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Tiresias: The Ancient Mediterranean Religions Source Database



8658
Palestinian Talmud, Kilayim, 27b
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13 results
1. Hebrew Bible, Genesis, 5.1, 24.4 (9th cent. BCE - 3rd cent. BCE)

5.1. זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃ 5.1. וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 24.4. כִּי אֶל־אַרְצִי וְאֶל־מוֹלַדְתִּי תֵּלֵךְ וְלָקַחְתָּ אִשָּׁה לִבְנִי לְיִצְחָק׃ 24.4. וַיֹּאמֶר אֵלָי יְהוָה אֲשֶׁר־הִתְהַלַּכְתִּי לְפָנָיו יִשְׁלַח מַלְאָכוֹ אִתָּךְ וְהִצְלִיחַ דַּרְכֶּךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִמִּשְׁפַּחְתִּי וּמִבֵּית אָבִי׃ 5.1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;" 24.4. But thou shalt go unto my country, and to my kindred, and take a wife for my son, even for Isaac.’"
2. Hebrew Bible, Leviticus, 19.19, 19.23-19.25 (9th cent. BCE - 3rd cent. BCE)

19.19. אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃ 19.23. וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃ 19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ 19.25. וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 19.19. Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together." 19.23. And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten." 19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD." 19.25. But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God."
3. Mishnah, Orlah, 3.9 (1st cent. CE - 3rd cent. CE)

3.9. Doubtful orlah: in the land of Israel is prohibited, in Syria is permitted, and outside the land one may go down and purchase [from a non-Israelite] as long as he has not seen him gathering it. A vineyard planted with vegetables [which are kilayim], and they [the vegetables] are sold outside of it: in the land of Israel these are prohibited, and in Syria they are permitted; outside the land one may go down and purchase them as long as he does not gather [them] with [one’s own] hand. New [produce] is prohibited by the Torah in all places. And orlah is a halachah. And kilayim are an enactment of the scribes."
4. New Testament, Romans, 11.17-11.24 (1st cent. CE - 1st cent. CE)

11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in. 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree?
5. New Testament, Matthew, 6.14 (1st cent. CE - 1st cent. CE)

6.14. For if you forgive men their trespasses, your heavenly Father will also forgive you.
6. Tosefta, Avodah Zarah, 8.4-8.8 (1st cent. CE - 2nd cent. CE)

7. Tosefta, Kiddushin, 1.4 (1st cent. CE - 2nd cent. CE)

1.4. [The Hebrew slave] acquires himself with [loss of] major limbs (see Shemot 21:26). He acquires himself with money via others and a contract via himself, [and he can't acquire with his own money] because he is like one who gives from the left hand to his right [i.e. whatever is his is his master's, so the money needs to come from elsewhere]—words of Rabbi Meir. But Hakhamim say: [Even] money via himself or a contract via others, as long as the money belongs to others and he says to him [when he gives him the money], \"[This is] with the understanding that you can only redeem [yourself] with this money\". Rabbi Shimon ben Elazar said in the name of Rabbi Meir: Even a contract via others, but not one via himself."
8. Tosefta, Qiddushin, 1.4 (1st cent. CE - 2nd cent. CE)

1.4. [The Hebrew slave] acquires himself with [loss of] major limbs (see Shemot 21:26). He acquires himself with money via others and a contract via himself, [and he can't acquire with his own money] because he is like one who gives from the left hand to his right [i.e. whatever is his is his master's, so the money needs to come from elsewhere]—words of Rabbi Meir. But Hakhamim say: [Even] money via himself or a contract via others, as long as the money belongs to others and he says to him [when he gives him the money], \"[This is] with the understanding that you can only redeem [yourself] with this money\". Rabbi Shimon ben Elazar said in the name of Rabbi Meir: Even a contract via others, but not one via himself."
9. Anon., Genesis Rabba, 59.8, 61.6, 83.5 (2nd cent. CE - 5th cent. CE)

59.8. וַיֹּאמֶר אַבְרָהָם אֶל עַבְדּוֹ זְקַן בֵּיתוֹ (בראשית כד, ב), שֶׁהָיָה זִיו אִיקוֹנִין שֶׁלּוֹ דּוֹמֶה לוֹ. (בראשית כד, ב): הַמּשֵׁל בְּכָל אֲשֶׁר לוֹ, שֶׁהָיָה שַׁלִּיט בְּיִצְרוֹ כְּמוֹתוֹ. (בראשית כד, ב): שִׂים נָא יָדְךָ תַּחַת יְרֵכִי, אָמַר רַבִּי בֶּרֶכְיָה לְפִי שֶׁנִּתְּנָהּ לָהֶם בְּצַעַר לְפִיכָךְ הִיא חֲבִיבָה וְאֵין נִשְׁבָּעִין אֶלָּא בָּהּ. (בראשית כד, ג): וְאַשְׁבִּיעֲךָ בַּה' אֱלֹהֵי הַשָּׁמַיִם, אָמַר רַבִּי פִּינְחָס עַד שֶׁלֹא הוֹדַעְתִּי אוֹתוֹ לִבְרִיּוֹתָיו, אֱלֹהֵי הַשָּׁמַיִם, וְכֵיוָן שֶׁהוֹדַעְתִּי אוֹתוֹ לִבְרִיּוֹתָיו, אֱלֹהֵי הָאָרֶץ. (בראשית כד, ג): אֲשֶׁר לֹא תִקַּח, הִזְהִירוֹ שֶׁלֹא יֵלֵךְ אֶל בְּנוֹת עָנֵר אֶשְׁכּוֹל וּמַמְרֵא. (בראשית כד, ד): כִּי אֶל אַרְצִי וְאֶל מוֹלַדְתִּי, אָמַר רַבִּי יִצְחָק חִטַּיָּא דְּקַרְתָּךְ זוּנִין זְרַע מִנְּהוֹן. 61.6. וַיִּתֵּן אַבְרָהָם אֶת כָּל אֲשֶׁר לוֹ לְיִצְחָק (בראשית כה, ה), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אָמַר בְּכוֹרָה. רַבִּי נְחֶמְיָה אָמַר בְּרָכָה. וְרַבָּנָן אָמְרֵי קְבוּרָה, וְדָאתִּיקוּ. רַבִּי חָמָא אָמַר לֹא בְּרָכוֹת אֶלָּא מַתָּנוֹת נָתַן לוֹ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס, מְסָרוֹ לְאָרִיס וְהָיָה בּוֹ שְׁתֵּי אִילָנוֹת כְּרוּכִים זֶה לָזֶה בִּכְרַךְ אֶחָד, אֶחָד שֶׁל סַם חַיִּים וְאֶחָד שֶׁל סַם הַמָּוֶת. אָמַר אוֹתוֹ אָרִיס אִם מַשְׁקֶה אֲנִי זֶה שֶׁל סַם חַיִּים זֶה שֶׁל סַם הַמָּוֶת שׁוֹתֶה עִמּוֹ, וְאִם אֵינִי מַשְׁקֶה זֶה שֶׁל סַם הַמָּוֶת הֵיךְ זֶה שֶׁל סַם חַיִּים חַי. חָזַר וְאָמַר אֲנָא אָרִיס עָבֵיד אֲנָא אֲרִיסוּתִי וּמַאי דַּאֲהַנֵּי לְמָארֵי דְפַרְדֵּיסָא לְמֶעֱבַד יַעֲבֵיד לֵיהּ. כָּךְ אָמַר אַבְרָהָם, אִם מְבָרֵךְ אֲנִי אֶת יִצְחָק, עַכְשָׁו בְּנֵי יִשְׁמָעֵאל וּבְנֵי קְטוּרָה בִּכְלַל, וְאִם אֵין אֲנִי מְבָרֵךְ בְּנֵי יִשְׁמָעֵאל וּבְנֵי קְטוּרָה, הֵיךְ אֲנִי מְבָרֵךְ אֶת יִצְחָק, חָזַר וְאָמַר בָּשָׂר וָדָם אֲנִי, הַיּוֹם כָּאן וּמָחָר בַּקֶּבֶר, כְּבָר עֲבֵידַת אֲנָא דִידִי, מִכָּאן וָאֵילָךְ מַה שֶּׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה לַעֲשׂוֹת בְּעוֹלָמוֹ יַעֲשֶׂה, כֵּיוָן שֶׁמֵּת אַבְרָהָם אָבִינוּ גִּלָּה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִצְחָק וּבֵרֲכוֹ, הֲדָא הוּא דִכְתִיב (בראשית כה, יא): וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת יִצְחָק בְּנוֹ. 83.5. הַתֶּבֶן וְהַקַּשׁ וְהַמּוֹץ מְרִיבִים [מדינים] זֶה עִם זֶה, זֶה אוֹמֵר בִּשְׁבִילִי נִזְרְעָה הַשָּׂדֶה, וְזֶה אוֹמֵר בִּשְׁבִילִי נִזְרְעָה הַשָּׂדֶה, אָמְרוּ הַחִטִּים הַמְתִּינוּ עַד שֶׁתָּבוֹאוּ הַגֹּרֶן וְאָנוּ יוֹדְעִין בִּשְׁבִיל מָה נִזְרְעָה הַשָּׂדֶה. בָּאוּ לַגֹּרֶן וְיָצָא בַּעַל הַבַּיִת לִזְרוֹתָהּ, הָלַךְ לוֹ הַמֹּץ בָּרוּחַ, נָטַל אֶת הַתֶּבֶן וְהִשְׁלִיכוֹ עַל הָאָרֶץ, וְנָטַל אֶת הַקַּשׁ וּשְׂרָפוֹ, נָטַל אֶת הַחִטִּים וְעָשָׂה אוֹתָן כְּרִי, וְכָל מִי שֶׁרוֹאֶה אוֹתָן מְנַשְּׁקָן, הֵיךְ מָה דְאַתְּ אָמַר (תהלים ב, יב): נַשְׁקוּ בַר פֶּן יֶאֱנַף, כָּךְ אֻמּוֹת הָעוֹלָם, הַלָּלוּ אוֹמְרִים אָנוּ עִקָּר וּבִשְׁבִילֵנוּ נִבְרָא הָעוֹלָם, וְהַלָּלוּ אוֹמְרִים בִּשְׁבִילֵנוּ נִבְרָא הָעוֹלָם, אָמְרוּ לָהֶם יִשְׂרָאֵל הַמְתִּינוּ עַד שֶׁיַּגִּיעַ הַיּוֹם וְאָנוּ יוֹדְעִים בִּשְׁבִיל מִי נִבְרָא הָעוֹלָם, הֲדָא הוּא דִכְתִיב (מלאכי ג, יט): כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר, וַעֲלֵיהֶם הוּא אוֹמֵר (ישעיה מא, טז): תִּזְרֵם וְרוּחַ תִּשָֹּׂאֵם וּסְעָרָה תָּפִיץ אֹתָם, אֲבָל יִשְׂרָאֵל (ישעיה מא, טז): וְאַתָּה תָּגִיל בַּה' בִּקְדוֹשׁ יִשְׂרָאֵל תִּתְהַלָּל.
10. Anon., Leviticus Rabba, 23.12 (2nd cent. CE - 5th cent. CE)

23.12. דָּבָר אַחֵר, (ויקרא יח, ג): כְּמַעֲשֵׂה אֶרֶץ מִִצְרַיִם, הֲדָא הוּא דִכְתִיב (איוב כד, טו): וְעֵין נֹאֵף שָׁמְרָה נֶשֶׁף לֵאמֹר לֹא תְשׁוּרֵנִי עָיִן וְסֵתֶר פָּנִים יָשִׂים, אָמַר רֵישׁ לָקִישׁ שֶׁלֹּא תֹאמַר שֶׁכָּל מִי שֶׁהוּא בְּגוּפוֹ נִקְרָא נוֹאֵף, נוֹאֵף בְּעֵינָיו נִקְרָא נוֹאֵף, שֶׁנֶּאֱמַר: וְעֵין נֹאֵף, וְהַנּוֹאֵף הַזֶּה יוֹשֵׁב וּמְשַׁמֵּר אֵימָתַי נֶשֶׁף בָּא אֵימָתַי עֶרֶב בָּא, שֶׁנֶּאֱמַר (משלי ז, ט): בְּנֶשֶׁף בְּעֶרֶב יוֹם, וְהוּא אֵינוֹ יוֹדֵעַ שֶׁיּוֹשֵׁב בְּסִתְרוֹ שֶׁל עוֹלָם, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּתוֹ בִּשְׁבִיל לְפַרְסְמוֹ, הוּא שֶׁאִיּוֹב אוֹמֵר (איוב י, ג): הֲטוֹב לְךָ כִּי תַעֲשֹׁק, זֶה זָן וּמְפַרְנֵס וְהוּא צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּת אַחֵר, אֶלָּא (איוב י, ג): כִּי תִמְאַס יְגִיעַ כַּפֶּיךָ, וּמֵאַחַר שֶׁאַתָּה יָגֵעַ בּוֹ כָּל אַרְבָּעִים יוֹם אַתָּה חוֹזֵר וּמְקַלְקְלוֹ, אֶלָּא (איוב י, ג): וְעַל עֲצַת רְשָׁעִים הוֹפָעְתָּ, כָּךְ הוּא כְבוֹדְךָ לַעֲמֹד בֵּין נוֹאֵף לְנוֹאָפֶת. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אִיּוֹב רָאוּי אַתָּה לְפַיֵּס אֶלָּא יְהִי אוֹמֵר כַּאֲשֶׁר אָמַרְתָּ (איוב י, ד): הַעֵינֵי בָשָׂר לָךְ, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵינִי צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּת אָבִיו בִּשְׁבִיל לְפַרְסְמוֹ. אָמַר רַבִּי לֵוִי מָשָׁל לְתַלְמִידוֹ שֶׁל יוֹצֵר שֶׁגָּנַב בֵּיצַת יוֹצְרִים וְעָמַד רַבּוֹ עַל גְּנֵבָתוֹ, מֶה עָשָׂה עָמַד וַעֲשָׂאוֹ כְּלִי וְתָלוֹ בְּפָנָיו, וְכָל כָּךְ לָמָּה לְהוֹדִיעַ שֶׁעָמַד רַבּוֹ עַל גְּנֵבָתוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵינִי צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּתוֹ בִּשְׁבִיל לְפַרְסְמוֹ. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי לֵוִי בֶּן פְּרָטָא כְּתִיב (דברים לב, יח): צוּר יְלָדְךָ תֶּשִׁי, הִתַּשְׁתֶּם כֹּחוֹ שֶׁל יוֹצֵר. מָשָׁל לְצַיָּר שֶׁהָיָה יוֹשֵׁב וְצָר אִיקוֹנִין שֶׁל מֶלֶךְ, מִשֶּׁהוּא גּוֹמְרָהּ בָּאוּ וְאָמְרוּ לוֹ נִתְחַלֵּף הַמֶּלֶךְ, מִיָּד תָּשׁוּ יָדָיו שֶׁל יוֹצֵר, אָמַר שֶׁל מִי אָצוּר שֶׁל רִאשׁוֹן אוֹ שֶׁל שֵׁנִי, כָּךְ כָּל אַרְבָּעִים יוֹם הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹסֵק בְּצוּרַת הַוָּלָד וּלְסוֹף אַרְבָּעִים יוֹם הִיא הוֹלֶכֶת וּמְקַלְקֶלֶת עִם אַחֵר, מִיָּד רָפוּ יָדָיו שֶׁל יוֹצֵר, אָמַר שֶׁל מִי אָצוּר שֶׁל רִאשׁוֹן אוֹ שֶׁל שֵׁנִי, הֱוֵי: צוּר יְלָדְךָ תֶּשִׁי, הִתַּשְׁתָּ כֹּחוֹ שֶׁל יוֹצֵר. יו"ד זְעֵירָא וְלֵית בִּקְרָיָה כַּוָּתָהּ, אָמַר רַבִּי יִצְחָק מָצִינוּ כָּל עוֹבְרֵי עֲבֵרוֹת הַגּוֹנֵב נֶהֱנֶה וְהַנִּגְנָב מַפְסִיד, הַגּוֹזֵל נֶהֱנֶה וְהַנִּגְזָל מַפְסִיד, בְּרַם הָכָא שְׁנֵיהֶם נֶהֱנִין מִי מַפְסִיד הַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא מְאַבֵּד סַמָּנָיו.
11. Babylonian Talmud, Pesahim, 49b, 49a (3rd cent. CE - 6th cent. CE)

49a. big strongמתני׳ /strong /big ארבעה עשר שחל להיות בשבת מבערין את הכל מלפני השבת דברי ר"מ וחכמים אומרים בזמנו ר"א בר צדוק אומר תרומה מלפני השבת וחולין בזמנן:, big strongגמ׳ /strong /big תניא ר"א בר צדוק אומר פעם אחת שבת אבא ביבנה וחל ארבעה עשר להיות בשבת ובא זונין ממונה של ר"ג ואמר הגיע עת לבער את החמץ והלכתי אחר אבא וביערנו את החמץ:, big strongמתני׳ /strong /big ההולך לשחוט את פסחו ולמול את בנו ולאכול סעודת אירוסין בבית חמיו ונזכר שיש לו חמץ בתוך ביתו אם יכול לחזור ולבער ולחזור למצותו יחזור ויבער ואם לאו מבטלו בלבו,להציל מן הנכרים ומן הנהר ומן הלסטים ומן הדליקה ומן המפולת יבטל בלבו ולשבות שביתת הרשות יחזור מיד,וכן מי שיצא מירושלים ונזכר שיש בידו בשר קדש אם עבר צופים שורפו במקומו ואם לאו חוזר ושורפו לפני הבירה מעצי המערכה,ועד כמה הן חוזרין ר"מ אומר זה וזה בכביצה ר' יהודה אומר זה וזה בכזית וחכמים אומרים בשר קדש בכזית וחמץ בכביצה:, big strongגמ׳ /strong /big ורמינהו ההולך לאכול סעודת אירוסין בבית חמיו ולשבות שביתת הרשות יחזור מיד,א"ר יוחנן לא קשיא הא ר' יהודה הא רבי יוסי דתניא סעודת אירוסין רשות דברי ר' יהודה רבי יוסי אומר מצוה,והשתא דאמר רב חסדא מחלוקת בסעודה שניה אבל בסעודה ראשונה דברי הכל מצוה אפילו תימא הא והא ר' יהודה ולא קשיא הא בסעודה ראשונה הא בסעודה שניה,תניא אמר רבי יהודה אני לא שמעתי אלא סעודת אירוסין אבל לא סבלונות אמר לו ר' יוסי אני שמעתי סעודת אירוסין וסבלונות,תניא רבי שמעון אומר כל סעודה שאינה של מצוה אין תלמיד חכם רשאי להנות ממנה,כגון מאי א"ר יוחנן כגון בת כהן לישראל ובת תלמיד חכם לעם הארץ דא"ר יוחנן בת כהן לישראל אין זווגן עולה יפה,מאי היא אמר רב חסדא או אלמנה או גרושה או זרע אין לה במתניתא תנא קוברה או קוברתו או מביאתו לידי עניות,איני והא א"ר יוחנן הרוצה שיתעשר ידבק בזרעו של אהרן כל שכן שתורה וכהונה מעשרתן לא קשיא הא בת"ח הא בעם הארץ,ר' יהושע נסיב כהנתא חלש אמר לא ניחא ליה לאהרן דאדבק בזרעיה דהוי ליה חתנא כי אנא,רב אידי בר אבין נסיב כהנתא נפקו מיניה תרי בני סמיכי רב ששת בריה דרב אידי ור' יהושע בריה דרב אידי אמר ר"פ אי לא נסיבנא כהנתא לא איעתרי,אמר רב כהנא אי לא נסיבנא כהנתא לא גלאי אמרו ליה והא למקום תורה גלית לא גלאי כדגלי אינשי,אמר רבי יצחק כל הנהנה מסעודת הרשות לסוף גולה שנא' (עמוס ו, ד) ואוכלים כרים מצאן ועגלים מתוך מרבק וכתיב לכן עתה יגלו בראש גולים:,ת"ר כל ת"ח המרבה סעודתו בכל מקום סוף מחריב את ביתו ומאלמן את אשתו ומייתם את גוזליו ותלמודו משתכח ממנו ומחלוקות רבות באות עליו ודבריו אינם נשמעים ומחלל שם שמים ושם רבו ושם אביו וגורם שם רע לו ולבניו ולבני בניו עד סוף כל הדורות,מאי היא אמר אביי קרו ליה בר מחים תנורי רבא אמר בר מרקיד בי כובי רב פפא אמר בר מלחיך פינכי רב שמעיה אמר בר מך רבע:,ת"ר לעולם ימכור אדם כל מה שיש לו וישא בת ת"ח שאם מת או גולה מובטח לו שבניו ת"ח ואל ישא בת ע"ה שאם מת או גולה בניו ע"ה,ת"ר לעולם ימכור אדם כל מה שיש לו וישא בת ת"ח וישיא בתו לת"ח משל לענבי הגפן בענבי הגפן דבר נאה ומתקבל ולא ישא בת עם הארץ משל לענבי הגפן בענבי הסנה דבר כעור 49a. strongMISHNA: /strong With regard to bthe fourteenthof Nisan bthat occurs on Shabbat, one removes allleaven from his possession, whether it is iterumaor non-sacred food, bbefore Shabbat,except for that which will be eaten during the first part of Shabbat. In that case, one cannot remove leaven from his possession on the fourteenth of Nisan itself as he does in other years. This is bthe statement of Rabbi Meir. And the Rabbis say:One may remove the leaven bat itsusual btimeon the fourteenth of Nisan by throwing it away or declaring it ownerless. bRabbi Eliezer bar Tzadok says: iTeruma /ishould be removed bbefore Shabbat,as only a few people are permitted to eat it and therefore one can presume that it will remain uneaten during Shabbat. However, bnon-sacredfoods should be removed bat theirusual btime,on the fourteenth of Nisan itself., strongGEMARA: /strong bIt was taughtin the iToseftathat bRabbi Eliezer bar Tzadok says: One time my father,Rabbi Tzadok, bspent Shabbat in Yavne, and the fourteenthof Nisan boccurred onthat bShabbat. Zonin,who was bthe appointee of Rabban Gamliel, came and said: The time has come to remove leavened bread; and I went with my father and we removed the leavened bread.This story serves as anecdotal evidence that leaven is removed at the usual time on the fourteenth of Nisan, even on Shabbat., strongMISHNA: /strong bOne who is travelingon the eve of Passover bto slaughter his Paschal lamb, to circumcise his son, or to eat a betrothal feast in his father-in-law’s house, and he remembers that he has leavened bread in his house, if he is able to returnto his house band removethe leaven and afterward breturn to the mitzvatoward which he was traveling, bhe should returnhome band removehis leaven. bBut ifthere is not enough time for him to go home and remove the leaven, and still complete the mitzva that he already began, bhe should nullify it in his heart,as by Torah law this is sufficient.,If one was traveling bto saveJews from an attack by bgentiles, from aflooding briver, from bandits, from a fire, or from a collapsedbuilding, he should not even attempt to return, and instead bhe should nullifythe leaven bin his heart.This applies even if he could remove his leaven and still return to his previous activity. If he went bto establish his Shabbatresidence in order to adjust his Shabbat limit for an boptionalpurpose, rather than in order to fulfill a commandment, bhe should return immediatelyto remove his leaven., bAnd so too,the same ihalakhaapplies to bone who left Jerusalem and remembered that there was consecrated meat in his hand.Meat that is taken out of Jerusalem becomes disqualified, and one is required to burn it in proximity to the Temple. bIf he passedthe area of Mount bScopus[iTzofim /i],beyond which one cannot see Jerusalem, bhe burnsthe meat bat the sitewhere bheis located; band ifhe has bnottraveled that far, bhe must return and burn it before the Temple with wood from the arrangementon the altar, which was designated for burning consecrated items that were disqualified.,The mishna asks: For bhow muchleaven or consecrated meat is one required bto return? Rabbi Meir says:In both bthiscase band thatcase, one must return for ban egg-bulk. Rabbi Yehuda says:In both bthiscase band thatcase, one must return for ban olive-bulk. And the Rabbis saythat the amount depends on the case: With regard to bconsecrated meat,he is required to return if he has ban olive-bulk, butin a case where he remembers that he has bleavened bread,he required to return only bfor an egg-bulk. /b, strongGEMARA: /strong The Gemara braises a contradictionbetween this mishna and another source. It was taught in a ibaraita /i: bOne who is traveling to eat a betrothal feast in his father-in-law’s house or to establish his Shabbatresidence for an boptionalpurpose, bmust return immediatelyto remove his leaven. This contradicts the mishna, which states that one who is going to a betrothal feast may nullify the leaven without returning for it, because the meal is considered a mitzva., bRabbi Yoḥa said:This is bnot difficult,as there is a tannaitic dispute with regard to the issue. bThissource, the ibaraita /i, is in accordance with the opinion of bRabbi Yehuda,while bthatsource, the mishna, is in accordance with the opinion of bRabbi Yosei. As it was taughtin a ibaraita /i: bA betrothal feast is optional;this is bthe statement of Rabbi Yehuda. Rabbi Yosei says:It is a bmitzva. /b, bAnd now that Rav Ḥisda said: The disputebetween Rabbi Yehuda and Rabbi Yosei applies to bthe secondbetrothal feast, where the groom takes part in an additional meal with the bride’s family, bbut everyone agrees that the firstbetrothal bfeast is a mitzva,the contradiction between the mishna and the ibaraitacan be resolved differently. bEven if you say that thismishna and bthat ibaraitaare both in accordance with the opinion of bRabbi Yehuda,it is bnot difficult. Thismishna, which relates to the meal as a mitzva, is referring to bthe first meal. That ibaraita /i, which assumes that the meal is not a mitzva, is referring to bthe second meal. /b, bIt was taughtin a ibaraitathat bRabbi Yehuda said: I heard onlythat there is a mitzva with regard to a bbetrothal feastitself, bbut notwith regard to the feast of the bgifts [ isivlonot /i],when the groom would present gifts to the bride. While a festive meal was eaten on this occasion, it was not considered to be a mitzva. bRabbi Yosei said to him: I heardthat both ba betrothal feast andthe feast of the bgiftsare considered mitzvot.,Having discussed whether a betrothal feast is a mitzva, the Gemara addresses a related issue. bIt was taughtin a ibaraitathat bRabbi Shimon says: A Torah scholar may notderive bbenefit frompartaking in bany feast that is not a mitzva. /b,The Gemara asks: bIn what casedoes this statement apply? bRabbi Yoḥa said: In a casewhere bthe daughter of a priestmarries ban Israelite,or where bthe daughter of a Torah scholarmarries ban ignoramus.Although a wedding feast is generally a mitzva, it is not in this case, bas Rabbi Yoḥa said:When bthe daughter of a priestmarries ban Israelite their union will not be auspicious,as it is disgraceful for the priesthood when the daughter of a priest marries an Israelite.,The Gemara asks: bWhat ismeant by bthisstatement that their union will be inauspicious? bRav Ḥisda said:The inauspicious nature of such a marriage can be identified based on the verse describing the return of a daughter of a priest to her father’s house after marrying a non-priest. The verse is understood as mentioning that the marriage will result in one of three possibilities: she will beither be a widow, a divorcee, or without children(see Leviticus 22:13). bIt was taught in a ibaraita /i:Either her husband bwill bury her or she will bury him,because one of them will die young, bor she will cause him to become poor. /b,The Gemara asks: bIs that so? Didn’t Rabbi Yoḥahimself bsay: One who wishes to become wealthy should cling to the descendants of Aaron,and ball the more soshould the merit of the bTorahand the bpriesthood cause them to become wealthy.The Gemara answers: This is bnot difficult,as bthiscase, where he becomes wealthy, brefers to a Torah scholarwho marries a woman of priestly lineage. In that case their union will be a successful one. bThatcase, where their union will not be auspicious, refers to ban ignoramuswho marries a woman of priestly lineage.,The Gemara relates that bRabbi Yehoshua married a daughter of a priestand bbecame ill. He said:Apparently, bit is not satisfactory to Aaronthe priest bthat I cling to his descendants, so that he has a son-in-law like me. /b,The Gemara also relates that bRav Idi bar Avin married a daughter of a priest. Two sonswho were bordainedto decide halakhic matters bcame from him,namely bRav Sheshet, son of Rav Idi, and Rabbi Yehoshua, son of Rav Idi.Similarly, bRav Pappa said: Had I not married a daughter of a priest, I would not have become wealthy. /b,On the other hand, bRav Kahana,who was not a priest, bsaid: Had I not married a daughter of a priest, I would not have been exiled,as Rav Kahana was forced to flee from Babylonia to Eretz Yisrael. bThey said to him: But you were exiled to a place of Torah,which is not a punishment at all. He answered: bI was not exiled as people aregenerally bexiled,i.e., I did not emigrate of my own free will; rather, I was forced to flee from the authorities., bRabbi Yitzḥak said: Anyone who benefits frompartaking in ban optional feast,which is not a mitzva, bwill ultimately be exiled, as it is stated: “And eat the lambs of the flock and the calves out of the midst of the stall”(Amos 6:4), band it is written: “Therefore now they shall go into exile at the head of the exiles;and the revelry of those who stretched themselves out shall pass away” (Amos 6:7).,The Gemara continues discussing a Torah scholar who benefits from optional feasts. bThe Sages taught: Any Torah scholar who feasts excessively everywheredegrades himself and brings suffering upon himself. He will bultimately destroy his house, widow his wife, orphan his chicks,i.e., his children, band his studies will be forgotten. Much dispute will come upon him, his words will not be heeded, and he will desecrate God’s name and the name of his master and the name of his father. And he will cause a bad name for himself, his children, and his descendants throughout future generations. /b,The Gemara asks: bWhat is thisbad reputation that he causes to himself and his descendants? bAbaye said:His son bis called the son[ibar/b] bof the one who heats ovens,since this person continually heated ovens in order to prepare food for feasts. bRava said:His son will be called bthe son of the one who dancesin binns [ ibei kuvei /i],as he seems to be invited to every feast to entertain the guests. bRav Pappa said:His son will be called bthe son of the one who licks bowls [ ipinkhei /i]. Rav Shemaya said:His son will be called bthe son of the one who foldshis garment band crouches,i.e., falls asleep drunk.,On the topic of proper marriage partners, the Gemara cites the following discussion. bThe Sages taught: One should alwaysbe willing to bsell all he hasin order to bmarry the daughter of a Torah scholar, as if he dies orif he bis exiledand he cannot raise his children, bhe can be assured that his sons will be Torah scholars,since their mother will ensure that they are well educated. bAnd one should not marry the daughter of an ignoramus, as if he dies or is exiled, his sons will be ignoramuses. /b,Furthermore, bthe Sages taught: One should alwaysbe willing to bsell all he hasin order to bmarry the daughter of a Torah scholar andin order to bmarry off his daughter to a Torah scholar.This type of marriage can be bcompared to grapes of a vinethat become intertwined bwith grapes of a vine, somethingwhich is bbeautiful and acceptableto God and man. bAnd one should not marry the daughter of an ignoramus.This type of marriage can be bcompared to grapes of a vinethat have become intertwined bwith berries of a bramble,which is bsomething unseemly /b
12. Babylonian Talmud, Sanhedrin, 108a (3rd cent. CE - 6th cent. CE)

108a. רשעים במשפט וחטאים בעדת צדיקים על כן לא יקומו רשעים במשפט זה דור המבול וחטאים בעדת צדיקים אלו אנשי סדום אמרו לו אינם עומדין בעדת צדיקים אבל עומדין בעדת רשעים,(מרגלים אין להם חלק לעולם הבא שנאמר (במדבר יד, לז) וימותו האנשים מוציאי דבת הארץ רעה במגפה לפני ה' וימותו בעולם הזה במגפה לעולם הבא),דור המדבר אין להם חלק לעולם הבא ואין עומדין בדין שנאמר (במדבר יד, לה) במדבר הזה יתמו ושם ימותו דברי רבי עקיבא ר' אליעזר אומר עליהם הוא אומר (תהלים נ, ה) אספו לי חסידי כורתי בריתי עלי זבח,עדת קרח אינה עתידה לעלות שנאמר (במדבר טז, לג) ותכס עליהם הארץ בעולם הזה ויאבדו מתוך הקהל לעולם הבא דברי ר"ע ר"א אומר עליהם הוא אומר (שמואל א ב, ו) ה' ממית ומחיה מוריד שאול ויעל:, big strongגמ׳ /strong /big ת"ר דור המבול אין להם חלק לעולם הבא שנאמר (בראשית ז, כג) וימח את כל היקום אשר על פני האדמה וימח את כל היקום בעולם הזה וימחו מן הארץ לעולם הבא דברי ר"ע ר"י בן בתירא אומר לא חיין ולא נדונין שנאמר (בראשית ו, ג) לא ידון רוחי באדם לעולם לא דין ולא רוח דבר אחר לא ידון רוחי שלא תהא נשמתן חוזרת לנדנה,ר' מנחם בר יוסף אומר אפילו בשעה שהקב"ה מחזיר נשמות לפגרים מתים נשמתן קשה להם בגיהנם שנאמר (ישעיהו לג, יא) תהרו חשש תלדו קש רוחכם אש תאכלכם,ת"ר דור המבול לא נתגאו אלא בשביל טובה שהשפיע להם הקב"ה ומה כתיב בהם (איוב כא, ט) בתיהם שלום מפחד ולא שבט אלוה עליהם וכתיב (איוב כא, י) שורו עבר ולא יגעיל תפלט פרתו ולא תשכל וכתיב (איוב כא, יא) ישלחו כצאן עויליהם וילדיהם ירקדון וכתיב (איוב כא, יב) ישאו בתוף וכנור וישמחו לקול עוגב וכתיב יבלו ימיהם בטוב ושנותם בנעימים וכתיב וברגע שאול יחתו,והיא גרמה שאמרו לאל (איוב כא, יד) סור ממנו ודעת דרכיך לא חפצנו מה שדי כי נעבדנו ומה נועיל כי נפגע בו אמרו כלום צריכין אנו לו אלא לטיפה של גשמים יש לנו נהרות ומעינות שאנו מסתפקין מהן אמר הקב"ה בטובה שהשפעתי להן בה מכעיסין אותי ובה אני דן אותם שנאמר (בראשית ו, יז) ואני הנני מביא את המבול מים,ר' יוסי אמר דור המבול לא נתגאו אלא בשביל גלגל העין שדומה למים [שנאמר (בראשית ו, ב) ויקחו להם נשים מכל אשר בחרו] לפיכך דן אותן במים שדומה לגלגל העין שנאמר (בראשית ז, יא) נבקעו כל מעינות תהום רבה וארבות השמים נפתחו,א"ר יוחנן דור המבול ברבה קלקלו וברבה נידונו ברבה קלקלו שנאמר (בראשית ו, ה) וירא ה' כי רבה רעת האדם וברבה נידונו שנאמר (בראשית ז, יא) כל מעינות תהום רבה א"ר יוחנן שלשה נשתיירו מהם בלועה דגדר וחמי טבריא ועיניא רבתי דבירם,(בראשית ו, יב) כי השחית כל בשר את דרכו על הארץ א"ר יוחנן מלמד שהרביעו בהמה על חיה וחיה על בהמה והכל על אדם ואדם על הכל א"ר אבא בר כהנא וכולם חזרו חוץ מתושלמי,(בראשית ו, ג) ויאמר ה' לנח קץ כל בשר בא לפני א"ר יוחנן בא וראה כמה גדול כחה של חמס שהרי דור המבול עברו על הכל ולא נחתם עליהם גזר דינם עד שפשטו ידיהם בגזל שנאמר (בראשית ו, יג) כי מלאה הארץ חמס מפניהם והנני משחיתם את הארץ וכתיב (יחזקאל ז, יא) החמס קם למטה רשע לא מהם ולא מהמונם ולא מהמהם ולא נה בהם,א"ר אלעזר מלמד שזקף עצמו כמקל ועמד לפני הקב"ה ואמר לפניו רבש"ע לא מהם ולא מהמונם ולא מהמהם ולא נה בהם,(ואף על נח נחתם גזר דין שנא' ולא נח בהם) תנא דבי ר' ישמעאל אף על נח נחתך גזר דין אלא שמצא חן בעיני ה' שנאמר (בראשית ו, ז) נחמתי כי עשיתם ונח מצא חן בעיני ה',(בראשית ו, ו) וינחם ה' כי עשה את האדם בארץ כי אתא רב דימי אמר אמר הקב"ה יפה עשיתי שתקנתי להם קברות בארץ מאי משמע כתיב הכא וינחם ה' וכתיב התם (בראשית נ, כא) וינחם אותם וידבר על לבם,ואיכא דאמרי לא יפה עשיתי שתקנתי להם קברות בארץ כתיב הכא וינחם וכתיב התם (שמות לב, יד) וינחם ה' על הרעה אשר דבר לעשות לעמו,(בראשית ו, ט) אלה תולדות נח [נח איש צדיק תמים היה בדורותיו] א"ר יוחנן בדורותיו ולא בדורות אחרים וריש לקיש אמר בדורותיו כ"ש בדורות אחרים,א"ר חנינא משל דרבי יוחנן למה הדבר דומה לחבית של יין שהיתה מונחת במרתף של חומץ במקומה ריחה נודף שלא במקומה אין ריחה נודף א"ר אושעיא משל דריש לקיש למה הדבר דומה לצלוחית של פלייטון שהיתה מונחת במקום הטנופת במקומה ריחה נודף וכ"ש במקום הבוסם,(בראשית ז, כג) וימח את כל היקום אשר על פני האדמה אם אדם חטא בהמה מה חטאה,תנא משום רבי יהושע בן קרחה משל לאדם שעשה חופה לבנו והתקין מכל מיני סעודה לימים מת בנו עמד (ובלבל) [ופזר] את חופתו אמר כלום עשיתי אלא בשביל בני עכשיו שמת חופה למה לי אף הקב"ה אמר כלום בראתי בהמה וחיה אלא בשביל אדם עכשיו שאדם חוטא בהמה וחיה למה לי,(בראשית ז, כב) מכל אשר בחרבה מתו ולא דגים שבים,דרש ר' יוסי דמן קסרי מאי דכתיב (איוב כד, יח) קל הוא על פני מים תקולל חלקתם בארץ מלמד שהיה נח הצדיק מוכיח בהם ואומר להם עשו תשובה ואם לאו הקב"ה מביא עליכם את המבול ומקפה נבלתכם על המים כזיקין שנאמר קל הוא על פני מים ולא עוד אלא שלוקחין מהם קללה לכל באי עולם שנאמר (איוב כד, יח) תקולל חלקתם בארץ,לא יפנה דרך כרמים מלמד שהיו מפנים דרך כרמים אמר לו ומי מעכב אמר להם פרידה אחת יש לי להוציא מכם 108a. bin judgment, nor sinners in the congregation of the righteous”(Psalms 1:5). b“Therefore the wicked shall not stand in judgment”; thisis referring to bthe generation of the flood,about whom it is written: “The wickedness of man was great upon the earth” (Genesis 6:5). b“Nor sinners in the congregation of the righteous”; these are the people of Sodom,about whom it is written: “And the men of Sodom were wicked and sinners” (Genesis 13:13). The Sages bsaid toRabbi Neḥemya: bThey will not standin judgment for resurrection bin the congregation of the righteous, but they will standin judgment bin the congregation of the wicked. /b, bThe spieswho spread an evil report of their visit to Canaan bhave no share in the World-to-Come, as it is stated: “And those men who spread the evil report about the land died by plague before the Lord”(Numbers 14:37). b“And…died”indicates bin this world; “by plague”indicates bfor the World-to-Come. /b,The members of bthe generation of the wilderness have no share in the World-to-Come and will not stand in judgment, as it is stated: “In this wilderness they shall be consumed, and there they shall die”(Numbers 14:35). “They shall be consumed” indicates in this world; “and there they shall die” indicates for the World-to-Come; this is bthe statement of Rabbi Akiva. Rabbi Eliezer says:The members of the generation of the wilderness were essentially righteous, and babout themthe verse bsays: “Gather My pious together to Me, those that have entered into My covet by offering”(Psalms 50:5). It is they who entered into the covet with God and they will certainly be rewarded in the future., bThe assembly of Korah is not destined to arisefor resurrection, bas it is stated: “And the earth closed upon them”(Numbers 16:33), meaning bin this world,and also: b“And they perished from among the assembly”(Numbers 16:33), meaning bin the World-to-Come;this is bthe statement of Rabbi Akiva. Rabbi Eliezer says: About themthe verse bsays: “The Lord kills and makes alive; He lowers to the grave, and raises”(I Samuel 2:6), indicating that the assembly of Korah has a share in the World-to-Come.,gemara bThe Sages taughtin a ibaraita /i: The members of bthe generation of the flood have no share in the World-to-Come, as it is stated: “And He obliterated every living thing that was upon the face of the ground,from man to cattle to creeping animal to the birds of the heaven; and they were obliterated from the earth” (Genesis 7:23). b“And He obliterated every living thing”indicates bin this world,whereas b“and they were obliterated from the earth”indicates bfor the World-to-Come;this is bthe statement of Rabbi Akiva. Rabbi Yehuda ben Beteira says:The members of the generation of the flood will bneither live nor be judged, as it is stated: “My soul shall not abide [ iyadon /i] in man forever”(Genesis 6:3), meaning bneitherwill they stand in bjudgment [ idin /i], norshall their bsoulsbe restored to them. bAlternatively, “My soul shall not abide”means btheir souls will not return to their sheaths [ inadan /i],i.e., to their bodies., bRabbi Menaḥem, son of Rabbi Yosef, says: Even at a time when the Holy One, Blessed be He, restores souls to lifeless corpses,the souls of the generation of the flood bwillafflict bthem harshlyas if they were bin Gehenna, as it is stated: “You shall conceive chaff; you shall bring forth straw; your soul is a fire that shall devour you”(Isaiah 33:11)., bThe Sages taughtin a ibaraita( iTosefta /i, iSota3:10): bThe generation of the flood became haughtyand sinned bdue only to theexcessive bgoodness that the Holy One, Blessed be He, bestowed upon them. And what is written concerning them,indicating that goodness? b“Their houses are safe without fear, nor is the rod of God upon them”(Job 21:9). bAnd it is written: “Their bull sires, and will not fall; their cow calves, and does not cast her calf”(Job 21:10). bAnd it is written: “They send forth their little ones like a flock, and their children dance”(Job 21:11). bAnd it is written: “They sing to the timbrel and harp, and rejoice at the sound of the pipe”(Job 21:12). bAnd it is written: “They shall spend their days in prosperity, and their years in pleasures”(Job 36:11). bAnd it is written: “And peacefully they go down to the grave”(Job 21:13)., bAnd thatsuccess bcausedthem bto say to God: “Depart from us; for we desire not the knowledge of Your ways. What is the Almighty, that we should serve Him, and what profit should we have if we pray unto Him”(Job 21:14–15). The members of the generation of the flood bsaid: Do we need Him for anything, even forthe bdrop of rainthat He causes to fall? bWe have rivers and springs from which we take our supplyof water; we do not fear Him. bThe Holy One, Blessed be He, said: With the goodness that I bestowed upon them, withthat bthey infuriate Me and with it I will sentence them, as it is stated: “And behold I will bring the flood of water”(Genesis 6:17)., bRabbi Yosei says: The generation of the flood became haughty due only to thecovetousness of the beyeball, which is similar to water, as it is stated:“And the sons of the prominent men saw that the daughters of men were fair; band they took for themselves wives from anyone they chose”(Genesis 6:2). bConsequently,God bpunished them with water, which is similar to an eyeball [ ilegalgal ha’ayin /i], as it is stated: “All the fountains [ imayenot /i] of the great deep were breached, and the flues of heaven were opened”(Genesis 7:11)., bRabbi Yoḥa says:The members of bthe generation of the flood sinned with “great” and were punished with “great.” They sinned with “great,” as it is stated: “And the Lord saw that the wickedness of man was great”(Genesis 6:5). bAnd they were punished with great, as it is stated: “All the fountains of the great deepwere breached” (Genesis 7:11). bRabbi Yoḥa says: Threefountains bofthe great deep that were breached in the flood bremained,and boiling water continues to flow in them as it did during the flood. They are: bBeloa of Gader, and the hot springs of Tiberias, and the great spring of Beiram. /b,With regard to the verse: b“For all flesh had corrupted its way upon the earth”(Genesis 6:12), bRabbi Yoḥa says:This bteaches thatthe people of the generation of the flood bmatedmale bdomesticated animals withfemale bundomesticated animals, andmale bundomesticated animals withfemale bdomesticated animals, and allmale animals bwith humanfemales, band humanmales bwith allfemale animals. bRabbi Abba bar Kahana says: Andafter the flood ball ofthe creatures breturnedto mate with their own species, bexceptfor the bird called itushlami /i,which continued to mate with other species.,With regard to the verse: b“And God said to Noah: The end of all flesh is come before Me,for the earth is filled with robbery through them, and behold, I will destroy them with the earth” (Genesis 6:13), bRabbi Yoḥa says: Come and see how great is the power of robbery, as the generation of the flood violated everyprecept, bbut their sentenceto be destroyed bwas not sealed until they extended their handsand engaged bin robbery, as it is stated: “For the earth is filled with robbery through them, and behold, I will destroy them with the earth”(Genesis 6:13). bAnd it is written: “Robbery is risen up into a rod of wickedness; nothing comes from them, nor from their multitude, nor from any of them, nor shall there be wailing [ ino’ah /i] for them”(Ezekiel 7:11)., bRabbi Elazar says:This bteaches thatrobbery bstraightened itself like a rod and stood before the Holy One, Blessed be He, and said before Him: Master of the Universe: “Nothing comes from them, nor from their multitude, nor from any of them, nor shall there be wailing for them,”i.e., none of the robbers are fit to exist., bAnd the sentence of Noah was also sealed;he was going to die with the rest of the generation of the flood, bas it is stated: Nor shall there be iNo’aḥfor them.The Gemara interprets the term spelled inun /i, iheh /i, in the aforementioned verse, as if it were spelled inun /i, iḥet /i. bThe school of Rabbi Yishmael taught: The sentence of Noah was also decided; buthe was spared through the kindness of God due to the fact bthat he found favor in the eyes of God, as it is stated: “For I regret that I have made them. And Noah found favor in the eyes of the Lord”(Genesis 6:7–8). The juxtaposition of the term “and Noah” to the phrase “for I regret that I have made them” indicates that Noah should have been killed as well.,It is written: b“ iVayyinaḥemthe Lord that He made man on the earth [ iba’aretz /i]”(Genesis 6:6). The meaning of the term “ ivayyinaḥem /i” is subject to a dispute. bWhen Rav Dimi camefrom Eretz Yisrael to Babylonia, bhe saidin explanation: bThe Holy One, Blessed be He, said: I did well that I prepared graves forpeople bin the earth [ iba’aretz /i].The Gemara asks: bFrom whereis it binferredthat the term “ ivayyinaḥem /i” has a positive connotation? The Gemara answers: bIt is written here: “ iVayyinaḥem /i,” and it is written there: “And he comforted them [ ivayenaḥem otam /i] and spoke to their heart”(Genesis 50:21)., bAnd there arethose bwho saythat the term “ ivayyinaḥem /i” has a different meaning: bI did not do well that I prepared graves forpeople bin the earth,as I should not have created them in order to destroy them. From where is it inferred that the term “ ivayyinaḥem /i” has a negative connotation? bIt is written here: “ iVayyinaḥem /i,” and it is written there: “And the Lord regretted [ ivayyinaḥem /i] the evil that He thought to do to His people”(Exodus 32:14).,§ With regard to the verse: b“These are the generations of Noah; Noah was a righteous man, and wholehearted in his generations”(Genesis 6:9), bRabbi Yoḥa says:Relative to the other people bof his generationhe was righteous and wholehearted, bbut notrelative to those bof other generations. And Reish Lakish says: In his generationhe was righteous and wholehearted despite being surrounded by bad influences; ball the more sowould he have been considered righteous and wholehearted bin other generations. /b, bRabbi Ḥanina says:There is ba parablefor the statement bof Rabbi Yoḥa; to what is this matter comparable?It is comparable bto a barrel of wine that was placed in a cellarwhere bvinegaris stored; bin its place, its fragrance diffuses,i.e., is noticeable, relative to the odor of the vinegar. When it is bnot in its placesurrounded by vinegar, bits fragrance does not diffuse,and its pleasant odor is not sensed. bRabbi Oshaya says:There is ba parablefor the statement bof Reish Lakish; to what is this matter comparable?It is comparable bto a flask of perfume [ ipalyaton /i] that was placed in a location of filth. In its place its fragrance diffusesdespite the ambient odor, band all the more sois its fragrance noticeable if it is placed bin a locationwhere there is bperfume. /b,With regard to the verse: b“And He obliterated every living thing that was upon the face of the ground,from man to cattle to creeping animal to the birds of the heaven” (Genesis 7:23), the Gemara asks: bIf man sinned,in bwhatway bdidthe banimalkingdom bsinthat it, too, warranted destruction?,The Gemara answers: It was btaught in the name of Rabbi Yehoshua ben Korḥa:There is ba parablefor this matter, bto a man who fashioned a wedding canopy for his son and prepared all sorts offood for the wedding bfeast. Sometimelater, before the wedding, bhis son died.What did the man do? bHe arose and dismantled hisson’s bwedding canopy. He said: Did I dothis for any reason bother than for my son? Now thatmy son has bdied, why do Ineed ba wedding canopy? So too, the Holy One, Blessed be He, said: Did I create domesticated animals and non-domesticated animalsfor any reason bother than for man? Now that man sinsand is sentenced to destruction, bwhy do Ineed bdomesticated animals and non-domesticated animals? /b,It is written: b“of all that was on dry land died”(Genesis 7:22), from which it is inferred: bBut not the fish that are in the sea,which are not on dry land., bRabbi Yosei from Caesarea taught: Whatis the meaning of that bwhich is written: “He is swift upon the face of the waters; their portion is cursed in the earth;he turns not by way of the vineyards” (Job 24:18)? This bteaches that Noah the righteous would rebukethe people of his generation band say to them: Repent. And ifyou do bnot, the Holy One, Blessed be He, will bring a flood upon you and float your corpses on the water like wineskinsfilled with air that float on water, bas it is stated: “He is swift upon the face of the waters.” Moreover, a curse is taken from them to all who enter the world,as people will curse others, saying: They shall be like the generation of the flood. bAs it is stated: “Their portion is cursed in the earth.” /b,The conclusion of that verse: b“He turns not by way of the vineyards,” teaches that they would clear a path through vineyards. They said toNoah: bAnd who is preventingthe flood from coming? Noah bsaid to them: I have one pigeon,Methuselah, who will die at his appointed time, which I must bremove from among youbefore the flood.
13. Babylonian Talmud, Yevamot, 63a (3rd cent. CE - 6th cent. CE)

63a. והמלוה סלע לעני בשעת דחקו עליו הכתוב אומר (ישעיהו נח, ט) אז תקרא וה' יענה תשוע ויאמר הנני:,סי' אש"ה וקרק"ע עז"ר זא"ת שת"י הברכו"ת תגר"י פחת"י: א"ר אלעזר כל אדם שאין לו אשה אינו אדם שנאמר (בראשית ה, ב) זכר ונקבה בראם ויקרא את שמם אדם ואמר רבי אלעזר כל אדם שאין לו קרקע אינו אדם שנא' (תהלים קטו, טז) השמים שמים לה' והארץ נתן לבני אדם,ואמר רבי אלעזר מאי דכתיב (בראשית ב, יח) אעשה לו עזר כנגדו זכה עוזרתו לא זכה כנגדו ואיכא דאמרי ר' אלעזר רמי כתיב כנגדו וקרינן כניגדו זכה כנגדו לא זכה מנגדתו,אשכחיה רבי יוסי לאליהו א"ל כתיב אעשה לו עזר במה אשה עוזרתו לאדם א"ל אדם מביא חיטין חיטין כוסס פשתן פשתן לובש לא נמצאת מאירה עיניו ומעמידתו על רגליו,וא"ר אלעזר מאי דכתיב (בראשית ב, כג) זאת הפעם עצם מעצמי ובשר מבשרי מלמד שבא אדם על כל בהמה וחיה ולא נתקררה דעתו עד שבא על חוה,ואמר ר' אלעזר מאי דכתיב (בראשית יב, ג) ונברכו בך כל משפחות האדמה אמר ליה הקב"ה לאברהם שתי ברכות טובות יש לי להבריך בך רות המואביה ונעמה העמונית כל משפחות האדמה אפילו משפחות הדרות באדמה אין מתברכות אלא בשביל ישראל (בראשית יח, יח) כל גויי הארץ אפילו ספינות הבאות מגליא לאספמיא אינן מתברכות אלא בשביל ישראל,ואמר רבי אלעזר עתידים כל בעלי אומניות שיעמדו על הקרקע שנאמר (יחזקאל כז, כט) וירדו מאניותיהם כל תופשי משוט מלחים כל חובלי הים על הארץ יעמדו ואמר ר' אלעזר אין לך אומנות פחותה מן הקרקע שנאמר וירדו רבי אלעזר חזיא לההיא ארעא דשדי ביה כרבא לפותיא א"ל אי תשדייה לאורכיך הפוכי בעיסקא טב מינך,רב על לביני שיבלי חזנהו דקא נייפן אמר להו אי נייפת איתנופי הפוכי בעיסקא טב מינך אמר רבא מאה זוזי בעיסקא כל יומא בשרא וחמרא מאה זוזי בארעא מילחא וחפורה ולא עוד אלא מגניא ליה אארעא ומרמיא ליה תיגרי,אמר רב פפא זרע ולא תזבין אע"ג דכי הדדי נינהו הני מברכן זבין ולא תיזול הני מילי ביסתרקי אבל גלימא לא מיתרמיא ליה,טום ולא תשפיץ שפוץ ולא תיבני שכל העוסק בבנין מתמסכן קפוץ זבין ארעא מתון נסיב איתתא נחית דרגא נסיב איתתא סק דרגא בחר שושבינא,א"ר אלעזר בר אבינא אין פורענות באה לעולם אלא בשביל ישראל שנאמר (צפניה ג, ו) הכרתי גוים נשמו פנותם החרבתי חוצותם וכתיב (צפניה ג, ז) אמרתי אך תיראי אותי תקחי מוסר,רב הוה מיפטר מרבי חייא אמר ליה רחמנא ליצלך ממידי דקשה ממותא ומי איכא מידי דקשה ממותא נפק דק ואשכח (קהלת ז, כו) ומוצא אני מר ממות את האשה וגו' רב הוה קא מצערא ליה דביתהו כי אמר לה עבידי לי טלופחי עבדא ליה חימצי חימצי עבדא ליה טלופחי,כי גדל חייא בריה אפיך לה אמר ליה איעליא לך אמך אמר ליה אנא הוא דקא אפיכנא לה אמר ליה היינו דקא אמרי אינשי דנפיק מינך טעמא מלפך את לא תעביד הכי שנאמר (ירמיהו ט, ד) למדו לשונם דבר שקר העוה וגו',רבי חייא הוה קא מצערא ליה דביתהו כי הוה משכח מידי צייר ליה בסודריה ומייתי ניהלה אמר ליה רב והא קא מצערא ליה למר א"ל דיינו שמגדלות בנינו ומצילות אותנו 63a. band who lends a iselato a pauper at his time of need, about him the verse states: “Then shall you call, and the Lord will answer; you shall cry, and He will say: Here I am”(Isaiah 58:9).,§ The Gemara provides ba mnemonicdevice for a series of statements cited in the name of Rabbi Elazar: bWoman; and land; helper; this; two; the blessings; merchants; lowly.The Gemara presents these statements: bRabbi Elazar said: Any man who does not have a wife is not a man, as it is stated: “Male and female He created them…and called their name Adam”(Genesis 5:2). bAnd Rabbi Elazar said: Any man who does not havehis own bland is not a man, as it is stated: “The heavens are the heavens of the Lord; but the earth He has given to the children of men”(Psalms 115:16)., bAnd Rabbi Elazar said: What isthe meaning of bthatwhich bis written: “I will make him a helpmate for him [ ikenegdo /i]”(Genesis 2:18)? If one is bworthyhis wife bhelps him;if he is bnot worthyshe is bagainst him. And some saya slightly different version: bRabbi Elazar raised a contradiction: It is writtenin the Torah with a spelling that allows it to be read: bStriking him [ ikenagdo /i], and we readit as though it said: bFor him [ ikenegdo /i].If he is bworthyshe is bfor himas his helpmate; if he is bnot worthyshe bstrikes him. /b,The Gemara relates that bRabbi Yosei encountered Elijahthe prophet and bsaid to him: It is written: I will make him a helpmate. In whatmanner bdoes a woman help a man?Elijah bsaid to him:When ba man brings wheatfrom the field, does he bchewraw bwheat?When he brings home bflax,does he bwearunprocessed bflax?His wife turns the raw products into bread and clothing. Is his wife bnot foundto be the one who blights up his eyes and stands him on his feet? /b, bAnd Rabbi Elazar said: What isthe meaning of bthatwhich bis written: “This is now bone of my bones and flesh of my flesh”(Genesis 2:23)? This bteaches that Adam had intercourse with each animal and beastin his search for his mate, band his mind was not at ease,in accordance with the verse: “And for Adam, there was not found a helpmate for him” (Genesis 2:20), buntil he had intercourse with Eve. /b, bAnd Rabbi Elazar said: What isthe meaning of bthatwhich bis written: “And in you shall all the families of the earth be blessed [ inivrekhu /i]”(Genesis 12:3)? bThe Holy One, Blessed be He, said to Abraham: I have two good shoots to graft[ilehavrikh/b] bonto you: Ruth the Moabite,the ancestress of the house of David, band Naamah the Ammonite,whose marriage with Solomon led to the ensuing dynasty of the kings of Judea. b“All the families of the earth”means: bEven families that live in the earth,i.e., who have land of their own, bare blessed only due to the Jewish people.Similarly, when the verse states: b“All the nations of the earthshall be blessed in him” (Genesis 18:18), it indicates that beven ships that come from Galia to Hispania are blessed only due to the Jewish people. /b, bAnd Rabbi Elazar said: All craftsmen are destined to stand uponand work bthe land, as it is stated: “And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land”(Ezekiel 27:29). bAnd Rabbi Elazar said: There is no occupation lowlier thanworking bthe land, as it is stated: “And they shall come down,”implying that one who works the land is of lower stature than even a sailor. The Gemara similarly relates: bRabbi Elazar saw land that was plowedacross bits width. He said to it:Even bif they plow youonce more blengthwise,for further improvement, bconducting business is better thanfarming with byou,as the potential profits gained by selling merchandise are far greater than those from working the land.,The Gemara relates a similar incident: bRav entered between the sheavesin a field and bsaw them wavingin the wind. bHe said to them: If youwant to bwavego ahead and bwave,but bconducting business is better thanfarming with byou. Ravasimilarly bsaid:One who has ba hundred dinarsthat are invested bina bbusinessis able to eat bmeat and wine every day,whereas he who has ba hundred dinarsworth bof landeats only bsalt and vegetables. And what is more,working the land bcauses him to lie on the groundat night in order to guard it, bandit bdraws quarrels upon himwith other people., bRav Pappa said: Sowyour own produce band do not buyit. bEven though they are equal to each otherin value, bthesethat you sow bwill be blessed.Conversely, bbuyyour clothes brather than weave [ iteizul /i]them yourself. The Gemara comments: bThis appliesonly to bmats [ ibistarkei /i], butwith regard to the bcloakone wears, perhaps bhe will not find itprecisely to his liking, and therefore he should make his own cloak, which fits his measurements.,Rav Pappa further advised: If there is a hole in your house, bcloseit bup and do notenlarge it and then bplasterit, or at least bplasterit band do notknock it down and bbuildit again. bAs, whoever engages in construction becomes poor. Hurryto bbuy landso that you do not lose the opportunity. Be bpatient and marry a womanwho is suitable for you. bDescend a levelto bmarry a womanof lower social status, and bascend a levelto bchoose a friend [ ishushevina /i]. /b, bRabbi Elazar bar Avina said: Calamity befalls the world only due tothe sins of bthe Jewish people, as it is stated: “I have cut off nations, their corners are desolate; I have made their streets waste”(Zephaniah 3:6), band it is written: “I said: Surely you will fear Me, you will receive correction”(Zephaniah 3:7). This indicates that other nations were punished so that the Jewish people would mend their ways.,The Gemara cites more statements with regard to wives. When bRav was taking leave ofhis uncle and teacher, bRabbi Ḥiyya,upon his return from Eretz Yisrael to Babylonia, Rabbi Ḥiyya bsaid to him: May the Merciful One save you from something that is worse than death.Rav was perplexed: bIs there anything that is worse than death? He went, examinedthe sources, band foundthe following verse: b“And I find more bitter than death the woman, etc.”(Ecclesiastes 7:26). Rabbi Ḥiyya was hinting at this verse, and indeed, bRav’s wife wouldconstantly baggravate him. When he would say to her: Prepare me lentils, she would prepare him peas;if he asked her for bpeas, she would prepare him lentils. /b, bWhen Ḥiyya, his son, grew up, he would reversethe requests Rav asked him to convey bto her,so that Rav would get what he wanted. Rav bsaid tohis son Ḥiyya: bYour mother has improvednow that byouconvey my requests. bHe said toRav: bIt is I who reverseyour request bto her.Rav bsaid to him: This isan example of the well-known adage bthat people say:He bwho comes from you shall teach you wisdom;I should have thought of that idea myself. bYou,however, bshould not do so,i.e., reverse my request, bas it is stated: “They have taught their tongue to speak lies, theyweary themselves to bcommit iniquity, etc.”(Jeremiah 9:4). If you attribute such a request to me, you will have uttered a falsehood.,The Gemara relates a similar story. bRabbi Ḥiyya’s wife wouldconstantly baggravate him.Nevertheless, bwhen he would find somethingshe would appreciate, bhe would wrap it in his shawl and bringit bto her. Rav said to him: Doesn’t sheconstantly baggravate you?Why do you bring her things? Rabbi Ḥiyya bsaid to him: It is enough for usthat our wives braise our children and save us /b


Subjects of this text:

subject book bibliographic info
akiva, rabbi Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 238
ammei haarets Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
bestiality Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 238
canaan and canaanites Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 130, 240
consecration, of trees Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 223
creation, by thought Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
creation, distinctions inscribed in Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 130
difference, inscribed in creation Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 130
fantastic creatures, philo on Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 238
fire, blessing Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
grafting, as marriage imagery Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
grafting Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 223; Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 130, 240
havdalah Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
huqim (statutes) Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 130, 238, 240
hybrids, possibility of Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 238
intermarriage, ' Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
intermarriage, Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 238
jews, vs. non-jews Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 238
kilayim, ethnogeographic limits of Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 130
kilayim, jewish use of Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 130
kilayim, non-jewish use of Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 130, 238, 240
kilayim, statutes Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 238, 240
levi, r. Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 223
mamzerim (illegitimate offspring) Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
minotaurs Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 238
natural law Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 130
noahide covenant Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 130, 240
non-jews, intermarriage with Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 238, 240
non-jews, restrictions imposed on Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 130, 240
observed by Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
opposition to, as grafting Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
paul, and the olive tree metaphor in romans Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 223
paul Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 238
philo of alexandria, moralizing kilayim Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 238
philo of alexandria Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 238
sex, adulterous, of pregt woman Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
sex, bestiality Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 238
temple, grafting branches onto Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 223
the flood Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
torah, translation of Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 238
trees, sacred, as an allegory for the early church Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 223
valad (offspring), god painting, Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
yemim Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240
zunin (tares) Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 240