1. Hebrew Bible, Deuteronomy, 28.1, 28.15 (9th cent. BCE - 3rd cent. BCE)
| 28.1. וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהוָה אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל־גּוֹיֵי הָאָרֶץ׃ 28.1. וְרָאוּ כָּל־עַמֵּי הָאָרֶץ כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ׃ 28.15. וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃ | 28.1. And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all the nations of the earth. 28.15. But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee. |
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2. Hebrew Bible, Isaiah, 41.2-41.4, 44.28, 45.1, 47.6 (8th cent. BCE - 5th cent. BCE)
| 41.2. לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃ 41.2. מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ׃ 41.3. יִרְדְּפֵם יַעֲבוֹר שָׁלוֹם אֹרַח בְּרַגְלָיו לֹא יָבוֹא׃ 41.4. מִי־פָעַל וְעָשָׂה קֹרֵא הַדֹּרוֹת מֵרֹאשׁ אֲנִי יְהוָה רִאשׁוֹן וְאֶת־אַחֲרֹנִים אֲנִי־הוּא׃ 44.28. הָאֹמֵר לְכוֹרֶשׁ רֹעִי וְכָל־חֶפְצִי יַשְׁלִם וְלֵאמֹר לִירוּשָׁלִַם תִּבָּנֶה וְהֵיכָל תִּוָּסֵד׃ 45.1. הוֹי אֹמֵר לְאָב מַה־תּוֹלִיד וּלְאִשָּׁה מַה־תְּחִילִין׃ 45.1. כֹּה־אָמַר יְהוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר־הֶחֱזַקְתִּי בִימִינוֹ לְרַד־לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ׃ 47.6. קָצַפְתִּי עַל־עַמִּי חִלַּלְתִּי נַחֲלָתִי וָאֶתְּנֵם בְּיָדֵךְ לֹא־שַׂמְתְּ לָהֶם רַחֲמִים עַל־זָקֵן הִכְבַּדְתְּ עֻלֵּךְ מְאֹד׃ | 41.2. Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble. 41.3. He pursueth them, and passeth on safely; The way with his feet he treadeth not. 41.4. Who hath wrought and done it? He that called the generations from the beginning. I, the LORD, who am the first, And with the last am the same. 44.28. That saith of Cyrus: ‘He is My shepherd, And shall perform all My pleasure’; Even saying of Jerusalem: ‘She shall be built’; And to the temple: ‘My foundation shall be laid.’ 45.1. Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut: 47.6. I was wroth with My people, I profaned Mine inheritance, And gave them into thy hand; Thou didst show them no mercy; Upon the aged hast thou very heavily Laid thy yoke. |
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3. Hebrew Bible, Lamentations, 1.5, 1.8-1.9, 1.12-1.15, 1.17-1.18, 2.1-2.8, 2.17, 2.20, 2.22, 3.1-3.3, 3.16-3.18, 3.42, 4.11, 4.13, 5.7, 5.16 (8th cent. BCE - 5th cent. BCE)
| 1.5. הָיוּ צָרֶיהָ לְרֹאשׁ אֹיְבֶיהָ שָׁלוּ כִּי־יְהוָה הוֹגָהּ עַל רֹב־פְּשָׁעֶיהָ עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי־צָר׃ 1.8. חֵטְא חָטְאָה יְרוּשָׁלִַם עַל־כֵּן לְנִידָה הָיָתָה כָּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשָׁב אָחוֹר׃ 1.9. טֻמְאָתָהּ בְּשׁוּלֶיהָ לֹא זָכְרָה אַחֲרִיתָהּ וַתֵּרֶד פְּלָאִים אֵין מְנַחֵם לָהּ רְאֵה יְהוָה אֶת־עָנְיִי כִּי הִגְדִּיל אוֹיֵב׃ 1.12. לוֹא אֲלֵיכֶם כָּל־עֹבְרֵי דֶרֶךְ הַבִּיטוּ וּרְאוּ אִם־יֵשׁ מַכְאוֹב כְּמַכְאֹבִי אֲשֶׁר עוֹלַל לִי אֲשֶׁר הוֹגָה יְהוָה בְּיוֹם חֲרוֹן אַפּוֹ׃ 1.13. מִמָּרוֹם שָׁלַח־אֵשׁ בְּעַצְמֹתַי וַיִּרְדֶּנָּה פָּרַשׂ רֶשֶׁת לְרַגְלַי הֱשִׁיבַנִי אָחוֹר נְתָנַנִי שֹׁמֵמָה כָּל־הַיּוֹם דָּוָה׃ 1.14. נִשְׂקַד עֹל פְּשָׁעַי בְּיָדוֹ יִשְׂתָּרְגוּ עָלוּ עַל־צַוָּארִי הִכְשִׁיל כֹּחִי נְתָנַנִי אֲדֹנָי בִּידֵי לֹא־אוּכַל קוּם׃ 1.15. סִלָּה כָל־אַבִּירַי אֲדֹנָי בְּקִרְבִּי קָרָא עָלַי מוֹעֵד לִשְׁבֹּר בַּחוּרָי גַּת דָּרַךְ אֲדֹנָי לִבְתוּלַת בַּת־יְהוּדָה׃ 1.17. פֵּרְשָׂה צִיּוֹן בְּיָדֶיהָ אֵין מְנַחֵם לָהּ צִוָּה יְהוָה לְיַעֲקֹב סְבִיבָיו צָרָיו הָיְתָה יְרוּשָׁלִַם לְנִדָּה בֵּינֵיהֶם׃ 1.18. צַדִּיק הוּא יְהוָה כִּי פִיהוּ מָרִיתִי שִׁמְעוּ־נָא כָל־עמים [הָעַמִּים] וּרְאוּ מַכְאֹבִי בְּתוּלֹתַי וּבַחוּרַי הָלְכוּ בַשֶּׁבִי׃ 2.1. אֵיכָה יָעִיב בְּאַפּוֹ אֲדֹנָי אֶת־בַּת־צִיּוֹן הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל וְלֹא־זָכַר הֲדֹם־רַגְלָיו בְּיוֹם אַפּוֹ׃ 2.1. יֵשְׁבוּ לָאָרֶץ יִדְּמוּ זִקְנֵי בַת־צִיּוֹן הֶעֱלוּ עָפָר עַל־רֹאשָׁם חָגְרוּ שַׂקִּים הוֹרִידוּ לָאָרֶץ רֹאשָׁן בְּתוּלֹת יְרוּשָׁלִָם׃ 2.2. בִּלַּע אֲדֹנָי לא [וְלֹא] חָמַל אֵת כָּל־נְאוֹת יַעֲקֹב הָרַס בְּעֶבְרָתוֹ מִבְצְרֵי בַת־יְהוּדָה הִגִּיעַ לָאָרֶץ חִלֵּל מַמְלָכָה וְשָׂרֶיהָ׃ 2.2. רְאֵה יְהוָה וְהַבִּיטָה לְמִי עוֹלַלְתָּ כֹּה אִם־תֹּאכַלְנָה נָשִׁים פִּרְיָם עֹלֲלֵי טִפֻּחִים אִם־יֵהָרֵג בְּמִקְדַּשׁ אֲדֹנָי כֹּהֵן וְנָבִיא׃ 2.3. גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב׃ 2.4. דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב נִצָּב יְמִינוֹ כְּצָר וַיַּהֲרֹג כֹּל מַחֲמַדֵּי־עָיִן בְּאֹהֶל בַּת־צִיּוֹן שָׁפַךְ כָּאֵשׁ חֲמָתוֹ׃ 2.5. הָיָה אֲדֹנָי כְּאוֹיֵב בִּלַּע יִשְׂרָאֵל בִּלַּע כָּל־אַרְמְנוֹתֶיהָ שִׁחֵת מִבְצָרָיו וַיֶּרֶב בְּבַת־יְהוּדָה תַּאֲנִיָּה וַאֲנִיָּה׃ 2.6. וַיַּחְמֹס כַּגַּן שֻׂכּוֹ שִׁחֵת מוֹעֲדוֹ שִׁכַּח יְהוָה בְּצִיּוֹן מוֹעֵד וְשַׁבָּת וַיִּנְאַץ בְּזַעַם־אַפּוֹ מֶלֶךְ וְכֹהֵן׃ 2.7. זָנַח אֲדֹנָי מִזְבְּחוֹ נִאֵר מִקְדָּשׁוֹ הִסְגִּיר בְּיַד־אוֹיֵב חוֹמֹת אַרְמְנוֹתֶיהָ קוֹל נָתְנוּ בְּבֵית־יְהוָה כְּיוֹם מוֹעֵד׃ 2.8. חָשַׁב יְהוָה לְהַשְׁחִית חוֹמַת בַּת־צִיּוֹן נָטָה קָו לֹא־הֵשִׁיב יָדוֹ מִבַּלֵּעַ וַיַּאֲבֶל־חֵל וְחוֹמָה יַחְדָּו אֻמְלָלוּ׃ 2.17. עָשָׂה יְהוָה אֲשֶׁר זָמָם בִּצַּע אֶמְרָתוֹ אֲשֶׁר צִוָּה מִימֵי־קֶדֶם הָרַס וְלֹא חָמָל וַיְשַׂמַּח עָלַיִךְ אוֹיֵב הֵרִים קֶרֶן צָרָיִךְ׃ 2.22. תִּקְרָא כְיוֹם מוֹעֵד מְגוּרַי מִסָּבִיב וְלֹא הָיָה בְּיוֹם אַף־יְהוָה פָּלִיט וְשָׂרִיד אֲשֶׁר־טִפַּחְתִּי וְרִבִּיתִי אֹיְבִי כִלָּם׃ 3.1. דֹּב אֹרֵב הוּא לִי אריה [אֲרִי] בְּמִסְתָּרִים׃ 3.1. אֲנִי הַגֶּבֶר רָאָה עֳנִי בְּשֵׁבֶט עֶבְרָתוֹ׃ 3.2. אוֹתִי נָהַג וַיֹּלַךְ חֹשֶׁךְ וְלֹא־אוֹר׃ 3.2. זָכוֹר תִּזְכּוֹר ותשיח [וְתָשׁוֹחַ] עָלַי נַפְשִׁי׃ 3.3. אַךְ בִּי יָשֻׁב יַהֲפֹךְ יָדוֹ כָּל־הַיּוֹם׃ 3.3. יִתֵּן לְמַכֵּהוּ לֶחִי יִשְׂבַּע בְּחֶרְפָּה׃ 3.16. וַיַּגְרֵס בֶּחָצָץ שִׁנָּי הִכְפִּישַׁנִי בָּאֵפֶר׃ 3.17. וַתִּזְנַח מִשָּׁלוֹם נַפְשִׁי נָשִׁיתִי טוֹבָה׃ 3.18. וָאֹמַר אָבַד נִצְחִי וְתוֹחַלְתִּי מֵיְהוָה׃ 3.42. נַחְנוּ פָשַׁעְנוּ וּמָרִינוּ אַתָּה לֹא סָלָחְתָּ׃ 4.11. כִּלָּה יְהוָה אֶת־חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ וַיַּצֶּת־אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסוֹדֹתֶיהָ׃ 4.13. מֵחַטֹּאת נְבִיאֶיהָ עֲוֺנוֹת כֹּהֲנֶיהָ הַשֹּׁפְכִים בְּקִרְבָּהּ דַּם צַדִּיקִים׃ 5.7. אֲבֹתֵינוּ חָטְאוּ אינם [וְאֵינָם] אנחנו [וַאֲנַחְנוּ] עֲוֺנֹתֵיהֶם סָבָלְנוּ׃ 5.16. נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ אוֹי־נָא לָנוּ כִּי חָטָאנוּ׃ | 1.5. Her adversaries have become the head, her enemies are at ease; for the Lord has afflicted her because of the multitude of her sins; her young children went into captivity before the enemy. (PAUSE FOR REFLECTIONS) 1.8. Jerusalem sinned grievously, therefore she became a wanderer; all who honored her despised her, for they have seen her shame; moreover, she herself sighed and turned away. 1.9. Her uncleanliness is in her skirts, she was not mindful of her end, and she fell astonishingly with none to comfort her. 'Behold, O Lord, my affliction, for the enemy has magnified himself.' \t 1.12. All of you who pass along the road, let it not happen to you. Behold and see, if there is any pain like my pain, which has been dealt to me, [with] which the Lord saddened [me] on the day of His fierce anger. 1.13. From above He has hurled fire into my bones, and it broke them; He has spread a net for my feet, He has turned me back, He has made me desolate [and] faint all day long. 1.14. The yoke of my transgressions was marked in His hand, they have become interwoven; they have come upon my neck and caused my strength to fail; the Lord delivered me into the hands of those I could not withstand. 1.15. The Lord has trampled all my mighty men in my midst, He summoned an assembly against me to crush my young men; the Lord has trodden as in a wine press the virgin daughter of Judah. 1.17. Zion spreads out her hands [for help], but there is none to comfort her; the Lord has commanded concerning Jacob [that] his adversaries shall be round about him; Jerusalem has become an outcast among them. 1.18. The Lord is righteous, for I have rebelled against His word; hear, I pray, all you peoples, and behold my pain; my maidens and my youths have gone into captivity. 2.1. How hath the Lord covered with a cloud The daughter of Zion in His anger! He hath cast down from heaven unto the earth The beauty of Israel, And hath not remembered His footstool In the day of His anger. 2.2. The Lord hath swallowed up unsparingly All the habitations of Jacob; He hath thrown down in His wrath The strongholds of the daughter of Judah; He hath brought them down to the ground; He hath profaned the kingdom and the princes thereof. 2.3. He hath cut off in fierce anger All the horn of Israel; He hath drawn back His right hand From before the enemy; And He hath burned in Jacob like a flaming fire, Which devoureth round about. 2.4. He hath bent His bow like an enemy, Standing with His right hand as an adversary, And hath slain all that were pleasant to the eye; In the tent of the daughter of Zion He hath poured out His fury like fire. 2.5. The Lord is become as an enemy, He hath swallowed up Israel; He hath swallowed up all her palaces, He hath destroyed his strongholds; And He hath multiplied in the daughter of Judah Mourning and moaning. 2.6. And He hath stripped His tabernacle, as if it were a garden, He hath destroyed His place of assembly; The LORD hath caused to be forgotten in Zion Appointed season and sabbath, And hath rejected in the indignation of His anger The king and the priest. 2.7. The Lord hath cast off His altar, He hath abhorred His sanctuary, He hath given up into the hand of the enemy The walls of her palaces; They have made a noise in the house of the LORD, As in the day of a solemn assembly. 2.8. The LORD hath purposed to destroy The wall of the daughter of Zion; He hath stretched out the line, He hath not withdrawn His hand from destroying; But He hath made the rampart and wall to mourn, They languish together. 2.17. The LORD hath done that which He devised; He hath performed His word That He commanded in the days of old; He hath thrown down unsparingly; And He hath caused the enemy to rejoice over thee, He hath exalted the horn of thine adversaries. 2.20. ’See, O LORD, and consider, To whom Thou hast done thus! Shall the women eat their fruit, The children that are dandled in the hands? Shall the priest and the prophet be slain In the sanctuary of the Lord? 2.22. Thou hast called, as in the day of a solemn assembly, My terrors on every side, And there was none in the day of the LORD’S anger That escaped or remained; Those that I have dandled and brought up Hath mine enemy consumed.’ 3.1. I am the man that hath seen affliction By the rod of His wrath. 3.2. He hath led me and caused me to walk in darkness and not in light. 3.3. Surely against me He turneth His hand again and again all the day. 3.16. He hath also broken my teeth with gravel stones, He hath made me to wallow in ashes. 3.17. And my soul is removed far off from peace, I forgot prosperity. 3.18. And I said: ‘My strength is perished, And mine expectation from the LORD.’ 3.42. We have transgressed and have rebelled; Thou hast not pardoned. 4.11. The LORD hath accomplished His fury, He hath poured out His fierce anger; And He hath kindled a fire in Zion, Which hath devoured the foundations thereof. 4.13. It is because of the sins of her prophets, And the iniquities of her priests, That have shed the blood of the just In the midst of her. 5.7. Our fathers have sinned, and are not; And we have borne their iniquities. 5.16. The crown is fallen from our head; Woe unto us! for we have sinned. |
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4. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
| 85a. ובני בתירה ויונתן בן שאול רבן שמעון בן גמליאל הא דאמרן בני בתירה דאמר מר הושיבוהו בראש ומינוהו לנשיא עליהן יונתן בן שאול דקא"ל לדוד (שמואל א כג, יז) ואתה תמלוך על ישראל ואני אהיה לך למשנה,ממאי דלמא יונתן בן שאול דחזא דגריר עלמא בתר דוד בני בתירה נמי דחזו להלל דעדיף מינייהו אלא רבן שמעון בן גמליאל ודאי ענוותן הוה,אמר רבי חביבין יסורין קבל עליה תליסר שני שית בצמירתא ושבע בצפרנא ואמרי לה שבעה בצמירתא ושית בצפרנא,אהורייריה דבי רבי הוה עתיר משבור מלכא כד הוה רמי כיסתא לחיותא הוה אזיל קלא בתלתא מילי הוה מכוין דרמי בההיא שעתא דעייל רבי לבית הכסא ואפי' הכי מעבר ליה קליה לקלייהו ושמעו ליה נחותי ימא,ואפ"ה יסורי דר' אלעזר בר' שמעון עדיפי מדרבי דאילו ר"א בר"ש מאהבה באו ומאהבה הלכו דרבי ע"י מעשה באו וע"י מעשה הלכו,ע"י מעשה באו מאי היא דההוא עגלא דהוו קא ממטו ליה לשחיטה אזל תליא לרישיה בכנפיה דרבי וקא בכי אמר ליה זיל לכך נוצרת אמרי הואיל ולא קא מרחם ליתו עליה יסורין,וע"י מעשה הלכו יומא חד הוה קא כנשא אמתיה דרבי ביתא הוה שדיא בני כרכושתא וקא כנשא להו אמר לה שבקינהו כתיב (תהלים קמה, ט) ורחמיו על כל מעשיו אמרי הואיל ומרחם נרחם עליה,כולהו שני יסורי דר' אלעזר לא שכיב איניש בלא זמניה כולהו שני יסורי דרבי לא איצטריך עלמא למיטרא דאמר רבה בר רב שילא קשי יומא דמיטרא כיומא דדינא ואמר אמימר אי לאו צריך לעלמא בעו רבנן רחמי עליה ומבטלי ליה אפי' הכי כי הוו עקרי פוגלא ממשרא הוה קיימא בירא מליא מיא,איקלע רבי לאתריה דר' אלעזר בר' שמעון א"ל יש לו בן לאותו צדיק אמרו לו יש לו בן וכל זונה שנשכרת בשנים שוכרתו בשמנה אתייה אסמכיה ברבי ואשלמיה לר' שמעון בן איסי בן לקוניא אחות דאמיה,כל יומא הוה אמר לקרייתי אנא איזיל אמר ליה חכים עבדו יתך וגולתא דדהבא פרסו עלך ורבי קרו לך ואת אמרת לקרייתי אנא איזיל אמר ליה מומי עזובה דא כי גדל אתא יתיב במתיבתא דרבי שמעיה לקליה אמר הא קלא דמי לקליה דר' אלעזר בר' שמעון אמרו ליה בריה הוא,קרי עליה (משלי יא, ל) פרי צדיק עץ חיים ולוקח נפשות חכם פרי צדיק עץ חיים זה ר' יוסי בר' אלעזר בר' שמעון ולוקח נפשות חכם זה ר' שמעון בן איסי בן לקוניא,כי נח נפשיה אמטוהו למערתא דאבוה הוה הדרא לה עכנא למערתא אמר ליה עכנא עכנא פתח פיך ויכנס בן אצל אביו לא פתחא להו כסבורים העם לומר שזה גדול מזה,יצתה בת קול ואמרה לא מפני שזה גדול מזה אלא זה היה בצער מערה וזה לא היה בצער מערה,איקלע רבי לאתריה דר' טרפון אמר להו יש לו בן לאותו צדיק שהיה מקפח את בניו אמרו לו בן אין לו בן בת יש לו וכל זונה שנשכרת בשנים שוכרתו בשמנה,אתיוהו לקמיה אמר ליה אי הדרת בך יהיבנא לך ברתאי הדר ביה איכא דאמרי נסבה וגירשה איכא דאמרי לא נסבה כלל כדי שלא יאמרו בשביל זו חזר זה,ולמה ליה כולי האי דאמר רב יהודה אמר רב ואמרי לה אמר ר' חייא בר אבא אמר ר' יוחנן ואמרי לה אמר ר' שמואל בר נחמני אמר ר' יונתן כל המלמד את בן חבירו תורה זוכה ויושב בישיבה של מעלה שנאמר (ירמיהו טו, יט) אם תשוב ואשיבך לפני תעמוד,וכל המלמד את בן עם הארץ תורה אפילו הקב"ה גוזר גזירה מבטלה בשבילו שנאמר (ירמיהו טו, יט) ואם תוציא יקר מזולל כפי תהיה,אמר ר' פרנך אמר ר' יוחנן כל שהוא תלמיד חכם ובנו תלמיד חכם ובן בנו תלמיד חכם שוב אין תורה פוסקת מזרעו לעולם שנאמר (ישעיהו נט, כא) ואני זאת בריתי וגו' לא ימושו מפיך ומפי זרעך ומפי זרע זרעך אמר ה' מעתה ועד עולם,מאי אמר ה' אמר הקב"ה אני ערב לך בדבר זה מאי מעתה ועד עולם אמר ר' ירמיה מכאן ואילך תורה מחזרת על אכסניא שלה,רב יוסף יתיב ארבעין תעניתא ואקריוהו לא ימושו מפיך יתיב ארבעים תעניתא אחריני ואקריוהו לא ימושו מפיך ומפי זרעך יתיב מאה תעניתא אחריני אתא ואקריוהו לא ימושו מפיך ומפי זרעך ומפי זרע זרעך אמר מכאן ואילך לא צריכנא תורה מחזרת על אכסניא שלה,ר' זירא כי סליק לארעא דישראל יתיב מאה תעניתא דלשתכח גמרא בבלאה מיניה כי היכי דלא נטרדיה יתיב מאה אחרניתא דלא לשכוב ר' אלעזר בשניה ונפלין עילויה מילי דצבורא ויתיב מאה אחריני דלא נשלוט ביה נורא דגיהנם,כל תלתין יומי הוה בדיק נפשיה שגר תנורא סליק ויתיב בגויה ולא הוה שלטא ביה נורא יומא חד יהבו ביה רבנן עינא ואיחרכו שקיה וקרו ליה קטין חריך שקיה,אמר רב יהודה אמר רב מאי דכתיב (ירמיהו ט, יא) מי האיש החכם ויבן את זאת ואשר דבר פי ה' אליו ויגידה על מה אבדה הארץ דבר זה | 85a. the sons of Beteira; and Jonathan, son of Saul. The Gemara discusses each case: The incident revealing the modesty of Rabban Shimon ben Gamliel is that which we just said, as he referred to himself modestly as a fox. The sons of Beteira were exceptionally modest, as they served in the position of Nasi and yet abdicated their positions in favor of Hillel when he emigrated from Babylonia to Eretz Yisrael. As the Master said: The sons of Beteira, upon recognizing that Hillel was a superior expert in halakha, seated him at the head and appointed him Nasi over them (see Pesaḥim 66a). Jonathan, son of Saul, was extremely modest, as he said to David: “And you shall be king over Israel, and I shall be second to you” (I Samuel 23:17), despite the fact that his father, Saul, was the current king.,The Gemara asks: From where do we know that the aforementioned men were truly modest? Perhaps Jonathan, son of Saul, relinquished his rights to the kingship not due to modesty, but because he saw that the world, i.e., the masses, were drawn after David, and he felt he had no other recourse. With regard to the sons of Beteira also, perhaps they abdicated only because they saw that Hillel was greater than they, as he was able to answer questions that they could not resolve. The Gemara adds: But Rabban Shimon ben Gamliel certainly was a truly modest individual.,§ The Gemara returns to the previous incident. When he heard that the greatness of Rabbi Elazar, son of Rabbi Shimon, was due to his suffering, Rabbi Yehuda HaNasi said to himself: Afflictions are evidently precious. He accepted thirteen years of afflictions upon himself; six years of stones in the kidneys and seven years of scurvy [bitzfarna]. And some say it was seven years of stones in the kidneys and six years of scurvy.,The Gemara relates: The stableman [ahuriyareih] of the house of Rabbi Yehuda HaNasi was wealthier than King Shapur of Persia, due to Rabbi Yehuda HaNasi’s abundant livestock. When the stableman would place fodder before the livestock, the sound of their lowing would travel the distance of three mil. He would calculate the right moment so that he would place the fodder before the animals at precisely that time when Rabbi Yehuda HaNasi entered the latrine, so that the lowing of the animals would drown out Rabbi Yehuda HaNasi’s screams of pain. But even so, Rabbi Yehuda HaNasi’s voice was so loud that it overcame the sound of the livestock, and even sailors heard it out at sea.,The Gemara says: But even so, the afflictions of Rabbi Elazar, son of Rabbi Shimon, were greater than those of Rabbi Yehuda HaNasi. The reason is that whereas the afflictions of Rabbi Elazar, son of Rabbi Shimon, came upon him out of love, and left him out of love, i.e., they were solely the result of his own request, not because he deserved them, those of Rabbi Yehuda HaNasi came upon him due to an incident and left him due to another incident.,The Gemara stated that Rabbi Yehuda HaNasi’s suffering came upon him due to an incident. What was that incident that led to his suffering? The Gemara answers that there was a certain calf that was being led to slaughter. The calf went and hung its head on the corner of Rabbi Yehuda HaNasi’s garment and was weeping. Rabbi Yehuda HaNasi said to it: Go, as you were created for this purpose. It was said in Heaven: Since he was not compassionate toward the calf, let afflictions come upon him.,The Gemara explains the statement: And left him due to another incident. One day, the maidservant of Rabbi Yehuda HaNasi was sweeping his house. There were young weasels [karkushta] lying about, and she was in the process of sweeping them out. Rabbi Yehuda HaNasi said to her: Let them be, as it is written: “The Lord is good to all; and His mercies are over all His works” (Psalms 145:9). They said in Heaven: Since he was compassionate, we shall be compassionate on him, and he was relieved of his suffering.,The Gemara relates: During all the years of the suffering of Rabbi Elazar, son of Rabbi Shimon, no one died prematurely, as his afflictions atoned for the entire generation. During all the years of the suffering of Rabbi Yehuda HaNasi, the world did not require any rain, as the moisture of the dew was sufficient. As Rabba bar Rav Sheila said: A day of rain is as difficult as a day of judgment, due to the damage that storms and flooding can cause. And Ameimar said: Were it not for the fact that rain is needed by people, the Sages would pray for mercy and annul it, due to the nuisances of rain. And even so, despite the fact that there was no rain all those years, when a radish was uprooted from its row in the field, there remained in its place a hole filled with water, due to the moisture in the earth.,The Gemara continues discussing Rabbi Yehuda HaNasi’s relationship with Rabbi Elazar, son of Rabbi Shimon. Once Rabbi Yehuda HaNasi arrived at the place of Rabbi Elazar, son of Rabbi Shimon. He said to the locals: Does that righteous person have a son? They said to him: He has a son who is wayward, and any prostitute who hires herself out to others for two coins hires him for eight, due to his handsomeness. Upon hearing this report, Rabbi Yehuda HaNasi resolved to extricate Rabbi Elazar’s son from his plight. He brought him back with him, ordained him as a rabbi, and gave him over to Rabbi Shimon ben Isi ben Lakonya, the brother of the boy’s mother, to teach him Torah.,Each day, the boy would say: I am going back to my town, because it was difficult for him to study. Rabbi Shimon ben Isi ben Lakonya said to him: You have been made wise, and a golden cloak has been spread over you when you were ordained, and you are called by the title Rabbi, and yet you say: I am going back to my town? The boy said to him: I vow [momei] that this thought of leaving is now abandoned, i.e., I will stay and improve my ways. When the boy matured and became a Torah scholar, he came and sat in the academy of Rabbi Yehuda HaNasi. Rabbi Yehuda HaNasi heard his voice and said: This voice is similar to the voice of Rabbi Elazar, son of Rabbi Shimon. Those who were present said to him: It is his son.,Rabbi Yehuda HaNasi read the verse about him: “The fruit of the righteous is a tree of life; and he that is wise wins souls” (Proverbs 11:30). The Gemara explains, with regard to the phrase “the fruit of the righteous,” that this is referring to Rabbi Yosei, son of Rabbi Elazar, son of Rabbi Shimon, who was the son of a righteous individual and became a great scholar in his own right. When the verse states: “And he that is wise wins souls,” this is referring to Rabbi Shimon ben Isi ben Lakonya, who successfully helped Rabbi Yosei reach his potential.,When this Rabbi Yosei died, he was brought to his father’s cave for burial. A serpent encircled the entrance of the cave, denying any access. Those present said to it: Serpent, serpent! Open your mouth, so that a son may enter next to his father. The serpent did not open its mouth for them. The people there thought that Rabbi Yosei was denied burial alongside his father because this one, Rabbi Elazar, son of Rabbi Shimon, was greater than that one, Rabbi Yosei.,A Divine Voice emerged and said: It is not because this one is greater than that one; rather, it is because this one, Rabbi Elazar, experienced the suffering of the cave, while that one, i.e., Rabbi Yosei, did not experience suffering of the cave. Rabbi Elazar, son of Rabbi Shimon, suffered with his father for thirteen years in a cave while hiding from the Romans (see Shabbat 33b).,The Gemara relates a similar incident: Once Rabbi Yehuda HaNasi arrived at the place of Rabbi Tarfon. He said to the townspeople: Does that righteous person, Rabbi Tarfon, who would take an oath by the life of his children, have a son? Rabbi Tarfon was wont to take oaths by the lives of his children (see Oholot 16:1). They said to him: He does not have a son, but he has a grandson, a son from his daughter, and every prostitute who is hired for two coins hires him for eight.,The townspeople brought Rabbi Tarfon’s grandson before Rabbi Yehuda HaNasi, who said to him: If you repent from your evil ways, I will give you my daughter in marriage. He repented and became a righteous individual. There are those who say that he married Rabbi Yehuda HaNasi’s daughter and subsequently divorced her. There are those who say that he did not marry her at all, so that it would not be said about him: It was for the sake of that woman that this man repented.,§ The Gemara asks: And why did Rabbi Yehuda HaNasi exert himself so much to save these wayward sons? The Gemara answers: It is because of that which Rav Yehuda says that Rav says, and some say that which Rabbi Ḥiyya bar Abba says that Rabbi Yoḥa says, and some say that which Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: Anyone who teaches Torah to the son of another merits to sit and study in the heavenly academy, as it is stated: “Therefore so says the Lord: If you return, and I bring you back, you shall stand before Me” (Jeremiah 15:19). This verse, which is addressed to Jeremiah, indicates that if he is able to cause the Jewish people to return to God, he himself will be brought to stand before God.,And anyone who teaches Torah to the son of an ignoramus achieves such an exalted status that even if the Holy One, Blessed be He, were to issue a harsh decree, He may nullify it for his sake, as it is stated in the continuation of the verse: “And if you bring forth the precious out of the worthless, you shall be as My mouth,” i.e., you will be like the mouth of God that can rescind a decree.,The Gemara relates other statements pertaining to Torah scholars and their descendants. Rabbi Parnakh says that Rabbi Yoḥa says: With regard to anyone who is a Torah scholar, and whose son is a Torah scholar, and whose grandson is a Torah scholar, the Torah will never again cease from his descendants, as it is stated: “And as for Me, this is My covet…My spirit that is upon you, and My words which I have put in your mouth, shall not depart out of your mouth, nor out of the mouth of your seed, nor out of the mouth of your seed’s seed, says the Lord, from now and forever” (Isaiah 59:21).,The Gemara asks: What is the significance of the phrase “says the Lord”? The Gemara answers that the Holy One, Blessed be He, said: I am your guarantor in this matter. The Gemara asks: What is the meaning of the phrase “from now and forever”? The verse mentioned only three generations. Rabbi Yirmeya says: The verse means that from this point forward, after three generations, the Torah returns to its lodging, i.e., the Torah is now ingrained in the family.,The Gemara relates that Rav Yosef fasted forty fasts so that the Torah would become ingrained in his family, and he was read the verse in a dream: “My words…shall not depart out of your mouth.” He fasted an additional forty fasts and he was read: “Shall not depart out of your mouth, nor out of the mouth of your seed.” He fasted an additional one hundred fasts. In a dream, he came and was read the conclusion of the verse: “Shall not depart out of your mouth, nor out of the mouth of your seed, nor out of the mouth of your seed’s seed.” He said: From this point forward I do not need to fast anymore, as I am now assured that the Torah will return to its lodging.,The Gemara relates a similar occurrence: When Rabbi Zeira ascended from Babylonia to Eretz Yisrael, he fasted one hundred fasts so that he would forget the Babylonian method of studying Gemara, so that it would not hinder him from adapting to the unique style of study prevalent in Eretz Yisrael. He fasted an additional one hundred fasts so that Rabbi Elazar, son of Rabbi Shimon, would not die during his lifetime, which would have caused the burden of communal matters to fall upon him. As dean of the Torah academy, Rabbi Elazar, son of Rabbi Shimon, was in charge of all public affairs, leaving Rabbi Zeira unencumbered to study Torah. Rabbi Zeira fasted an additional one hundred fasts so that the fire of Gehenna should not affect him.,The Gemara relates with regard to Rabbi Zeira: Every thirty days, he would examine himself to ascertain if he remained on his exalted level. He would ignite an oven, climb in, and sit inside it, and the fire would not affect him. One day, the Sages gave him the evil eye, i.e., they were envious of him, and his legs became singed in the fire. And from then on they referred to him as: The short one with singed legs.,§ The Gemara discusses the topic of the acquisition of Torah knowledge. Rav Yehuda says that Rav says: What is the meaning of that which is written: “Who is the wise man, that he may understand this? And who is he to whom the mouth of the Lord has spoken, that he may declare it? Why has the land been lost and laid waste like a wilderness, so that none passes through?” (Jeremiah 9:11). This matter, i.e., the question: Why has the land been lost |
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5. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
| 28b. ואין ניאותין בהם ואין מטיילין בהם ואין נכנסין בהן בחמה מפני החמה ובגשמים מפני הגשמים ואין מספידין בהן הספד של יחיד אבל קורין בהן ושונין בהן ומספידין בהן הספד של רבים,א"ר יהודה אימתי בישובן אבל בחורבנן מניחין אותן ועולין בהן עשבים ולא יתלוש מפני עגמת נפש,עשבים מאן דכר שמייהו חסורי מיחסרא והכי קתני ומכבדין אותן ומרביצין אותן כדי שלא יעלו בהן עשבים א"ר יהודה אימתי בישובן אבל בחורבנן מניחין אותן לעלות עלו בהם עשבים לא יתלוש מפני עגמת נפש,א"ר אסי בתי כנסיות שבבבל על תנאי הן עשויין ואעפ"כ אין נוהגין בהן קלות ראש ומאי ניהו חשבונות,אמר רב אסי בהכ"נ שמחשבין בו חשבונות מלינין בו את המת מלינין סלקא דעתך לא סגי דלאו הכי אלא לסוף שילינו בו מת מצוה:,ואין ניאותין בהן: אמר רבא חכמים ותלמידיהם מותרין דאמר ריב"ל מאי בי רבנן ביתא דרבנן:,ואין נכנסין בהן בחמה מפני החמה ובגשמים מפני הגשמים: כי הא דרבינא ורב אדא בר מתנה הוו קיימי ושאלי שאילתא מרבא אתא זילחא דמיטרא עיילי לבי כנישתא אמרי האי דעיילינן לבי כנישתא לאו משום מיטרא אלא משום דשמעתא בעא צילותא כיומא דאסתנא,א"ל רב אחא בריה דרבא לרב אשי אי אצטריך ליה לאיניש למיקרי גברא מבי כנישתא מאי א"ל אי צורבא מרבנן הוא לימא הלכתא ואי תנא הוא לימא מתני' ואי קרא הוא לימא פסוקא ואי לא לימא ליה לינוקא אימא לי פסוקיך א"נ נישהי פורתא וניקום:,ומספידין בהן הספד של רבים: ה"ד הספידא דרבים מחוי רב חסדא כגון הספידא דקאי ביה רב ששת מחוי רב ששת כגון הספידא דקאי ביה רב חסדא,רפרם אספדה לכלתיה בבי כנישתא אמר משום יקרא דידי ודמיתא אתו כוליה עלמא ר' זירא ספדיה לההוא מרבנן בבי כנישתא אמר אי משום יקרא דידי אי משום יקרא דידיה דמיתא אתו כולי עלמא,ריש לקיש ספדיה לההוא צורבא מרבנן דשכיח בארעא דישראל דהוי תני הלכתא בכ"ד שורתא אמר ווי חסרא ארעא דישראל גברא רבה,ההוא דהוי תני הלכתא סיפרא וסיפרי ותוספתא ושכיב אתו ואמרו ליה לרב נחמן ליספדיה מר אמר היכי נספדיה הי צנא דמלי סיפרי דחסר,תא חזי מה בין תקיפי דארעא דישראל לחסידי דבבל,תנן התם ודאשתמש בתגא חלף תני ריש לקיש זה המשתמש במי ששונה הלכות כתרה של תורה,ואמר עולא לשתמש איניש במאן דתני ארבעה ולא לשתמש במאן דמתני ארבעה כי הא דריש לקיש הוה אזיל באורחא מטא עורקמא דמיא אתא ההוא גברא ארכביה אכתפיה וקא מעבר ליה א"ל קרית אמר ליה קרינא תנית תנינא ארבעה סידרי משנה א"ל פסלת לך ארבעה טורי וטענת בר לקיש אכתפך שדי בר לקישא במיא,אמר ליה ניחא לי דאשמעינן למר אי הכי גמור מיני הא מלתא דאמר ר' זירא בנות ישראל הן החמירו על עצמן שאפילו רואות טיפת דם כחרדל יושבות עליו שבעה נקיים,תנא דבי אליהו כל השונה הלכות מובטח לו שהוא בן עולם הבא שנאמר (חבקוק ג, ו) הליכות עולם לו אל תקרי הליכות אלא הלכות,ת"ר | 28b. and one may not adorn oneself inside them; nor may one wander about inside them; nor may one enter them in the sun for protection from the sun, or in the rain to find shelter from the rain; nor may one offer a eulogy inside them for an individual, which is a private event. However, one may read the Bible inside them, and one may study halakhot inside them, and one may offer a eulogy inside them for a Torah scholar, if the public attends the eulogy.,Rabbi Yehuda said: When does this apply? When the synagogues are occupied by the people using them. But when they are in a state of ruin, they should be left alone so that grass will sprout up inside them. And that grass should not be picked and removed, due to the anguish that it will bring to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it.,The Gemara asks: Why did Rabbi Yehuda discuss the halakha about grass? Who mentioned anything about it? The Gemara explains: The text of the baraita is incomplete and is teaching the following: And among the other things that may be done in synagogues, they should also be sure to sweep them and to sprinkle their floors with water, in order that grass not sprout up in them. Rabbi Yehuda said: When does this apply? When the synagogues are occupied by the people using them, but when they are in a state of ruin, they should be left alone so that grass will sprout up inside them. If grass did sprout up, it should not be removed, due to the anguish that this will bring to those who see it.,Rav Asi said: Synagogues in Babylonia are built from the outset with a stipulation that they not have the full sanctity of a synagogue, in order that it be permitted to use them for the community’s general needs. But nevertheless, one should not act inside them with frivolity. The Gemara explains: What is meant by this? One should not make business calculations in a synagogue.,Rav Asi said: With regard to a synagogue in which people make business calculations, they will eventually keep a corpse inside it overnight. The Gemara questions the wording of this dictum: Can it really enter your mind to say that they will ever actually keep a corpse inside it overnight? Could it really be that there will not be any other alternative? Rather, Rav Asi means that as a punishment for acting with frivolity people in the community will die, including those who have no family, and so ultimately they will have to keep a corpse with no one to bury it [met mitzva] overnight in the synagogue.,§ The baraita taught: And one may not adorn oneself inside them. Rava said: The prohibition applies only to laypeople, but Torah scholars and their disciples are permitted to do so, as Rabbi Yehoshua ben Levi said: What is the meaning of the term: Bei of the Sages, which is used to describe a study hall? It is a shortened form of house [beita] of the Sages. In order to facilitate the constant presence of the Torah scholars in the study hall, it is permitted for them to use the hall as though it were their home.,The baraita continued: And nor may one enter them in the sun for protection from the sun, or in the rain to find shelter from the rain. The Gemara explains: This is similar to that case of Ravina and Rav Adda bar Mattana. They were standing and asking a question of Rava, when a shower [zilḥa] of rain began to fall upon them. They all entered the synagogue, saying: Our having entered the synagogue is not due to the rain, that we stay dry; rather, it is due to the fact that the halakha we were discussing requires clarity like the day the north wind [istena] blows and the sky is perfectly clear. Therefore, we are entering the synagogue for the sake of studying Torah, which is certainly permitted.,Rav Aḥa, son of Rava, said to Rav Ashi: If a person needs to summon an individual from inside a synagogue, what should he do, since it is not permitted to enter a synagogue just for that purpose? Rav Ashi said to him: If he is a young Torah scholar, let him recite a halakha upon entering the synagogue; and if he is a tanna who memorizes large numbers of mishnayot, let him recite various mishnayot; and if he is an expert in the Bible, let him recite a verse; and if he is not able to do even this, let him say to a child: Recite for me a verse that you have learned today. Alternatively, he should remain in the synagogue for a short time and only afterward stand up and leave.,The baraita continues: And one may offer a eulogy inside them for a Torah scholar if the public attends the eulogy. The Gemara asks: What are the circumstances of a eulogy for the public? Rav Ḥisda depicted a case: For example, a eulogy for a Torah scholar at which Rav Sheshet is present. Owing to his presence, many people will come. Rav Sheshet himself depicted another case: For example, a eulogy at which Rav Ḥisda is present.,The Gemara offers another example: Rafram once eulogized his daughter-in-law inside a synagogue. He said: Due to my honor and the honor of the deceased, everyone will come to the eulogy. It will consequently be a public event, and it is therefore permitted to hold it in a synagogue. Similarly, Rabbi Zeira once eulogized a certain Sage inside a synagogue. He said: Whether due to my honor, or whether due to the honor of the deceased, everyone will come to the eulogy.,Reish Lakish once eulogized a certain young Torah scholar who was frequently present in Eretz Yisrael and who used to study halakha in the twenty-fourth row of the study hall. He sat so far back because he was not one of the principal scholars. Nevertheless, when he died, Reish Lakish said: Alas, Eretz Yisrael has lost a great man.,In contrast, there was a certain man who used to study halakha, the Sifra, and the Sifrei, and the Tosefta, and he died. People came and said to Rav Naḥman: Let the Master eulogize him. He said to them: How can I eulogize him? Should I say: Alas, a basket filled with books is lost? This would not be true. Although the man studied many areas of Torah, he was not proficient in them.,The Gemara compares the conduct of Reish Lakish in Eretz Yisrael to that of Rav Naḥman in Babylonia. Come and see what the difference is between the harsh scholars of Eretz Yisrael and the saintly ones of Babylonia. Although Reish Lakish was known for his harsh nature, he was still more respectful than Rav Naḥman, who was known for his saintliness.,We learned in a mishna there (Avot 1:13): And one who makes use of the crown [taga] of Torah learning will perish from the world. Reish Lakish taught: This is referring to one who allows himself to be served by one who studies halakhot, which is the crown of the Torah.,And Ulla said: It is better that a person should be served by one who studies four orders of the Mishna, and he should not allow himself to be served by one who teaches to others four orders of the Mishna, as in that case of Reish Lakish. He was traveling along the road when he reached a deep puddle of water. A certain man came and placed him upon his shoulders and began transferring him to the other side. Reish Lakish said to him: Have you read the Bible? He said to him: I have read it. He then asked: Have you studied the Mishna? He answered him: I have studied four orders of the Mishna. Reish Lakish then said to him: You have hewn these four mountains and yet you bear the weight of the son of Lakish upon your shoulders? It is inappropriate for you to carry me; throw the son of Lakish into the water.,The man said to Reish Lakish: It is pleasing for me to serve the Master in this way. Reish Lakish said to him: If so, learn from me this matter that Rabbi Zeira said. In this way you will be considered my disciple, and it will then be appropriate for you to serve me. Jewish women were strict upon themselves in that even if they see a spot of menstrual blood that is only the size of a mustard seed they wait on its account seven clean days before immersing themselves in a ritual bath to purify themselves.,The school of Eliyahu taught: Anyone who studies halakhot every day, he is guaranteed that he is destined for the World-to-Come, as it is stated: “His ways [halikhot] are eternal” (Habakkuk 3:6): Do not read the verse as halikhot [ways]; rather, read it as halakhot. Consequently, the verse indicates that the study of the halakhot brings one to eternal life.,The Sages taught in a baraita: |
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6. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
24a. בעדים פסולין ודיינין כשרין מיגו דפסלי עדים פסלי נמי דייני סיפא בדיינין פסולין ועדים כשרין דמיגו דפסלי דיינין פסלי נמי עדים,מתקיף לה רבא בשלמא מיגו דפסלי עדים פסלי נמי דייני איכא בי דינא אחרינא אלא מיגו דפסלי דייני פסלי נמי עדים והא עדים תו ליכא,לא צריכא דאיכא כת אחרת,הא ליכא כת אחרת מאי הכי נמי דלא מצי פסלי היינו דרב דימי,איכא בינייהו מיגו דמר סבר אמרינן מיגו ומר סבר לא אמרינן מיגו,גופא אמר ר"ל פה קדוש יאמר דבר זה תני עדו,איני והאמר עולא הרואה את ר"ל בבית המדרש כאילו עוקר הרים וטוחנן זה בזה,אמר רבינא והלא כל הרואה ר"מ בבית המדרש כאילו עוקר הרי הרים וטוחנן זה בזה,הכי קאמר בא וראה כמה מחבבין זה את זה,כי הא דיתיב רבי וקאמר אסור להטמין את הצונן אמר לפניו ר' ישמעאל בר' יוסי אבא התיר להטמין את הצונן א"ל כבר הורה זקן,אמר רב פפא בא וראה כמה מחבבין זה את זה דאילו רבי יוסי קיים היה כפוף ויושב לפני רבי דהא ר' ישמעאל בר' יוסי ממלא מקום אבותיו הוה והיה כפוף ויושב לפני רבי וקא אמר כבר הורה זקן,א"ר אושעיא מאי דכתיב (זכריה יא, ז) ואקח לי (את) שני מקלות לאחד קראתי נועם ולאחד קראתי חובלים נועם אלו ת"ח שבארץ ישראל שמנעימין זה לזה בהלכה חובלים אלו ת"ח שבבבל שמחבלים זה לזה בהלכה,(זכריה יא, יג) ויאמר (אלי) אלה [שני] בני היצהר העומדים וגו' ושנים זיתים עליה יצהר אמר רבי יצחק אלו ת"ח שבא"י שנוחין זה לזה בהלכה כשמן זית ושנים זיתים עליה אלו ת"ח שבבבל שמרורין זה לזה בהלכה כזית,(זכריה ה, ט) ואשא עיני וארא והנה שתים נשים יוצאות ורוח בכנפיהם ולהנה כנפים ככנפי החסידה ותשאנה האיפה בין השמים ובין הארץ ואומר אל המלאך הדובר בי אנה המה מוליכות את האיפה ויאמר אלי לבנות לה בית בארץ שנער א"ר יוחנן משום רבי שמעון בן יוחי זו חנופה וגסות הרוח שירדו לבבל,וגסות הרוח לבבל נחית והאמר מר עשרה קבין גסות ירדו לעולם תשעה נטלה עילם ואחת כל העולם כולו,אין לבבל נחית ואישתרבובי דאישתרבב לעילם דיקא נמי דכתיב לבנות לה בית בארץ שנער ש"מ,והאמר מר סימן לגסות הרוח עניות ועניות לבבל נחית מאי עניות עניות תורה דכתיב (שיר השירים ח, ח) אחות לנו קטנה ושדים אין לה אמר ר' יוחנן זו עילם שזכתה ללמוד ולא זכתה ללמד,מאי בבל א"ר יוחנן בלולה במקרא בלולה במשנה בלולה בתלמוד (איכה ג, ו) במחשכים הושיבני כמתי עולם אמר ר' ירמיה זה תלמודה של בבל:,| 24a. is stated with regard to a case of disqualified witnesses and fit judges, i.e., the litigant claims that both the witnesses and the judges are disqualified and proves his claim only with regard to the witnesses. Rabbi Meir holds that since the witnesses are disqualified the judges are also disqualified, as the litigant’s entire claim is deemed credible. The latter clause, where Rabbi Meir rules that a litigant can disqualify witnesses, is stated with regard to a case of disqualified judges and fit witnesses, i.e., the litigant proves his claim only with regard to the judges. Since the judges are disqualified the witnesses were also disqualified.,Rava objects to this interpretation: Granted, in the former clause, it is reasonable that since the witnesses are disqualified the judges are also disqualified, as, since there is the option of going to another court, disqualifying these specific judges has no irreversible effect on the outcome of the case. But in the latter case, how can Rabbi Meir hold that since the judges are disqualified, the witnesses are also disqualified without proof? This disqualification nullifies the entire case, as there are no more witnesses.,The Gemara answers: No, the mishna is not referring to a case where there are no other witnesses. The dispute between Rabbi Meir and the Rabbis is necessary only in a case where there is another set of witnesses, which the litigant did not disqualify. Since disqualifying this set will not predetermine the outcome, the litigant’s claim that these witnesses are disqualified is accepted.,The Gemara asks: But if there is no other set of witnesses, what is the halakha? Is it indeed true that the litigant cannot disqualify them? If so, this is identical to Rav Dimi’s interpretation that the mishna is referring to a case where there are two sets of witnesses.,The Gemara answers: There is a practical difference between them with regard to the principle that since [miggo] one of the litigant’s claims is found to be correct, it can be assumed that other claims of his are correct as well. As one Sage, Ravin, holds that according to Rabbi Meir, we say miggo, i.e., this principle should be followed, and one Sage, Rav Dimi, holds that we do not say miggo, but rather the litigant is required to prove every claim he makes.,§ The Gemara returns to discuss the matter itself: Reish Lakish says: Would a holy mouth, i.e., that of Rabbi Meir, say this strange statement, that a litigant can prevent a witness from testifying against him? Rather, emend the text of the mishna and teach: His witness, in the singular, meaning that a litigant can disqualify only a witness who testifies alone.,The Gemara asks: Is that so? Was it in character for Reish Lakish to speak of Rabbi Meir with such reverence when disagreeing with his ruling? But doesn’t Ulla say: When one sees Reish Lakish studying Torah in the study hall it is as though he is uprooting mountains and grinding them into each other? Reish Lakish was evidently very sharp in his analyses.,Ravina said in response: What is the difficulty? But is it not so that when anyone sees Rabbi Meir studying Torah in the study hall, it is as though he is uprooting the highest of mountains and grinding them into each other? Rabbi Meir was a greater scholar than Reish Lakish, so it was fitting for Reish Lakish to speak of him with reverence.,The Gemara answers: The question: Is that so, was not stated to raise a difficulty; rather, this is what he is saying, i.e., this is what the Gemara was noting: Come and see how much the Sages love each other. Although Reish Lakish was himself very sharp and a great Torah scholar, he spoke of Rabbi Meir with reverence.,The Gemara cites another example of Torah scholars who spoke of each other with reverence. It is like that incident where Rabbi Yehuda HaNasi sat and said: It is prohibited to insulate cold food on Shabbat to keep it cold, as this may lead one to insulate hot food on Shabbat to keep it hot. Rabbi Yishmael, son of Rabbi Yosei, said before him: My father ruled that it is permitted to insulate cold food on Shabbat. There is no concern that this will lead one to insulate hot food on Shabbat. Rabbi Yehuda HaNasi subsequently said to those who asked him about this issue: I retract my previous statement; the elder, Rabbi Yosei, has already issued a ruling on this topic, and I defer to his ruling.,Rav Pappa says: Come and see how much they loved each other. As, had Rabbi Yosei still been alive, he would have been subordinate to and sitting before Rabbi Yehuda HaNasi as his student, as Rabbi Yishmael, son of Rabbi Yosei, was his fathers’ replacement, i.e., he was as great a Torah scholar as his forebears, and he was subordinate to and sitting before Rabbi Yehuda HaNasi as his student. And, nevertheless, Rabbi Yehuda HaNasi said: The elder has already issued a ruling on this topic, and he deferred to Rabbi Yosei’s ruling.,This demonstrates what Rabbi Oshaya says: What is the meaning of that which is written: “And I took for myself two staves; the one I called Graciousness, and the other I called Binders” (Zechariah 11:7)? “Graciousness”; these are the Torah scholars in Eretz Yisrael, who are gracious to one another in discussions of halakha. They treat each other with honor and love, as demonstrated in the statements of Reish Lakish and Rabbi Yehuda HaNasi. “Binders [ḥovelim]”; these are the Torah scholars in Babylonia, who injure [shemeḥabbelim] each other in discussions of halakha, i.e., they speak harshly to each other when they disagree.,Similarly, it is stated: “Then he said to me: These are the two anointed ones, that stand by the Lord of the whole earth” (Zechariah 4:14), and it is stated: “And two olive trees by it, one upon the right side of the bowl, and the other upon its left side” (Zechariah 4:3). With regard to the expression “anointed ones,” Rabbi Yitzḥak says: These are the Torah scholars in Eretz Yisrael, who are pleasant to each other in discussions of halakha like olive oil, which is not bitter. The verse “and two olive trees by it” should be interpreted as follows: These are the Torah scholars in Babylonia, who are bitter to each other in discussions of halakha like an olive.,The Gemara interprets another verse in Zechariah: “Then I lifted my eyes and saw, and behold there came forth two women, and the wind was in their wings, for they had wings like the wings of a stork. And they lifted up the measure between the earth and the heaven. Then I said to the angel that spoke with me: To where do they take the measure? And he said to me: To build her a house in the land of Shinar” (Zechariah 5:9–11). Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: This measure refers to flattery and arrogance that descended to Babylonia, i.e., Shinar.,The Gemara asks: And did arrogance descend to Babylonia? But doesn’t the Master say: Ten kav of arrogance descended to the world; Eilam took nine and all the rest of the world in its entirety took one?,The Gemara answers: Yes, it descended to Babylonia, and it made its way to Eilam. The language of the verse is also precise, as it is written: “To build her a house in the land of Shinar,” which indicates that the original intention was to build a house in Babylonia, but it was not built there. The Gemara comments: Conclude from it that arrogance did not remain in Babylonia.,The Gemara asks: But doesn’t the Master say: A sign of arrogance is poverty? And poverty descended to Babylonia, not to Eilam. The Gemara answers: To what kind of poverty is this referring? It is poverty with regard to Torah, which was characteristic of Eilam. As it is written: “We have a little sister, and she has no breasts” (Song of Songs 8:8), and Rabbi Yoḥa says: This refers to Eilam, whose inhabitants merited to learn Torah but did not merit to teach it. They did not produce Torah scholars capable of imparting their wisdom to others.,The Gemara asks: What is the homiletic interpretation of the word Babylonia? Rabbi Yoḥa says, as a tribute to the Jewish community of Babylonia and its Torah scholars: It means mixed with Bible, mixed with Mishna, and mixed with Talmud. Other Sages had a different opinion of the Torah in Babylonia: With regard to the verse: “He has made me dwell in dark places, as those that have been long dead” (Lamentations 3:6), Rabbi Yirmeya says: This is the Talmud of Babylonia, which is not as clear as the Talmud of Eretz Yisrael.,says to the other: My father is trusted to adjudicate for me, or: Your father is trusted to adjudicate for me, or: Three cattle herders, who are not proficient in halakha, are trusted to adjudicate for me, all of whom are disqualified from serving as judges, Rabbi Meir says: The one who made the offer can retract it, and the Rabbis say: He cannot retract it, but must accept their verdict.,Similarly, one who was obligated by Torah law to take an oath to another, which is done while grasping a sacred object, and the latter said to him: Instead of taking an oath, merely vow to me by the life of your head that what you claim is true, Rabbi Meir says: The one who made the offer can retract it, and demand that the other litigant take an oath, as he is obligated to do by Torah law. And the Rabbis say: He cannot retract his offer. Once he has agreed to accept a vow, which is of less severity than an oath, he cannot retract his agreement.,Rav Dimi, son of Rav Naḥman, son of Rav Yosef, says: The case of a litigant who accepts his father or the father of the other litigant as a judge is referring to where the litigant accepted this relative upon himself as one of the judges in a court of three, where the other two judges are fit. It is not referring to where he accepted him as the sole judge.,Rav Yehuda says that Shmuel says: The dispute between Rabbi Meir and the Rabbis is with regard to a case where the claimant had said to the defendant: The money I claim you owe me is forgiven you if my father or your father rules as judge to that effect, and the claimant subsequently wishes to retract his offer. But in a case where it is the defendant who said: I will give you what you claim if that is the ruling of this judge, everyone agrees that he can retract his offer. And Rabbi Yoḥa says: The dispute is with regard to a case where the defendant said: I will give you what you claim if that is the ruling of this judge.,A dilemma was raised before the Sages with regard to the opinion of Rabbi Yoḥa: Is the dispute only with regard to a case where the defendant says: I will give you, but in a case where the claimant says: The money I claim you owe me is forgiven you, everyone agrees that he cannot retract his offer? Or perhaps Rabbi Yoḥa maintains that the dispute is both with regard to this case and with regard to that case?,The Gemara suggests: Come and hear a resolution from that which Rava says: The dispute is with regard to a case where the defendant says: I will give you, but in a case where the claimant says: The money I claim you owe me is forgiven you, everyone agrees that he cannot retract his offer.,Granted, this makes sense if you say that according to Rabbi Yoḥa too, the dispute is with regard to a case where the defendant says: I will give you, but in a case where the claimant says: The money I claim you owe me is forgiven you, everyone agrees that he cannot retract his offer; this means that Rava is stating the halakha in accordance with the opinion of Rabbi Yoḥa. But if you say that according to Rabbi Yoḥa the dispute is both with regard to this case and with regard to that case, then in accordance with whose opinion is Rava stating the halakha? His statement is in accordance with neither Shmuel’s opinion nor Rabbi Yoḥa’s opinion.,The Gemara rejects this: Perhaps Rava is stating his own explanation of the dispute.,Rav Aḥa bar Taḥlifa raised an objection to the opinion of Rava from the latter clause in the mishna: With regard to one who was obligated by Torah law to take an oath to another, and the latter said to him: Vow to me by the life of your head that what you claim is true, Rabbi Meir says: The one who made the offer can retract it; and the Rabbis say: He cannot retract his offer. | |
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