1. Hebrew Bible, Deuteronomy, 10.15, 31.19, 31.21, 31.26, 32.1, 32.46 (9th cent. BCE - 3rd cent. BCE)
| 10.15. רַק בַּאֲבֹתֶיךָ חָשַׁק יְהוָה לְאַהֲבָה אוֹתָם וַיִּבְחַר בְּזַרְעָם אַחֲרֵיהֶם בָּכֶם מִכָּל־הָעַמִּים כַּיּוֹם הַזֶּה׃ 31.19. וְעַתָּה כִּתְבוּ לָכֶם אֶת־הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת־בְּנֵי־יִשְׂרָאֵל שִׂימָהּ בְּפִיהֶם לְמַעַן תִּהְיֶה־לִּי הַשִּׁירָה הַזֹּאת לְעֵד בִּבְנֵי יִשְׂרָאֵל׃ 31.21. וְהָיָה כִּי־תִמְצֶאןָ אֹתוֹ רָעוֹת רַבּוֹת וְצָרוֹת וְעָנְתָה הַשִּׁירָה הַזֹּאת לְפָנָיו לְעֵד כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ כִּי יָדַעְתִּי אֶת־יִצְרוֹ אֲשֶׁר הוּא עֹשֶׂה הַיּוֹם בְּטֶרֶם אֲבִיאֶנּוּ אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבָּעְתִּי׃ 31.26. לָקֹחַ אֵת סֵפֶר הַתּוֹרָה הַזֶּה וְשַׂמְתֶּם אֹתוֹ מִצַּד אֲרוֹן בְּרִית־יְהוָה אֱלֹהֵיכֶם וְהָיָה־שָׁם בְּךָ לְעֵד׃ 32.1. יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וּבְתֹהוּ יְלֵל יְשִׁמֹן יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ יִצְּרֶנְהוּ כְּאִישׁוֹן עֵינוֹ׃ 32.1. הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי׃ 32.46. וַיֹּאמֶר אֲלֵהֶם שִׂימוּ לְבַבְכֶם לְכָל־הַדְּבָרִים אֲשֶׁר אָנֹכִי מֵעִיד בָּכֶם הַיּוֹם אֲשֶׁר תְּצַוֻּם אֶת־בְּנֵיכֶם לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ | 10.15. Only the LORD had a delight in thy fathers to love them, and He chose their seed after them, even you, above all peoples, as it is this day." 31.19. Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel." 31.21. then it shall come to pass, when many evils and troubles are come upon them, that this song shall testify before them as a witness; for it shall not be forgotten out of the mouths of their seed; for I know their imagination how they do even now, before I have brought them into the land which I swore.’" 31.26. ’Take this book of the law, and put it by the side of the ark of the covet of the LORD your God, that it may be there for a witness against thee." 32.1. Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth." 32.46. he said unto them: ‘Set your heart unto all the words wherewith I testify against you this day; that ye may charge your children therewith to observe to do all the words of this law." |
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2. Hebrew Bible, Genesis, 49.2 (9th cent. BCE - 3rd cent. BCE)
| 49.2. מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ וְהוּא יִתֵּן מַעֲדַנֵּי־מֶלֶךְ׃ 49.2. הִקָּבְצוּ וְשִׁמְעוּ בְּנֵי יַעֲקֹב וְשִׁמְעוּ אֶל־יִשְׂרָאֵל אֲבִיכֶם׃ | 49.2. Assemble yourselves, and hear, ye sons of Jacob; And hearken unto Israel your father." |
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3. Hebrew Bible, Proverbs, 4.10, 5.7, 7.24, 11.24, 13.7, 14.20, 23.19, 23.23-23.25, 23.31-23.34 (9th cent. BCE - 3rd cent. BCE)
| 5.7. וְעַתָּה בָנִים שִׁמְעוּ־לִי וְאַל־תָּסוּרוּ מֵאִמְרֵי־פִי׃ 7.24. וְעַתָּה בָנִים שִׁמְעוּ־לִי וְהַקְשִׁיבוּ לְאִמְרֵי־פִי׃ 11.24. יֵשׁ מְפַזֵּר וְנוֹסָף עוֹד וְחוֹשֵׂךְ מִיֹּשֶׁר אַךְ־לְמַחְסוֹר׃ 13.7. יֵשׁ מִתְעַשֵּׁר וְאֵין כֹּל מִתְרוֹשֵׁשׁ וְהוֹן רָב׃ 23.19. שְׁמַע־אַתָּה בְנִי וַחֲכָם וְאַשֵּׁר בַּדֶּרֶךְ לִבֶּךָ׃ 23.23. אֱמֶת קְנֵה וְאַל־תִּמְכֹּר חָכְמָה וּמוּסָר וּבִינָה׃ 23.24. גול [גִּיל] יגול [יָגִיל] אֲבִי צַדִּיק יולד [וְיוֹלֵד] חָכָם וישמח־[יִשְׂמַח־] בּוֹ׃ 23.25. יִשְׂמַח־אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ׃ 23.31. אַל־תֵּרֶא יַיִן כִּי יִתְאַדָּם כִּי־יִתֵּן בכיס [בַּכּוֹס] עֵינוֹ יִתְהַלֵּךְ בְּמֵישָׁרִים׃ 23.32. אַחֲרִיתוֹ כְּנָחָשׁ יִשָּׁךְ וּכְצִפְעֹנִי יַפְרִשׁ׃ 23.33. עֵינֶיךָ יִרְאוּ זָרוֹת וְלִבְּךָ יְדַבֵּר תַּהְפֻּכוֹת׃ 23.34. וְהָיִיתָ כְּשֹׁכֵב בְּלֶב־יָם וּכְשֹׁכֵב בְּרֹאשׁ חִבֵּל׃ | 4.10. Hear, O my son, and receive my sayings; And the years of thy life shall be many." 5.7. Now therefore, O ye children, hearken unto me, And depart not from the words of my mouth." 7.24. Now therefore, O ye children, hearken unto me, And attend to the words of my mouth." 11.24. There is that scattereth, and yet increaseth; And there is that withholdeth more than is meet, but it tendeth only to want." 13.7. There is that pretendeth himself rich, yet hath nothing; There is that pretendeth himself poor, yet hath great wealth." 14.20. The poor is hated even of his own neighbour; But the rich hath many friends. ." 23.19. Hear thou, my son, and be wise, And guide thy heart in the way." 23.23. Buy the truth, and sell it not; also wisdom, and instruction, and understanding." 23.24. The father of the righteous will greatly rejoice; and he that begetteth a wise child will have joy of him." 23.25. Let thy father and thy mother be glad, and let her that bore thee rejoice." 23.31. Look not thou upon the wine when it is red, when it giveth its colour in the cup, When it glideth down smoothly;" 23.32. At the last it biteth like a serpent, and stingeth like a basilisk." 23.33. Thine eyes shall behold strange things, and thy heart shall utter confused things." 23.34. Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast." |
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4. Hebrew Bible, Psalms, 119.126 (9th cent. BCE - 3rd cent. BCE)
| 119.126. עֵת לַעֲשׂוֹת לַיהוָה הֵפֵרוּ תּוֹרָתֶךָ׃ | 119.126. It is time for the LORD to work; They have made void Thy law." |
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5. Hebrew Bible, Ruth, 2.4 (9th cent. BCE - 3rd cent. BCE)
| 2.4. וְהִנֵּה־בֹעַז בָּא מִבֵּית לֶחֶם וַיֹּאמֶר לַקּוֹצְרִים יְהוָה עִמָּכֶם וַיֹּאמְרוּ לוֹ יְבָרֶכְךָ יְהוָה׃ | 2.4. And, behold, Boaz came from Beth-lehem, and said unto the reapers: ‘The LORD be with you.’ And they answered him: ‘The LORD bless thee.’" |
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6. Hebrew Bible, 1 Samuel, 1.1 (8th cent. BCE - 5th cent. BCE)
| 1.1. וְהִיא מָרַת נָפֶשׁ וַתִּתְפַּלֵּל עַל־יְהוָה וּבָכֹה תִבְכֶּה׃ 1.1. וַיְהִי אִישׁ אֶחָד מִן־הָרָמָתַיִם צוֹפִים מֵהַר אֶפְרָיִם וּשְׁמוֹ אֶלְקָנָה בֶּן־יְרֹחָם בֶּן־אֱלִיהוּא בֶּן־תֹּחוּ בֶן־צוּף אֶפְרָתִי׃ | 1.1. Now there was a certain man of Ramatayim-żofim, in mount Efrayim, and his name was Elqana, the son of Yeroĥam, the son of Elihu the son of Toĥu, the son of Żuf, an Efratite:" |
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7. Hebrew Bible, Jeremiah, 12.7, 17.23 (8th cent. BCE - 5th cent. BCE)
| 12.7. עָזַבְתִּי אֶת־בֵּיתִי נָטַשְׁתִּי אֶת־נַחֲלָתִי נָתַתִּי אֶת־יְדִדוּת נַפְשִׁי בְּכַף אֹיְבֶיהָ׃ 17.23. וְלֹא שָׁמְעוּ וְלֹא הִטּוּ אֶת־אָזְנָם וַיַּקְשׁוּ אֶת־עָרְפָּם לְבִלְתִּי שומע [שְׁמוֹעַ] וּלְבִלְתִּי קַחַת מוּסָר׃ | 12.7. I have forsaken My house, I have cast off My heritage; I have given the dearly beloved of My soul Into the hand of her enemies." 17.23. but they hearkened not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction." |
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8. Hebrew Bible, Ecclesiastes, 6.2 (5th cent. BCE - 2nd cent. BCE)
| 6.2. אִישׁ אֲשֶׁר יִתֶּן־לוֹ הָאֱלֹהִים עֹשֶׁר וּנְכָסִים וְכָבוֹד וְאֵינֶנּוּ חָסֵר לְנַפְשׁוֹ מִכֹּל אֲשֶׁר־יִתְאַוֶּה וְלֹא־יַשְׁלִיטֶנּוּ הָאֱלֹהִים לֶאֱכֹל מִמֶּנּוּ כִּי אִישׁ נָכְרִי יֹאכֲלֶנּוּ זֶה הֶבֶל וָחֳלִי רָע הוּא׃ | 6.2. a man to whom God giveth riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it; this is vanity, and it is an evil disease." |
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9. Anon., 1 Enoch, 91.4 (3rd cent. BCE - 2nd cent. BCE)
| 91.4. Love uprightness and walk therein. And draw not nigh to uprightness with a double heart, And associate not with those of a double heart,But walk in righteousness, my sons. And it shall guide you on good paths, And righteousness shall be your companion. |
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10. Septuagint, Ecclesiasticus (Siracides), 6.23, 24.11 (2nd cent. BCE - 2nd cent. BCE)
| 24.11. In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion. |
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11. Septuagint, Judith, 9.4 (2nd cent. BCE - 0th cent. CE)
| 9.4. and thou gavest their wives for a prey and their daughters to captivity, and all their booty to be divided among thy beloved sons, who were zealous for thee, and abhorred the pollution of their blood, and called on thee for help -- O God, my God, hear me also, a widow. |
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12. Septuagint, Wisdom of Solomon, 6.11 (2nd cent. BCE - 1st cent. BCE)
| 6.11. Therefore set your desire on my words;long for them, and you will be instructed. |
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13. Septuagint, 3 Maccabees, 6.11 (2nd cent. BCE - 2nd cent. BCE)
| 6.11. Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.' |
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14. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE)
| 9.5. One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”" |
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15. New Testament, Romans, 11.28 (1st cent. CE - 1st cent. CE)
| 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. |
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16. Anon., Sifre Deuteronomy, 343 (2nd cent. CE - 4th cent. CE)
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17. Palestinian Talmud, Berachot, 9.5 (2nd cent. CE - 5th cent. CE)
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18. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE)
| 79b. שכירות דמטלטלין מטלטלי בני שטרא נינהו אמר רב חסדא שכירות דקרקע:,אמר ר' אלעזר ראוהו שהטמין בחורשין וטבח ומכר משלם תשלומי ארבעה וחמשה אמאי הא לא משך א"ר חסדא שהכישה במקל,אמרי וכיון דראוהו גזלן הוא כיון דקא מטמרי מנייהו גנב הוא,ואלא גזלן היכי דמי אמר ר' אבהו כגון בניהו בן יהוידע שנאמר (שמואל ב כג, כא) ויגזל את החנית מיד המצרי ויהרגהו בחניתו,ר' יוחנן אמר כגון בעלי שכם שנאמר (שופטים ט, כה) וישימו לו בעלי שכם מארבים על ראשי ההרים ויגזלו [את] כל אשר יעבר עליהם בדרך,ור' אבהו מאי טעמא לא אמר מהאי אמר לך כיון דמטמרי איטמורי לא גזלני נינהו ור' יוחנן הא דקא מטמרי דלא ניחזינהו אינשי וניערקו מנייהו,שאלו תלמידיו את רבן יוחנן בן זכאי מפני מה החמירה תורה בגנב יותר מגזלן אמר להן זה השוה כבוד עבד לכבוד קונו וזה לא השוה כבוד עבד לכבוד קונו,כביכול עשה עין של מטה כאילו אינה רואה ואוזן של מטה כאילו אינה שומעת שנאמר (ישעיהו כט, טו) הוי המעמיקים מה' לסתיר עצה והיה במחשך מעשיהם וגו' וכתיב (תהלים צד, ז) ויאמרו לא יראה יה ולא יבין אלהי יעקב וכתיב (יחזקאל ט, ט) כי [אמרו] עזב ה' את הארץ ואין ה' רואה,(תניא) אמר ר' מאיר משלו משל משום רבן גמליאל למה הדבר דומה לשני בני אדם שהיו בעיר ועשו משתה אחד זימן את בני העיר ולא זימן את בני המלך ואחד לא זימן את בני העיר ולא זימן את בני המלך איזה מהן עונשו מרובה הוי אומר זה שזימן את בני העיר ולא זימן את בני המלך,אמר רבי מאיר בא וראה כמה גדול כח של מלאכה שור שביטלו ממלאכתו חמשה שה שלא ביטלו ממלאכתו ארבעה,אמר רבן יוחנן בן זכאי בא וראה כמה גדול כבוד הבריות שור שהלך ברגליו חמשה שה שהרכיבו על כתיפו ארבעה:, big strongמתני׳ /strong /big אין מגדלין בהמה דקה בא"י אבל מגדלין בסוריא ובמדברות של ארץ ישראל,אין מגדלין תרנגולין בירושלים מפני הקדשים ולא כהנים בארץ ישראל מפני הטהרות,אין מגדלין חזירין בכל מקום לא יגדל אדם את הכלב אלא אם כן היה קשור בשלשלת אין פורסין נישובים ליונים אלא אם כן היה רחוק מן הישוב ל' ריס:, big strongגמ׳ /strong /big ת"ר אין מגדלין בהמה דקה בא"י אבל מגדלין בחורשין שבארץ ישראל בסוריא אפילו בישוב ואין צריך לומר בחוצה לארץ,תניא אידך אין מגדלין בהמה דקה בארץ ישראל אבל מגדלין במדבר שביהודה ובמדבר שבספר עכו ואף על פי שאמרו אין מגדלין בהמה דקה אבל מגדלין בהמה גסה לפי שאין גוזרין גזרה על הצבור אלא אם כן רוב צבור יכולין לעמוד בה,בהמה דקה אפשר להביא מחוצה לארץ בהמה גסה אי אפשר להביא מחוצה לארץ,ואף על פי שאמרו אין מגדלין בהמה דקה אבל משהה הוא קודם לרגל שלשים יום וקודם משתה בנו ל' יום ובלבד שלא ישהה את האחרונה שלשים יום,דסד"א דאי נפק ליה רגל ומכי זבנה עד השתא אכתי לא מלו ליה תלתין יומין לא נימא תלתין משרא שרי ליה לשהויי אלא כיון דנפק ליה רגל לא מבעי ליה לשהויי | 79b. it is speaking of bthe rental of movable property, is movable propertysubject to the writing of ba deed?Rather, bRav Ḥisda said:It is referring to bthe rental of land. /b,§ bRabbi Elazar says:If people bsawa thief bwho was hiding in the woodsnear a herd of grazing animals, bandthat individual emerged and bslaughtered or soldone of the animals from the herd, bhe paysthe bfourfold or fivefold payment.The Gemara asks: bWhyis the thief liable to the fourfold or fivefold payment? bBut he did not pullthe animal. Rabbi Elazar is apparently describing a case where the thief emerged from the forest and slaughtered one of the animals without first moving it, and there is no fourfold or fivefold payment unless the thief first steals the animal. bRav Ḥisda says:This is referring to a case bwhere he hitthe animal bwith a stick,causing it to move.,With regard to Rabbi Elazar’s statement, the Sages bsay: But sincepeople bsaw himdoing all this, bhe is a robber,not a thief, and the fourfold or fivefold payment applies only to thieves. A thief is one who sneaks into a house or other private property; one who commits his act brazenly, in public, is classified as a robber. The Gemara answers: bSince he was hiding from them, he isconsidered ba thief,despite the fact that they saw him.,The Gemara asks: bBut if so, what are the circumstancesof a brobber? Rabbi Abbahu said:Robbers are blikethe case of bBenaiah ben Jehoiada, as it is statedconcerning him: “He slew an Egyptian, a goodly man; and the Egyptian had a spear in his hand; but he went down to him with a staff, band he robbed the spear out of the Egyptian’s hand, and slew him with his own spear”(II Samuel 23:21)., bRabbi Yoḥa said:A different example of a robber is a case blikethat of bthe men of Shechem, as it is stated: “And the men of Shechem set ambushers for him on the tops of the mountains, and they robbed all that came along that way by them”(Judges 9:25).,The Gemara asks: bAnd what is the reasonthat bRabbi Abbahu did not saythe example bfrom thisverse, which discusses the men of Shechem? He could have bsaid to you: Sincethe men of Shechem bwere hidingin ambush, bthey are notconsidered brobbersbut thieves. bAndhow would bRabbi Yoḥarespond to this claim? bThisfact bthat they were hidingwas not because they were hesitant to steal in view of the public. Rather, they acted in this manner bso thatthe travelers bshould not see themin advance band flee from them. /b,§ The Gemara concludes its discussion of theft with several aggadic statements. bHis students asked Rabban Yoḥa ben Zakkai: For what reason was the Torah stricter with a thief than with a robber?Only a thief is required to pay the double, fourfold, or fivefold payment, not a robber. Rabban Yoḥa ben Zakkai bsaid to themin response: bThis one,the robber, bequated the honor ofthe bservant to the honor of his Master, and that one,the thief, bdid not equate the honor ofthe bservant to the honor of his Master.The robber fears neither God nor people, as he is not afraid to rob in public. The thief does not fear God but he does fear other people, which demonstrates that he is more concerned about humans than God., bAs it were,the thief bestablishes the eye below,i.e., God’s eye, bas though it does not see, and the ear below,i.e., God’s ear, bas though it does not hear.The Gemara cites verses that describe people who imagine that God does not see their actions, bas it is stated: “Woe to them who seek deeply to hide their counsel from the Lord, and their works are in the dark,and they say: Who sees us, and who knows us?” (Isaiah 29:15). bAnd it is written: “And they say: The Lord will not see, neither will the God of Jacob give heed”(Psalms 94:7). bAnd it is written: “For they say: The Lord has forsaken the land, and the Lord does not see”(Ezekiel 9:9)., bIt is taughtin a ibaraitathat bRabbi Meir said:To illustrate the severity of a thief over a robber, as per Rabban Yoḥa ben Zakkai’s explanation, bthey stated a parable in the name of Rabban Gamliel. To what is this matter comparable? To two people who wereliving bin thesame bcity, andboth of them bprepared a feast. Oneof them binvited the people of the cityto his feast bbut he did not invite the king’s sons. Andthe other bdid not invite the people of the city andalso bdid not invite the king’s sons. Which of themdeserves ba greater punishment? You must saythat it is bthis one who invited the people of the city but did not invite the king’s sons.Likewise, both the thief and the robber show disdain for God, but the robber does not display more respect for people.,The Gemara discusses why there is a fourfold payment for a sheep but a fivefold payment for an ox. bRabbi Meir said: Come and see how great the power of labor is.The theft of ban ox, whichwas forced bbythe thief bto cease its labor,leads to ba fivefoldpayment; whereas the theft of ba sheep, whichwas bnotforced bbythe thief bto cease its labor,as a sheep performs no labor, leads to only ba fourfoldpayment., bRabban Yoḥa ben Zakkai said: Come and see how great human dignity is.The theft of ban ox, which walked on its own legsas the thief stole it, leads to ba fivefoldpayment, whereas the theft of ba sheep, whichthe thief bcarried on his shoulderas he walked, thereby causing himself embarrassment, leads to only ba fourfoldpayment., strongMISHNA: /strong bOne may not raise small domesticated animals,i.e., sheep and goats, binsettled areas of bEretz Yisrael,as they graze on people’s crops. bBut one may raisethem bin Syria,despite the fact that with regard to many other ihalakhotSyria is treated like Eretz Yisrael, band in the wilderness of Eretz Yisrael. /b, bOne may not raise chickens in Jerusalem, due to the sacrificial meatthat is common there. There is a concern that chickens will pick up garbage that imparts ritual impurity and bring it into contact with sacrificial meat, thereby rendering it ritually impure. bAnd priests may notraise chickens anywhere bin Eretz Yisrael, because of themany foods in a priest’s possession that must be kept britually pure,e.g., iteruma /i.,Furthermore, bone may not raise pigs anywhere,and ba person may not raise a dog unless it is tied with chains. One may spread out traps [ inishovim /i] for pigeons only ifthis was performed bat a distance ofat least bthirty iris /i,which is 8,000 cubits, bfromany bsettled area,to ensure that privately owned pigeons are not caught in the traps., strongGEMARA: /strong bThe Sages taughtin a ibaraita /i: bOne may not raise small domesticated animals,i.e., sheep and goats, binsettled areas of bEretz Yisrael. But one may raisethem bin the forests of Eretz Yisrael. In Syria,it is permitted to do so beven in a settled area. And, needless to say,it is permitted to do so boutside of EretzYisrael., bIt is taughtin banother ibaraita /i: bOne may not raise small domesticated animals insettled areas of bEretz Yisrael. But one may raisethem bin the wilderness that is in Judea and in the wilderness that is on the border near Akko. And even thoughthe Sages bsaid that one may not raise small domesticated animals, nevertheless, one may raise large, domesticated animals,i.e., cattle, bbecausethe Sages bissue a decree upon the public only if a majority of the public is able to abide by it. /b,This difference is that it is bpossiblefor someone bto bring small domesticated animals from outside of EretzYisrael in the event that they are needed. But it is bnot possiblefor someone bto bring large, domesticated animals from outside of EretzYisrael whenever he needs one, since there is a constant need for them as beasts of burden. Therefore, the Sages did not issue a decree with regard to these types of animals.,The ibaraitacontinues: bAnd even though they said that one may not raise small domesticated animals, however, one may keepthese animals on his premises for bthirty days before a pilgrimage Festival, and thirty days before thewedding bfeast of one’s son,when many animals are needed for food, bprovided that he does not leave the lastone, i.e., the animal which he purchased immediately before the Festival, for bthirty days. /b,The Gemara clarifies the final line of the ibaraita /i: The ibaraitaneeds to state this ruling basit might benter your mind to say that if the pilgrimage Festival has passed and thirty days have not yet elapsed fromthe time bwhen he boughtthe animal buntil now,he may keep the animal until thirty days have elapsed. To counter this, the ibaraitateaches that bwe do not say: It is permitted to keep it fora total of bthirty days. Rather, once the pilgrimage Festival has passed, he should not keep itany longer. |
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19. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE)
| 64a. אם כן ביטלת תורת עירוב מאותו מבוי,דמערבי יאמרו עירוב מועיל במקום נכרי דמכרזינן,אכרזתא לדרדקי,אלא אמר רבא ליזיל חד מינייהו ליקרב ליה ולשאול מיניה דוכתא ולינח ביה מידי דהוה ליה כשכירו ולקיטו ואמר רב יהודה אמר שמואל אפילו שכירו ואפילו לקיטו נותן עירובו ודיו,אמר ליה אביי לרב יוסף היו שם חמשה שכירו וה' לקיטו מהו אמר ליה אם אמרו שכירו ולקיטו להקל יאמרו שכירו ולקיטו להחמיר,גופא אמר רב יהודה אמר שמואל אפילו שכירו ואפי' לקיטו נותן עירובו ודיו אמר רב נחמן כמה מעליא הא שמעתא,אמר רב יהודה אמר שמואל שתה רביעית יין אל יורה אמר רב נחמן לא מעליא הא שמעתא דהא אנא כל כמה דלא שתינא רביעתא דחמרא לא צילא דעתאי,אמר ליה רבא מאי טעמא אמר מר הכי האמר ר' אחא בר חנינא מאי דכתיב (משלי כט, ג) ורועה זונות יאבד הון כל האומר שמועה זו נאה וזו אינה נאה מאבד הונה של תורה אמר ליה הדרי בי,אמר רבה בר רב הונא שתוי אל יתפלל ואם התפלל תפלתו תפלה שיכור אל יתפלל ואם התפלל תפלתו תועבה,היכי דמי שתוי והיכי דמי שיכור כי הא דרבי אבא בר שומני ורב מנשיא בר ירמיה מגיפתי הוו קא מפטרי מהדדי אמעברא דנהר יופטי אמרו כל חד מינן לימא מילתא דלא שמיע לחבריה דאמר מרי בר רב הונא לא יפטר אדם מחבירו אלא מתוך דבר הלכה שמתוך כך זוכרו,פתח חד ואמר היכי דמי שתוי והיכי דמי שיכור שתוי כל שיכול לדבר לפני המלך שיכור כל שאינו יכול לדבר לפני המלך,פתח אידך ואמר המחזיק בנכסי הגר מה יעשה ויתקיימו בידו יקח בהן ספר תורה אמר רב ששת: אפילו | 64a. bIf so, you have abolishedthe halakhic bcategory of ieiruvfrom that alleyway.Since from a halakhic perspective it is considered as though only one person lives in that alleyway, there is no need for an ieiruv /i. Consequently, when the residents carry in it without an ieiruv /i, observers will mistakenly think that it is permitted to carry in an alleyway even without an ieiruv /i.,Rav Huna, son of Rav Yehoshua, replied: It is required bthat they establish an ieiruv /ianyway, as a reminder of the laws of ieiruvin /i, even though it serves no halakhic purpose. Rava retorted that this in turn results in a different problem: Observers will then bsaythat ban ieiruvis effectiveeven bin the place of a gentile,even if he does not rent out his domain, which is against the ihalakha /i. He replied: bWe make an announcementto the effect that they are not carrying because of the ieiruv /i, and that it only serves as a reminder.,Rava rejected this option as well: Can we make ban announcement for the children?Even if it is assured that all adults present will hear the announcement, how will the children, who do not hear or understand the announcement, know the ihalakhalater in life? Recalling that their fathers established an ieiruvin this alleyway, they will think that an ieiruvis effective even in the place of a gentile. Therefore, one cannot rely on Abaye’s solution., bRather, Rava saidthat the gentile’s Jewish neighbors should proceed as follows: bLet one of them go and become friendly withthe gentile, band ask himfor permission to make use of ba placein his domain, band set something down there, thus becoming likethe gentile’s bhired laborer or harvester. And Rav Yehuda saidthat bShmuel said:Not only can the gentile himself rent out his domain for the purpose of an ieiruv /i, but beven his hired laborer, and even his harvester,if he is a Jew, bmayrent out the space and bcontribute to the ieiruv /ion his behalf, band this is enough. /b, bAbaye said to Rav Yosef: If there were five hired laborers or five harvesters there, what isthe ihalakha /i? Does the presence of more than one of these, if they are all Jews, entail a stringency, such that they are all required to join in the ieiruvor that they are all required to rent out his domain? Rav Yosef bsaid to him: Ifthe Sages bsaidthat the gentile’s bhired laborer or harvesterstands in his place bas a leniency, would they say that his hired laborer or harvesterstands in his place bas a stringency?This law was stated only as a leniency with regard to the laws of renting for the purpose of an ieiruv /i, not in order to introduce more stringencies.,The Gemara proceeds to examine the ruling cited in the course of the previous discussion. Returning to bthe matter itself, Rav Yehuda saidthat bShmuel said: Eventhe gentile’s bhired laborer, and even his harvester, may contribute to the ieiruv /iin his stead, band this is enough. Rav Naḥman said: How excellent is this ihalakha /i.Even Rav Naḥman agreed with this statement, and viewed it as correct and substantiated.,However, Rav Naḥman did not give his approval to all of Rav Yehuda’s rulings, as bRav Yehuda saidthat bShmuel said: If one drank a quarter-ilog bof wine, he may not issue ahalakhic bruling,as the wine is liable to confuse his thinking. With regard to this second statement, bRav Naḥman said: This ihalakhais not excellent, asconcerning bmyself, as long as I have not drunk a quarter-ilog bof wine, my mind is not clear.It is only after drinking wine that I can issue appropriate rulings., bRava said toRav Naḥman: bWhat is the reasonthat bthe Master said this,making a statement that praises one ihalakhaand disparages another? bDidn’t Rabbi Aḥa bar Ḥanina say: What isthe meaning of that bwhich is written: “But he who keeps company with prostitutes[izonot/b] bwastes his fortune”(Proverbs 29:3)? It alludes to the following: bAnyone who says: This teaching is pleasant[izo na’a/b] bbut this is not pleasant, loses the fortune of Torah.It is not in keeping with the honor of Torah to make such evaluations. Rav Naḥman bsaid to him: I retract,and I will no longer make such comments concerning words of Torah.,On the topic of drinking wine, bRabba bar Rav Huna said: One who has drunkwine bmust not pray, but if henonetheless bprayed, his prayer is a prayer,i.e., he has fulfilled his obligation. On the other hand, bone who is intoxicatedwith wine bmust not pray, and if he prayed, his prayer is an abomination. /b,The Gemara poses a question: bWhat are the circumstancesin which a person is considered bone who has drunkwine; band what are the circumstancesin which a person is considered bone who is intoxicatedwith wine? The Gemara answers that one can learn this from bthe followingevent: bAs Rabbi Abba bar Shumni and Rav Menashya bar Yirmeya from Gifti were taking leave of each other at the ford of the Yofti River, they said: Let each one of us say something that his fellowscholar bhas notyet bheard, for Mari bar Rav Huna said: A person must take leave of his fellow only in the midst ofa discussion of ba matter of ihalakha /i, as due to this he will remember him. /b, bOneof them bopenedthe discussion band said: What are the circumstanceswhere a person is considered bone who has drunkwine, band what are the circumstanceswhere a person is considered bone who is intoxicatedwith wine? bOne who has drunkwine refers to banyonewho has drunk wine but whose mind remains clear enough bthat he is able to talk in the presence of a king. One who is intoxicatedrefers to banyonewho is so disoriented by the wine he has drunk bthat he is not able to talk in the presence of a king. /b, bThe other onethen bopeneda different discussion band said:With regard to bone who took possession of a convert’s property, what should he do so that it remains in his hands?The property of a convert who died without children is regarded as ownerless, and is acquired by the first person to perform a valid act of acquisition upon it. Since in this case the one who took possession of the property did not acquire it through his own labor, his ownership is tenuous, and he is liable to lose it unless he uses it for the purpose of a mitzva. One in this situation bshould buy a Torah scroll withpart of the revenue, and by the merit of this act, he will retain the rest. bRav Sheshet said: Even /b |
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20. Anon., 4 Ezra, 8.19, 9.30
| 8.19. Therefore hear my voice, and understand my words, and I will speak before thee." The beginning of the words of Ezra's prayer, before he was taken up. He said: 9.30. and thou didst say, `Hear me, O Israel, and give heed to my words, O descendants of Jacob. |
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