1. Hebrew Bible, Deuteronomy, 21.5 (9th cent. BCE - 3rd cent. BCE)
| 21.5. וְנִגְּשׁוּ הַכֹּהֲנִים בְּנֵי לֵוִי כִּי בָם בָּחַר יְהוָה אֱלֹהֶיךָ לְשָׁרְתוֹ וּלְבָרֵךְ בְּשֵׁם יְהוָה וְעַל־פִּיהֶם יִהְיֶה כָּל־רִיב וְכָל־נָגַע׃ | 21.5. And the priests the sons of Levi shall come near—for them the LORD thy God hath chosen to minister unto Him, and to bless in the name of the LORD; and according to their word shall every controversy and every stroke be." |
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2. Hebrew Bible, Leviticus, 13.1-13.3, 15.16, 15.19, 18.19, 20.18 (9th cent. BCE - 3rd cent. BCE)
| 13.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ 13.1. וְרָאָה הַכֹּהֵן וְהִנֵּה שְׂאֵת־לְבָנָה בָּעוֹר וְהִיא הָפְכָה שֵׂעָר לָבָן וּמִחְיַת בָּשָׂר חַי בַּשְׂאֵת׃ 13.2. וְרָאָה הַכֹּהֵן וְהִנֵּה מַרְאֶהָ שָׁפָל מִן־הָעוֹר וּשְׂעָרָהּ הָפַךְ לָבָן וְטִמְּאוֹ הַכֹּהֵן נֶגַע־צָרַעַת הִוא בַּשְּׁחִין פָּרָחָה׃ 13.2. אָדָם כִּי־יִהְיֶה בְעוֹר־בְּשָׂרוֹ שְׂאֵת אוֹ־סַפַּחַת אוֹ בַהֶרֶת וְהָיָה בְעוֹר־בְּשָׂרוֹ לְנֶגַע צָרָעַת וְהוּבָא אֶל־אַהֲרֹן הַכֹּהֵן אוֹ אֶל־אַחַד מִבָּנָיו הַכֹּהֲנִים׃ 13.3. וְרָאָה הַכֹּהֵן אֶת־הַנֶּגַע וְהִנֵּה מַרְאֵהוּ עָמֹק מִן־הָעוֹר וּבוֹ שֵׂעָר צָהֹב דָּק וְטִמֵּא אֹתוֹ הַכֹּהֵן נֶתֶק הוּא צָרַעַת הָרֹאשׁ אוֹ הַזָּקָן הוּא׃ 13.3. וְרָאָה הַכֹּהֵן אֶת־הַנֶּגַע בְּעוֹר־הַבָּשָׂר וְשֵׂעָר בַּנֶּגַע הָפַךְ לָבָן וּמַרְאֵה הַנֶּגַע עָמֹק מֵעוֹר בְּשָׂרוֹ נֶגַע צָרַעַת הוּא וְרָאָהוּ הַכֹּהֵן וְטִמֵּא אֹתוֹ׃ 15.16. וְאִישׁ כִּי־תֵצֵא מִמֶּנּוּ שִׁכְבַת־זָרַע וְרָחַץ בַּמַּיִם אֶת־כָּל־בְּשָׂרוֹ וְטָמֵא עַד־הָעָרֶב׃ 15.19. וְאִשָּׁה כִּי־תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ וְכָל־הַנֹּגֵעַ בָּהּ יִטְמָא עַד־הָעָרֶב׃ 18.19. וְאֶל־אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ׃ 20.18. וְאִישׁ אֲשֶׁר־יִשְׁכַּב אֶת־אִשָּׁה דָּוָה וְגִלָּה אֶת־עֶרְוָתָהּ אֶת־מְקֹרָהּ הֶעֱרָה וְהִיא גִּלְּתָה אֶת־מְקוֹר דָּמֶיהָ וְנִכְרְתוּ שְׁנֵיהֶם מִקֶּרֶב עַמָּם׃ | 13.1. And the LORD spoke unto Moses and unto Aaron, saying:" 13.2. When a man shall have in the skin of his flesh a rising, or a scab, or a bright spot, and it become in the skin of his flesh the plague of leprosy, then he shall be brought unto Aaron the priest, or unto one of his sons the priests." 13.3. And the priest shall look upon the plague in the skin of the flesh; and if the hair in the plague be turned white, and the appearance of the plague be deeper than the skin of his flesh, it is the plague of leprosy; and the priest shall look on him, and pronounce him unclean." 15.16. And if the flow of seed go out from a man, then he shall bathe all his flesh in water, and be unclean until the even." 15.19. And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days; and whosoever toucheth her shall be unclean until the even." 18.19. And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness." 20.18. And if a man shall lie with a woman having her sickness, and shall uncover her nakedness—he hath made naked her fountain, and she hath uncovered the fountain of her blood—both of them shall be cut off from among their people." |
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3. Mishnah, Ketuvot, 7.8 (1st cent. CE - 3rd cent. CE)
| 7.8. If she had bodily defects while she was still in her father’s house, her father must produce proof that these defects arose after she had been betrothed and that [consequently] it was the husband’s field that was flooded. If she was brought into her husband’s domain, [and the defects were discovered there] the husband must produce proof that these defects existed before she had been betrothed and [that consequently] his bargain was made in error the words of Rabbi Meir. The Sages say: To what does this apply? Only to concealed defects; but with regard to defects that are exposed he cannot make any claim. And if there was a bath-house in the town he cannot make any claim even about concealed defects, because he [is assumed to have had her] examined by his female relatives." |
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4. Mishnah, Miqvaot, 8.3 (1st cent. CE - 3rd cent. CE)
| 8.3. If he emitted thick drops from his member, he is unclean, the words of Rabbi Elazar Hisma. If one had sexual dreams in the night and arose and found his flesh heated, he is unclean. If a woman discharged semen on the third day, she is clean, the words of Rabbi Elazar ben Azariah. Rabbi Ishmael says: sometimes there are four time periods, and sometimes five, and sometimes six. Rabbi Akiva says: there are always five." |
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5. Mishnah, Nedarim, 9.10 (1st cent. CE - 3rd cent. CE)
| 9.10. “Konam if I marry that ugly woman,” and she turns out to be beautiful; “That black-skinned woman,” and she turns out to be light-skinned; “That short woman,” and she turns out to be tall, he is permitted to marry her, not because she was ugly, and became beautiful, or black and became light-skinned, short and grew tall, but because the vow was made in error. And thus it happened with one who vowed not to benefit from his sister’s daughter, and she was taken into Rabbi Ishmael’s house and they made her beautiful. Rabbi Ishmael said to him, “My son! Did you vow not to benefit from this one!” He said, “No,” and Rabbi Ishmael permitted her [to him]. In that hour Rabbi Ishmael wept and said, “The daughters of Israel are beautiful, but poverty disfigures them.” And when Rabbi Ishmael died, the daughters of Israel raised a lament, saying, “Daughters of Israel weep for Rabbi Ishmael.” And thus it is said too of Saul, “Daughters of Israel, weep for Saul” (II Samuel 1:24)." |
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6. Mishnah, Niddah, 2.1, 3.2, 7.4, 8.1-8.2, 9.3 (1st cent. CE - 3rd cent. CE)
| 2.1. Every hand that makes frequent examination: In the case of women is praiseworthy, But in the case of men it ought to be cut off. In the case of a deaf, an person not of sound senses, a blind or an insane woman, if other women of sound senses are available they attend to her, and they may eat terumah. It is the custom of the daughters of Israel to have intercourse using two testing-rags, one for the man and the other for herself. Virtuous women prepare also a third rag to prepare the \"house\" [before intercourse]." 3.2. If a woman miscarried an object that was like a rind, like a hair, like earth, like red flies, let her put it in water: If it dissolves she is unclean, But if it does not she is clean. If she miscarried an object in the shape of fishes, locusts, or any forbidden things or creeping things: If there was blood with them she is unclean, If not, she is clean. If she miscarried an object in the shape of a beast, a wild animal or a bird, whether clean or unclean: If it was a male she sits in uncleanness as she would for a male; And if it was a female she sits in uncleanness as she would for a female. But if the sex is unknown she sits in uncleanness for both male and female, the words of Rabbi Meir. The sages say: anything that has not the shape of a human being cannot be regarded as a human child." 7.4. All bloodstains, wherever they are found are clean except those that are found in rooms or in a house for unclean women. A house for unclean Samaritan women conveys uncleanness by overshadowing because they bury miscarriages there. Rabbi Judah says: they did not bury them but threw them away and the wild beasts dragged them off." 8.1. If a woman observed a bloodstain on her body: If it was opposite her genital area she is unclean; But if it was not near the genital are she remains clean. If it was on her heel or on the tip of her large toe, she is unclean. On her thigh or on her feet: If on the inner side, she is unclean; If on their outer side, she remains clean. And if on the front and back sides she remains clean. If she observed it on her garment: Below the belt, she is unclean, But if above the belt, she remains clean. If she observed it on the sleeve of her shirt: If it can reach as low as her genital area, she is unclean, But if it cannot, she remains clean. If she takes it off and covers herself with it in the night, she is unclean wherever the stain is found, since it can turn about. And the same law applies to a pallium." 8.2. [A woman] may attribute [a bloodstain] to any [external] cause to which she can possibly attribute it. If [for instance] she had slaughtered a beast, a wild animal or a bird, Or if she was handling bloodstains or if she sat beside those who handled them. Or if she killed a louse, she may attribute the bloodstain to it. How large a stain may be attributed to a louse? Rabbi Hanina ben Antigonus says: one up to the size of a split bean; And even if she did not kill it. She may also attribute it to her son or to her husband. If she herself had a wound that could open again and bleed she may attribute it to it." 9.3. If she lent her shirt to a non-Jewish woman or to a menstruant she may attribute a stain to either. If three women had worn the same shirt or had sat on the same wooden bench and subsequently blood was found on it, all are regarded as unclean. If they had sat on a stone bench or on the projection within the colonnade of a bath House: Rabbi Nehemiah says that they are clean, for Rabbi Nehemiah says: anything that is not susceptible to uncleanness is not susceptible to stains." |
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7. Mishnah, Oholot, 16.1 (1st cent. CE - 3rd cent. CE)
| 16.1. All movable things convey uncleanness when they are of the thickness of an ox-goad. Rabbi Tarfon said: May I [see the] demise of my sons if this is [not] a demised halakhah which someone heard and misunderstood. For a farmer was passing by and over his shoulder was an ox-goad, and one end overshadowed a grave. He was declared unclean on account of vessels that were overshadowing a corpse. Rabbi Akiva said: I can fix [the halakhah] so that the words of the sages can exist [as they are]: All movable things convey uncleanness to come upon a person carrying them, when they are of the thickness of an ox-goad; Upon themselves when they are of whatever thickness; And upon other men or vessels [which they overshadow] when they are one handbreadth wide." |
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8. Mishnah, Taanit, 3.9 (1st cent. CE - 3rd cent. CE)
| 3.9. If while they are fasting rain falls: If before sunrise they do not complete the fast, If after sunrise, they do complete the fast. Rabbi Eliezer says: if before noon they do not complete the fast, if after noon they do complete it. It happened that the rabbis decreed a fast in Lod and rain fell before noon. Rabbi Tarfon said to them: go, eat and drink and make a holiday. They went and ate and drank and observed the day as a holiday and at evening time they came and recited the Hallel Hagadol." |
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9. Mishnah, Toharot, 5.9 (1st cent. CE - 3rd cent. CE)
| 5.9. If one witness says, \"You have become unclean,\" but he says, \"I have not become unclean,\" he is regarded as clean. If two witnesses say, \"You have become unclean,\" and he says, \"I have not become unclean,\" Rabbi Meir says: he is unclean. But the sages say: he may be believed on his own evidence. If one witness says, \"You have become unclean,\" and two witnesses say, \"He has not become unclean,\" whether in a private domain or in a public domain, he is regarded as clean. If two witnesses say, \"He has become unclean’, and one witness says, ‘\"He has not become unclean,\" whether in a private domain or in a public domain, he is regarded as unclean. If one witness says, \"He has become unclean,\" and another says, \"He has not become unclean,\" or if one woman says, \"He has become unclean’, and another woman says, \"He has not become unclean,\" he is regarded as unclean if in the private domain, but if in a public domain he is regarded as clean." |
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10. Tosefta, Niddah, 4.3-4.4, 4.6 (1st cent. CE - 2nd cent. CE)
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11. Tosefta, Oholot, 15.13 (1st cent. CE - 2nd cent. CE)
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12. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 4a. בניהו בן יהוידע זה סנהדרין ואביתר אלו אורים ותומים,וכן הוא אומר (שמואל ב כ, כג) ובניהו בן יהוידע על הכרתי ועל הפלתי ולמה נקרא שמם כרתי ופלתי כרתי שכורתים דבריהם פלתי שמופלאים בדבריהם ואח"כ שר צבא למלך יואב,אמר רב יצחק בר אדא ואמרי לה אמר רב יצחק בריה דרב אידי מאי קרא (תהלים נז, ט) עורה כבודי עורה הנבל וכנור אעירה שחר.,רבי זירא אמר משה לעולם הוה ידע ודוד נמי הוה ידע,וכיון דדוד הוה ידע כנור למה ליה לאתעורי משנתיה,וכיון דמשה הוה ידע למה ליה למימר כחצות משה קסבר שמא יטעו אצטגניני פרעה ויאמרו משה בדאי הוא דאמר מר למד לשונך לומר איני יודע שמא תתבדה ותאחז,רב אשי אמר בפלגא אורתא דתליסר נגהי ארבסר הוה קאי והכי קאמר משה לישראל אמר הקב"ה למחר כחצות הלילה כי האידנא אני יוצא בתוך מצרים:,(תהלים פו, ב) לדוד שמרה נפשי כי חסיד אני לוי ור' יצחק חד אמר כך אמר דוד לפני הקב"ה רבונו של עולם לא חסיד אני שכל מלכי מזרח ומערב ישנים עד שלש שעות ואני (תהלים קיט, סב) חצות לילה אקום להודות לך,ואידך כך אמר דוד לפני הקב"ה רבונו של עולם לא חסיד אני שכל מלכי מזרח ומערב יושבים אגודות אגודות בכבודם ואני ידי מלוכלכות בדם ובשפיר ובשליא כדי לטהר אשה לבעלה ולא עוד אלא כל מה שאני עושה אני נמלך במפיבשת רבי ואומר לו מפיבשת רבי יפה דנתי יפה חייבתי יפה זכיתי יפה טהרתי יפה טמאתי ולא בושתי,א"ר יהושע בריה דרב אידי מאי קרא (תהלים קיט, מו) ואדברה בעדותיך נגד מלכים ולא אבוש,תנא לא מפיבשת שמו אלא איש בשת שמו ולמה נקרא שמו מפיבשת שהיה מבייש פני דוד בהלכה לפיכך זכה דוד ויצא ממנו כלאב,וא"ר יוחנן לא כלאב שמו אלא דניאל שמו ולמה נקרא שמו כלאב שהיה מכלים פני מפיבשת בהלכה,ועליו אמר שלמה בחכמתו (משלי כג, טו) בני אם חכם לבך ישמח לבי גם אני ואומר (משלי כז, יא) חכם בני ושמח לבי ואשיבה חורפי דבר.,ודוד מי קרי לנפשיה חסיד והכתיב (תהלים כז, יג) לולא האמנתי לראות בטוב ה' בארץ חיים ותנא משמיה דרבי יוסי למה נקוד על לולא אמר דוד לפני הקב"ה רבש"ע מובטח אני בך שאתה משלם שכר טוב לצדיקים לעתיד לבוא אבל איני יודע אם יש לי חלק ביניהם אם לאו,שמא יגרום החטא,כדר' יעקב בר אידי דר' יעקב בר אידי רמי כתיב (בראשית כח, טו) והנה אנכי עמך ושמרתיך בכל אשר תלך וכתיב (בראשית לב, ח) ויירא יעקב מאד אמר שמא יגרום החטא,כדתניא (שמות טו, טז) עד יעבור עמך ה' עד יעבור עם זו קנית,עד יעבור עמך ה' זו ביאה ראשונה עד יעבור עם זו קנית זו ביאה שנייה מכאן אמרו חכמים ראוים היו ישראל ליעשות להם נס בימי עזרא כדרך שנעשה להם בימי יהושע בן נון אלא שגרם החטא:,וחכ"א עד חצות: חכמים כמאן סבירא להו אי כרבי אליעזר סבירא להו לימרו כרבי אליעזר | 4a. bBenayahu ben Yehoyadacorresponds to bthe Sanhedrin,since he was the head of the Sanhedrin, and bEvyatarcorresponds to bthe iUrim VeTummim /i,as Evyatar ben Ahimelekh the priest would oversee inquiries directed to the iUrim VeTummim(see I Samuel 23:9)., bAnd so it saysregarding Benayahu ben Yehoyada’s position as head of the Sanhedrin: b“And Benayahu ben Yehoyada was over the iKeretiand over the iPeleti /i”(II Samuel 20:23). bAnd why wasthe Sanhedrin bcalled iKereti UPeleti /i?It was called iKereti /ibecause bthey were decisive [ ikoretim /i] in their pronouncements.It was called iPeleti /ibecause btheir pronouncementsand wisdom bwere wondrous [ imufla’im /i] /b. The head of the iKereti UPeletiwas the head of the Sanhedrin. According to the order of the verse, upon being instructed by King David to go to war, the Sages first consulted with Ahitophel, then with the Sanhedrin, then they would ask the iUrim VeTummim /i, bandonly bthereafterwas bthe general of the king’s army, Yoav,given the command to ready the military for battle., bRav Yitzḥak bar Adda, and some say Rav Yitzḥak, son of Rav Idi, said:From bwhat verseis it derived that David’s lyre would wake him at midnight? b“Awake, my glory; awake, harp and lyre; I will wake the dawn”(Psalms 57:9). This means that the playing lyre has already woken, and now I must engage in Torah study until dawn., bRabbi Zeiraoffered a different solution to the question of whether Moses and David knew exactly when it was midnight and bsaid:Moses bcertainly knewwhen it was midnight, band David also knew. /b,The Gemara asks: bIf David knew,then bwhy did he need the lyre?The Gemara answers: He needed the lyre bto wake him from his sleep. /b,Similarly with regard to Moses, bsince Moses knewthe precise moment of midnight, bwhy did he say: About midnight,instead of: At midnight? Moses did so because he bmaintained: Lest Pharaoh’s astrologers errand believe midnight to be earlier. Since no disaster would have occurred, bthey would say: Moses is a liar.Moses spoke in accordance with the principle barticulated by the Master: Accustom your tongue to say: I do not know, lest you become entangled ina web of bdeceit. /b, bRav Ashi said:This question is unfounded, as Moses bwas standing at midnight of the thirteenth, leading into the fourteenth,when he pronounced his prophecy, band Moses told Israelthat bthe Holy One, Blessed be He, saidthat btomorrow,at the exact time blike midnight tonight, I will go out into the midst of Egypt.This indicates that the passage should not be understood to mean about midnight, an approximation; but rather, like midnight, as a comparison, likening midnight tomorrow to midnight tonight.,The Gemara further explores King David’s character. It is said: “A prayer bof David…Keep my soul, for I am pious”(Psalms 86:1–2). Levi and Rabbi Yitzḥak debated the meaning of this verse and how David’s piety is manifest in the fact that he went beyond his fundamental obligations. bOne said:David’s declaration of piety referred to his awakening during the night to pray, and bso said David before the Holy One, Blessed be He: Master of the Universe, am I not pious? As all of the kings of the East and the West sleep until the third hourof the day, bbutalthough I am a king like them, b“At midnight I rise to give thanks”(Psalms 119:62)., bAnd the otherSage said: bDavid said the following before the Holy One, Blessed be He: Master of the Universe, am I not pious? For all of the kings of the East and the West sit in groupsbefitting btheir honoredstatus, but I sit as a judge who issues rulings for the people. Women come with questions of ritual impurity and bmy hands become soiled withtheir bbloodas I labor to determine whether or not it is blood of impurity and she has menstruating woman status, bandwith ba fetus that miscarriedat a stage of development before it was clear whether or not it is considered a birth, bandwith bplacenta,which women sometimes discharge unrelated to the birth of a child (see Leviticus 15:19–30 with regard to blood, and 12:1–8 with regard to miscarriage and placenta). King David went to all this trouble bin order to render a woman ritually pureand consequently permitted bto her husband.If, after examination, a Sage declares the woman ritually pure, she is permitted to be with her husband, which leads to increased love and affection, and ultimately to procreation (Rabbi Yoshiyahu Pinto). bAnd not onlydo I engage in activity considered to be beneath the station of a king, bbut I consult my teacher, Mefivoshet,son of King Saul’s son, Jonathan, with regard to beverything that I do. I say to him: Mefivoshet, my teacher, did I decide properly? Did I convict properly? Did I acquit properly? Did I ruleritually bpure properly? Did I ruleritually bimpure properly? And I was not embarrassed.Forgoing royal dignity should make me worthy to be called pious., bRav Yehoshua, son of Rav Idi, said: What versealludes to this? b“And I speak Your testimonies before kings and I will not be ashamed”(Psalms 119:46). This verse alludes both to David’s commitment to Torah, in contrast to the kings of the East and the West, as well as to the fact that he was not ashamed to discuss matters of Torah with Mefivoshet, a descendant of kings. David was not afraid to have his mistakes corrected by Mefivoshet., bIt was taughtin a iToseftafrom a tannaitic tradition: bHis name was not Mefivoshet, but rather Ish Boshet was his name. Why wasIsh Boshet breferred to as Mefivoshet? Because he would embarrass [ imevayesh /i] David in matters of ihalakha/b. According to this approach, Mefivoshet is an abbreviation of iboshet panim /i, embarrassment. bBecauseDavid was not embarrassed to admit his errors, bhe merited that Kilav,who, according to tradition, was exceedingly wise, bwould descend from him. /b, bRabbi Yoḥa said: His name was not Kilav; rather, his name was Daniel,as it appears in a different list of David’s descendants. bWhy was he called Kilav? Because he would embarrass [ imakhlim /i] Mefivoshet,the teacher or authority figure [av] bin matters of ihalakha./b, bIn hisbook of bwisdom, Solomon saidabout this wise son: b“My son, if your heart is wise, my heart will be glad, even mine”(Proverbs 23:15), as David enjoyed witnessing his son Kilav develop into a Torah luminary to the extent that Kilav was able to respond to Mefivoshet. bAndSolomon bsaysabout Kilav: b“Be wise, my son, and make my heart glad, that I may respond to those who taunt me”(Proverbs 27:11).,With regard to David’s statement, “Keep my soul, for I am pious,” the Gemara asks: bDid David call himself pious? Isn’t it written: “If I had not [ iluleh/b] bbelieved to look upon the goodness of the Lord in the land of the living”(Psalms 27:13). The dots that appear over the word ilulehin the text indicate doubt and uncertainty of his piety, and whether he was deserving of a place in the land of the living (see iAvot DeRabbi Natan34). bIn the name of Rabbi Yosei, it was taughtin a iTosefta /i: bWhydo bdotsappear bover the word iluleh /i,as if there are some reservations? Because bDavid said before the Holy One, Blessed be He: Master of the Universe. Ihave every bconfidence in You that You grant an excellent reward to the righteous in the World-to-Comesince God’s ultimate goodness is manifest in the land of eternal life, bbutI still harbor uncertainty with regard to myself, and bI do not know whether or not Idefinitely bhave a portion among them.In any case, apparently David was uncertain whether or not he deserved to receive a portion of God’s reward for the righteous; how, then, could he characterize himself as pious?,The Gemara responds: His concern does not prove anything, as King David knew that he was pious. He was simply concerned blest a transgressionthat he might commit in the future bwill causehim to lose his opportunity to look upon the goodness of the Lord in the land of the living.,The Gemara cites a proof that there is room for one to fear lest he commit a transgression in the future bin accordance withthe opinion of bRabbi Ya’akov bar Idi, as Rabbi Ya’akov bar Idi raised a contradictionbetween two verses. bIt is writtenthat God told Jacob in his vision of the ladder: b“Behold, I am with you and I guard you wherever you go”(Genesis 28:15), yet when Jacob returned to Canaan and realized that Esau was coming to greet him, bit is written: “And Jacob became very afraid,and he was pained” (Genesis 32:8). Why did Jacob not rely on God’s promise? Jacob had concerns and bsaidto himself: bLest a transgressionthat I might have committed after God made His promise to me bwill causeGod to revoke His promise of protection.,Apparently, at times, transgression does cause God’s promise to go unfulfilled, bas it was taughtexplicitly in a ibaraitawith regard to the ostensibly redundant language in a verse in the Song of the Sea: b“Until Your people will cross, Lord, until the people You have acquired will cross.You bring them in and plant them in the mountain of Your inheritance, the place, Lord, which You made for Your dwelling” (Exodus 15:16–17).,The Gemara interprets homiletically that buntil Your people will crossrefers to the bfirst entryinto Eretz Yisrael during the time of Joshua, while buntil the people You have acquired pass overrefers to the bsecond entryfollowing the exile in Babylonia. bBased onthe juxtaposition of these two entries in this single verse, bthe Sages said: Israel was worthy of having a miracle performed on itsbehalf bin the time of Ezrathe scribe, just basone bwas performed on theirbehalf bin the time of Joshua bin Nun. However, transgression causedthe absence of a miracle.,The Gemara returns to explain what we learned in the mishna: bAnd the Rabbis say:The time for the recitation of the evening iShemais buntil midnight.The Gemara asks: bIn accordance with whoseopinion bdo they holdin explaining the verse: “When you lie down”? bIfthey explain this verse bin accordance withthe opinion of bRabbi Eliezer,who says that “when you lie down” is the time when people customarily go to sleep, then bletthe Rabbis also bsaythat the time for the recitation of iShemaextends, bin accordance withthe opinion of bRabbi Eliezer,until the end of the first watch. |
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13. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)
| 20b. רבי חנינא הוא דחכים כולי עלמא לאו חכימי הכי,אמר רבי יוחנן חכמתא דרבי חנינא גרמא לי דלא אחזי דמא מטמינא מטהר מטהרנא מטמא אמר רבי אלעזר ענוותנותא דרבי חנינא גרמא לי דחזאי דמא ומה רבי חנינא דענותן הוא מחית נפשיה לספק וחזי אנא לא אחזי,אמר רבי זירא טבעא דבבל גרמא לי דלא חזאי דמא דאמינא בטבעא לא ידענא בדמא ידענא,למימרא דבטבעא תליא מלתא והא רבה הוא דידע בטבעא ולא ידע בדמא כל שכן קאמר ומה רבה דידע בטבעא לא חזא דמא ואנא אחזי,עולא אקלע לפומבדיתא אייתו לקמיה דמא ולא חזא אמר ומה רבי אלעזר דמרא דארעא דישראל הוה כי מקלע לאתרא דר' יהודה לא חזי דמא אנא אחזי,ואמאי קרו ליה מרא דארעא דישראל דההיא אתתא דאייתא דמא לקמיה דרבי אלעזר הוה יתיב רבי אמי קמיה ארחיה אמר לה האי דם חימוד הוא בתר דנפקה אטפל לה רבי אמי אמרה ליה בעלי היה בדרך וחמדתיו קרי עליה (תהלים כה, יד) סוד ה' ליראיו,אפרא הורמיז אמיה דשבור מלכא שדרה דמא לקמיה דרבא הוה יתיב רב עובדיה קמיה ארחיה אמר לה האי דם חימוד הוא אמרה ליה לבריה תא חזי כמה חכימי יהודאי א"ל דלמא כסומא בארובה,הדר שדרה ליה שתין מיני דמא וכולהו אמרינהו ההוא בתרא דם כנים הוה ולא ידע אסתייע מילתא ושדר לה סריקותא דמקטלא כלמי אמרה יהודאי בתווני דלבא יתביתו,אמר רב יהודה מרישא הוה חזינא דמא כיון דאמרה לי אמיה דיצחק ברי האי טיפתא קמייתא לא מייתינן לה קמייהו דרבנן משום דזהימא לא חזינא,בין טמאה לטהורה ודאי חזינא,ילתא אייתא דמא לקמיה דרבה בר בר חנה וטמי לה הדר אייתא לקמיה דרב יצחק בריה דרב יהודה ודכי לה,והיכי עביד הכי והתניא חכם שטימא אין חברו רשאי לטהר אסר אין חבירו רשאי להתיר,מעיקרא טמויי הוה מטמי לה כיון דא"ל דכל יומא הוה מדכי לי כי האי גונא והאידנא הוא דחש בעיניה דכי לה,ומי מהימני אין והתניא נאמנת אשה לומר כזה ראיתי ואבדתיו,איבעיא להו כזה טיהר איש פלוני חכם מהו,תא שמע נאמנת אשה לומר כזה ראיתי ואבדתיו שאני התם דליתיה לקמה,תא שמע דילתא אייתא דמא לקמיה דרבה בר בר חנה וטמי לה לקמיה דרב יצחק בריה דרב יהודה ודכי לה והיכי עביד הכי והתניא חכם שטימא אין חבירו רשאי לטהר וכו',ואמרינן טמויי הוה מטמי לה כיון דאמרה ליה דכל יומא מדכי לה כי האי גונא והאידנא הוא דחש בעיניה הדר דכי לה אלמא מהימנא לה,רב יצחק בר יהודה אגמריה סמך,רבי ראה דם בלילה וטימא ראה ביום וטיהר המתין שעה אחת חזר וטימא אמר אוי לי שמא טעיתי,שמא טעיתי ודאי טעה דתניא לא יאמר חכם אילו היה לח היה ודאי טמא,אלא אמר אין לו לדיין אלא מה שעיניו רואות מעיקרא אחזקיה בטמא כיון דחזא לצפרא דאשתני אמר (ליה) ודאי טהור הוה ובלילה הוא דלא אתחזי שפיר כיון דחזא דהדר אשתני אמר האי טמא הוא ומפכח הוא דקא מפכח ואזיל,רבי בדיק לאור הנר רבי ישמעאל ברבי יוסף בדיק ביום המעונן ביני עמודי אמר רב אמי בר שמואל וכולן אין בודקין אותן אלא בין חמה לצל רב נחמן אמר רבה בר אבוה בחמה ובצל ידו,וכמזוג שני חלקים כו' תנא | 20b. Rabbi Yishmael, son of Rabbi Yosei, explained: bIt isonly bRabbi Ḥaninawho is permitted to examine the blood in this fashion, bas he is wise,but beveryoneelse bis not so wisethat they can successfully perform the examination without water., bRabbi Yoḥa says: Rabbi Ḥanina’s wisdom causes me not to see bloodfor a halakhic examination. When bI wouldexamine blood and bdeemit bimpure, he would deemit bpure,and when bI would deemit bpure, he would deemit bimpure.Conversely, bRabbi Elazar says: Rabbi Ḥanina’s humility causes me to see blood,as I reason to myself: bIf Rabbi Ḥanina, who is humble, places himself intoa situation of buncertainty and seesvarious types of blood to determine their status, should bI,who am not nearly as humble, bnot seeblood for an examination?, bRabbi Zeira says: Thecomplex bnatureof the residents bof Babylonia causes me not to see bloodfor a halakhic examination, bas I sayto myself: Even matters binvolving thecomplex bnatureof people bI do not know;can I then claim that bI knowabout matters bof blood? /b,The Gemara asks: bIs this to say thatthe bmatterof the appearance of blood bis dependent on the natureof people, i.e., that it changes in accordance with their nature? bBut Rabba isan example of someone bwho knew about thecomplex bnatureof the people of Babylonia, bandyet bhe did not knowhow to distinguish between different types bof blood.The Gemara answers: Rabbi Zeira took this factor into account and bsaidto himself: bAll the more so; if Rabba, who knew about thecomplex bnatureof these people, nevertheless bwould not see blood,should bI,who am unknowledgeable about the nature of these people, bseeblood for examination?,The Gemara relates that bUlla happenedto come bto Pumbedita,where bthey brought blood before himfor an examination, bbut he would not seeit, as bhe said: If Rabbi Elazar, who was the master of Eretz Yisraelin wisdom, bwhen he would happento come bto the locale of Rabbi Yehuda, he would not see blood, shall I see bloodhere?,The Gemara asks: bAnd why would they callRabbi Elazar bthe master of Eretz Yisraelin wisdom? The Gemara explains that there was an incident binvolving a certain woman who brought blood before Rabbi Elazarfor examination, and bRabbi Ami was sitting before him.Rabbi Ami observed that Rabbi Elazar bsmelledthe blood and bsaid tothe woman: bThis is blood of desire,i.e., your desire for your husband caused you to emit this blood, and it is not the blood of menstruation. bAfterthe woman bleftRabbi Elazar’s presence, bRabbi Ami caught up with herand inquired into the circumstances of her case. bShe said to him: My husband wasabsent bon a journey, and I desired him.Rabbi Ami breadthe following verse baboutRabbi Elazar: b“The counsel of the Lord is with those who fear Him;and His covet, to make them know it” (Psalms 25:14), i.e., God reveals secret matters to those who fear Him.,The Gemara further relates that bIfera Hurmiz, the mother of King Shapur, sent blood before Ravafor examination, as she sought to convert and was practicing the ihalakhotof menstruation. At that time bRav Ovadya was sitting beforeRava. Rav Ovadya observed that Rava bsmelledthe blood and later bsaid tothe woman: bThis is blood of desire. She said to her son: Comeand bsee how wise the Jewsare, as Rava is correct. Her son bsaid to her: PerhapsRava was blike a blind manwho escapes bfrom a chimney,i.e., it was a lucky guess.,Ifera Hurmiz bthen sentRava bsixtydifferent types of bblood,some impure and others pure, bandwith regard to ball of themRava accurately btold hertheir origin. The Gemara adds: bThat lastsample of blood sent by Ifera Hurmiz bwas blood of lice, andRava bdid not knowwhat it was. He received bsupportin this bmatterin the form of heavenly guidance, as he unwittingly bsent heras a gift ba comb for killing lice. She saidin exclamation: bJews, youmust bdwell in the chamber ofpeople’s bhearts. /b,§ The Gemara cites more statements of the Sages with regard to the examination of blood. bRav Yehuda says: At first I would see blood,i.e., perform examinations of blood, but I changed my conduct bwhen the mother of my son Yitzḥak,i.e., my wife, bsaid to methat she acts as follows: With regard to bthis first dropof blood that I see, bI do not bring it before the Sages, because it is not pristineblood, i.e., other substances are mixed with it. After hearing this, I decided bIwould bnolonger bseeblood, as it is possible that the first drop, which I do not get to see, was impure.,Rav Yehuda continues: But with regard to the examination of blood that a woman who gave birth emitted after the completion of her days of purity, i.e., at least forty days after giving birth to a male, or eighty after giving birth to a female (see Leviticus, chapter 12), in order to determine bwhether she is ritually impure or pure, I certainly seethis blood and determine her status based on its color. This blood is clean, as the woman has been bleeding for a long period of time.,§ The Gemara relates that bYalta,Rav Naḥman’s wife, bbrought blood before Rabba bar bar Ḥana, and he deemed her ritually impure. She then broughtit bbefore Rav Yitzḥak, son of Rav Yehuda, and he deemed her pure. /b,The Gemara asks: bBut how couldRav Yitzḥak, son of Rav Yehuda, bact in this manner? But isn’t it taughtin a ibaraita /i: In the case of ba halakhic authority who deemedan item bimpure, anotherhalakhic authority bis not allowed to deemit bpure;if one halakhic authority bdeemeda matter bprohibited, anotherhalakhic authority bis not allowed to deemit bpermitted? /b,The Gemara explains that binitiallyRav Yitzḥak, son of Rav Yehuda, bdeemed her impure,but he changed his mind bwhenYalta bsaid to him: Every daythat I bring blood bof this kindof color to Rabba bar bar Ḥana bhe deems me pure, and specifically nowhe issued a different ruling, bas he feelspain bin his eye.Upon hearing this, Rav Yitzḥak, son of Rav Yehuda, bdeemed her pure. /b,The Gemara asks: bButare people bdeemed credibleto present claims such as the one presented by Yalta? The Gemara answers: bYes; andlikewise bit is taughtin a ibaraita /i: bA woman is deemed credibleif she bsays: I sawblood blike thiscolor, bbut I lost itbefore it could be examined., bA dilemma was raised beforethe Sages: If a woman states to her friend who showed her blood: My blood, which has an appearance blike this, so-and-so, the halakhic authority, deemedit bpure, what isthe ihalakha /i? Is she deemed credible concerning its status?,The Gemara suggests: bComeand bheara resolution to this dilemma from the ibaraitacited above: bA woman is deemed credibleif she bsays: I sawblood blike thiscolor, bbut I lost it.This demonstrates that a woman may issue claims of this kind. The Gemara rejects this proof: bThereit bis different, asin that case the blood bis not before her,and therefore the Sages were lenient. But here, the woman’s friend can take her blood to a halakhic authority for examination.,The Gemara further suggests: bComeand bhearthe incident cited above, bas Yalta brought blood before Rabba bar bar Ḥana, and he deemed her ritually impure;she then brought it bbefore Rav Yitzḥak, son of Rav Yehuda, and he deemed her pure. Andthe Gemara asked: bHow couldRav Yitzḥak, son of Rav Yehuda, bact in this manner? But isn’t it taughtin a ibaraita /i: In the case of ba halakhic authority who deemedan item bimpure, anotherhalakhic authority bis not allowed to deemit bpure? /b, bAnd we sayin response that initially Rav Yitzḥak, son of Rav Yehuda, bdeemed her impure,but he changed his mind bwhen she said to him that every daythat she brings blood bof this kindof color to Rabba bar bar Ḥana bhe deems her pure, and specifically nowhe issued a different ruling, bas he feelspain bin his eye.The Gemara summarizes: The conclusion of the story was that upon hearing this, Rav Yitzḥak, son of Rav Yehuda, bthen deemed her pure. Evidently,when a woman issues claims with regard to blood that is presented, bwe deem herclaims bcredible. /b,The Gemara answers: That incident does not provide proof, as bRav Yitzḥak, son of Rav Yehuda, relied on his studiesin his lenient ruling. At first, he was reluctant to issue his ruling, in deference to Rabba bar bar Ḥana, who had said the blood was impure. But when he heard Yalta’s explanation he deemed the blood pure, as he had originally thought. Therefore, there is no proof from there that a woman’s statements of this kind are accepted.,§ The Gemara further relates: bRabbiYehuda HaNasi once bsawa woman’s bblood at night and deemedit bimpure. Heagain bsawthat blood bin the day,after it had dried, band deemedit bpure.He bwaited one hourand then bdeemedit bimpure again.It is assumed that Rabbi Yehuda HaNasi did not conduct another examination at this point; rather, he reasoned that the previous night’s examination had been correct, and the blood’s color should be deemed impure because of how it had looked when it was moist. Rabbi Yehuda HaNasi then bsaid: Woe is me! Perhaps I erredby declaring the blood impure, as based on its color it should be pure.,The Gemara questions this statement: bPerhaps I erred? He certainly erred, as it is taughtin a ibaraitathat ba halakhic authority may not say: Ifthe blood bwere moist it would certainly have been impure,and yet here, Rabbi Yehuda HaNasi deemed the blood impure based on that type of reasoning.,The Gemara explains that the incident did not unfold as initially assumed. bRather,Rabbi Yehuda HaNasi examined the blood three times, as he bsaid: A judge has only what his eyes seeas the basis for his ruling. bInitially,Rabbi Yehuda HaNasi bestablished the presumptive statusof the blood bas ritually impure,but bwhen he saw in the morning thatits color had bchanged, he said: It was definitely purelast night as well, band onlybecause it was bat nightI thought that it was impure, bbecause it could not be seen well.Subsequently, bwhen he sawafter a short while bthatits color bagain changed,Rabbi Yehuda HaNasi bsaid: Thisblood bis impure, and it is gradually becoming lighteras its color fades.,With regard to the manner in which the Sages would examine blood, the Gemara relates that bRabbiYehuda HaNasi bwould examineblood bby candlelight. Rabbi Yishmael, son of Rabbi Yosef, would examineblood bbetween the pillarsof the study hall even bon a cloudy day,despite the fact that it was not very light there. bRav Ami bar Shmuel says: Andin ball thesecases, bone examinesblood bonly between sunlight and shade. Rav Naḥmansays that bRabba bar Avuh says:One stands bina place lit by the bsun, andhe conducts the examination bunder the shadow of his hand,i.e., he places his hand over the blood. In this manner the color of the blood can be best discerned.,§ The mishna states: bAndwhat is the color that is blike dilutedwine that is impure? It is specifically when the dilution consists of btwo partswater and one part wine, and specifically when it is from the wine of the Sharon region in Eretz Yisrael. The Sages btaughtin a ibaraita /i: |
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