Jewish people traveled through the desert., bA dilemma was raised beforethe Sages: With regard to bthe blank foliosof parchment bof a Torah scroll,does bone rescue them from the fireon Shabbat, bordoes bone not rescue them from the fire? Comeand bheara resolution to this from that which we learned: With regard to ba Torah scroll that is worn, if there isenough bin it to compile eighty-fivecomplete bletters as in the portion of: “And when the Ark traveled,” one rescuesit from the fire, band if not one does not rescueit. If even the blank folios are rescued, bwhywould one not rescue a Torah scroll with fewer than the requisite number of letters? bDerivethat this scroll may be rescued bdue to its blank folios. The Gemaraanswers: A Torah scroll that is bworn is different,because at that point its sanctity is negated, and its blank folios are not sacred. Therefore, one may rescue the scroll only if it contains eighty-five letters., bComeand bheara different resolution from that which was taught in another ibaraita /i: With regard to ba Torah scroll that was erased, if there isenough bin it to compile eighty-fivecomplete bletters as in the portion of: “And when the Ark traveled,” one rescuesit from the fire, band if not, one does not rescueit. bAnd whyis that so? bDerivethat this scroll may be rescued bdue to its blank folios,as the erased section is surely no less significant than the blank folios of the scroll. The Gemara answers: That is not so. In a case where bthe place of the writingis erased bit is not a dilemma for me, as it is sacred due tothe bwriting.If the bwriting is gone, its sanctity is gone. When it is a dilemma for me iswith regard to the blank portions that are babove and below, that are betweenone bsection andanother bsection, that are betweenone bpage andanother bpage, that are at the beginning of the scroll,and bthat are at the end of the scroll.The Gemara asks again: bDerivethat this scroll may be rescued bdue to thatarea that is blank, whose sanctity remains. The Gemara replies: There, it is referring to a case bwherethe blank area bwas cut and thrownout, and all that remains is the place of the writing., bComeand bheara different resolution from what we learned in a mishna: The Sages decreed that bthe blank foliosthat are babove and below, that are betweenone bsection andanother bsection, that are betweenone bpage andanother bpage, that are at the beginning of the scroll,and bthat are at the end of the scroll render the handsthat touch them britually impure.Apparently, the blank folios have the sanctity of a Torah scroll. The Gemara replies: That is not a proof, as bperhapswhen it is bpart of the Torah scroll, it is different,and in those circumstances the sanctity of the Torah extends to the blank portions. When they stand alone they have no sanctity.,Therefore, bcomeand bheara different resolution from that which was taught in another ibaraita /i: With regard to bthe blank folios and theTorah bscrolls of heretics, one does not rescue them from the fire; rather, they burn in their place, they and the namesof God contained therein. bWhat,is this bnotreferring to the bblank foliosof ba Torah scroll?The Gemara rejects this: bNo,it is referring to the bblank foliosof bthe scrolls of heretics.The Gemara is surprised at this: bNow,with regard to bthe scrolls of heretics themselves, one does not rescuethem; is it bnecessaryto say that one does not rescue their bblank folios?Rather, bthis is what it is saying: And the scrolls of heretics are like blank folios. /b,Apropos the scrolls of heretics, the Gemara analyzes bthe matter itself.With regard to bthe blank folios and theTorah bscrolls ofthe bheretics, one does not rescue them from the fire. Rabbi Yosei says: During the week, one cuts the namesof God contained btherein and buries them, and burns the rest. Rabbi Tarfon saidin the form of an oath: bI will bury my sonsif I fail to do the following, bthat ifthese books bcome into my possession I will burn them and the namescontained btherein. As evenif ba person is pursuing himwith the intent bto kill him, and a snake is hurrying to bite him, one enters a house of idolatry and does not enter the houses of theseheretics. The reason is bthat theseheretics bare awareof the greatness of the Creator manifest in the Torah and its mitzvot, bandnevertheless, they bdenythe existence of God; bwhereas theseidolators bare not aware, andthat is the reason that they bdenythe existence of God. bAnd with regard to theheretics, bthe verse says: “And behind the door and the doorpost you place your memory”(Isaiah 57:8). Although they remember the word of God, they treat it contemptuously, as if casting it behind the door., bRabbi Yishmael said:The fact that the names of God in the scrolls of heretics may be burned can be derived through an ia fortiori /iinference: bJust as to make peace between a husband and his wife,the bTorah says: My name that was written in sanctity shall be erased in the waterin the framework of the ordeal of the isota /i; bthese,the heretics, bwho impose jealousy, and hatred, and conflict between the Jewish people and their Father in Heaven, all the more soit is proper to erase God’s names because of them. bAnd with regard toheretics, bDavid said: “For I hate those who hate You, God, and I fight those who rise against You. I hate them with the utmost hatred, they have become enemies to me”(Psalms 139:21–22). bAnd just as they,the scrolls of heretics, bare not rescued from the fire, neither are they rescued from a rockslide, nor from water, nor fromany other bmatter that destroys them. /b, bYosef bar Ḥanin raised a dilemma before Rabbi Abbahu:With regard to bthese books of the house of Abidan,does bone rescue them from the fire ordoes bone not rescuethem? There were sacred Jewish texts in that house, which were used in debates and discussions on matters of faith. Rabbi Abbahu did not give him a clear answer but said byes and no, andthe matter was buncertain to him. Rav would not go to the house of Abidanfor conversation, band all the more sohe would not go bto the house of Nitzrefei,the Persian fire-temple. bShmuel, to the house of Nitzrefei he did not go,but bto the house of Abidan he did go.The gentile scholars bsaid to Rava: Why did you not come to the house of Abidan?He evaded their question with an excuse and bsaid to them: There is a certain palm tree on the road, andthat makes the path bdifficult for me.They said to him: bWe will uproot it.He said to them: Nevertheless, the resulting pit in bits placewill be bdifficult for me. Mar bar Yosef said: I amone bof them,we are friends, band I do not fear them.Still, bone time he wentand argued with them and bthey sought to endanger hislife. bRabbi Meir would callthe Christian writing, the Evangelion, the bwicked folio [ iaven gilyon /i]; Rabbi Yoḥacalled it the bsinful folio [ iavon gilyon /i]. /b,The Gemara relates: bImma Shalom,the bwifeof bRabbi Eliezer, was Rabban Gamliel’s sister. There wasa Christian bphilosopher [ ipilosofa /i] in their neighborhood /b |
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22. Babylonian Talmud, Yoma, 35a (3rd cent. CE - 6th cent. CE)
| 35a. big strongגמ׳ /strong /big מאי פרוה אמר רב יוסף פרוה אמגושא,פרסו סדין של בוץ מאי שנא של בוץ אמר רב כהנא כדי שיכיר שעבודת היום בבגדי בוץ,בשחר היה לובש פלוסין של שמונה עשר וכו' ותנא מניינא אתא לאשמועינן הא קמ"ל דבציר מהני לא נעביד הא אי בציר מהני וטפי אהני לית לן בה,דכולי עלמא מיהת דשחר עדיפי מנא לן אמר רב הונא בריה דרב עילאי אמר קרא (ויקרא טז, ד) בד בד בד בד מובחר בבד | 35a. strongGEMARA: /strong bWhat isthe meaning of the name iParva /i? Rav Yosef said: iParva /iis the name of a Persian bsorcerer,whose name is associated with the chamber due to a particular incident.,§ It was stated in the mishna: bThey spreadthere ba sheet of fine linen.The Gemara asks: bWhat is differentthat the sheet that they spread was made of bfine linen? Rav Kahana said:It was bso thatthe High Priest bwill be awareand remember bthat the service of the dayis performed bin fine linen. /b,§ The mishna continues: bIn the morning, he would weargarments bworth eighteen imaneh /i, and in the afternoon he would wear garments worth twelve imaneh /i. In total, the clothes were worth thirty imaneh /i. The Gemara expresses surprise at the total in the mishna: bDoes the itannacome to tell us the tallythat eighteen and twelve equal thirty? The Gemara answers: bThiscomes to bteach us thatone may bnot fashiongarments worth bless thanthe total of bthesemorning and afternoon garments. The Gemara elaborates: bIf one decreasesthe value bof thesemorning garments, and braisesthe value bof thoseafternoon garments, bwe have noproblem bwith it.One can distribute the total of thirty imanehbetween the two sets of garments in any manner that he chooses.,The Gemara comments: bHowever, everyone,both Rabbi Meir and the Rabbis, bagrees thatthe clothes of the bmorning are superiorand must be more valuable than those of the afternoon. bFrom where do wederive this? bRav Huna, son of Rav Ilai, saidthat with regard to the linen garments donned by the High Priest in the morning, bthe verse states:“He shall be dressed in a sacred blinentunic, and with blinentrousers next to his flesh, and he shall be girded with a blinenbelt, and he shall wear ba linenmitre” (Leviticus 16:4). From the fact that the verse repeats the term linen four times it is derived that the bchoicest linenshould be used for this purpose. |
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23. Zoroastrian Literature, Hērbedestān, 19
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