1. Hebrew Bible, Jeremiah, 3.16 (8th cent. BCE - 5th cent. BCE)
| 3.16. וְהָיָה כִּי תִרְבּוּ וּפְרִיתֶם בָּאָרֶץ בַּיָּמִים הָהֵמָּה נְאֻם־יְהוָה לֹא־יֹאמְרוּ עוֹד אֲרוֹן בְּרִית־יְהוָה וְלֹא יַעֲלֶה עַל־לֵב וְלֹא יִזְכְּרוּ־בוֹ וְלֹא יִפְקֹדוּ וְלֹא יֵעָשֶׂה עוֹד׃ | 3.16. And it shall come to pass, when ye are multiplied and increased in the land, in those days, saith the LORD, they shall say no more: The ark of the covet of the LORD; neither shall it come to mind; neither shall they make mention of it; neither shall they miss it; neither shall it be made any more." |
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2. Septuagint, 2 Maccabees, 2.4-2.8 (2nd cent. BCE - 2nd cent. BCE)
| 2.4. It was also in the writing that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God.' 2.5. And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.' 2.6. Some of those who followed him came up to mark the way, but could not find it.' 2.7. When Jeremiah learned of it, he rebuked them and declared: 'The place shall be unknown until God gathers his people together again and shows his mercy.' 2.8. And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.' |
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3. Diodorus Siculus, Historical Library, 40.3.4 (1st cent. BCE - 1st cent. BCE)
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4. Philo of Alexandria, On The Special Laws, 1.69 (1st cent. BCE - 1st cent. CE)
| 1.69. And the most evident proof of this may be found in the events which actually took place. For innumerable companies of men from a countless variety of cities, some by land and some by sea, from east and from west, from the north and from the south, came to the temple at every festival, as if to some common refuge and safe asylum from the troubles of this most busy and painful life, seeking to find tranquillity, and to procure a remission of and respite from those cares by which from their earliest infancy they had been hampered and weighed down |
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5. Josephus Flavius, Jewish Antiquities, 8.90, 8.104, 12.250, 14.72 (1st cent. CE - 1st cent. CE)
| 8.104. Now the ark contained nothing else but those two tables of stone that preserved the ten commandments, which God spake to Moses in Mount Sinai, and which were engraved upon them; but they set the candlestick, and the table, and the golden altar in the temple, before the most secret place, in the very same places wherein they stood till that time in the tabernacle. So they offered up the daily sacrifices; 14.72. for Pompey went into it, and not a few of those that were with him also, and saw all that which it was unlawful for any other men to see but only for the high priests. There were in that temple the golden table, the holy candlestick, and the pouring vessels, and a great quantity of spices; and besides these there were among the treasures two thousand talents of sacred money: yet did Pompey touch nothing of all this, on account of his regard to religion; and in this point also he acted in a manner that was worthy of his virtue. |
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6. Josephus Flavius, Jewish War, 5.216-5.219, 6.420-6.425, 7.148 (1st cent. CE - 1st cent. CE)
| 5.216. but still that sixty cubits in length was divided again, and the first part of it was cut off at forty cubits, and had in it three things that were very wonderful and famous among all mankind, the candlestick, the table [of shew-bread], and the altar of incense. 5.217. Now, the seven lamps signified the seven planets; for so many there were springing out of the candlestick. Now, the twelve loaves that were upon the table signified the circle of the zodiac and the year; 5.218. but the altar of incense, by its thirteen kinds of sweet-smelling spices with which the sea replenished it, signified that God is the possessor of all things that are both in the uninhabitable and habitable parts of the earth, and that they are all to be dedicated to his use. 5.219. But the inmost part of the temple of all was of twenty cubits. This was also separated from the outer part by a veil. In this there was nothing at all. It was inaccessible and inviolable, and not to be seen by any; and was called the Holy of Holies. 6.421. the greater part of whom were indeed of the same nation [with the citizens of Jerusalem], but not belonging to the city itself; for they were come up from all the country to the feast of unleavened bread, and were on a sudden shut up by an army, which, at the very first, occasioned so great a straitness among them that there came a pestilential destruction upon them, and soon afterward such a famine, as destroyed them more suddenly. 6.422. And that this city could contain so many people in it, is manifest by that number of them which was taken under Cestius, who being desirous of informing Nero of the power of the city, who otherwise was disposed to contemn that nation, entreated the high priests, if the thing were possible, to take the number of their whole multitude. 6.423. So these high priests, upon the coming of that feast which is called the Passover, when they slay their sacrifices, from the ninth hour till the eleventh, but so that a company not less than ten belong to every sacrifice (for it is not lawful for them to feast singly by themselves), and many of us are twenty in a company 6.424. found the number of sacrifices was two hundred and fifty-six thousand five hundred; 6.425. which, upon the allowance of no more than ten that feast together, amounts to two million seven hundred thousand and two hundred persons that were pure and holy; 7.148. and for the other spoils, they were carried in great plenty. But for those that were taken in the temple of Jerusalem, they made the greatest figure of them all; that is, the golden table, of the weight of many talents; the candlestick also, that was made of gold, though its construction were now changed from that which we made use of; |
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7. Josephus Flavius, Against Apion, 1.194-1.199, 2.74-2.78, 2.106, 2.190-2.192 (1st cent. CE - 1st cent. CE)
| 1.194. He also speaks of the mighty populousness of our nation, and says that “the Persians formerly carried away many ten thousands of our people to Babylon; as also that not a few ten thousands were removed after Alexander’s death into Egypt and Phoenicia, by reason of the sedition that was arisen in Syria.” 1.195. The same person takes notice in his history, how large the country is which we inhabit, as well as of its excellent character; and says that “the land in which the Jews inhabit contains three millions of arourae, and is generally of a most excellent and most fruitful soil: nor is Judea of lesser dimensions.” 1.196. The same man describes our city Jerusalem also itself as of a most excellent structure, and very large, and inhabited from the most ancient times. He also discourses of the multitude of men in it, and of the construction of our temple, after the following manner:— 1.197. “There are many strong places and villages (says he) in the country of Judea: but one strong city there is, about fifty furlongs in circumference, which is inhabited by a hundred and twenty thousand men, or thereabouts: they call it Jerusalem. 1.198. There is about the middle of the city, a wall of stone, the length of which is five hundred feet, and the breadth a hundred cubits, with double cloisters; wherein there is a square altar, not made of hewn stone, but composed of white stones gathered together, having each side twenty cubits long, and its altitude ten cubits. Hard by it is a large edifice, wherein there is an altar and a candlestick, both of gold, and in weight two talents; 1.199. upon these there is a light that is never extinguished, neither by night nor by day. There is no image, nor any thing, nor any donations therein; nothing at all is there planted, neither grove, nor any thing of that sort. The priests abide therein both nights and days, performing certain purifications, and drinking not the least drop of wine while they are in the temple.” 2.74. Accordingly, since the Grecians and some other nations think it a right thing to make images, nay, when they have painted the pictures of their parents, and wives, and children, they exult for joy; and some there are who take pictures for themselves of such persons as were no way related to them: nay, some take the pictures of such servants as they were fond of. What wonder is it then if such as these appear willing to pay the same respect to their princes and lords? 2.75. But then our legislator hath forbidden us to make images, not by way of denunciation beforehand, that the Roman authority was not to be honored, but as despising a thing that was neither necessary nor useful for either God or man; and he forbade them, as we shall prove hereafter, to make these images for any part of the animal creation 2.76. and much less for God himself, who is no part of such animal creation. Yet hath our legislator no where forbidden us to pay honors to worthy men, provided they be of another kind, and inferior to those we pay to God; with which honors we willingly testify our respect to our emperors, and to the people of Rome; 2.77. we also offer perpetual sacrifices for them; nor do we only offer them every day at the common expenses of all the Jews, but although we offer no other such sacrifices out of our common expenses, no, not for our own children, yet do we this as a peculiar honor to the emperors, and to them alone, while we do the same to no other person whomsoever. 2.78. And let this suffice for an answer in general to Apion as to what he says with relation to the Alexandrian Jews. /p 2.106. Lastly, it is not so much as lawful to carry any vessel into the holy house; nor is there any thing therein, but the altar [of incense], the table [of show-bread], the censer, and the candlestick, which are all written in the law: 2.191. All materials, let them be ever so costly, are unworthy to compose an image for him; and all arts are unartful to express the notion we ought to have of him. We can neither see nor think of any thing like him, nor is it agreeable to piety to form a resemblance of him. 2.192. We see his works, the light, the heaven, the earth, the sun and the moon, the waters, the generations of animals, the productions of fruits. These things hath God made, not with hands, nor with labor, nor as wanting the assistance of any to cooperate with him; but as his will resolved they should be made and be good also, they were made, and became good immediately. All men ought to follow this Being, and to worship him in the exercise of virtue; for this way of worship of God is the most holy of all others. /p |
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8. 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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9. 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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10. Mishnah, Sotah, 3.4, 9.12, 9.15 (1st cent. CE - 3rd cent. CE)
| 3.4. She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And [those who see her] exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it [causes the water] to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink [the water of bitterness], she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world." 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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11. Mishnah, Sukkah, 3.12 (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]." |
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12. Mishnah, Taanit, 4.6 (1st cent. CE - 3rd cent. CE)
| 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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13. Mishnah, Yoma, 5 (1st cent. CE - 3rd cent. CE)
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14. Mishnah, Shekalim, 6.1-6.2 (1st cent. CE - 3rd cent. CE)
| 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." 6.2. It once happened that a priest who was busy [there] noticed that the floor [of the wood storage area] was different from the others. He went and told it to his friend but before he had time to finish his words his soul departed. Then they knew for certain that there the Ark was hidden." |
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15. Tacitus, Histories, 5.9.1 (1st cent. CE - 2nd cent. CE)
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16. Tosefta, Sotah, 13.1, 15.10-15.12 (1st cent. CE - 2nd cent. CE)
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17. Anon., Sifre Deuteronomy, 306 (2nd cent. CE - 4th cent. CE)
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18. Palestinian Talmud, Sotah, 5.7 (2nd cent. CE - 5th cent. CE)
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19. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)
| 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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20. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
| 60b. זיל האידנא ותא למחר בליליא שדר קצייה לההוא דידיה,למחר אתא לקמיה א"ל זיל קוץ א"ל הא מר נמי אית ליה א"ל זיל חזי אי קוץ דידי קוץ דידך אי לא קוץ דידי לא תקוץ את,מעיקרא מאי סבר ולבסוף מאי סבר מעיקרא סבר ניחא להו לבני רה"ר דיתבי בטוליה כיון דחזא דקא מעכבי שדר קצייה ולימא ליה זיל קוץ דידך והדר אקוץ דידי משום דריש לקיש דאמר (צפניה ב, א) התקוששו וקושו קשוט עצמך ואח"כ קשוט אחרים:,אבל אם רצה כונס לתוך שלו ומוציא: איבעיא להו כנס ולא הוציא מהו שיחזור ויוציא ר' יוחנן אמר כנס מוציא וריש לקיש אמר כנס אינו מוציא,א"ל רבי יעקב לר' ירמיה בר תחליפא אסברה לך להוציא כ"ע לא פליגי דמוציא כי פליגי להחזיר כתלים למקומן ואיפכא איתמר ר' יוחנן אמר אינו מחזיר וריש לקיש אמר מחזיר,ר' יוחנן אמר אינו מחזיר משום דרב יהודה דאמר רב יהודה מצר שהחזיקו בו רבים אסור לקלקלו וריש לקיש אמר מחזיר הני מילי היכא דליכא רווחא הכא הא איכא רווחא:,לקח חצר ובה זיזין וגזוזטראות הרי היא בחזקתה: אמר רב הונא נפלה חוזר ובונה אותה,מיתיבי אין מסיידין ואין מכיירין ואין מפייחין בזמן הזה לקח חצר מסוידת מכוירת מפויחת הרי זו בחזקתה נפלה אינו חוזר ובונה אותה,איסורא שאני,תנו רבנן לא יסוד אדם את ביתו בסיד ואם עירב בו חול או תבן מותר ר"י אומר עירב בו חול הרי זה טרכסיד ואסור תבן מותר,תנו רבנן כשחרב הבית בשניה רבו פרושין בישראל שלא לאכול בשר ושלא לשתות יין נטפל להן ר' יהושע אמר להן בני מפני מה אי אתם אוכלין בשר ואין אתם שותין יין אמרו לו נאכל בשר שממנו מקריבין על גבי מזבח ועכשיו בטל נשתה יין שמנסכין על גבי המזבח ועכשיו בטל,אמר להם א"כ לחם לא נאכל שכבר בטלו מנחות אפשר בפירות פירות לא נאכל שכבר בטלו בכורים אפשר בפירות אחרים מים לא נשתה שכבר בטל ניסוך המים שתקו,אמר להן בני בואו ואומר לכם שלא להתאבל כל עיקר אי אפשר שכבר נגזרה גזרה ולהתאבל יותר מדאי אי אפשר שאין גוזרין גזירה על הצבור אא"כ רוב צבור יכולין לעמוד בה דכתיב (מלאכי ג, ט) במארה אתם נארים ואותי אתם קובעים הגוי כולו,אלא כך אמרו חכמים סד אדם את ביתו בסיד ומשייר בו דבר מועט וכמה אמר רב יוסף אמה על אמה אמר רב חסדא כנגד הפתח,עושה אדם כל צרכי סעודה ומשייר דבר מועט מאי היא אמר רב פפא כסא דהרסנא,עושה אשה כל תכשיטיה ומשיירת דבר מועט מאי היא אמר רב בת צדעא שנאמר (תהלים קלז, ה) אם אשכחך ירושלים תשכח ימיני תדבק לשוני לחכי וגו',מאי על ראש שמחתי אמר רב יצחק זה אפר מקלה שבראש חתנים א"ל רב פפא לאביי היכא מנח לה במקום תפילין שנאמר (ישעיהו סא, ג) לשום לאבלי ציון לתת להם פאר תחת אפר,וכל המתאבל על ירושלים זוכה ורואה בשמחתה שנאמר (ישעיהו סו, י) שמחו את ירושלים וגו',תניא אמר ר' ישמעאל בן אלישע מיום שחרב בית המקדש דין הוא שנגזור על עצמנו שלא לאכול בשר ולא לשתות יין אלא אין גוזרין גזרה על הצבור אא"כ רוב צבור יכולין לעמוד בה,ומיום שפשטה מלכות הרשעה שגוזרת עלינו גזירות רעות וקשות ומבטלת ממנו תורה ומצות ואין מנחת אותנו ליכנס לשבוע הבן ואמרי לה לישוע הבן דין הוא שנגזור על עצמנו שלא לישא אשה ולהוליד בנים ונמצא זרעו של אברהם אבינו כלה מאליו,אלא הנח להם לישראל מוטב שיהיו שוגגין ואל יהיו מזידין: , br br big strongהדרן עלך חזקת הבתים: /strong /big br br | |
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21. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 34b. כחנייתן עברו לדברי רבי אלעזר בר' שמעון בזה אחר זה עברו,וחד אמר בין מר ובין מר כחנייתן עברו מר סבר אדם קל ומר סבר מים קלים,(במדבר יג, ב) שלח לך אנשים אמר ריש לקיש שלח לך מדעתך וכי אדם זה בורר חלק רע לעצמו והיינו דכתיב (דברים א, כג) וייטב בעיני הדבר אמר ריש לקיש בעיני ולא בעיניו של מקום,(דברים א, כב) ויחפרו לנו את הארץ אמר ר' חייא בר אבא מרגלים לא נתכוונו אלא לבושתה של ארץ ישראל כתיב הכא ויחפרו לנו את הארץ וכתיב התם (ישעיהו כד, כג) וחפרה הלבנה ובושה החמה וגו',(במדבר יג, ד) ואלה שמותם למטה ראובן שמוע בן זכור אמר רבי יצחק דבר זה מסורת בידינו מאבותינו מרגלים על שם מעשיהם נקראו ואנו לא עלתה בידינו אלא אחד (במדבר יג, יג) סתור בן מיכאל סתור שסתר מעשיו של הקב"ה מיכאל שעשה עצמו מך,אמר רבי יוחנן אף אנו נאמר נחבי בן ופסי נחבי שהחביא דבריו של הקב"ה ופסי שפיסע על מדותיו של הקב"ה,(במדבר יג, כב) ויעלו בנגב ויבא עד חברון ויבאו מבעי ליה אמר רבא מלמד שפירש כלב מעצת מרגלים והלך ונשתטח על קברי אבות אמר להן אבותי בקשו עלי רחמים שאנצל מעצת מרגלים,יהושע כבר בקש משה עליו רחמים שנאמר (במדבר יג, טז) ויקרא משה להושע בן נון יהושע יה יושיעך מעצת מרגלים והיינו דכתיב (במדבר יד, כד) ועבדי כלב עקב היתה רוח אחרת עמו וגו',ושם אחימן ששי ותלמי וגו' אחימן מיומן שבאחיו ששי שמשים את הארץ כשחתות תלמי שמשים את הארץ תלמים תלמים,ד"א אחימן בנה ענת ששי בנה אלש תלמי בנה תלבוש ילידי הענק שמעניקין חמה בקומתן,(במדבר יג, כב) וחברון שבע שנים נבנתה [מאי נבנתה] אילימא נבנתה ממש אפשר אדם בונה בית לבנו קטן קודם לבנו גדול דכתיב (בראשית י, ו) ובני חם כוש ומצרים וגו',אלא שהיתה מבונה על אחד משבעה בצוען ואין לך טרשים בכל א"י יתר מחברון (משום) דקברי בה שיכבי ואין לך מעולה בכל הארצות יתר מארץ מצרים שנאמר (בראשית יג, י) כגן ה' כארץ מצרים ואין לך מעולה בכל ארץ מצרים יתר מצוען דכתיב (ישעיהו ל, ד) כי היו בצוען שריו ואפילו הכי חברון מבונה אחד משבעה בצוען,וחברון טרשים הוי והא כתיב (שמואל ב טו, ז) ויהי מקץ ארבעים שנה ויאמר אבשלום אל המלך אלכה נא וגו' ואמר רב אויא ואיתימא רבה בר בר חנן שהלך להביא כבשים מחברון ותניא אילים ממואב כבשים מחברון מינה איידי דקלישא ארעא עבדה רעיא ושמן קניינא,(במדבר יג, כה) וישובו מתור הארץ | 34b. the Jewish people bcrossedin the same formation bas they camped.It was necessary for the water to stand only twelve imilhigh to allow for the entire encampment to pass through the Jordan. bAccording to the statement of Rabbi Elazar, son of Rabbi Shimon,who said the water stood at a height of over three hundred imil /i, the water had to reach these heights to allow for enough time for everyone to cross the Jordan, as bthey crossed one after the other. /b, bAnd one says:According to bboththis bSage andthat bSage, they crossedin the same formation bas they camped.However, one bSage,Rabbi Yehuda, bholdsthat ba personmoves bfasterthan water, bandone bSage,Rabbi Elazar son of Rabbi Shimon, bholdsthat bwatermoves bfasterthan a person does.,§ Since the Gemara mentioned the cluster of grapes that the spies brought back from Eretz Yisrael, it continues discussing the story of the spies. It is stated in the Torah that God told Moses: b“Send youmen” (Numbers 13:2). bReish Lakish says: “Send you”means that you should send them bat your own discretionand not as a divine command. As, if it were a divine command, bdoes a person choose a bad portion for himself?Since God knew the nature of these spies and that they would ultimately slander the land, He certainly would not have sent them Himself. bAnd this isthe meaning of bthat which is writtenin the passage where Moses retold the story of the spies: b“And it was good in my eyes”(Deuteronomy 1:23), and bReish Lakish says:The implication of these words is that it seemed good b“in my eyes,” but not in the eyes of the Omnipresent. /b,The Torah relates that the people asked Moses to send spies so b“that they may search the land for us”(Deuteronomy 1:22). bRabbi Ḥiyya bar Abba says:When the Jewish people asked to send bspies, their intention was only to shame Eretz Yisrael. It is written here: “That they may search [ iveyaḥperu /i] the land for us,” and it is written there: “Then the moon will be embarrassed [ iveḥafera /i], and the sun will be ashamed”(Isaiah 24:23).,The Torah states with regard to the spies: b“And these were their names: of the tribe of Reuben, Shammua the son of Zaccur”(Numbers 13:4). bRabbi Yitzḥak says: This statementthat follows bis a tradition of oursthat was passed down to us bfrom our ancestors:The bspies were named after their actions, but we have obtainedthe interpretation of bonly onename, the name of b“Sethur the son of Michael”(Numbers 13:13). He is called bSethur, as he hid [ isatar /i] the actions of the Holy One, Blessed be He.In other words, he ignored the miracles that God performed for the Jewish people in Egypt and in the wilderness. He is called bMichael, as he made Him,God, appear bweak [ imakh /i]by saying that there was not enough food in the land for everyone., bRabbi Yoḥa says: We can also sayan interpretation of the name: b“Nahbi the son of Vophsi”(Numbers 13:14): He is called bNahbi, as he concealed [ iheḥbi /i] the statement of the Holy One, Blessed be He,that the land is good, by delivering a distorted description of it. He is called bVophsi, as he stomped [ ipisse’a /i] on the attributes of the Holy One, Blessed be He,i.e., he did not believe in His promise to give Eretz Yisrael to the Jewish people.,It is also stated with regard to the spies: b“And they went up into the south, and he came to Hebron”(Numbers 13:22). Why is the phrase “and he came” written in the singular form? The verse bshould havesaid: bAnd they came. Rava says:This bteaches that Caleb separated himself from the counsel ofthe other bspies and went and prostrated himself on the graves of the forefathersin Hebron. bHe said to them: My forefathers, pray for mercy for me so that I will be saved from the counsel of the spies. /b,The Gemara explains: bJoshuadid not go to the graves of the forefathers because bMoses had already prayed for mercy for him, as it is stated: “And Moses called Hoshea son of Nun Joshua [ iYehoshua /i]”(Numbers 13:16), meaning: bGod will save you [ iYa yoshiakha /i] from the counsel of the spies. And this isthe meaning of bthat which is written: “But My servant Caleb, because he had another spirit with him,and has followed Me fully, him will I bring into the land where into he went” (Numbers 14:24), which implies that Caleb changed his mind over time. Joshua, however, was opposed to the intentions of the other spies from the outset.,The verse continues to state about Hebron: b“And Ahiman, Sheshai, and Talmai,the children of Anak, were there” (Numbers 13:22). bAhimanwas called by this name because he was the most bskilled [ imeyumman /i] among his brothers. Sheshaiwas called by his name bbecause he would turn the landthat he treaded upon binto ditches [ isheḥatot /i]due to his large dimensions. bTalmaiwas called this bbecause he would turn the landthat he treaded upon binto furrowsupon bfurrows [ itelamim /i]due to his weight., bAlternatively,their names signify another matter: bAhimanis the one who bbuiltthe city of bAnat. Sheshai builtthe city of bAlush. Talmai builtthe city of bTalbush.The verse describes them as b“the children of Anak”because they were so tall and large that it appeared basif bthey were wearing [ ima’anikin /i] the sunas a necklace bdue to their height. /b,The continuation of the verse states: b“Now Hebron was built seven years [ ishanim /i]before Zoan of Egypt [ iMitzrayim /i]” (Numbers 13:22). The Gemara asks: bWhatis the meaning of the phrase b“was built”? If we saythat bit was actually builtseven years before Zoan, bwould a person build a house for his younger son beforehe builds one bfor his older son?Canaan was the youngest son of Ham, bas it is written: “And the sons of Ham: Cush, and Mizraim,and Put, and Canaan” (Genesis 10:6). How then could Hebron, a city in the land of Canaan, have been built before Zoan, a city in the land of Egypt, occupied by the descendants of Mizraim?, bRather,the meaning of the verse is bthatHebron bwas seven times more fruitful [ imevunna /i] than Zoan. And there is no stonier land in Eretz Yisrael than Hebron.This is evident bbecause they would bury the dead there,just as the forefathers were buried there. This was done only in land that was not suitable for agriculture. bAnd of all the lands, there is none of a higher quality than the land of Egypt, as it is stated: “Like the garden of the Lord, like the land of Egypt”(Genesis 13:10). bAnd there was no higher-qualityland bin all of the land of Egypt than Zoan, as it is writtenwith regard to Pharaoh’s ministers, who would certainly have lived on the finest land in the country: b“For his princes are in Zoan”(Isaiah 30:4). bAnd even so, Hebron was seven times more fruitful than Zoan. /b,The Gemara asks: bBut isthe land in bHebronin fact bstony? But isn’t it written: “And it came to pass at the end of forty years, that Absalom said to the king: I pray, let me goand pay my vow, which I have vowed to the Lord, in Hebron” (II Samuel 15:7)? bAnd Rav Avya says, and some saythat it was bRabba bar bar Ḥa:This means bthatAbsalom bwent to bring sheepspecifically bfrom Hebron. And it is taughtin a ibaraita( iTosefta /i, iMenaḥot9:3): One must bring the choicest animals to the Temple as offerings. bRamsare brought bfrom Moab,and bsheepare brought bfrom Hebron.This indicates that Hebron has rich land where fat and healthy sheep are raised. The Gemara answers: bFrom thisvery source it can be proven that Hebron is not suitable for agriculture. bSince the earththere bis thin, it producesonly grass for bgrazing and fattens the livestock. /b,The verse states: b“And they returned from spying out the landat the end of forty days. |
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