1. Hebrew Bible, Numbers, 5.12, 5.18 (9th cent. BCE - 3rd cent. BCE)
| 5.12. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ כִּי־תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל׃ 5.18. וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃ | 5.12. Speak unto the children of Israel, and say unto them: If any man’s wife go aside, and act unfaithfully against him," 5.18. And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse." |
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2. Hebrew Bible, 2 Samuel, 12.11-12.12 (8th cent. BCE - 5th cent. BCE)
| 12.11. כֹּה אָמַר יְהוָה הִנְנִי מֵקִים עָלֶיךָ רָעָה מִבֵּיתֶךָ וְלָקַחְתִּי אֶת־נָשֶׁיךָ לְעֵינֶיךָ וְנָתַתִּי לְרֵעֶיךָ וְשָׁכַב עִם־נָשֶׁיךָ לְעֵינֵי הַשֶּׁמֶשׁ הַזֹּאת׃ 12.12. כִּי אַתָּה עָשִׂיתָ בַסָּתֶר וַאֲנִי אֶעֱשֶׂה אֶת־הַדָּבָר הַזֶּה נֶגֶד כָּל־יִשְׂרָאֵל וְנֶגֶד הַשָּׁמֶשׁ׃ | 12.11. Thus says the Lord, Behold, I will raise up evil against thee out of thy own house, and I will take thy wives before thy eyes, and give them to thy neighbour, and he shall lie with thy wives in the sight of this sun." 12.12. For thou didst it secretly: but I will do this thing before all Yisra᾽el, and before the sun." |
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3. Hebrew Bible, Isaiah, 47.2-47.3, 47.6, 47.8-47.10, 47.12 (8th cent. BCE - 5th cent. BCE)
| 47.2. קְחִי רֵחַיִם וְטַחֲנִי קָמַח גַּלִּי צַמָּתֵךְ חֶשְׂפִּי־שֹׁבֶל גַּלִּי־שׁוֹק עִבְרִי נְהָרוֹת׃ 47.3. תִּגָּל עֶרְוָתֵךְ גַּם תֵּרָאֶה חֶרְפָּתֵךְ נָקָם אֶקָּח וְלֹא אֶפְגַּע אָדָם׃ 47.6. קָצַפְתִּי עַל־עַמִּי חִלַּלְתִּי נַחֲלָתִי וָאֶתְּנֵם בְּיָדֵךְ לֹא־שַׂמְתְּ לָהֶם רַחֲמִים עַל־זָקֵן הִכְבַּדְתְּ עֻלֵּךְ מְאֹד׃ 47.8. וְעַתָּה שִׁמְעִי־זֹאת עֲדִינָה הַיּוֹשֶׁבֶת לָבֶטַח הָאֹמְרָה בִּלְבָבָהּ אֲנִי וְאַפְסִי עוֹד לֹא אֵשֵׁב אַלְמָנָה וְלֹא אֵדַע שְׁכוֹל׃ 47.9. וְתָבֹאנָה לָּךְ שְׁתֵּי־אֵלֶּה רֶגַע בְּיוֹם אֶחָד שְׁכוֹל וְאַלְמֹן כְּתֻמָּם בָּאוּ עָלַיִךְ בְּרֹב כְּשָׁפַיִךְ בְּעָצְמַת חֲבָרַיִךְ מְאֹד׃ 47.12. עִמְדִי־נָא בַחֲבָרַיִךְ וּבְרֹב כְּשָׁפַיִךְ בַּאֲשֶׁר יָגַעַתְּ מִנְּעוּרָיִךְ אוּלַי תּוּכְלִי הוֹעִיל אוּלַי תַּעֲרוֹצִי׃ | 47.2. Take the millstones, and grind meal; Remove thy veil, Strip off the train, uncover the leg, Pass through the rivers." 47.3. Thy nakedness shall be uncovered, Yea, thy shame shall be seen; I will take vengeance, And will let no man intercede." 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." 47.8. Now therefore hear this, thou that art given to pleasures, That sittest securely, That sayest in thy heart: ‘I am, and there is none else beside me; I shall not sit as a widow, Neither shall I know the loss of children’;" 47.9. But these two things shall come to thee in a moment In one day, the loss of children, and widow-hood; In their full measure shall they come upon thee, For the multitude of thy sorceries, And the great abundance of thine enchantments." 47.10. And thou hast been secure in thy wickedness, Thou hast said: ‘None seeth me’; Thy wisdom and thy knowledge, It hath perverted thee; And thou hast said in thy heart. ’I am, and there is none else beside me.’" 47.12. Stand now with thine enchantments, And with the multitude of thy sorceries, Wherein thou hast laboured from thy youth; If so be thou shalt be able to profit, If so be thou mayest prevail." |
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4. Hebrew Bible, Ezekiel, 16.13-16.15, 16.38, 16.42, 23.38 (6th cent. BCE - 5th cent. BCE)
| 16.13. וַתַּעְדִּי זָהָב וָכֶסֶף וּמַלְבּוּשֵׁךְ ששי [שֵׁשׁ] וָמֶשִׁי וְרִקְמָה סֹלֶת וּדְבַשׁ וָשֶׁמֶן אכלתי [אָכָלְתְּ] וַתִּיפִי בִּמְאֹד מְאֹד וַתִּצְלְחִי לִמְלוּכָה׃ 16.14. וַיֵּצֵא לָךְ שֵׁם בַּגּוֹיִם בְּיָפְיֵךְ כִּי כָּלִיל הוּא בַּהֲדָרִי אֲשֶׁר־שַׂמְתִּי עָלַיִךְ נְאֻם אֲדֹנָי יְהוִה׃ 16.15. וַתִּבְטְחִי בְיָפְיֵךְ וַתִּזְנִי עַל־שְׁמֵךְ וַתִּשְׁפְּכִי אֶת־תַּזְנוּתַיִךְ עַל־כָּל־עוֹבֵר לוֹ־יֶהִי׃ 16.38. וּשְׁפַטְתִּיךְ מִשְׁפְּטֵי נֹאֲפוֹת וְשֹׁפְכֹת דָּם וּנְתַתִּיךְ דַּם חֵמָה וְקִנְאָה׃ 16.42. וַהֲנִחֹתִי חֲמָתִי בָּךְ וְסָרָה קִנְאָתִי מִמֵּךְ וְשָׁקַטְתִּי וְלֹא אֶכְעַס עוֹד׃ 23.38. עוֹד זֹאת עָשׂוּ לִי טִמְּאוּ אֶת־מִקְדָּשִׁי בַּיּוֹם הַהוּא וְאֶת־שַׁבְּתוֹתַי חִלֵּלוּ׃ | 16.13. Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and richly woven work; thou didst eat fine flour, and honey, and oil; and thou didst wax exceeding beautiful, and thou wast meet for royal estate." 16.14. And thy renown went forth among the nations for thy beauty; for it was perfect, through My splendour which I had put upon thee, saith the Lord GOD." 16.15. But thou didst trust in thy beauty and play the harlot because of thy renown, and didst pour out thy harlotries on every one that passed by; his it was." 16.38. And I will judge thee, as women that break wedlock and shed blood are judged; and I will bring upon thee the blood of fury and jealousy." 16.42. So will I satisfy My fury upon thee, and My jealousy shall depart from thee, and I will be quiet, and will be no more angry." 23.38. Moreover this they have done unto Me: they have defiled My sanctuary in the same day, and have profaned My sabbaths." |
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5. Dead Sea Scrolls, Damascus Covenant, 6.10-6.11 (2nd cent. BCE - 1st cent. CE)
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6. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 6.10-6.11 (2nd cent. BCE - 1st cent. CE)
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7. Philo of Alexandria, Hypothetica, 11.3, 11.14-11.17 (1st cent. BCE - missingth cent. CE)
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8. Philo of Alexandria, That Every Good Person Is Free, 76-77, 89-91, 75 (1st cent. BCE - missingth cent. CE)
| 75. Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. |
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9. Josephus Flavius, Jewish Antiquities, 13.311, 18.21 (1st cent. CE - 1st cent. CE)
| 13.311. But here one may take occasion to wonder at one Judas, who was of the sect of the Essenes, and who never missed the truth in his predictions; for this man, when he saw Antigonus passing by the temple, cried out to his companions and friends, who abode with him as his scholars, in order to learn the art of foretelling things to come? 18.21. and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. 18.21. that it turned greatly to the advantage of his son among all; and, among others, the soldiery were so peculiarly affected to him, that they reckoned it an eligible thing, if need were, to die themselves, if he might but attain to the government. |
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10. Josephus Flavius, Jewish War, 1.78, 2.119-2.121, 2.137-2.145, 2.151, 2.160-2.161 (1st cent. CE - 1st cent. CE)
| 1.78. 5. And truly anyone would be surprised at Judas upon this occasion. He was of the sect of the Essenes, and had never failed or deceived men in his predictions before. Now, this man saw Antigonus as he was passing along by the temple, and cried out to his acquaintance (they were not a few who attended upon him as his scholars) 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses], whom, if anyone blaspheme, he is punished capitally. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. |
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11. Mishnah, Bikkurim, 3.3-3.4, 3.6 (1st cent. CE - 3rd cent. CE)
| 3.3. Those who lived near [Jerusalem] would bring fresh figs and grapes, while those who lived far away would bring dried figs and raisins. An ox would go in front of them, his horns bedecked with gold and with an olive-crown on its head. The flute would play before them until they would draw close to Jerusalem. When they drew close to Jerusalem they would send messengers in advance, and they would adorn their bikkurim. The governors and chiefs and treasurers [of the Temple] would go out to greet them, and according to the rank of the entrants they would go forth. All the skilled artisans of Jerusalem would stand up before them and greet them saying, “Our brothers, men of such and such a place, we welcome you in peace.”" 3.4. The flute would play before them, until they reached the Temple Mount. When they reached the Temple Mount even King Agrippas would take the basket and place it on his shoulder and walk as far as the Temple Court. When he got to the Temple Court, the Levites would sing the song: “I will extol You, O Lord, for You have raised me up, and You have not let my enemies rejoice over me” (Psalms 30:2)." 3.6. While the basket was still on his shoulder he recites from: \"I acknowledge this day before the LORD your God that I have entered the land that the LORD swore to our fathers to assign us” (Deuteronomy 26:3) until he completes the passage. Rabbi Judah said: until [he reaches] “My father was a fugitive Aramean” (v.. When he reaches, “My father was a fugitive Aramean”, he takes the basket off his shoulder and holds it by its edges, and the priest places his hand beneath it and waves it. He then recites from “My father was a fugitive Aramean” until he completes the entire passage. He then deposits the basket by the side of the altar, bow and depart." |
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12. Mishnah, Berachot, 9.4 (1st cent. CE - 3rd cent. CE)
| 9.4. One who enters into a large city should say two prayers, one on entering and one on leaving. Ben Azzai says: four two on entering and two on leaving, he gives thanks for the past and cries out for the future." |
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13. Mishnah, Eruvin, 6.2 (1st cent. CE - 3rd cent. CE)
| 6.2. Rabban Gamaliel said: A Sadducee once lived with us in the same alley in Jerusalem and father told us: “Hurry up and carry out all vessels into the alley before he carries out his and thereby restricts you”. Rabbi Judah said [the instruction was given] in different language: “Hurry up and perform all of your needs in the alley before he carries out his and thereby restricts you”." |
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14. Mishnah, Hagigah, 2.6-2.7 (1st cent. CE - 3rd cent. CE)
| 2.6. If he immersed for unconsecrated [food], and was presumed to be fit to eat unconsecrated [food], he is prohibited from [eating second] tithe. If he immersed for [second] tithe, and was presumed to be fit to eat [second] tithe, he is prohibited from [eating] terumah. If he immersed for terumah, and was presumed to be fit to eat terumah, he is prohibited from [eating] holy things. If he immersed for holy things, and was presumed to be fit to eat holy things he is prohibited from [touching the waters of] purification. If one immersed for something possessing a stricter [degree of holiness], one is permitted [to have contact with] something possessing a lighter [degree of holiness]. If he immersed but without special intention, it is as though he had not immersed." 2.7. The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for [those who eat] sacred things. The garments of [those who eat] sacred things possess midras-impurity for [those who occupy themselves with the waters of] purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was [considered to possess] midras-impurity for [those who ate] sacred things. Yoha ben Gudgada all his life used to eat [unconsecrated food] in accordance with the purity required for sacred things, yet his apron was [considered to possess] midras-impurity for [those who occupied themselves with the water of] purification." |
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15. Mishnah, Makkot, 1.6 (1st cent. CE - 3rd cent. CE)
| 1.6. Perjuring witnesses are not to be put to death until [after] the end of the trial. Because the Sadducees say: “[Perjurers were put to death] only after the accused had [actually] been executed, as it says, “ A life for a life” (Deuteronomy 19:21). The [Pharisaic] Sages said to them: “But has not it already been said “You shall do to him as he schemed to do to his fellow” (Deuteronomy 19:19) which implies when his brother is still alive? If so, why does it say “A life for life”? For it might have been that perjurers are liable to be put to death from the moment their testimony had been taken, therefore the Torah states “A life for a life” that is to say that they are not executed until [after] the termination of the trial." |
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16. Mishnah, Menachot, 10.3 (1st cent. CE - 3rd cent. CE)
| 10.3. How would they do it [reap the omer]?The agents of the court used to go out on the day before the festival and tie the unreaped grain in bunches to make it the easier to reap. All the inhabitants of the towns near by assembled there, so that it might be reaped with a great demonstration. As soon as it became dark he says to them: “Has the sun set?” And they answer, “Yes.” “Has the sun set?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” On the Sabbath he says to them, “On this Sabbath?” And they answer, “Yes.” “On this Sabbath?” And they answer, “Yes.” “Shall I reap?” And they answer, “Reap.” “Shall I reap?” And they answer, “Reap.” He repeated every matter three times, and they answer, “yes, yes, yes.” And why all of this? Because of the Boethusians who held that the reaping of the omer was not to take place at the conclusion of the [first day of the] festival." |
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17. Mishnah, Middot, 4.2, 5.4 (1st cent. CE - 3rd cent. CE)
| 4.2. The great gate had two small doors, one to the north and one to the south. By the one to the south no one ever went in, and concerning it was stated explicitly be Ezekiel, as it says, “And the Lord said to me: this gate shall be shut, it shall not be opened, neither shall any man enter in by it, for the Lord God of Israel has entered in by it; therefore it shall be shut” (Ezekiel 44:2). He [the priest] took the key and opened the [northern] door and went in to the cell, and from the cell he went into the Hekhal. Rabbi Judah says: he used to walk along in the thickness of the wall until he came to the space between the two gates. He would open the outer doors from within and the inner doors from without." 5.4. On the south were the wood chamber, the chamber of the exile and the chamber of hewn stones. The wood chamber: Rabbi Eliezer ben Jacob says: I forget what it was used for. Abba Shaul says: It was the chamber of the high priest, and it was behind the two of them, and one roof covered all three. In the chamber of the exile there was a fixed cistern, with a wheel over it, and from there water was provided for all of the courtyard. In the chamber of hewn stone the great Sanhedrin of Israel used to sit and judge the priesthood. A priest in whom was found a disqualification used to put on black garments and wrap himself in black and go away. One in whom no disqualification was found used to put on white garments and wrap himself in white and go in and serve along with his brother priests. They used to make a feast because no blemish had been found in the seed of Aaron the priest, and they used to say: Blessed is the Omnipresent, blessed is He, for no blemish has been found in the seed of Aaron. Blessed is He who chose Aaron and his sons to stand to minister before the Lord in the Holy of Holies." |
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18. Mishnah, Moed Qatan, 3.6 (1st cent. CE - 3rd cent. CE)
| 3.6. Rabbi Eliezer says: From the time the Temple was destroyed, Atzeret (Shavuot) is like Shabbat. Rabban Gamaliel says: Rosh Hashanah and Yom Kippur are like festivals. The sages say: [the rule is] not according to the words of this one nor that one, rather Atzeret is like the festivals and Rosh Hashanah and Yom Kippur are like Shabbat." |
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19. Mishnah, Negaim, 14.2, 14.8, 14.10 (1st cent. CE - 3rd cent. CE)
| 14.2. He now comes to set free the living bird. He does not turn his face towards the sea or towards the city or towards the wilderness, for it is said, \"But he shall let the living bird go out of the city into the open field\" (Leviticus 14:53). He now comes to shave off the hair of the metzora. He passes a razor over the whole of his skin, and he [the metzora] washes his clothes and immerses himself. He is then clean so far as to not convey uncleanness by entrance, but he still conveys uncleanness as does a sheretz. He may enter within the walls [of Jerusalem], but must keep away from his house for seven days, and he is forbidden to have intercourse." 14.8. He comes to the guilt-offering and he puts his two hands on it. He then slaughters it. Two priests receive its blood, one in a vessel and the other in his hand. He who received it in the vessel proceeded to sprinkle it on the wall of the altar. The one who received it in his hand would approach the metzora. The metzora had in the meantime immersed himself in the chamber of the metzoraim. He would come and stand at the Nikanor gate. Rabbi Judah says: he did not require immersion." 14.10. [The priest] then took some [of the contents] of the log of oil and poured it into his colleague's hand; And if he poured it into his own hand, the obligation is fulfilled. He then dipped [his right forefinger] in the oil and sprinkled it seven times towards the Holy of Holies, dipping it for every sprinkling. He then approached the metzora, to the same places that he applied the blood he now applied the oil, as it is said, \"Over the same places as the blood of the guilt offering; 29 and what is left of the oil in his palm the priest shall put on the head of the one being cleansed, to make expiation for him before the Lord.\" (Leviticus 14:28-29). If he \"put upon,\" he has made atonement, but if he did not \"put upon,\" he did not make atonement, the words of Rabbi Akiba. Rabbi Yoha ben Nuri says: these are but the remainders of the mitzvah. Whether he \"put upon\" or did not \"put upon,\" atonement is made, only it is accounted to him as if he did not make atonement. If any oil was missing from the log before it was poured out it may be filled up again; if after it was poured out, other oil must be brought anew, the words of Rabbi Akiva. Rabbi Shimon says: if any oil was missing from the log before it was applied, it may be filled up; but if after it had been applied, other oil must be brought anew." |
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20. Mishnah, Niddah, 4.2 (1st cent. CE - 3rd cent. CE)
| 4.2. The daughters of the Sadducees, so long as they are accustomed to walking in the paths of their fathers, are to be regarded as Samaritan women. If they left those paths to walk in the paths of Israel, they are to be regarded as Israelite women. Rabbi Yose says: they are always regarded as Israelite women unless they leave the paths of Israel to walk in the paths of their fathers." |
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21. Mishnah, Orlah, 2.12 (1st cent. CE - 3rd cent. CE)
| 2.12. Yoezer, master of the temple (Ish Habirah), was one of the disciples of Bet Shammai and he said: I asked Rabban Gamaliel the elder as he was standing at the eastern gate [of the Temple], and he said: it never causes the dough to become prohibited unless there is enough to cause fermentation." |
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22. Mishnah, Parah, 3.3 (1st cent. CE - 3rd cent. CE)
| 3.3. They arrived at the Temple Mount and got down. Beneath the Temple Mount and the courts was a hollow which served as a protection against a grave in the depths. And at the entrance of the courtyard there was the jar of the ashes of the sin-offerings. They would bring a male from among the sheep and tie a rope between its horns, and a stick or a bushy twig was tied at the other end of the rope, and this was thrown into the jar. They then struck the male [sheep] was so that it started backwards. And [a child] took the ashes and put it [enough] so that it could be seen upon the water. Rabbi Yose said: do not give the Sadducees an opportunity to rule! Rather, [a child] himself took it and mixed it." |
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23. Mishnah, Pesahim, 5.5-5.10 (1st cent. CE - 3rd cent. CE)
| 5.5. The pesah is slaughtered in three divisions, as it is said, “And the whole assembly of the congregation of Israel shall slaughter it” (Exodus 12:6): “assembly,” “congregation,” and “Israel.” The first division entered, the Temple court was filled, and they closed the doors of the Temple court. They sounded a teki'ah, a teru'ah, and a teki'ah. The priests stood in rows, and in their hands were basins of silver and basins of gold, a row which was entirely of silver was of silver, and a row which was entirely of gold was of gold, they were not mixed. And the basins did not have flat bottoms, lest they put them down and the blood becomes congealed." 5.6. The Israelite killed [the lamb]; And the priest caught [the blood]. He would hand it to his colleague and his colleague [would hand it] to his colleague. And he would receive the full [basin] and give back the empty one. The priest nearest the altar would sprinkle it once over against the base [or the altar]." 5.7. The first division [then] went out and the second entered; the second went out and the third entered. As did the first, so did the second and the third. They recited the Hallel. If they finished it, they repeated, and if they repeated [and were not finished yet], they recited it a third time, though they never did recite it a third time. Rabbi Judah says: the third division never reached, “I love Lord for he hears” (Psalms, because the people for it were few." 5.8. As it was done on weekdays so it was done on Shabbat, except that the priests would mop up the Temple court, against the will of the sages. Rabbi Judah says: he [a priest] would fill a goblet with the mixed blood [and] he sprinkled it once on the altar, but the sages did not agree with him." 5.9. How did they hang up [the sacrifices] and flay [them]?There were iron hooks fixed in the walls and in the pillars, on which they hung up [the sacrifices] and flayed [them]. If any one had no place to suspend and flay [their sacrifice], there were there thin smooth staves which he placed on his shoulder and on his fellow’s shoulder, and so hung up [the animal] and flayed [it]. Rabbi Eliezer says: when the fourteenth fell on Shabbat, he placed his hand on his fellow’s shoulder and his fellow’s hand on his shoulder, and he hung up [the sacrifice] and flayed [it]." 5.10. Then he tore it and took out its inner fats, placed them in a tray and burnt them on the altar. The first division went out and sat down on the Temple mount, the second [sat] in the hel, while the third remained in its place. When it grew dark they went out and roasted their pesah lambs." |
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24. Mishnah, Rosh Hashanah, 4.3 (1st cent. CE - 3rd cent. CE)
| 4.3. In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce]." |
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25. Mishnah, Sanhedrin, 3.6-3.7, 11.2 (1st cent. CE - 3rd cent. CE)
| 3.6. How do they check the witnesses? They bring them in and warn them, and then they take them out and leave behind the most important of [the witnesses]. And they would say to him: “State [for us], how do you know that this one is in debt to this one?” If he said, “He said to me, ‘I am in debt to him’, or ‘So-and-so said to me that he was in debt to him’”, he has said nothing. He must be able to say, “In our presence he acknowledged to the other one that he owed him 200 zuz.” Afterward they bring in the second witness and check him. If their words were found to agree, the judges discuss the matter. If two say, “He is not guilty” and one says, “He is guilty”, he is not guilty. If two say, “He is guilty” and one says, “He is not guilty”, he is guilty. If one says, “He is not guilty”, and one says, “He is guilty”, and even if two declared him not guilty or declared him guilty while one said, “I do not know”, they must add more judges." 3.7. When the judges reached their decision they would bring in the litigants. The chief among the judges says: “You, so-and-so are not obligated”, or “You, so-and-so are obligated”. And from where do we know that after one of the judges has gone out that he may not say, “I declared him not obligated and my colleagues declared him obligated, so what can I do since they outvoted me?” of such a one it says, “Do not go about as a talebearer amongst your people” (Lev. 19:16) and it also says, “He that goes about as a talebearer reveals secrets” (Proverbs 11:13)." 11.2. An elder rebelling against the ruling of the court [is strangled], for it says, “If there arise a matter too hard for you for judgement […you shall promptly repair to the place that the Lord your God will have chosen, and appear before the levitical priests, or the magistrate in charge at the time, and present your problem. When they have announced to you the verdict in the case, you shall carry out the verdict that is announced to you from that place that the Lord chose, observing scrupulously all their instructions to you. You shall act in accordance with the instructions given you and the ruling handed down to you; you must not deviate from the verdict that they announce to you either to the right or to the left. Should a man act presumptuously and disregard the priest charged with serving there the Lord your God, or the magistrate, that man shall die” (Deut. 17:8-13, JPS translation). Three courts of law were there, one situated at the entrance to the Temple mount, another at the door of the [Temple] court, and the third in the Chamber of Hewn Stone. They [first] went to the court which is at the entrance to the Temple mount, and he [the rebellious elder] stated, “Thus have I expounded and thus have my colleagues expounded; thus have I taught, and thus have my colleagues taught.” If [this first court] had heard [a ruling on the matter], they state it. If not, they go to the [second court] which is at the entrance of the Temple court, and he declares, “Thus have I expounded and thus have my colleagues expounded; thus have I taught, and thus have my colleagues taught.” If [this second court] had heard [a ruling on the matter] they state it; if not, they all proceed to the great court of the Chamber of Hewn Stone from whence instruction issued to all Israel, for it says, [you shall carry out the verdict that is announced to you] from that place that the Lord chose (Deut. 17:10). If he returned to his town and taught again as he did before, he is not liable. But if he gave a practical decision, he is guilty, for it says, “Should a man act presumptuously” (Deut. 17:12) he is liable only for a practical ruling. But if a disciple gave a practical decision [opposed to the court], he is exempt: thus his stringency is his leniency." |
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26. Mishnah, Sotah, 1.5-1.6, 2.2, 3.3, 9.12, 9.15 (1st cent. CE - 3rd cent. CE)
| 1.5. If she said, “I am defiled to you”, she gives him a receipt for her ketubah and goes out [with a get]. But if she says, “I am pure”, they bring her up to the east gate, Nicanor’s gate, where they give women suspected of adultery the water to drink, purify women after childbirth and purify lepers. A priest seizes her clothing if they are torn, then they are torn, and if they become unstitched, then they are unstitched, until he uncovers her bosom, and he undoes [the braids of] her hair. Rabbi Judah says: if her bosom was beautiful he does not uncover it, and if her hair was beautiful he does not undo it." 1.6. If she was clothed in white, he clothes her in black. If she wore gold jewelry or necklaces, ear-rings and finger-rings, they remove them from her in order to make her repulsive. After that [the priest] takes a rope made of twigs and binds it over her breasts. Whoever wishes to look upon her comes to look with the exception of her male and female slaves, since she has no shame in front of them. All of the women are permitted to look upon her, as it is said, “That all women may be taught not to do after your lewdness” (Ezekiel 23:48)." 2.2. [The priest] takes an earthenware bowl and pours half a log of water into it from the laver. Rabbi Judah says: a quarter [of a log]. Just as [Rabbi Judah] reduces the amount of writing, so he reduces the quantity of water. [Then the priest] enters the temple and turns to his right and there was a place there [on the floor] that was a cubit by a cubit, and a marble tablet, to which a ring was attached. When he would lift this up, he would take some dust from beneath it which he puts [into the bowl] so that it would be seen on top of the water; as it is said, “And of the dust that is on the floor of the Tabernacle the priest shall take, and put it into the water” (Numbers 5:17)." 3.3. If before [the writing on] the scroll had been rubbed out, she said “I refuse to drink”, her scroll is stored away and her meal-offering is scattered over the ashes. And her scroll is not valid to be used in giving another sotah to drink. If [the writing on] the scroll has been rubbed out and she said “I am defiled”, the water is poured out and her meal-offering is scattered over the ashes. If [the writing on] the scroll had been rubbed out and she said “I refuse to drink”, they open her throat and make her drink by force." 9.12. When the former prophets died, the Urim and Thummim ceased. When Temple was destroyed, the shamir and nopheth zufim ceased. And people of faith ceased, as it says, “Help, O Lord, for the faithful are no more” (Psalms 12:2). Rabban Shimon ben Gamaliel in the name of Rabbi Joshua: from the day the Temple was destroyed, there is no day without a curse, the dew has not descended for a blessing, and the flavor has departed from produce. Rabbi Yose says: the fatness was also removed from produce." 9.15. When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”" |
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27. Mishnah, Sukkah, 3.12, 4.4, 4.9, 5.4 (1st cent. CE - 3rd cent. CE)
| 3.12. In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce]." 4.4. The mitzvah of the lulav how was it carried out? If the first day of the festival fell on Shabbat, they brought their lulavim to the Temple Mount, and the attendants would receive them and arrange them on top of the portico, and the elders laid theirs in the chamber. And they would teach the people to say, “Whoever gets my lulav in his hand, let it be his as a gift.” The next day they got up early, and came [to the Temple Mount] and the attendants threw down [their lulavim] before them, and they snatched at them, and so they used to come to blows with one another. When the court saw that they reached a state of danger, they instituted that each man should take [his lulav] in his own home." 4.9. How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs." 5.4. Men of piety and good deeds used to dance before them with lighted torches in their hands, and they would sing songs and praises. And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs. Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the cock crowed they sounded a teki'ah [drawn-out blast], a teru'ah [staccato note] and again a teki'ah. When they reached the tenth step they sounded a teki'ah, a teru'ah and again a teki'ah. When they reached the Court [of the Women] they sounded a teki'ah, a teru'ah and again a teki'ah. They would sound their trumpets and proceed until they reached the gate which leads out to the east. When they reached the gate which leads out to the east, they turned their faces from east to west and said, “Our fathers who were in this place ‘their backs were toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east’, but as for us, our eyes are turned to the Lord.” Rabbi Judah said: they used to repeat [the last words] and say “We are the Lord’s and our eyes are turned to the Lord.”" |
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28. Mishnah, Taanit, 2.1, 4.3, 4.6 (1st cent. CE - 3rd cent. CE)
| 2.1. What is the order [of service] for fast days?They take the ark out to the open space of the city. And they put ashes on the ark and on the head of the Nasi and on the head of the head of the court (av bet. And everyone [else] puts ashes on his own head. The elder among them says in front of them words of admonition, “Brothers, it does not say of the people of Nineveh, ‘And God saw their sackcloth and their fasting,’ but, ‘And God saw their deeds, for they turned from their evil way. (Jonah 3:10)’ And in the prophets it says, ‘And rend your heart and not your garments” (Joel 2:13)." 4.3. The men of the maamad fasted on four days of that week, from Monday to Thursday; they did not fast on Friday out of respect for Shabbat or on Sunday in order not to switch from the rest and delight [of Shabbat] to weariness and fasting and [thereby] die. On Sunday [they read], “In the beginning,” and, “Let there be a firmament;” On Monday, “Let there be a firmament,” and, “Let the waters be gathered together;” On Tuesday, “Let the waters be gathered together,” and, “Let there be lights;” On Wednesday, “Let there be lights,” and, “Let the waters swarm;” On Thursday, “Let the waters swarm,” and, “Let the earth bring forth;” On Friday, “Let the earth bring forth,” and, “And the heavens [and the earth] were completed.” For a long section two people read and for a short section one person. [This is how they would read] at Shacharit and Mussaf. And at minhah they assemble and read the section by heart, as they recite the Shema. On Friday at minhah they did not assemble out of respect for Shabbat." 4.6. There were five events that happened to our ancestors on the seventeenth of Tammuz and five on the ninth of Av.On the seventeenth of Tammuz: The tablets were shattered; The tamid (daily) offering was cancelled; The [walls] of the city were breached; And Apostomos burned the Torah, and placed an idol in the Temple. On the ninth of Av It was decreed that our ancestors should not enter the land, The Temple was destroyed the first And the second time, Betar was captured, And the city was plowed up. When Av enters, they limit their rejoicing." |
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29. Mishnah, Tamid, 1.2-1.4, 2.2, 2.5, 3.4, 3.7, 3.9, 4.3, 5.6, 6.1, 7.1-7.3 (1st cent. CE - 3rd cent. CE)
| 1.2. Anyone who desired to remove the ashes from the altar used to rise early and bathe before the superintendent came. At what time did the superintendent come? He did not always come at the same time; sometimes he came just at cock-crow, sometimes a little before or a little after. The superintendent would come and knock and they would open for him, and he would say to them, let all who have bathed come and draw lots. So they drew lots, and whoever was successful." 1.3. He took the key and opened the small door, and went from the fire chamber into the Temple courtyard, and the priests went in after him carrying two lighted torches. They divided into two groups, one of which went along the portico to the east, while the other went along it to the west. They went along inspecting until they came to the place where the griddle-cakes were made. There the two groups met and said, Is all well (shalom)? All is well (shalom)! They then appointed they that made the griddle-cakes to make griddle-cakes." 1.4. The one who had merited to clear the ashes, would get ready to clear the ashes. They said to him: “Be careful not to touch any vessel until you have washed your hands and feet from the laver. See, the fire-pan is in the corner between the ascent and the altar on the west of the ascent.” No one entered with him, nor did he carry any light. Rather, he walked by the light of the altar fire. No-one saw him or heard a sound from him until they heard the noise of the wooden wheel which Ben Katin made for hauling up the laver, when they said, “The time has come.” He washed his hands and feet from the laver, then took the silver fire-pan and went up to the top of the altar and cleared away the cinders on either side and scooped up the ashes in the centre. He then descended and when he reached the floor he turned his face to the north and went along the east side of the ascent for about ten cubits, and he then made a heap of the cinders on the pavement three handbreadths away from the ascent, in the place where they used to put the crop of the birds and the ashes from the inner altar and the ash from the menorah." 2.2. They then began to throw the ashes on to the heap (tapuah). This heap was in the middle of the altar, and sometimes there was as much as three hundred kor on it. On festivals they did not use to clear away the ash because it was reckoned an ornament to the altar. It never happened that the priest was neglectful in taking out the ashes." 2.5. They picked out from there some good fig-tree branches to make a second fire for the incense near the south-western corner some four cubits to the north of it, using as much wood as he judged sufficient to form five seahs of coals, and on the Shabbat as much as he thought would make eight seahs of coals, because from there they used to take fire for the two dishes of frankincense for the showbread. The limbs and the pieces of fat which had not been consumed over night were put back on the wood. They then kindled the two fires and descended and went to the chamber of hewn stone." 3.4. They went into the chamber of the vessels and they took out ninety-three vessels of silver and gold. They gave the animal for the daily sacrifice a drink from a cup of gold. Although it had been examined on the previous evening it was now examined again by torchlight." 3.7. He then came to the small opening on the north. The great gate had two small openings, one on the north and one on the south. No one ever went in by the openings on the south, about which it is stated explicitly in Ezekiel, “And the Lord said to me, ‘This gate shall be closed, it shall not be opened, and no man shall enter by it, for the Lord God of Israel has entered by it” (Ezekiel 44:2). He took the key and opened the small opening and went in to the cell and from the cell to the Sanctuary, until he reached the great gate. When he reached the great gate he drew back the bolt and the latches and opened it. The slaughterer did not slaughter till he heard the sound of the great gate being opened." 3.9. The one who had been chosen for clearing the ashes from the inner altar went in carrying the teni which he set down in front of it, and he scooped up the ash in his fists and put it into it, and in the end he swept up what was left into it, and then he left it there and went out. The one who had been chosen to clear the ashes from the menorah went in. If he found the two eastern lights burning, he cleared the ash from the rest and left these two burning. If he found that these two had gone out, he cleared away their ash and kindled them from those which were still lit and then he cleared the ash from the rest. There was a stone in front of the candlestick with three steps on which the priest stood in order to trim the lights. He left the kuz on the second step and went out." 4.3. He then took a knife and separated the lung from the liver and the finger of the liver from the liver, but he did not remove it from its place. He cut out the breast and gave it to the one to the one who had merited [bringing it onto the ramp]. He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs. He cut it off and gave it to the one who had merited [bringing it onto the ramp], with the liver attached to it. He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], with the windpipe and the heart and the lung attached to it. He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank. Thus he left two on each side above and two on each side below. He cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], and the spine with it and the spleen attached to it. This was really the largest piece, but the right flank was called the largest, because the liver was attached to it. He then came to the tail bone, which he cut off and gave it to the one who had merited [bringing it onto the ramp], along with the tail, the finger of the liver and the two kidneys. He then took the left leg and cut it off and gave it to the one who had merited [bringing it onto the ramp]. Thus they were all standing in a row with the limbs in their hands The first had the head and the [right] hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him. The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him. The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him. The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers. The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him. The sixth had the innards on a platter with the knees on top of them. The seventh had the fine flour. The eighth had the griddle cakes. The ninth had the wine. They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13). They then came down and went to the Chamber of Hewn Stone to recite the Shema." 5.6. When they came between the Sanctuary and the altar, one took the magrefah and threw it between the Sanctuary and the altar. People could not hear one another speak in Jerusalem from the noise of the magrefah. It served three purposes: When a priest heard the sound of it he knew that his fellow priests were going in to bow down, and he would run to join them. When a Levite heard the noise he knew that his fellow Levites were going in to sing, and he would run to join them. And the head of the Ma’amad used to make the unclean stand in the east gate." 6.1. They began to ascend the steps of the Sanctuary. Those who had won the right to clear the ashes from the inner altar and from the candlestick went in front. The one who won the right to clear the inner altar went in and took the teni and bowed down and went out again. The one who had been chosen to clear the candlestick went in, and if he found the two eastern lights still burning he cleared out the eastern one and left the western one burning, since from it he lit the candlestick for the evening. If he found that this one had gone out, he cleared the ash away and lit it from the altar of burnt-offering. He then took the kuz from the second step and bowed down and went out." 7.1. When the high priest went in to bow down, three priests supported him, one by his right and one by his left and one by the precious stones. When the superintendent heard the sound of the footsteps of the high priest as he was about to go out [from the Sanctuary], he raised the curtain for him. He went in, bowed down and went out, and then his fellow priests went in and bowed down and went out." 7.2. They went and stood on the steps of the Sanctuary. The first ones stood at the south side of their fellow priests with five vessels in their hands: one held the teni, the second the kuz, the third the firepan, the fourth the dish, and the fifth the spoon and its covering. They blessed the people with a single blessing, except in the country they recited it as three blessings, in the Temple as one. In the Temple they pronounced the divine name as it is written, but in the country by its substitute. In the country the priests raised their hands as high as their shoulders, but in the Temple above their heads, except the high priest, who did not raise his hands above the diadem. Rabbi Judah says: the high priest also raised his hands above the diadem, since it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22)." 7.3. If the high priest wished to burn the offerings [himself], he would go up the ascent with the deputy high priest at his right. When he reached the middle of the ascent the deputy took hold of his right hand and helped him up. The first [of the other priests] then handed to him the head and the foot and he laid his hands on them and threw them [onto the altar]. The second then handed to the first the two fore legs. And he handed them to the high priest who laid his hands on them and threw them [onto the altar]. The second then went away. In the same way all the other limbs were handed to him and he laid his hands on them and threw them [on to the altar fire]. If he wanted, he could lay his hands and let others throw [them] on the fire. He then went around the altar. From where did he begin? From the southeastern corner; from there he went to the northeastern, then to the northwestern and then to the southwestern. They there handed him the wine for libation. The deputy high priest stood on the corner/horn of the altar with the flags in his hand, and two priests on the table of the fats with two trumpets in their hands. They blew a teki’ah, a teru’ah and a teki’ah. They then went and stood by Ben Arza, one on his right hand and one on his left. When he bent down to make the libation the deputy high priest waved the flags and Ben Arza struck the cymbals and the Levites sang the psalm. When they came to a pause they blew a teki’ah, and the public bowed down. At every pause there was a teki’ah and at every teki’ah a bowing down. This was the order of the regular daily sacrifice for the service of our Lord. May it be His will that it be rebuilt speedily in our days, Amen." |
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30. Mishnah, Yoma, 3.3-3.4, 5.1, 7.1, 7.4 (1st cent. CE - 3rd cent. CE)
| 3.3. A man may not enter the Temple courtyard or to worship even if he was clean until he immerses himself. Five immersions and ten sanctifications did the high priest perform on that day. And all in sanctity in the Bet Haparvah with the exception of this one alone." 3.4. They spread out a linen sheet between him and the people. He stripped off [his clothes], went down and immersed himself, came up and dried himself. They brought him the golden garments, he put them on and sanctified his hands and feet. They brought him the tamid. He made the required cut and some one else finished it for him. He received the blood and sprinkled it. He went inside to smoke the morning incense and to trim the lamps; And to offer up the head and the limbs and the griddle cakes and the wine." 5.1. They brought out to him the ladle and the pan and he took two hands full [of incense] and put it into the ladle, a large [high priest] according to his size, a small one according to his size and thus was its measure. He took the pan in his right hand and the ladle in his left hand. He walked through the Hechal until he came to the place between the two curtains which separated the Holy from the Holy of Holies; between them was [a space of] one cubit. Rabbi Yose says: there was but one curtain, as it is said: “And the curtain shall serve you as a partition between the Holy and the Holy of Holies” (Exodus 26:33). The outer curtain was looped on the south side and the inner curtain on the north side. He walked along between them until he reached the north side. When he reached the north side he turned round to the south and went on along the curtain, to his left, until he reached the Ark. When he reached the Ark he put the pan of burning coals between the two poles. He heaped up the incense upon the coals and the whole house became full with smoke. He came out by the way he entered and in the outer house he uttered a short prayer. He did not make the prayer long so as not to frighten Israel." 7.1. The high priest [then] came to read. If he wished to read in linen garments, he reads, and if not he reads in his own white cloak. The synagogue attendant would take a Torah scroll and give it to the head of the synagogue, and the head of the synagogue gives it to deputy high priest, and the deputy high priest gives it to the high priest, and the high priest stands and receives it, and reads, [section] beginning] “After the death …” (Leviticus 16:1-34) and “But on the tenth…” (Leviticus 23:26-32). Then he would roll up the Torah scroll and put it in his bosom and say, “More than what I have read out before you is written here.” And “On the tenth …” (Numbers 29:7-11) which is in the Book of Numbers he recites by heart. And he recites on it eight benedictions: “For the law”, “For the Temple service,” “For thanksgiving,” “For the forgiveness of sins” and “For the Temple” on its own, and “For Israel” on its own and “For Jerusalem” on its own, “For the priests” on their own and “For the rest of the prayer.”" 7.4. He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dried himself. They brought him the white clothes, he put them on and sanctified his hands and his feet. Then he went in to bring out the ladle and the fire-pan. He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dry himself. They brought him the golden clothes, he put them on, sanctified his hands and feet, and went in to burn up the dusk incense, and takes care of the lamp. He sanctified his hands and feet and stripped, went down, immersed himself, came up and dried himself. They brought him his own clothes and he put them on. And they would accompany him to his house. And he would make a day of festivity for his friends whenever he came out of the Holy [of Holies] in peace." |
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31. Mishnah, Zevahim, 5.3, 6.5 (1st cent. CE - 3rd cent. CE)
| 5.3. [Concerning] public and private hatats: (These are the public hatats: the goats of new moons and festivals) They are slaughtered in the north, and their blood is received in ministering vessels in the north, and their blood requires four applications on the four corners [of the altar]. How was it done? He went up the ascent, turned to the surrounding walkway, and came to the south-east corner, then the north-east, then the north-west, and then the south-west. He would pour the residue of the blood out at the southern base. They were eaten within the hangings [of the Tabernacle], by male priests, prepared in any fashion, the same day and night, until midnight." 6.5. How was the olah of a bird sacrificed? He [the priest] ascended the ramp, and turned to the surrounding walkway, and made his way to the southeast horn. There he pinched its head at the back of the neck, and severed it, and drained out its blood on the wall of the altar. He took the head, turned the part where it was nipped to the altar, saturated it with salt, and threw it on to the fires [of the altar]. Then he came to the body, and removed the crop, the feathers, and the entrails that came out of it, and threw them on to the burning place. He tore [the body], but did not sever it in half, but if he did sever it, it is still valid. Then he saturated it [the body] with salt, and threw it on to the fires of the altar." |
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32. Mishnah, Shekalim, 3.2-3.3 (1st cent. CE - 3rd cent. CE)
| 3.2. In three baskets each of [the capacity of] three seahs they make the appropriation [of shekels] from the chamber. And on them was inscribed: Aleph, Beth, Gimmel. Rabbi Ishmael says: Greek was inscribed on them, alpha, beta, gamla. The one who made the appropriation did not enter the chamber wearing either a bordered cloak or shoes or sandals or tefillin or an amulet, lest if he became poor people might say that he became poor because of a sin committed in the chamber, or if he became rich people might say that he became rich from the appropriation in the chamber. For it is one’s duty to seem be free of blame before others as before God, as it is said: “And you shall be guiltless before the Lord and before Israel” (Numbers 32:22), and it says: “And you will find favor and good understanding in the eyes of God and man” (Proverbs 3:4)." 3.3. [The members] of Rabban Gamaliel’s household used to enter [the chamber] with their shekel between their fingers, and throw it in front of him who made the appropriation, while he who made the appropriation purposely pressed it into the basket. He who made the appropriation did not make it until he first said to them: “Should I make the appropriation?” And they say to him three times: “Make the appropriation! Make the appropriation! Make the appropriation!”" |
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33. Mishnah, Yadayim, 4.5-4.8 (1st cent. CE - 3rd cent. CE)
| 4.5. The Aramaic sections in Ezra and Daniel defile the hands. If an Aramaic section was written in Hebrew, or a Hebrew section was written in Aramaic, or [Hebrew which was written with] Hebrew script, it does not defile the hands. It never defiles the hands until it is written in the Assyrian script, on parchment, and in ink." 4.6. The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands." 4.7. The Sadducees say: we complain against you, Pharisees, that you declare an uninterrupted flow of a liquid to be clean. The Pharisees say: we complain against you, Sadducees, that you declare a stream of water which flows from a burial-ground to be clean? The Sadducees say: we complain against you, Pharisees, that you say, my ox or donkey which has done injury is liable, yet my male or female slave who has done injury is not liable. Now if in the case of my ox or my donkey for which I am not responsible if they do not fulfill religious duties, yet I am responsible for their damages, in the case of my male or female slave for whom I am responsible to see that they fulfill mitzvot, how much more so that I should be responsible for their damages? They said to them: No, if you argue about my ox or my donkey which have no understanding, can you deduce from there anything concerning a male or female slave who do have understanding? So that if I were to anger either of them and they would go and burn another person's stack, should I be liable to make restitution?" 4.8. A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page [of Torah]? And furthermore that you write the name of the ruler above and the divine name below? As it is said, \"And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?\" (Exodus 5:2) But when he was smitten what did he say? \"The Lord is righteous\" (Exodus 9:27)." |
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34. New Testament, Mark, 3.6, 8.15, 12.23 (1st cent. CE - 1st cent. CE)
| 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 8.15. He charged them, saying, "Take heed: beware of the yeast of the Pharisees and the yeast of Herod. 12.23. In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife. |
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35. Tosefta, Berachot, 3.25 (1st cent. CE - 2nd cent. CE)
| 3.25. Eighteen Berachot (blessings) that the Sages have established [for the prayer of Shemoneh Esreh have been established] corresponding to eighteen mentionings [of God’s name] that are in [the chapter of Tehillim that begins with] “Ascribe to God, children of princes…” (Tehillim 29) And [a person] should include [the Beracha against] the heretics into [the Beracha] for the Rabbinical Jews, and [the Beracha] for the converts into [the Beracha] for the elders, and [the Beracha] for [King] David into [the Beracha] for [the rebuilding of] Jerusalem. But if he said each one of them separately he has fulfilled his obligation [of praying Shemoneh Esreh]." |
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36. Tosefta, Hagigah, 3.35 (1st cent. CE - 2nd cent. CE)
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37. Tosefta, Parah, 3.8 (1st cent. CE - 2nd cent. CE)
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38. Tosefta, Rosh Hashanah, 1.15 (1st cent. CE - 2nd cent. CE)
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39. Tosefta, Sanhedrin, 6.6 (1st cent. CE - 2nd cent. CE)
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40. Tosefta, Shabbat, 1.15 (1st cent. CE - 2nd cent. CE)
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41. Tosefta, Sotah, 15.10-15.12 (1st cent. CE - 2nd cent. CE)
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42. Tosefta, Sukkah, 3.1 (1st cent. CE - 2nd cent. CE)
| 3.1. The lulav suspends the Sabbath in the beginning of its duty, and the willow in the end of its duty. There is a story that some Boethusians once hid the willows under some great stones on the Sabbath eve; but when this had become known to the common people they came and dragged them out from under the stones on the Sabbath, for the Boethusians do not acknowledge that the beating of the willow suspends the Sabbath." |
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43. Tosefta, Kippurim, 1.8 (1st cent. CE - 2nd cent. CE)
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44. Tosefta, Yadayim, 2.20 (1st cent. CE - 2nd cent. CE)
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45. Anon., Sifre Numbers, 7, 112 (2nd cent. CE - 4th cent. CE)
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46. Justin, Dialogue With Trypho, 80.3-80.4 (2nd cent. CE - 2nd cent. CE)
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47. Palestinian Talmud, Sotah, 3.4 (2nd cent. CE - 5th cent. CE)
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48. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
| 115b. הא כיצד נחלה ממשמשת והולכת עד ראובן ולימא עד יעקב אמר אביי גמירי דלא כלה שבטא,אמר רב הונא אמר רב כל האומר תירש בת עם בת הבן אפילו נשיא שבישראל אין שומעין לו שאינן אלא מעשה צדוקין דתניא בארבעה ועשרים בטבת תבנא לדיננא שהיו צדוקין אומרין תירש הבת עם בת הבן,נטפל להן רבן יוחנן בן זכאי אמר להם שוטים מנין זה לכם ולא היה אדם שהחזירו דבר חוץ מזקן אחד שהיה מפטפט כנגדו ואומר ומה בת בנו הבאה מכח בנו תירשנו בתו הבאה מכחו לא כל שכן,קרא עליו את המקרא הזה (בראשית לו, כ) אלה בני שעיר החורי יושבי הארץ לוטן ושובל וצבעון וענה וכתיב (בראשית לו, כד) אלה בני צבעון ואיה וענה אלא מלמד שבא צבעון על אמו והוליד ענה,ודלמא תרי ענה הוו אמר רבה אמינא מלתא דלא אמרה שבור מלכא ומנו שמואל איכא דאמרי אמר רב פפא אמינא מלתא דלא אמרה שבור מלכא ומנו רבה אמר קרא (בראשית לו, כד) הוא ענה הוא ענה דמעיקרא,אמר ליה רבי בכך אתה פוטרני אמר לו שוטה | 115b. The Gemara asks: bHow so,i.e., how is the investigation performed when he has no offspring at all? The Gemara answers: The family lineage that determines the binheritance is successively examined up to Reuben,son of Jacob, i.e., the heirs are determined by investigating the family genealogy, and that investigation can extend all the way to Reuben, son of our forefather Jacob. The Gemara asks: bAnd letit bsay: Until Jacobhimself, rather than until Reuben, since if none of Reuven’s descendants survive, one would have to examine Jacob’s descendants. bAbaye saidin reply: It bis learnedas a tradition bthat a tribe will not be eliminatedentirely, and some descendants will always remain.,§ bRav Huna saysthat bRav says:With regard to banyone who saysthat ba daughterof the deceased bshould inheritthe estate of her father along bwith the daughter of the sonof the deceased, bevenif he is ba prince of the Jewish people,one bshould not listen to him, as this is nothing other than an act of the Sadducees,and runs counter to the ruling of the mishna that the descendants of a son inherit before a daughter. bAs it is taughtin a ibaraitain iMegillat Ta’anit /i, which describes various minor holidays on which it is forbidden to fast or eulogize: bOn the twenty-fourth of Tevet, we returned to our law,i.e., the ihalakhawas reestablished in accordance with the opinion of the Sages after having been dictated by the Sadducees. bAs the Sadducees would say: A daughter should inheritthe estate of her father along bwith the daughter of the sonof the deceased.,The ibaraitacontinues: bRabban Yoḥa ben Zakkai joined themto discuss their ruling, and bsaid to them: Imbeciles, from wheredo byouderive bthisruling? bAnd there was no person that answered him anything, except for one oldman bwho was chattering at him and sayingthat it is an ia fortioriinference: bAnd just as a daughter ofthe deceased’s bson, who comesto claim her inheritance from her grandfather bby virtue of his son, inheritsher grandfather’s property, so too, with regard to the deceased’s own bdaughter, who comesto inherit bby virtue ofthe deceased, ball the more sois it bnotclear that she should inherit his property?,Rabban Yoḥa ben Zakkai brecited this verse about him: “These are the sons of Seir the Horite, the inhabitants of the land: Lotan and Shobal and Zibeon and Anah”(Genesis 36:20), band it is written: “And these are the children of Zibeon: Aiah and Anah”(Genesis 36:24). The first verse portrays Zibeon and Anah as brothers, while the second states that they are father and son. bRather,this bteaches that Zibeon engaged in sexual intercourse with his mother and begot Anah,so that he was both Anah’s father and his brother. From the fact that the first verse equates Zibeon and Anah by referring to both of them as Seir’s sons despite Anah being a grandson of Seir, it is clear that grandchildren are equal to children, contrary to the Sadducees’ assertion.,The Gemara interrupts the recounting of the ibaraitaand questions Rabban Yoḥa ben Zakkai’s inference: bBut perhaps there were twopeople named bAnah,so that one Anah was Zibeon’s son, and the other his brother? bRabba said: I will state a matterthat even bKing Shapur did not state. And who isthis King Shapur? This cannot be a reference to Shapur, king of Persia; rather, it must be a moniker for someone else. He is bShmuel,whose legal rulings were accepted by the public like the edicts of a king by his subjects. bSome statea different version, that it was bRav Pappawho bsaid: I will state a matterthat even bKing Shapur did not state. And who isthis King Shapur? He is bRabba. The versegoes on to bstate: “This is Anah”(Genesis 36:24), indicating that bhe isthe same bAnahmentioned binitially,earlier in the verse. Accordingly, there was only one Anah, who was both Zibeon’s brother and Zibeon’s son.,The ibaraitacontinues: The Sadducee bsaid toRabban Yoḥa ben Zakkai: bMy teacher, you dismiss me with thisretort? I agree that the son of a son precedes a daughter, as the verse you quoted suggests; I am asserting that a daughter inherits together with the daughter of a son, and the verse you quoted has no bearing on that claim. Rabban Yoḥa ben Zakkai bsaid to him: Imbecile, /b |
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49. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)
| 65a. bAnd this is as we learnedin a mishna ( iShekalim13b): bPetaḥyawas responsible bfor the nestsof birds, i.e., the doves or pigeons brought by a izav /i, a izava /i, a woman after childbirth, and a leper. These individuals would place the appropriate sum of money into the horn designated for this purpose, and each day Petaḥya oversaw the purchase of birds from that money and their sacrifice in the proper manner. bThisSage bis Mordekhai;and bwhy was he called Petaḥya,which resembles the word for opening [ ipetaḥ /i]? The reason is bthat he would open,i.e., elucidate, difficult btopics and interpret themto the people, bandbecause bhe knewall bseventy languagesknown in that region at the time.,The Gemara asks: What was unique about Petaḥya? bAllof the members of the bSanhedrin also knowall bseventy languages. As Rabbi Yoḥa says:They bplace on theGreat bSanhedrin onlymen bof wisdom, and ofpleasant bappearance, and ofhigh bstature, and ofsuitable bageso that they will be respected. bAndthey must also be bmasters of sorcery,i.e., they know the nature of sorcery, so that they can judge sorcerers, bandthey must bknowall bseventy languagesin order bthat the Sanhedrin will notneed to bheartestimony bfrom the mouth of a translatorin a case where a witness speaks a different language.,The Gemara answers: bRather,Petaḥya was unique bashe not only knew all seventy languages, but also had the ability to bcombinevarious blanguages and interpretthem. bThis isthe meaning of that bwhich is written with regard to Mordekhai: “Bilshan”(Nehemiah 7:7). Bilshan is interpreted as another name for Mordekhai, as he would combine [ ibalil /i] languages [ ilashon /i]., strongMISHNA: /strong bHow would they performthe rite of the harvest of the iomer /i? bEmissaries of the courtwould bemerge on the eve of the festivalof Passover band fashionthe stalks of barley into bsheaves whilethe stalks were still battached to the ground, so that it would be convenient to reapthem. The residents of ball the towns adjacent tothe site of the harvest bwould assemble there, so that it would be harvested with great fanfare. /b, bOnce it grew dark,the court emissary bsays tothose assembled: bDid the sun set?The assembly bsaysin response: bYes.The emissary repeats: bDid the sun set?They again bsay: Yes.The court emissary next says to those assembled: Shall I reap the sheaves with bthis sickle?The assembly bsaysin response: bYes.The emissary repeats: With bthis sickle?The assembly bsays: Yes.The court emissary then says to those assembled: Shall I place the gathered sheaves in bthis basket?The assembly bsaysin response: bYes.The emissary repeats: In bthis basket?The assembly bsays: Yes. /b,If the sixteenth of Nisan occurs bon Shabbat,the court emissary bsays tothe assembled: Shall I cut the sheaves on bthis Shabbat?The assembly bsaysin response: bYes.The emissary repeats: On bthis Shabbat?The assembly bsays: Yes.The court emissary says to those assembled: bShall I cutthe sheaves? bAnd they say to himin response: bCut.The emissary repeats: bShall I cutthe sheaves? bAnd they sayto him: bCut. /b,The emissary asks bthree times with regard to each and every matter, andthe assembly bsays to him: Yes, yes, yes.The mishna asks: bWhy do Ineed those involved to publicize each stage of the rite bto that extent?The mishna answers: It is bdue to the Boethusians, as theydeny the validity of the Oral Law and bwould say: There is no harvest of the iomerat the conclusion of thefirst bFestivalday of Passover unless it occurs at the conclusion of Shabbat. The publicity was to underscore that the sixteenth of Nisan was the proper time for the iomerharvest., strongGEMARA: /strong bThe Sages taughtin a ibaraita /i: bThese are the days on which fasting is prohibited, and on some of them eulogizing is prohibitedas well: bFrom the New Moon of Nisan until the eighth ofthe month, the proper sacrifice of bthe daily offering was established,and therefore it was decreed bnot to eulogizeon these dates. bAndfurthermore, bfrom the eighth ofNisan buntil the end of the festivalof Passover, the correct date for the bfestival of iShavuotwas restored,and it was similarly decreed bnot to eulogizeduring this period.,The Gemara discusses the ibaraita /i: bFrom the New Moon of Nisan until the eighth ofthe month the proper sacrifice of bthe daily offering was established,and therefore it was decreed bnot to eulogizeon these dates. The Gemara explains bthat the Sadducees would say: An individual may donate and bringthe bdaily offering,in opposition to the accepted tradition that the daily offering must be brought from communal funds. bWhatverse did the Sadducees bexpound? “The one lamb shall you offer [ ita’aseh /i] in the morning, and the other lamb shall you offer in the afternoon”(Numbers 28:4). Since the verse is in the singular form, the Sadducees maintained that even an individual may donate the daily offering.,The Gemara asks: bWhatdid the Sages breplyto refute the argument of the Sadducees? They cited the verse: “Command the children of Israel, and say to them: bMy food that is presented to Me for offerings made by fire,of a pleasing aroma unto Me, byou shall observe [ itishmeru /i]to offer to Me in its due season” (Numbers 28:2). The term: “You shall observe” is in the plural form, which indicates that ball of thedaily offerings bshould come from collection of theTemple treasury bchamber.Since during that period, between the New Moon of Nisan and the eighth of Nisan, the Sages overruled the Sadducees, it was established as a period of rejoicing, and it was prohibited to eulogize on those dates.,The Gemara discusses the next period listed in the ibaraita /i: bFrom the eighth ofNisan buntil the end of the festivalof Passover, the correct date for the bfestival of iShavuotwas restored,and it was similarly decreed bnot to eulogizeduring this period. bAs the Boethusians would saythat the festival of iShavuot /ialways occurs bafter Shabbat,on a Sunday. Their reasoning was that the verse states, with regard to the iomeroffering and the festival of iShavuotthat follows seven weeks later: “And you shall count for you from the morrow after the day of rest [ ihashabbat /i], from the day that you brought the sheaf [ iomer /i] of the waving; seven weeks shall there be complete” (Leviticus 23:15). Disregarding the oral tradition, the Boethusians interpreted the phrase “from the morrow after the day of rest [ ihashabbat /i]” literally, as referring to Shabbat, not the Festival day.,At the time, bRabban Yoḥa ben Zakkai joinedthe discussion with the Boethusians band said to them: Fools! From wherehave byouderived this? bAnd there was no man who answered him, except for one elderly man who was prattling [ imefatpet /i] at him, and he said: Moses, our teacher, was a lover of the Jewish people and he knew that iShavuotisonly bone day.Therefore, bhe arose and established it after Shabbat, in order that the Jewish people would enjoy themselves for two days.Rabban Yoḥa ben Zakkai brecited this versein response btothat old man: b“It is eleven days’ journey from Horeb to Kadesh Barnea by the way of Mount Seir”(Deuteronomy 1:2). |
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50. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 22b. ועד כמה עד ארבעין שנין איני והא רבה אורי בשוין,ומכות פרושין וכו' ת"ר שבעה פרושין הן פרוש שיכמי פרוש נקפי פרוש קיזאי פרוש מדוכיא פרוש מה חובתי ואעשנה פרוש מאהבה פרוש מיראה,פרוש שיכמי זה העושה מעשה שכם פרוש נקפי זה המנקיף את רגליו פרוש קיזאי א"ר נחמן בר יצחק זה המקיז דם לכתלים פרוש מדוכיא אמר רבה בר שילא דמשפע כי מדוכיא,פרוש מה חובתי ואעשנה הא מעליותא היא אלא דאמר מה חובתי תו ואעשנה,פרוש מאהבה פרוש מיראה אמרו ליה אביי ורבא לתנא לא תיתני פרוש מאהבה פרוש מיראה דאמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצות אפי' שלא לשמה שמתוך שלא לשמה בא לשמה,אמר רב נחמן בר יצחק דמטמרא מטמרא ודמגליא מגליא בי דינא רבה ליתפרע מהני דחפו גונדי אמר לה ינאי מלכא לדביתיה אל תתיראי מן הפרושין ולא ממי שאינן פרושין אלא מן הצבועין שדומין לפרושין שמעשיהן כמעשה זמרי ומבקשין שכר כפנחס, big strongמתני׳ /strong /big ר"ש אומר אין זכות תולה במים המרים ואם אתה אומר הזכות תולה במים המאררין מדהה אתה את המים בפני כל הנשים השותות ומוציא אתה שם רע על הטהורות ששתו שאומרים טמאות הן אלא שתלתה להן זכות רבי אומר הזכות תולה במים המאררים ואינה יולדת ואינה משבחת אלא מתנוונה והולכת לסוף היא מתה באותה מיתה,נטמאת מנחתה עד שלא קדשה בכלי הרי היא ככל המנחות ותפדה ואם משקדשה בכלי הרי היא ככל המנחות ותשרף ואלו שמנחותיהן נשרפות | 22b. bAnd until whenis it considered too premature for a scholar to issue halakhic rulings? It is buntil forty years.The Gemara asks: bIs that so? But didn’t Rabba issue rulings,even though he lived for only forty years? The Gemara answers: It is permitted for a scholar who has not studied for so long to issue rulings bwhenhis knowledge reaches the level of the foremost scholar in his city and bthey are equals. /b,§ It states in the mishna: bAnd those who injurethemselves out of false babstinence [ iperushin /i]are people who erode the world. bThe Sages taught: There are sevenpseudo- brighteouspeople who erode the world: The brighteous of Shechem,the self- bflagellating righteous,the bbloodletting righteous,the bpestle /b-like brighteous,the brighteouswho say: Tell me bwhat my obligationis band I will perform it,those who are brighteous due to love,and those who are brighteous due to fear. /b,The Gemara explains: The brighteous of Shechem [ ishikhmi /i]; this isone bwho performsactions comparable to the bactionof the people of bShechem,who agreed to circumcise themselves for personal gain (see Genesis, chapter 34); so too, he behaves righteously only in order to be honored. The self- bflagellating righteous; this isone bwho injures his feet,as he walks slowly, dragging his feet on the ground in an attempt to appear humble, and injures his feet in the process. The bbloodletting righteous; Rav Naḥman bar Yitzḥak saysthat bthis isone bwho lets bloodby banging his head bagainst the wallsbecause he walks with his eyes shut, ostensibly out of modesty. The bpestle /b-like brighteous; Rabba bar Sheila saysthat this is one bwhowalks bbent over likethe bpestleof a mortar.,With regard to the brighteousone who says: Tell me bwhat my obligationis band I will perform it,the Gemara asks: bIsn’t this virtuousbehavior, as he desires to be aware of his obligations? bRather,this is referring to one bwho says:Tell me bwhat further obligationsare incumbent bupon me and I will perform them,indicating that he fulfills all of his mitzvot perfectly and therefore seeks additional obligations.,The ibaraitaalso includes in the list of pseudo-righteous people those who are brighteous due to loveand those who are brighteous due to fear,i.e., one who performs mitzvot due to love of their reward or due to fear of punishment. bAbaye and Rava said to the itanna /iwho transmitted this ibaraita /i: bDo not teachin the ibaraita /i: Those who are brighteous due to loveand those who are brighteous due to fear, as Rav Yehuda saysthat bRav says: A person should always engage in Torahstudy band inperformance of bthe mitzvot even ifhe does bnotdo so bfor their own sake, as throughperforming them bnot for their own sake,one bcomesto perform them bfor their own sake. /b, bRav Naḥman bar Yitzḥak said:That bwhich is hidden is hidden, andthat bwhich is revealed is revealed,but in Heaven everything is known, and bthe great courtin Heaven bwill exact payment from those who wear the cloakof the righteous but are in fact unworthy. The Gemara relates: bKing Yannai said to his wifebefore he died: bDo not be afraid of the Pharisees [ iperushin /i], and neithershould you fear bfrom those who are not Pharisees,i.e., the Sadducees; brather,beware bof the hypocrites who appear like Pharisees, as their actions are like the act ofthe wicked bZimri and they requesta breward likethat of the righteous bPinehas(see Numbers, chapter 25)., strongMISHNA: /strong bRabbi Shimon says: Merit does not delaythe punishment bof the bitter waterof a isota /i, band if you saythat bmerit does delaythe punishment bof the water that causes the curse,as stated earlier by the Rabbis (20a), byou weaken [ imadhe /i]the power of bthebitter bwater before all the women who drinkthe water, who will no longer be afraid of it, as they will rely on their merit to save them. bAnd you defame the untainted women who drankthe water and survived, baspeople bsay: They are defiled butit is their bmerit that delayedthe punishment bfor them. RabbiYehuda HaNasi bsays: Merit delaysthe punishment bof the water that causes the curse, buta woman whose punishment is delayed bdoes not give birth and does not flourish; rather, she progressively deteriorates. Ultimately she dies by the same deathas a isotawho dies immediately.,§ If bthe meal-offeringof the isota bis rendered impure before it has been sanctified in theservice bvessel, itsstatus bis likethat of ball theother bmeal-offeringsthat are rendered impure before being sanctified in a service vessel, band it is redeemed. But ifit is rendered impure bafter it has been sanctified in theservice bvessel, itsstatus bis likethat of ball theother bmeal-offeringsthat are rendered impure after being sanctified in a service vessel, band it is burned. And these arethe isotawomen bwhose meal-offerings are burnedif they have already been sanctified in a service vessel: |
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51. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
| 19b. מי איכא מידי דאנן לא מצינן למעבד ושלוחי דידן מצו עבדי הכי קאמרי ליה משביעין אנו עליך על דעתינו ועל דעת בית דין,הוא פורש ובוכה והן פורשין ובוכין וכו' הוא פורש ובוכה שחשדוהו צדוקי והם פורשין ובוכין דא"ר יהושע בן לוי כל החושד בכשרים לוקה בגופו,וכל כך למה שלא יתקן מבחוץ ויכניס כדרך שהצדוקין עושין,ת"ר מעשה בצדוקי אחד שהתקין מבחוץ והכניס ביציאתו היה שמח שמחה גדולה פגע בו אביו אמר לו בני אף על פי שצדוקין אנו מתיראין אנו מן הפרושים אמר לו כל ימי הייתי מצטער על המקרא הזה (ויקרא טז, ב) כי בענן אראה על הכפורת אמרתי מתי יבוא לידי ואקיימנו עכשיו שבא לידי לא אקיימנו,אמרו לא היו ימים מועטין עד שמת והוטל באשפה והיו תולעין יוצאין מחוטמו ויש אומרים ביציאתו ניגף דתני רבי חייא כמין קול נשמע בעזרה שבא מלאך וחבטו על פניו ונכנסו אחיו הכהנים ומצאו ככף רגל עגל בין כתפיו שנאמר (יחזקאל א, ז) ורגליהם רגל ישרה וכף רגליהם ככף רגל עגל,א"ר זכריה בן קבוטל וכו' מתני ליה רב חנן בר רבא לחייא בר רב קמיה דרב א"ר זכריה בן קפוטל ומחוי ליה רב בידיה קבוטל ונימא ליה מימר ק"ש הוה קרי,וכי האי גוונא מי שרי והא"ר יצחק בר שמואל בר מרתא הקורא את שמע לא ירמוז בעיניו ולא יקרוץ בשפתותיו ולא יורה באצבעותיו ותניא רבי אלעזר חסמא אומר הקורא את שמע ומרמז בעיניו ומקרץ בשפתותיו ומראה באצבעו עליו הכתוב אומר (ישעיהו מג, כב) ולא אותי קראת יעקב,לא קשיא הא בפרק ראשון הא בפרק שני,ת"ר (דברים ו, ז) ודברת בם בם ולא בתפלה ודברת בם בם יש לך רשות לדבר ולא בדברים אחרים,רבי אחא אומר ודברת בם עשה אותן קבע ואל תעשם עראי אמר רבא השח שיחת חולין עובר בעשה שנאמר ודברת בם בם ולא בדברים אחרים רב אחא בר יעקב אמר עובר בלאו שנאמר (קהלת א, ח) כל הדברים יגעים לא יוכל איש לדבר, big strongמתני׳ /strong /big בקש להתנמנם פרחי כהונה מכין לפניו באצבע צרדא ואומרים לו אישי כ"ג עמוד והפג אחת על הרצפה ומעסיקין אותו עד שיגיע זמן השחיטה, big strongגמ׳ /strong /big מאי צרדא אמר רב יהודה צרתה דדא מאי היא גודל מחוי רב הונא ואזל קלא בכולי בי רב,ואומרים לו אישי כ"ג הפג אחת על הרצפה וכו' אמר רב יצחק על חדת מאי היא אמרי ליה אחוי קידה,ומעסיקין אותו עד שיגיע זמן שחיטה (וכו') תנא לא היו מעסיקין אותו לא בנבל ולא בכנור אלא בפה ומה היו אומרין (תהלים קכז, א) אם ה' לא יבנה בית שוא עמלו בוניו בו,מיקירי ירושלים לא היו ישנין כל הלילה כדי שישמע כ"ג קול הברה ולא תהא שינה חוטפתו תניא אבא שאול אמר אף בגבולין היו עושין כן זכר למקדש אלא שהיו חוטאין,אמר אביי ואיתימא ר"נ בר יצחק תרגומא נהרדעא דא"ל אליהו לרב יהודה אחוה דרב סלא חסידא אמריתו אמאי לא אתי משיח והא האידנא יומא דכיפורי הוא ואבעול כמה בתולתא בנהרדעא אמר ליה הקב"ה מאי אמר אמר ליה | 19b. bis there any matter that we are unable to perform and our agents are able to perform?The role of the agent is to perform a task on behalf of the one who commissioned him. The agent cannot perform a task that the one who commissioned him is unable to perform. Since it is prohibited for Israelites to enter the priests’ courtyard and to perform the sacrificial rites, clearly the priests are not agents representing the Israelites. The language of the mishna in which the court Elders address the High Priest as their agent apparently contradicts that understanding. The Gemara answers: bThis is what they say to him: We administer an oath to you according to our understanding and the understanding of the court,cautioning him that he cannot rationalize violating the oath by claiming that he took the oath based on his own interpretation. He is bound by the understanding of the court. The mishna does not address the nature of the High Priest’s agency.,§ The mishna continues: After this oath, bhe would leavethem band cry and they would leavehim band cry.The Gemara explains: bHe turned aside and crieddue to the indignity bthat they suspected himof being ba Sadducee; and they turned aside and cried, as Rabbi Yehoshua ben Levi said: One who suspects the innocentof indiscretion bis afflicted in his body.The High Priest might in fact be beyond reproach and they may have suspected him falsely.,The Gemara asks: bAnd whywere the Elders bsoinsistent that the High Priest take an oath? The Gemara explains: So that bhe would not preparethe incense and light it boutsidein the Sanctuary, before entering the Holy of Holies, band bringthe coal pan with the incense already burning on it bintothe Holy of Holies bin the mannerthat bthe Sadducees did.Since the High Priest is alone inside the Sanctuary and there is no way to ascertain whether he is in fact performing the service in the proper manner, the Elders insisted that he take an oath to perform it according to their instructions., bThe Sages taughtin the iTosefta /i: There was ban incident involving acertain bSadduceewho was appointed as High Priest, bwho prepared the incense outsideand then bbroughtit into the Holy of Holies. bUpon his emergence he was overjoyedthat he had succeeded. bThe father ofthat Sadducee bmet him and said to him: My son, although we are Sadduceesand you performed the service in accordance with our opinion, bwe fear the Phariseesand do not actually implement that procedure in practice. The son bsaid to hisfather: bAll my days I have been troubled over this verse: “For I will appear in the cloud above the Ark cover”(Leviticus 16:2). The Sadducees interpreted this verse to mean that God will appear above the Ark cover, i.e., will enter the Holy of Holies, only after the incense cloud is already there. bI said: When willthe opportunity bbecome available to me, and I will fulfill itaccording to the Sadducee interpretation? bNow thatthe opportunity bhas become available to me,will bI not fulfill it? /b,The Sages bsaid: Noteven ba few dayspassed buntil he died and was laid out in the garbagedump, band worms were coming out of his nosein punishment for his actions. bAnd some saythat bhe was struckas soon bas he emergedfrom the Holy of Holies, bas Rabbi Ḥiyya taught: A type of sound was heard in theTemple bcourtyard, as an angel came and struck him in the face. And his fellow priests came into remove him from there band they found the likeness of a footprint of a calf between his shoulders.That is the mark left by an angel striking, bas it is statedwith regard to angels: b“And their feet were straight feet, and the sole of their feet was like the sole of a calf’s foot”(Ezekiel 1:7).,§ It was taught in the mishna that bRabbi Zekharya ben Kevutalsays: Many times I read before the High Priest from the book of Daniel. bRav Ḥa bar Rava taught this to Ḥiyya bar Rav before Ravin the following manner: bRabbi Zekharya bar Kefutal said, and Rav demonstrated with his handthat the name should be pronounced bKevutal.The Gemara asks: Why did Rav demonstrate his point with a gesture? bLet himsimply bsay it.The Gemara answers: Rav bwas reciting iShema /iat that moment and could not interrupt iShemaby speaking.,The Gemara asks: bAnd isinterrupting in a manner bof that sort,by gesturing, bpermittedduring iShema /i? bDidn’t Rabbi Yitzḥak bar Shmuel bar Marta say: One who is reciting iShemashould neither make allusions with his eyes, nor open and closehis mouth bwith his lipsto convey a message, bnor gesture with his fingers? And it was taughtin a ibaraitathat bRabbi Elazar Ḥisma says: Concerning one who recites iShemaand makes allusions with his eyes, or opens and closeshis mouth bwith his lips, or gestures with his fingers, the verse says: “And you did not call out to Me, O Jacob”(Isaiah 43:22). By signaling while reciting iShemahe behaves contemptuously toward God, and it is tantamount to not having recited iShemabefore Him. How, then, could Rav gesture while reading iShema /i?,The Gemara answers: This is bnot difficult. Thisprohibition to interrupt one’s recitation of iShemawith a gesture applies binthe course of reciting the bfirst paragraphof iShema /i, which is more fundamental; bthatcase where Rav gestured was binthe course of reciting the bsecond paragraphof iShema /i, where gesturing to convey a significant message is permitted.,Apropos interruptions in the course of reciting iShema /i, the Gemara cites a ibaraitain which bthe Sages taught:“And these words, which I command you this day, shall be upon your heart; and you shall teach them diligently unto your children, band you shall talk of themwhen you sit in your house, and when you walk by the way, and when you lie down, and when you arise” (Deuteronomy 6:6–7). This means that in the course bofreciting bthem,the study of Torah and the recitation of iShema /i, it is permitted to interrupt to state a significant matter, bbut notin the course bofreciting the iAmida bprayer,which may not be interrupted for any kind of speech. Another interpretation of the verse is: bAnd you shall talk of themis to emphasize that bit is permittedto interrupt iShema bto speak these mattersof Torah, but not to speak bother mattersthat may lead to levity., bRabbi Aḥa says: Talk of themmeans one must brender them,the words of Torah, ba permanentfixture, band not render them a temporaryexercise. bRava said: One who engages in idle chatterwithout Torah or any particular purpose bviolatesa bpositivecommandment, bas it is stated: And you shall talk of them;talk bof them and not of other matters. Rav Aḥa bar Ya’akov said:Furthermore, boneeven bviolates a negativecommandment, bas it is stated: “All these matters are wearisome; no man can ever state them”(Ecclesiastes 1:8). The phrase: No man can ever state them, is understood as a prohibition against engaging in idle chatter., strongMISHNA: /strong If the High Priest bsought to sleepat night, bthe young priestswould bsnap the middle [ itzerada /i] fingeragainst the thumb bbefore him, and theywould bsay to himevery so often: bMy Master, High Priest. Standfrom your bed band chillyourself bonce on the floorand overcome your drowsiness. bAnd theywould bengage himin various ways buntil the time would arrive to slaughter thedaily offering., strongGEMARA: /strong The Gemara asks: bWhatis the itzerada /ifinger mentioned in the mishna? bRav Yehuda said: It is the rival [ itzara /i] of that [ ida /i]one. Which finger bis it? iTzeradais the rival of bthe thumb;it is the middle finger. The middle finger would be strongly positioned against the thumb, and when one separates them, the finger hits the palm, creating a sound. bRav Huna demonstratedthe loud noise that could be achieved by snapping with the middle finger, and bthe sound traveled throughout Rav’s study hall.The sound created was loud enough to keep the High Priest awake.,It was taught in the mishna that bthey said to him: My Master, High Priest.Stand from your bed and bchillyourself bonce on the floorand overcome your drowsiness. bRav Yitzḥak saidthat they said to the High Priest: bIntroduce something new.The Gemara asks: bWhat is itthat they asked him to introduce? bThey say to him: Demonstratehow to perform the ceremonial bbowing[ikidda /i].This was a form of bowing that was difficult to perform, in which the High Priest was expert. The thought was that the exercise would keep him awake.,The mishna continues: bAnd theywould bengage himin different ways buntil the time to slaughter thedaily offering bwould arrive.It was btaught: They would not occupy him with a harp or a lyre,which may not be played on a Festival, bbutwould sing bwiththeir bmouths. And what would they say?They would say this verse: b“Unless the Lord builds the house, its builders labor in vain on it;unless the Lord watches over the city, the watchman keeps vigil in vain” (Psalms 127:1). The message to the High Priest was that his service must be performed for the sake of Heaven for it to be accepted by God; otherwise his efforts would be in vain.,The Gemara relates that bthe prominentmen bof Jerusalem would not sleep the entire nightbut instead engaged in Torah study, bso thatthe bHigh Priest would hearthe bsound of noisein the city band sleep would not overcome himin the silence of the sleeping city. bIt was taughtin a ibaraitathat bAbba Shaul said: They would do so even in the outlying areasand stay awake all night bin acknowledgment of the Temple; however,the result was bthat they would sin,as the men and women would participate in games together to pass the time, leading to transgression., bAbaye said, and some sayit was bRav Naḥman bar Yitzḥakwho said: bInterpretthat statement as referring to bNeharde’a, as Elijahthe Prophet bsaid to Rav Yehuda, brotherof bRav Salla Ḥasida: You have saidand wondered: bWhy has the Messiah not come?Why is that surprising? bIsn’t today Yom Kippur, and relations were had with several virgins in Neharde’a,as the men and women stayed awake all night and that led to promiscuity? Rav Yehuda bsaid to him: What did the Holy One, Blessed be He, sayabout those sins committed by the Jewish people? bHe said:This is what God said: |
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52. Babylonian Talmud, Avodah Zarah, None
| 35b. כאן קודם חזרה כאן לאחר חזרה ומשנה לא זזה ממקומה,רב מלכיא משמיה דרב אדא בר אהבה אמר מפני שמחליקין פניה בשומן חזיר רב חסדא אמר מפני שמעמידין אותה בחומץ רב נחמן בר יצחק אמר מפני שמעמידין אותה בשרף הערלה,כמאן כי האי תנא (דתניא) ר"א אומר המעמיד בשרף הערלה אסור מפני שהוא פירי,אפי' תימא ר' יהושע עד כאן לא פליג ר' יהושע עליה דר"א אלא בקטפא דגוזא אבל בקטפא דפירא מודי,והיינו דתנן א"ר יהושע שמעתי בפירוש שהמעמיד בשרף העלין ובשרף העיקרין מותר בשרף הפגין אסור מפני שהוא פירי,בין לרב חסדא בין לרב נחמן בר יצחק תתסר בהנאה קשיא,דרש רב נחמן בריה דרב חסדא מאי דכתיב (שיר השירים א, ג) לריח שמניך טובים למה ת"ח דומה לצלוחית של פלייטין מגולה ריחה נודף מכוסה אין ריחה נודף,ולא עוד אלא דברים שמכוסין ממנו מתגלין לו שנאמר (שיר השירים א, ג) עלמות אהבוך קרי ביה עלומות ולא עוד אלא שמלאך המות אוהבו שנא' עלמות אהבוך קרי ביה על מות ולא עוד אלא שנוחל שני עולמות אחד העוה"ז ואחד העוה"ב שנא' עלמות קרי ביה עולמות:, big strongמתני׳ /strong /big ואלו דברים של עובדי כוכבים אסורין ואין איסורן איסור הנאה חלב שחלבו עובד כוכבים ואין ישראל רואהו והפת והשמן שלהן רבי ובית דינו התירו השמן,והשלקות וכבשין שדרכן לתת לתוכן יין וחומץ וטרית טרופה וציר שאין בה דגה כלבית שוטטת בו והחילק וקורט של חלתית ומלח שלקונדית הרי אלו אסורין ואין איסורן איסור הנאה:, big strongגמ׳ /strong /big חלב למאי ניחוש לה אי משום איחלופי טהור חיור טמא ירוק ואי משום איערובי ניקום דאמר מר חלב טהור עומד חלב טמא אינו עומד,אי דקא בעי לגבינה ה"נ הכא במאי עסקינן דקא בעי ליה לכמכא,ונשקול מיניה קלי וניקום כיון דבטהור נמי איכא נסיובי דלא קיימי ליכא למיקם עלה דמילתא,ואב"א אפי' תימא דקבעי לה לגבינה איכא דקאי ביני אטפי:,והפת: א"ר כהנא א"ר יוחנן פת לא הותרה בב"ד מכלל דאיכא מאן דשרי,אין דכי אתא רב דימי אמר פעם אחת יצא רבי לשדה והביא עובד כוכבים לפניו פת פורני מאפה סאה אמר רבי כמה נאה פת זו מה ראו חכמים לאוסרה מה ראו חכמים משום חתנות,אלא מה ראו חכמים לאוסרה בשדה כסבורין העם התיר רבי הפת ולא היא רבי לא התיר את הפת,רב יוסף ואיתימא רב שמואל בר יהודה אמר לא כך היה מעשה אלא אמרו פעם אחת הלך רבי למקום אחד וראה פת דחוק לתלמידים אמר רבי אין כאן פלטר כסבורין העם לומר פלטר עובד כוכבים והוא לא אמר אלא פלטר ישראל,א"ר חלבו אפילו למ"ד פלטר עובד כוכבים לא אמרן אלא דליכא פלטר ישראל אבל במקום דאיכא פלטר ישראל לא ורבי יוחנן אמר אפי' למ"ד פלטר עובד כוכבים ה"מ בשדה אבל בעיר לא משום חתנות,איבו הוה מנכית ואכיל פת אבי מצרי אמר להו רבא ואיתימא רב נחמן בר יצחק לא תשתעו בהדיה דאיבו דקאכיל לחמא דארמאי:,והשמן שלהן: שמן רב אמר דניאל גזר עליו ושמואל אמר | 35b. bHere,with regard to the mishna in iḤullin /i, Shmuel’s comment reflects the explanation of Rabbi Yehoshua bbeforeRabbi Yehoshua’s bretractionof the assertion that it is prohibited to derive benefit from the stomach contents of an animal carcass. bThere,with regard to the mishna in iAvoda Zara /i, Shmuel’s statement is in accordance with the opinion of Rabbi Yehoshua bafterhis bretractionof that claim. bAndalthough this indicates that the mishna in iḤullinpresents an outdated ruling that was later rescinded, ba mishna does not move from its place.In other words, once it has been taught in a certain manner, the itannawill not change the text of a mishna in order to reflect a change of opinion, so as to avoid confusion.,The Gemara suggests additional reasons for the decree of the Sages. bRav Malkiyya says in the name of Rav Adda bar Ahava:The cheese is prohibited bbecausegentiles bsmooth its surface with pig fat. Rav Ḥisda says:It is bbecause they curdle it with vinegarproduced from their wine, from which it is prohibited to derive benefit. bRav Naḥman bar Yitzḥak says:It is bbecause they curdle it with sapthat is subject to the prohibition against consuming bthe fruit of a tree during the first three years after its planting [ iorla /i]. /b,Parenthetically, the Gemara asks: bIn accordance with whoseopinion is Rav Naḥman’s claim that the cheese of gentiles is prohibited because it is curdled in the sap of iorla /i? The Gemara answers: It is bin accordance with the opinion of this itanna /i, as it is taughtin a mishna ( iOrla1:7): bRabbi Eliezer says:With regard to bone who curdlescheese bwith the sap of iorla /i,the cheese is bprohibited, becausethe sap bisconsidered to be bfruitof the tree.,The Gemara comments: bYoumay beven saythat the statement is in accordance with the opinion of bRabbi Yehoshua,who disagrees with the opinion of Rabbi Eliezer, as bRabbi Yehoshua disagrees with Rabbi Eliezer only with regard to the sap of a branch, but with regard to the sap of a fruitRabbi Yehoshua bconcedesthat it is prohibited as iorla /i. Rav Naḥman’s statement can be understood as referring specifically to the sap of the fruit, which would mean that it is in accordance with the opinions of both Rabbi Eliezer and Rabbi Yehoshua.,The Gemara adds: bAnd this isin accordance with bthatwhich bwe learnedin the continuation of that mishna: bRabbi Yehoshua said: I heard explicitly thatwith regard to bone who curdlescheese bwith the sap of the leaves and the sap of the rootsof an iorlatree, the cheese bis permitted.But if it is curdled bwith the sap of unripe figs it is prohibited, becausethat sap bisconsidered to be bfruit. /b,The Gemara raises a difficulty against the last two suggested reasons for the decree of the Sages. bAccording to both Rav Ḥisda,who holds that the cheese is prohibited because it is curdled with vinegar made from wine of gentiles, band Rav Naḥman bar Yitzḥak,who maintains that it is prohibited because it is curdled with the sap of iorla /i, bone should be prohibited fromderiving bbenefitfrom the cheese, as one may not derive benefit from either the wine of gentiles or iorla /i. The Gemara concludes: Indeed, this is bdifficult. /b,§ bRav Naḥman, son of Rav Ḥisda, interpreteda verse bhomiletically: Whatis the meaning of that bwhich is written: “Your ointments have a goodly fragrance”(Song of Songs 1:3)? This is a metaphor for a Torah scholar: bTo what is a Torah scholar comparable? To a flask of ipelaitin /i:When it is bexposed, its scent diffuses;when it is bcovered, its scent does not diffuse. /b,The Gemara remarks: bAnd moreover,when a Torah scholar spreads his knowledge, bmatters that aregenerally bhidden from him are revealed to him, as it is stated: “Maidens [ ialamot /i] love You”(Song of Songs 1:3), and one may bread intothe verse: bThe hidden [ ialumot /i]. And moreover, the Angel of Death loves him, as it is stated: “Maidens [ ialamot /i] love You,”and one may bread intothe verse: The one appointed bover death [ ial mot /i]loves you. bAnd moreover,a Torah scholar binherits two worlds: Oneis bthis world, andthe other boneis bthe World-to-Come, as it is stated: “Maidens [ ialamot /i]love You,” and one may bread intothe verse: bWorlds [ iolamot /i]. /b, strongMISHNA: /strong This mishna lists items belonging to gentiles which it is prohibited to consume, but from which it is permitted to derive benefit. bAnd these are itemsthat belong bto gentilesand are bprohibited, but their prohibition is notthat of ban item from whichderiving bbenefit is prohibited: Milk that was milked by a gentile and a Jew did not see himperforming this action, band their bread and oil.The mishna notes that bRabbiYehuda HaNasi band his court permitted the oilof gentiles entirely.,The mishna resumes its list: bAnd boiled and pickledvegetables, bwhoseusual bmannerof preparation involves badding wine and vinegar to them, and minced itarit /ifish, band brine that does not have a ikilbitfish floating in it, and iḥilak /i, and a sliver of iḥiltit /i, and isalkonditsalt(see 39b); all bthese are prohibited, but their prohibition is notthat of bitem from whichderiving bbenefit is prohibited. /b, strongGEMARA: /strong The Gemara asks: Concerning bmilk, with regard to whatneed bwe be concerned?Why is the milk prohibited? bIfit is bdue tothe concern that a gentile might bexchangethe milk of a kosher animal with the milk of a non-kosher animal, this concern is unfounded, as bkoshermilk is bwhitewhereas bnon-koshermilk has ba greentinge to it, and therefore they are easily distinguishable. bAnd ifit is prohibited bdue tothe concern that it might be bmixedwith non-kosher milk, let the Jew bcurdlethe milk obtained from the gentile, bas the Master said: Milkfrom ba kosheranimal bcurdles,but milk from ba non-kosheranimal bdoes not curdle. /b,The Gemara answers: bIf one desires toeat it as bcheese, indeed,one can simply curdle it, as the milk of non-kosher animals does not curdle. bWhat are we dealing with here?We are dealing with a case bwhere one desires touse the milk in ikamkha /i,also known as ikutaḥ /i, a food item that contains milk.,The Gemara raises a difficulty: bButin that case, blet him take a bit ofmilk band curdleit, to test whether or not it has been mixed with the milk of a non-kosher animal: If it curdles completely, it is kosher; if some milk is left over, it is not. The Gemara explains: bSince there is also whey in kosher milk, which does not curdle, there is noway bto establishthe halakhic bmatter with regard to it.Even kosher milk will not curdle completely, and therefore this is not a reliable method to determine the halakhic status of the milk.,The Gemara presents an alternative suggestion: bAnd if you wish, sayinstead that byoumay beven saythat the concern applies bwhere he intendsto use the milk btomake bcheese,as bthere ismilk bthat remains between the crevicesof curdled cheese, and therefore there is a concern that drops of non-kosher milk might be mixed with it.,§ The mishna teaches: bAnd breadbelonging to gentiles is prohibited for consumption. bRav Kahana saysthat bRabbi Yoḥa says:Unlike oil, bbread was not permitted by a court.The Gemara asks: bFrom the factthat Rabbi Yoḥa states that bread was not permitted in court, can it be inferred bthat there isa different opinion bthatclaims that a court bdid permitit?,The Gemara answers: bYes, as when Rav Dimi camefrom Eretz Yisrael to Babylonia, he bsaid: Once RabbiYehuda HaNasi bwent out to the field, and a gentile brought before him a ise’aof bread baked in a large baker’s oven [ ipurnei /i]. RabbiYehuda HaNasi bsaid: How exquisite is thisloaf of bbread! What did the Sages seethat caused them bto prohibit it?The Gemara asks, incredulously: bWhat did the Sages seethat caused them to prohibit it? It was prohibited bdue tothe concern that Jews might befriend gentiles while breaking bread with them, which could lead to bmarriagewith gentiles.,The Gemara explains that Rabbi Yehuda HaNasi was not asking why bread was prohibited in general. bRather,he asked: bWhat did the Sages seethat caused them bto prohibitbread even bin the field,where this concern does not apply? The Gemara notes that upon hearing of this incident bthe people thoughtthat bRabbiYehuda HaNasi bpermitted the breadof gentiles. bButthat bis not so; RabbiYehuda HaNasi bdid notactually bpermitsuch bbread.This is why Rabbi Yoḥa emphasized that the bread of gentiles was never permitted by Rabbi Yehuda HaNasi’s court.,The Gemara records an alternate version of this episode. bRav Yosef, and some say Rav Shmuel bar Yehuda, says:The bincident did not occurin bthismanner. bRather, they said: Once RabbiYehuda HaNasi bwent to a certain place and sawthat bbreadwas bscarce for the studentsin the study hall. bRabbiYehuda HaNasi bsaid: Is there no baker [ ipalter /i] herewho can prepare bread? Upon hearing of this incident, bthe people thought to saythat Rabbi Yehuda HaNasi was referring to ba gentile baker,which would indicate that bread baked by a professional baker is permitted, even if he is a gentile. bButin reality, Rabbi Yehuda HaNasi bstatedhis question bonlyin reference to ba Jewish baker. /b,The Gemara cites two qualifications of the leniency that people inferred from the above incident. bRabbi Ḥelbo said: Even according to the one whothought to bsaythat Rabbi Yehuda HaNasi was referring to ba gentile baker, we saidthat the bread is permitted bonly where there is no Jewish baker, but in a place where there is a Jewish baker,the leniency would certainly bnotapply. bAnd Rabbi Yoḥa said: Even according to the one whothought to bsaythat Rabbi Yehuda HaNasi was referring to ba gentile baker, that statementapplies only bin the field, but in the cityit would bnotapply, and the bread would still be prohibited bdue tothe possibility of bmarriagewith a gentile.,The Gemara relates: bAivu would bite and eat breadof gentiles bat the boundariesof the fields. bRava said tothe students in the study hall, band some saythat it was bRav Naḥman bar Yitzḥakwho said to them: bDo not speak with Aivu, as he eats bread of Arameansin deliberate violation of a rabbinic decree.,§ The mishna teaches: bAnd their oilwas originally prohibited but later permitted by Rabbi Yehuda HaNasi and his court. The Gemara cites a dispute with regard to the origin of the prohibition of boil. Rav says: Daniel decreedthat oil is prohibited, band Shmuel says: /b |
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