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Tiresias: The Ancient Mediterranean Religions Source Database



8042
Mishnah, Sukkah, 2.5


מַעֲשֶׂה וְהֵבִיאוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי לִטְעוֹם אֶת הַתַּבְשִׁיל, וּלְרַבָּן גַּמְלִיאֵל שְׁתֵּי כוֹתָבוֹת וּדְלִי שֶׁל מַיִם, וְאָמְרוּ, הַעֲלוּם לַסֻּכָּה. וּכְשֶׁנָּתְנוּ לוֹ לְרַבִּי צָדוֹק אֹכֶל פָּחוֹת מִכַּבֵּיצָה, נְטָלוֹ בַמַּפָּה וַאֲכָלוֹ חוּץ לַסֻּכָּה, וְלֹא בֵרַךְ אַחֲרָיו:It once happened that they brought a dish to Rabbi Yohanan ben Zakkai to taste, and two dates and a pail of water to Rabban Gamaliel and they said, “Bring them up to the sukkah.” And when they gave Rabbi Zadok food less than the bulk of an egg, he took it in a napkin, ate it outside the sukkah and did not say a blessing after it.


Intertexts (texts cited often on the same page as the searched text):

10 results
1. Mishnah, Berachot, 1.1, 2.5 (1st cent. CE - 3rd cent. CE)

1.1. From what time may one recite the Shema in the evening? From the time that the priests enter [their houses] in order to eat their terumah until the end of the first watch, the words of Rabbi Eliezer. The sages say: until midnight. Rabban Gamaliel says: until dawn. Once it happened that his sons came home [late] from a wedding feast and they said to him: we have not yet recited the [evening] Shema. He said to them: if it is not yet dawn you are still obligated to recite. And not in respect to this alone did they so decide, but wherever the sages say “until midnight,” the mitzvah may be performed until dawn. The burning of the fat and the pieces may be performed till dawn. Similarly, all [the offerings] that are to be eaten within one day may be eaten till dawn. Why then did the sages say “until midnight”? In order to keep a man far from transgression." 2.5. A bridegroom is exempt from reciting the Shema on the first night until the end of the Shabbat, if he has not performed the act. It happened with Rabban Gamaliel who recited the Shema on the first night after he had married. His students said to him: Our master, have you not taught us that a bridegroom is exempt from reciting the Shema. He replied to them: I will not listen to you to remove from myself the Kingship of Heaven even for a moment."
2. Mishnah, Eruvin, 3.5, 6.6-6.7 (1st cent. CE - 3rd cent. CE)

3.5. A man may make a stipulation concerning his eruv and say, “If foreigners came from the east, let my eruv be that of the west; [if they came] from the west let my eruv be that of the east; if they came from both directions, I will go in whatever direction I desire; and if they came from neither direction I will be like the people of my town.” [Likewise say,] “If a sage came from the east let my eruv be that of the east; if from the west let my eruv be that of the west; If he came from either direction I will go in whatever direction I desire; and if no one came from either direction I will be like the people of my town.” Rabbi Judah says: if one of them was his teacher he may go only to his teacher, but if both were his teachers he may go in whatever direction he prefers." 6.6. Five companies [of men] who spent Shabbat in one hall:: Bet Shammai says: an eruv for each an every company; But Bet Hillel says: one eruv for them all. They agree that where some of them occupy rooms or upper chambers, that they must make an eruv for each and every company." 6.7. Brothers or partners who were eating at their father’s table but slept in their own homes must each have an eruv. Hence, if any one of them forgot and did not [contribute] to the eruv, he must annul his right to his share in the courtyard. When does this apply? When they bring their eruv into some other place but if their eruv is deposited with them or if there are no other tets with them in the courtyard they need not prepare any eruv."
3. Mishnah, Rosh Hashanah, 2.8-2.9 (1st cent. CE - 3rd cent. CE)

2.8. Rabban Gamaliel had diagrams of the moon on a tablet [hung] on the wall of his upper chamber, and he used to show them to the unlearned and say, “Did it look like this or this?” It happened that two witnesses came and said, “We saw it in the morning in the east and in the evening in the west.” Rabbi Yoha ben Nuri said: they are lying witnesses. When they came to Yavneh Rabban Gamaliel accepted them. On another occasion two witnesses came and said, “We saw it at its proper time, but on the night which should have been the new moon it was not seen,” and Rabban Gamaliel accepted their evidence. Rabbi Dosa ben Harkinas said: they are lying witnesses. How can they testify that a woman has given birth when on the next day her belly is between her teeth (swollen)? Rabbi Joshua to him: I see your argument." 2.9. Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are [proclaimed] at their proper time or not at their proper time, I have no other appointed times save these. He [Rabbi Joshua] then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He [Rabbi Joshua] took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision."
4. Mishnah, Sukkah, 2.6 (1st cent. CE - 3rd cent. CE)

2.6. Rabbi Eliezer says: a man is obligated to eat fourteen meals in the sukkah, one on each day and one on each night. But the sages say: there is no fixed number, except on the first night of the festival alone. Furthermore Rabbi Eliezer said: if one did not eat in the sukkah on the first night of the festival, he may make up for it on the last night of the festival. But the sages say: there is no compensation for this, and of this was it said: “That which is crooked cannot be made straight, and that which is lacking cannot be counted” (Ecclesiastes 1:15)."
5. Mishnah, Shekalim, 3.3, 6.1 (1st cent. CE - 3rd cent. CE)

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!”" 6.1. There were in the Temple thirteen chests, thirteen tables and thirteen prostrations. [Members] of the household of Rabban Gamaliel and of Rabbi Haiah the chief of the priests used would prostrate fourteen [times. And where was the additional [prostration]? In front of the wood storage yard, for they had a tradition from their forefathers that the Ark was hidden there."
6. Tosefta, Shabbat, 1.22 (1st cent. CE - 2nd cent. CE)

7. Tosefta, Sukkah, 2.3 (1st cent. CE - 2nd cent. CE)

2.3. The watchmen of the city who watch by day are exempt from the law of the sukkah by day, but under obligation by night; those who watch by day and by night are exempted both by day and by night. Travellers are under obligation by night, but exempted by day. Keepers of gardens and parks are exempted both by day and by night. "
8. Palestinian Talmud, Berachot, 4.1 (2nd cent. CE - 5th cent. CE)

9. Palestinian Talmud, Taanit, 4.1 (2nd cent. CE - 5th cent. CE)

10. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

27b. לא כנגד רבו ולא אחורי רבו,ותניא רבי אליעזר אומר המתפלל אחורי רבו והנותן שלום לרבו והמחזיר שלום לרבו והחולק על ישיבתו של רבו והאומר דבר שלא שמע מפי רבו גורם לשכינה שתסתלק מישראל,שאני רבי ירמיה בר אבא דתלמיד חבר הוה והיינו דקאמר ליה רבי ירמיה בר אבא לרב מי בדלת אמר ליה אין בדילנא ולא אמר מי בדיל מר,ומי בדיל והאמר רבי אבין פעם אחת התפלל רבי של שבת בערב שבת ונכנס למרחץ ויצא ושנה לן פרקין ועדיין לא חשכה אמר רבא ההוא דנכנס להזיע וקודם גזירה הוה,איני והא אביי שרא ליה לרב דימי בר ליואי לכברויי סלי,ההוא טעותא הואי,וטעותא מי הדרא והא אמר אבידן פעם אחת נתקשרו שמים בעבים כסבורים העם לומר חשכה הוא ונכנסו לבית הכנסת והתפללו של מוצאי שבת בשבת ונתפזרו העבים וזרחה החמה,ובאו ושאלו את רבי ואמר הואיל והתפללו התפללו שאני צבור דלא מטרחינן להו:,א"ר חייא בר אבין רב צלי של שבת בערב שבת רבי יאשיה מצלי של מוצאי שבת בשבת רב צלי של שבת בערב שבת אומר קדושה על הכוס או אינו אומר קדושה על הכוס ת"ש דאמר רב נחמן אמר שמואל מתפלל אדם של שבת בערב שבת ואומר קדושה על הכוס והלכתא כוותיה,רבי יאשיה מצלי של מוצאי שבת בשבת אומר הבדלה על הכוס או אינו אומר הבדלה על הכוס ת"ש דאמר רב יהודה אמר שמואל מתפלל אדם של מוצאי שבת בשבת ואומר הבדלה על הכוס,אמר ר' זירא אמר רבי אסי אמר ר' אלעזר א"ר חנינא אמר רב בצד עמוד זה התפלל ר' ישמעאל בר' יוסי של שבת בערב שבת,כי אתא עולא אמר בצד תמרה הוה ולא בצד עמוד הוה ולא ר' ישמעאל ברבי יוסי הוה אלא ר' אלעזר בר' יוסי הוה ולא של שבת בערב שבת הוה אלא של מוצאי שבת בשבת הוה:,תפלת הערב אין לה קבע: מאי אין לה קבע אילימא דאי בעי מצלי כוליה ליליא ליתני תפלת הערב כל הלילה אלא מאי אין לה קבע,כמאן דאמר תפלת ערבית רשות דאמר רב יהודה אמר שמואל תפלת ערבית רבן גמליאל אומר חובה ר' יהושע אומר רשות אמר אביי הלכה כדברי האומר חובה ורבא אמר הלכה כדברי האומר רשות.,ת"ר מעשה בתלמיד אחד שבא לפני ר' יהושע א"ל תפלת ערבית רשות או חובה אמר ליה רשות,בא לפני רבן גמליאל א"ל תפלת ערבית רשות או חובה א"ל חובה א"ל והלא ר' יהושע אמר לי רשות א"ל המתן עד שיכנסו בעלי תריסין לבית המדרש,כשנכנסו בעלי תריסין עמד השואל ושאל תפלת ערבית רשות או חובה א"ל רבן גמליאל חובה אמר להם רבן גמליאל לחכמים כלום יש אדם שחולק בדבר זה אמר ליה ר' יהושע לאו א"ל והלא משמך אמרו לי רשות,אמר ליה יהושע עמוד על רגליך ויעידו בך עמד רבי יהושע על רגליו ואמר אלמלא אני חי והוא מת יכול החי להכחיש את המת ועכשיו שאני חי והוא חי היאך יכול החי להכחיש את החי,היה רבן גמליאל יושב ודורש ור' יהושע עומד על רגליו עד שרננו כל העם ואמרו לחוצפית התורגמן עמוד ועמד,אמרי עד כמה נצעריה וניזיל בר"ה אשתקד צעריה בבכורות במעשה דר' צדוק צעריה הכא נמי צעריה תא ונעבריה,מאן נוקים ליה נוקמיה לרבי יהושע בעל מעשה הוא נוקמיה לר' עקיבא דילמא עניש ליה דלית ליה זכות אבות,אלא נוקמיה לר' אלעזר בן עזריה דהוא חכם והוא עשיר והוא עשירי לעזרא הוא חכם דאי מקשי ליה מפרק ליה והוא עשיר דאי אית ליה לפלוחי לבי קיסר אף הוא אזל ופלח והוא עשירי לעזרא דאית ליה זכות אבות ולא מצי עניש ליה אתו ואמרו ליה ניחא ליה למר דליהוי ריש מתיבתא אמר להו איזיל ואימליך באינשי ביתי אזל ואמליך בדביתהו אמרה ליה 27b. directly bnext to his rabbi,presumptuously indicating that he is his rabbi’s equal, band behind his rabbias it creates the impression that he is bowing to him ( iTosafot /i)?, bAnd it was taughtin a ibaraita /i, in a more extreme manner, as bRabbi Eliezer says: One who prays behind his rabbi and one who greets his rabbiwithout waiting for his rabbi to greet him first, bone who returns his rabbi’s greetingwithout saying: Greetings to you, rabbi, bone who rivals his rabbi’s yeshiva,i.e., establishes a yeshiva of his own and teaches during his rabbi’s lifetime without his consent (Rambam), band one who says somethingin the name of his rabbi bwhich he did not hear directly from his rabbi, causes the Divine Presence to withdraw from Israel. /b,With regard to Rabbi Yirmeya’s conduct, the Gemara explains that bRabbi Yirmeya bar Abba is different,as he was not a mere student of Rav. Rather, he bwas a disciple-colleagueand was, therefore, permitted to act that way. bAnd that is whyon one occasion, when Rav prayed the Shabbat prayer early, bRabbi Yirmeya bar Abba asked him: Did you distance yourselffrom labor and accept the sanctity of Shabbat? bRav said to him: Yes, I distanced myself. AndRabbi Yirmeya bdid not say to him: Did the Master distance himself,as would have been appropriate had he merely been Rav’s student.,Although Rav replied that he distanced himself from labor, bdid heindeed need to bdistance himselffrom labor? bDidn’t Rabbi Avin say: Once RabbiYehuda HaNasi bprayedthe bShabbatprayer bon the eve of Shabbatbefore nightfall. bHethen bentered the bathhouse and emerged and taught us our chaptersthat we had learned, band it was not yet dark. Rava said: Thatis a case where he had benteredthe bathhouse bto perspire, and it was before theSages issued a bdecreeprohibiting perspiring in a bathhouse on Shabbat.,The Gemara asks: bIs that so,that he was required to refrain from labor? bDidn’t Abaye permit Rav Dimi bar Liva’ei to fumigate baskets with sulfureven though he had already recited the Shabbat prayer, indicating that it is permitted to perform labor even after the Shabbat prayer?,The Gemara responds: bThat was an error,as Rav Dimi did not intend to begin Shabbat early. It was a cloudy day and he mistakenly thought that the sun had set and that was why he prayed. Consequently, even though he prayed, the Shabbat prayer did not obligate him to conduct himself in accordance with the sanctity of Shabbat and he was allowed to perform labor even after his prayer.,The Gemara goes on to ask: bCan a mistake be reversed,enabling one to conduct himself as if he had not prayed? bDidn’t Avidan,a student of Rabbi Yehuda HaNasi, bsay: Once the sky became overcast,leading bthe people to think that it wasthe bdarkof night; bthey entered the synagogue and recited theevening bprayer of the conclusion of Shabbat on Shabbat. Andlater, bthe clouds cleared and the sun shone,indicating that it was still day., bAnd they came and asked RabbiYehuda HaNasi what they should do, band he said: Since they have prayed, they have prayed,and they need not pray again. Although they prayed erroneously, their mistake is not reversible and what was done remains. The Gemara responds: bA community is differentin bthat we do not burden themto pray again.,The Gemara continues to discuss the possibility of reciting the evening prayer early, even on Shabbat. bRabbi Ḥiyya bar Avin said: Rav prayedthe bShabbatprayer bon the eve of Shabbatbefore nightfall. bRabbi Yoshiya would pray theevening bprayer of the conclusion of Shabbat on Shabbat.With regard to the fact that bRav prayedthe bShabbatprayer bon the eve of Shabbatbefore nightfall, the dilemma is raised: In those cases, did bhe recite ikiddushover the cupof wine, bor did he not recite ikiddushover the cupof wine before the stars emerged? bCome and heara resolution to this, as bRav Naḥman saidthat bShmuel said: One praysthe bShabbatprayer bon the eve of Shabbatbefore nightfall band recites ikiddushover the cupof wine. bAnd the ihalakhais in accordance with hisruling.,A similar dilemma was raised concerning the fact that bRabbi Yoshiya would pray theevening bprayer of the conclusion of Shabbat on Shabbat:After praying, while it is still Shabbat, bdoes he recite ihavdalaover the cupof wine bor does one not recite ihavdalaover the cupof wine? bCome and heara resolution to this, as bRav Yehuda saidthat bShmuel said: One prays theevening bprayer of the conclusion of Shabbat on Shabbat and recites ihavdalaover the cupof wine., bRabbi Zeira saidthat bRabbi Asi saidthat bRabbi Elazar saidthat bRabbi Ḥanina saidthat bRav said: Alongside thisspecific bpillarbefore me, bRabbi Yishmael, son of Rabbi Yosei, prayedthe bShabbatprayer bon the eve of Shabbatbefore nightfall., bBut when Ulla camefrom the Eretz Yisrael to Babylonia, he related a different version of this story. bHe saidthat he had heard: This transpired bbeside a palm tree, not beside a pillar, and it was not Rabbi Yishmael, son of Rabbi Yosei, butit was bRabbi Elazar, son of Rabbi Yosei, and it was notthe bShabbatprayer bon Shabbat evebefore nightfall, bratherit was the bprayer of the conclusion of Shabbat on Shabbat. /b,We learned in the mishna: bThe evening prayermay be recited throughout the night and bis not fixedto a specific hour. The Gemara asks: bWhat is the meaning of is not fixed? If you say that ifone bwishes, he may pray throughout the night,then bletthe mishna bteach: The evening prayermay be recited bthroughout the night. Rather, what isthe meaning of bnot fixed? /b,It is bin accordance withthe opinion of bthe one who said: The evening prayer is optional.As bRav Yehuda saidthat bShmuel saidwith regard to bthe evening prayer. Rabban Gamliel says:It is bobligatory. Rabbi Yehoshua says:It is boptional. Abaye said: The ihalakhais in accordance with the statement of the one who said:The evening prayer is bobligatory. Rava said: The ihalakhais in accordance with the statement of the one who said:The evening prayer is boptional. /b, bThe Sages taught:There was ban incident involving a student, who came before Rabbi Yehoshua.The student bsaid to him: Is the evening prayer optional or obligatory?Rabbi Yehoshua bsaid to him: Optional. /b,The same student bcame before Rabban Gamliel and said to him: Is the evening prayer optional or obligatory?Rabban Gamliel bsaid to him: Obligatory.The student bsaid toRabban Gamliel: bBut didn’t Rabbi Yehoshua tell methat the evening prayer is boptional?Rabban Gamliel bsaid tothe student: bWait until the “masters of the shields,”a reference to the Torah scholars who battle in the war of Torah, benter the study hall,at which point we will discuss this issue., bWhen the masters of the shields entered, the questioner stoodbefore everyone present band asked: Is the evening prayer optional or obligatory? Rabban Gamliel said to him: Obligatory.In order to ascertain whether or not Rabbi Yehoshua still maintained his opinion, bRabban Gamliel said tothe Sages: bIs there any person who disputes this matter? Rabbi Yehoshua said to him: No,no one disagrees. In deference to the iNasi /i, he did not wish to argue with him publicly ( iTziyyun LeNefesh Ḥayya /i). Rabban Gamliel bsaid toRabbi Yehoshua: bBut was it not in your name that they told methat the evening prayer is boptional? /b,Rabban Gamliel bsaid toRabbi Yehoshua: bYehoshua, stand on your feet and they will testify against you. Rabbi Yehoshua stood on his feet and said: If I were alive andthe student bwere dead, the living can contradict the dead,and I could deny issuing that ruling. bNow that I am alive and he is alive, how can the living contradict the living?I have no choice but to admit that I said it.,In the meantime, bRabban Gamliel,as the iNasi /i, bwas sitting and lecturing, and Rabbi Yehoshuaall the while bwas standing on his feet,because Rabban Gamliel did not instruct him to sit. He remained standing in deference to the iNasi /i. This continued for some time, buntilit aroused great resentment against Rabban Gamliel, and ball of the peopleassembled began bmurmuring and said to Ḥutzpit the disseminator: Stopconveying Rabban Gamliel’s lecture. bAnd he stopped. /b,The Gemara relates that in their murmuring bthey said: How long willRabban Gamliel bcontinue afflicting him? Last year on Rosh HaShana, he afflicted him;Rabban Gamliel ordered Rabbi Yehoshua to come to him carrying his staff and bag, on the day on which Yom Kippur occurred, according to Rabbi Yehoshua’s calculations. bRegarding the firstborn, in the incidentinvolving the question bof Rabbi Tzadok, he afflicted himjust as he did now, and forced him to remain standing as punishment for his failure to defend his differing opinion. bHere too, he is afflicting him. Let us remove himfrom his position as iNasi /i.,It was so agreed, but the question arose: bWho shall we establishin his place? Shall we bestablish Rabbi Yehoshuain his place? The Sages rejected that option because Rabbi Yehoshua bwas party to the incidentfor which Rabban Gamliel was deposed. Appointing him would be extremely upsetting for Rabban Gamliel. Shall we bestablish Rabbi Akivain his place? The Sages rejected that option because Rabbi Akiva, who descended from a family of converts, would be vulnerable. bPerhapsdue to Rabban Gamliel’s resentment he bwouldcause bhimto be divinely bpunished as he lacks the merit of his ancestorsto protect him., bRather,suggested the Sages, blet us establish Rabbi Elazar ben Azaryain his place, his outstanding characteristics set him apart from the other candidates. bHe is wise, rich, and a tenthgeneration descendant bof Ezra.The Gemara explains: bHe is wise, so ifRabban Gamliel raises a bchallengein matters of Torah, bhe will answer itand not be embarrassed. bAnd he is rich, so if the needarises bto pay homage to the Caesar’s courtand serve as a representative of Israel to lobby and negotiate, he has sufficient wealth to cover the costs of the long journeys, taxes, and gifts, so bhe too is able to go and pay homage. And he isa btenthgeneration descendant bof Ezra, so he has the merit of his ancestors, andRabban Gamliel bwill be unable tocause bhimto be bpunished. They came and said to him: Would the Master consent to being the Head of the Yeshiva? He said to them: I will go and consult with my household. He went and consulted with his wife. She said to him: /b


Subjects of this text:

subject book bibliographic info
cohen, shaye Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 85
eating Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 228
eliezer Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 228
exempla, rabbis Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 139
exemplars, rabbis as Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 139
gamaliel of yavneh, rabban, on nonconformity Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 85
gamliel, r., as exemplar Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 139
hermogenes of tarsus Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 85
men of jerusalem Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 228
neusner, j. Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 228
neusner, jacob Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 85
patriarch (under romans) Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 85
rabbinic behavior Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 139
rabbis, exemplars Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 139
sabbath Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 228
schwartz, seth Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 85
skhakh Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 228
sleeping Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 228
stern, david Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 85
sukka Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 228
sukkah stories Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 139
yadin, azzan' Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 85
yohanan ben zakkai, r., as exemplar Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 139
zadok, r. Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 139