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Tiresias: The Ancient Mediterranean Religions Source Database



8644
Palestinian Talmud, Sanhedrin, 10.2
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Intertexts (texts cited often on the same page as the searched text):

14 results
1. Hebrew Bible, Genesis, 1.6, 1.9, 1.21 (9th cent. BCE - 3rd cent. BCE)

1.6. וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃ 1.9. וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃ 1.21. וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.6. And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’" 1.9. And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so." 1.21. And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good."
2. Hebrew Bible, Numbers, 5.11-5.31 (9th cent. BCE - 3rd cent. BCE)

5.11. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 5.12. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ כִּי־תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל׃ 5.13. וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃ 5.14. וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃ 5.15. וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃ 5.16. וְהִקְרִיב אֹתָהּ הַכֹּהֵן וְהֶעֱמִדָהּ לִפְנֵי יְהוָה׃ 5.17. וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים בִּכְלִי־חָרֶשׂ וּמִן־הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל־הַמָּיִם׃ 5.18. וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃ 5.19. וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן וְאָמַר אֶל־הָאִשָּׁה אִם־לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם־לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרֲרִים הָאֵלֶּה׃ 5.21. וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃ 5.22. וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן׃ 5.23. וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל־מֵי הַמָּרִים׃ 5.24. וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים הַמְאָרֲרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים׃ 5.25. וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה אֵת מִנְחַת הַקְּנָאֹת וְהֵנִיף אֶת־הַמִּנְחָה לִפְנֵי יְהוָה וְהִקְרִיב אֹתָהּ אֶל־הַמִּזְבֵּחַ׃ 5.26. וְקָמַץ הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה וְאַחַר יַשְׁקֶה אֶת־הָאִשָּׁה אֶת־הַמָּיִם׃ 5.27. וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃ 5.28. וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃ 5.29. זֹאת תּוֹרַת הַקְּנָאֹת אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ וְנִטְמָאָה׃ 5.31. וְנִקָּה הָאִישׁ מֵעָוֺן וְהָאִשָּׁה הַהִוא תִּשָּׂא אֶת־עֲוֺנָהּ׃ 5.11. And the LORD spoke unto Moses, saying:" 5.12. Speak unto the children of Israel, and say unto them: If any man’s wife go aside, and act unfaithfully against him," 5.13. and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act;" 5.14. and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled;" 5.15. then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance." 5.16. And the priest shall bring her near, and set her before the LORD." 5.17. And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water." 5.18. And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse." 5.19. And the priest shall cause her to swear, and shall say unto the woman: ‘If no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse;" 5.20. but if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thy husband—" 5.21. then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell;" 5.22. and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall away’; and the woman shall say: ‘Amen, Amen.’" 5.23. And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness." 5.24. And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter." 5.25. And the priest shall take the meal-offering of jealousy out of the woman’s hand, and shall wave the meal-offering before the LORD, and bring it unto the altar." 5.26. And the priest shall take a handful of the meal-offering, as the memorial-part thereof, and make it smoke upon the altar, and afterward shall make the woman drink the water." 5.27. And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people." 5.28. And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed." 5.29. This is the law of jealousy, when a wife, being under her husband, goeth aside, and is defiled;" 5.30. or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law." 5.31. And the man shall be clear from iniquity, and that woman shall bear her iniquity."
3. Hebrew Bible, Psalms, 93.3, 103.2, 104.7 (9th cent. BCE - 3rd cent. BCE)

93.3. נָשְׂאוּ נְהָרוֹת יְהוָה נָשְׂאוּ נְהָרוֹת קוֹלָם יִשְׂאוּ נְהָרוֹת דָּכְיָם׃ 103.2. בָּרֲכִי נַפְשִׁי אֶת־יְהוָה וְאַל־תִּשְׁכְּחִי כָּל־גְּמוּלָיו׃ 103.2. בָּרֲכוּ יְהוָה מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְבָרוֹ לִשְׁמֹעַ בְּקוֹל דְּבָרוֹ׃ 104.7. מִן־גַּעֲרָתְךָ יְנוּסוּן מִן־קוֹל רַעַמְךָ יֵחָפֵזוּן׃ 93.3. The floods have lifted up, O LORD, The floods have lifted up their voice; The floods lift up their roaring." 103.2. Bless the LORD, O my soul, And forget not all His benefits;" 104.7. At Thy rebuke they fled, at the voice of Thy thunder they hasted away—"
4. Hebrew Bible, Isaiah, 27.1, 51.2 (8th cent. BCE - 5th cent. BCE)

27.1. כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃ 27.1. בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃ 51.2. בָּנַיִךְ עֻלְּפוּ שָׁכְבוּ בְּרֹאשׁ כָּל־חוּצוֹת כְּתוֹא מִכְמָר הַמְלֵאִים חֲמַת־יְהוָה גַּעֲרַת אֱלֹהָיִךְ׃ 51.2. הַבִּיטוּ אֶל־אַבְרָהָם אֲבִיכֶם וְאֶל־שָׂרָה תְּחוֹלֶלְכֶם כִּי־אֶחָד קְרָאתִיו וַאֲבָרְכֵהוּ וְאַרְבֵּהוּ׃ 27.1. In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea." 51.2. Look unto Abraham your father, And unto Sarah that bore you; For when he was but one I called him, And I blessed him, and made him many."
5. Anon., Jubilees, 36.7 (2nd cent. BCE - 2nd cent. BCE)

36.7. that He might multiply you and increase your seed as the stars of heaven in multitude, and establish you on the earth as the plant of righteousness which will not be rooted out unto all the generations for ever.
6. Mishnah, Sanhedrin, 7.5 (1st cent. CE - 3rd cent. CE)

7.5. The blasphemer is punished only if he utters [the divine] name. Rabbi Joshua b. Korcha said: “The whole day [of the trial] the witnesses are examined by means of a substitute for the divine name:, ‘may Yose smite Yose.” When the trial was finished, the accused was not executed on this evidence, but all persons were removed [from court], and the chief witness was told, ‘State literally what you heard.’ Thereupon he did so, [using the divine name]. The judges then arose and tore their garments, which were not to be resewn. The second witness stated: “I too have heard thus” [but not uttering the divine name], and the third says: “I too heard thus.”"
7. Mishnah, Sotah, 1.6 (1st cent. CE - 3rd cent. CE)

1.6. If she was clothed in white, he clothes her in black. If she wore gold jewelry or necklaces, ear-rings and finger-rings, they remove them from her in order to make her repulsive. After that [the priest] takes a rope made of twigs and binds it over her breasts. Whoever wishes to look upon her comes to look with the exception of her male and female slaves, since she has no shame in front of them. All of the women are permitted to look upon her, as it is said, “That all women may be taught not to do after your lewdness” (Ezekiel 23:48)."
8. New Testament, Apocalypse, 20.1-20.3 (1st cent. CE - 1st cent. CE)

20.1. I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. 20.2. He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years 20.3. and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time.
9. New Testament, Matthew, 16.18 (1st cent. CE - 1st cent. CE)

16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it.
10. Anon., Odes of Solomon, 4.8 (2nd cent. CE - 3rd cent. CE)

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

10a. כל פרשה שהיתה חביבה על דוד פתח בה באשרי וסיים בה באשרי פתח באשרי דכתיב (תהלים א, א) אשרי האיש וסיים באשרי דכתיב (תהלים ב, יב) אשרי כל חוסי בו:,הנהו בריוני דהוו בשבבותיה דר"מ והוו קא מצערו ליה טובא הוה קא בעי ר' מאיר רחמי עלויהו כי היכי דלימותו אמרה לי' ברוריא דביתהו מאי דעתך משום דכתיב (תהלים קד, לה) יתמו חטאים מי כתיב חוטאים חטאים כתיב,ועוד שפיל לסיפיה דקרא ורשעים עוד אינם כיון דיתמו חטאים ורשעים עוד אינם אלא בעי רחמי עלויהו דלהדרו בתשובה ורשעים עוד אינם,בעא רחמי עלויהו והדרו בתשובה:,אמר לה ההוא צדוקי לברוריא כתיב (ישעיהו נד, א) רני עקרה לא ילדה משום דלא ילדה רני,אמרה ליה שטיא שפיל לסיפיה דקרא דכתיב כי רבים בני שוממה מבני בעולה אמר ה',אלא מאי עקרה לא ילדה רני כנסת ישראל שדומה לאשה עקרה שלא ילדה בנים לגיהנם כותייכו:,א"ל ההוא צדוקי לר' אבהו כתיב (תהלים ג, א) מזמור לדוד בברחו מפני אבשלום בנו וכתיב (תהלים נז, א) לדוד מכתם בברחו מפני שאול במערה הי מעשה הוה ברישא מכדי מעשה שאול הוה ברישא לכתוב ברישא,אמר ליה אתון דלא דרשיתון סמוכין קשיא לכו אנן דדרשינן סמוכים לא קשיא לן,דא"ר יוחנן סמוכין מן התורה מנין שנא' (תהלים קיא, ח) סמוכים לעד לעולם עשוים באמת וישר,למה נסמכה פרשת אבשלום לפרשת גוג ומגוג שאם יאמר לך אדם כלום יש עבד שמורד ברבו אף אתה אמור לו כלום יש בן שמורד באביו אלא הוה הכא נמי הוה:,אמר ר' יוחנן משום רבי שמעון בן יוחי מאי דכתיב (משלי לא, כו) פיה פתחה בחכמה ותורת חסד על לשונה כנגד מי אמר שלמה מקרא זה לא אמרו אלא כנגד דוד אביו שדר בחמשה עולמים ואמר שירה,דר במעי אמו ואמר שירה שנאמר (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו,יצא לאויר העולם ונסתכל בכוכבים ומזלות ואמר שירה שנאמר (תהלים קג, כ) ברכו ה' מלאכיו גבורי כח עושי דברו לשמוע בקול דברו ברכו ה' כל צבאיו וגו',ינק משדי אמו ונסתכל בדדיה ואמר שירה שנאמר (תהלים קג, ב) ברכי נפשי את ה' ואל תשכחי כל גמוליו,מאי כל גמוליו אמר ר' אבהו שעשה לה דדים במקום בינה,טעמא מאי אמר (רבי) יהודה כדי שלא יסתכל במקום ערוה רב מתנא אמר כדי שלא יינק ממקום הטנופת,ראה במפלתן של רשעים ואמר שירה שנאמר (תהלים קד, לה) יתמו חטאים מן הארץ ורשעים עוד אינם ברכי נפשי את ה' הללויה,נסתכל ביום המיתה ואמר שירה שנאמר (תהלים קד, א) ברכי נפשי את ה' ה' אלהי גדלת מאד הוד והדר לבשת,מאי משמע דעל יום המיתה נאמר אמר רבה בר רב שילא מסיפא דעניינא דכתיב (תהלים קד, כט) תסתיר פניך יבהלון תוסף רוחם יגועון וגו',רב שימי בר עוקבא ואמרי לה מר עוקבא הוה שכיח קמיה דר' שמעון בן פזי והוה מסדר אגדתא קמיה דר' יהושע בן לוי אמר ליה מאי דכתיב (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו אמר ליה בא וראה שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם צר צורה על גבי הכותל ואינו יכול להטיל בה רוח ונשמה קרבים ובני מעים והקב"ה אינו כן צר צורה בתוך צורה ומטיל בה רוח ונשמה קרבים ובני מעים והיינו דאמרה חנה (שמואל א ב, ב) אין קדוש כה' כי אין בלתך ואין צור כאלהינו.,מאי אין צור כאלהינו אין צייר כאלהינו,מאי כי אין בלתך אמר ר' יהודה בר מנסיא אל תקרי כי אין בלתך אלא אין לבלותך שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם מעשה ידיו מבלין אותו והקב"ה מבלה מעשיו,א"ל אנא הכי קא אמינא לך הני חמשה ברכי נפשי כנגד מי אמרן דוד לא אמרן אלא כנגד הקב"ה וכנגד נשמה,מה הקב"ה מלא כל העולם אף נשמה מלאה את כל הגוף מה הקדוש ברוך הוא רואה ואינו נראה אף נשמה רואה ואינה נראית מה הקב"ה זן את כל העולם כלו אף נשמה זנה את כל הגוף מה הקב"ה טהור אף נשמה טהורה מה הקב"ה יושב בחדרי חדרים אף נשמה יושבת בחדרי חדרים יבא מי שיש בו חמשה דברים הללו וישבח למי שיש בו חמשה דברים הללו:,אמר רב המנונא מאי דכתיב (קהלת ח, א) מי כהחכם ומי יודע פשר דבר מי כהקדוש ברוך הוא שיודע לעשות פשרה בין שני צדיקים בין חזקיהו לישעיהו חזקיהו אמר ליתי ישעיהו גבאי דהכי אשכחן באליהו דאזל לגבי אחאב (שנאמר (מלכים א יח, ב) וילך אליהו להראות אל אחאב) ישעיהו אמר ליתי חזקיהו גבאי דהכי אשכחן ביהורם בן אחאב דאזל לגבי אלישע,מה עשה הקב"ה הביא יסורים על חזקיהו ואמר לו לישעיהו לך ובקר את החולה שנאמר (מלכים ב כ, א) בימים ההם חלה חזקיהו למות ויבא אליו ישעיהו בן אמוץ הנביא ויאמר אליו כה אמר ה' (צבאות) צו לביתך כי מת אתה ולא תחיה וגו' מאי כי מת אתה ולא תחיה מת אתה בעולם הזה ולא תחיה לעולם הבא,אמר ליה מאי כולי האי אמר ליה משום דלא עסקת בפריה ורביה א"ל משום דחזאי לי ברוח הקדש דנפקי מינאי בנין דלא מעלו,א"ל בהדי כבשי דרחמנא למה לך מאי דמפקדת איבעי לך למעבד ומה דניחא קמיה קודשא בריך הוא לעביד,אמר ליה השתא הב לי ברתך אפשר דגרמא זכותא דידי ודידך ונפקי מנאי בנין דמעלו א"ל כבר נגזרה עליך גזירה א"ל בן אמוץ כלה נבואתך וצא,כך מקובלני מבית אבי אבא אפי' חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים,אתמר נמי רבי יוחנן ורבי (אליעזר) דאמרי תרוייהו אפילו חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים שנא' (איוב יג, טו) הן יקטלני לו איחל 10a. bEvery chapter that was dear to David, he began with “happy is” and concluded with “happy is.” He opened with “happy is,” as it is written: “Happy is the manwho has not walked in the counsel of the wicked or stood in the way of sinners or sat in the dwelling place of the scornful” (Psalms 1:1). bAnd he concluded with “happy,” as it is writtenat the end of the chapter: “Pay homage in purity, lest He be angry, and you perish on the way when His anger is kindled suddenly. bHappy are those who take refuge in Him”(Psalms 2:12). We see that these two chapters actually constitute a single chapter.,With regard to the statement of Rabbi Yehuda, son of Rabbi Shimon ben Pazi, that David did not say iHalleluyauntil he saw the downfall of the wicked, the Gemara relates: bThere were these hooligans in Rabbi Meir’s neighborhood who caused him a great deal of anguish. Rabbi Meir prayed forGod to have bmercy on them, that they should die. Rabbi Meir’s wife, Berurya, said to him: What is your thinking?On what basis do you pray for the death of these hooligans? Do you base yourself on the verse, bas it is written: “Let sins cease from the land”(Psalms 104:35), which you interpret to mean that the world would be better if the wicked were destroyed? But bis it written,let bsinnerscease?” Let bsinscease, bis written.One should pray for an end to their transgressions, not for the demise of the transgressors themselves., bMoreover, go to the end of the verse,where it says: b“And the wicked will be no more.”If, as you suggest, btransgressions shall ceaserefers to the demise of the evildoers, how is it possible that bthe wicked will be no more,i.e., that they will no longer be evil? bRather, pray forGod to have bmercy on them, that they should repent,as if they repent, then the wicked will be no more, as they will have repented.,Rabbi Meir saw that Berurya was correct band he prayed forGod to have bmercy on them, and they repented. /b,The Gemara relates an additional example of Berurya’s incisive insight: bA certain heretic said to Berurya: It is written: “Sing, barren woman who has not given birth,open forth in song and cry, you did not travail, for more are the children of the desolate than the children of the married wife, said the Lord” (Isaiah 54:1). bBecause she has not given birth,she should bsingand rejoice?,Berurya responded to this heretic’s mockery and bsaid: Fool! Go to the end of the verse, where it is written: “For the children of the desolate shall be more numerous than the children of the married wife, said the Lord.” /b, bRather, whatis the meaning of: b“Sing, barren woman who has not given birth”?It means: bSing congregation of Israel, which is like a barren woman who did not give birth to children who aredestined bfor Gehenna like you. /b,In explaining passages from Psalms, the Gemara relates another instance of a response to the question of a heretic: bA certain heretic said to Rabbi Abbahu, it is written: “A Psalm of David, when he fled from his son, Absalom”(Psalms 3:1), bandsimilarly bit is said:“To the chief musician, ial tashḥet /i, ba imikhtamof David when fleeing from Saul into the cave”(Psalms 57:1). bWhich event was first? Since the event with Saul was first,it would have been appropriate bto write it first. /b,Rabbi Abbahu bsaid to him:For byou, who donot employ the bhomileticmethod bof juxtapositionof verses, bit is difficult.But for bus, whoemploy the bhomileticmethod bof juxtapositionof verses, bit is not difficult,as the Sages commonly homiletically infer laws and moral lessons from the juxtaposition of two verses.,Regarding the juxtaposition of verses, bRabbi Yoḥa said: From wherein the Bible is it derived that one may draw homiletical inferences from the bjuxtapositionof verses? bAs it is said:“The works of His hands in truth and justice, all His commandments are sure. bAdjoined forever and ever, made in truth and uprightness”(Psalms 111:7–8). Conclude from here that it is appropriate to draw inferences from the juxtaposition of God’s commandments. Accordingly, David’s fleeing from Absalom is situated where it is in order to juxtapose it to the next chapter, which mentions the war of Gog and Magog; the second chapter of Psalms opens: “Why are the nations in an uproar?”, bWhy was the chapter of Absalom juxtaposed with the chapter of Gog and Magog?They are juxtaposed bsothat bif a person should say to you,expressing doubt with regard to the prophecy of the war of Gog and Magog “against the Lord and against His anointed”: bIs there a slave who rebels against his master?Is there someone capable of rebelling against God? bYou too say to him: Is there a son who rebels against his fatherand severs the relationship with the one who brought him into the world and raised him? bYet,nevertheless, bthere wassuch a son, Absalom, and bso too therecan bbea situation where people will seek to rebel against God., bRabbi Yoḥa saidexplanations of other verses bin the name of Rabbi Shimon ben Yoḥai: What isthe meaning of bthat which is written: “She opens her mouth with wisdom, and the teaching of loving-kindness is on her tongue”(Proverbs 31:26)? The Sages explain that this chapter discusses the wisdom of Torah and those who engage in its study, so bwith reference to whom did Solomon say this verse? He said thisverse babout none other than his father, David,who was the clearest example of one who opens his mouth in wisdom, and bwho resided in five worldsor stages of life bandhis soul bsaid a songof praise corresponding to each of them. Five times David said: “Bless the Lord, O my soul,” each corresponding to a different stage of life., bHe resided in his mother’s womb,his first world, band said a songof praise of the pregcy, bas it is stated:“of David. bBless the Lord, O my soul and all that is within me bless His holy name”(Psalms 103:1), in which he thanks God for creating all that is within his mother, i.e., her womb., bHe emerged into the atmosphere of the world,his second world, blooked upon the stars and constellations and said a songof praise of God for the entirety of creation, bas it is stated: “Bless the Lord, His angels, mighty in strength, that fulfill His word, listening to the voice of His word. Bless the Lord, all His hosts,His servants, that do His will. Bless the Lord, all His works, in all places of His kingship, bless my soul, Lord” (Psalms 103:20–23). David saw the grandeur of all creation and recognized that they are mere servants, carrying out the will of their Creator ( iMa’ayan HaBerakhot /i)., bHe nursed from his mother’s breast,his third world, band he looked upon her bosom and said a songof praise, bas it is stated: “Bless the Lord, O my soul, and do not forget all His benefits [ igemulav /i]”(Psalms 103:2). The etymological association is between igemulavand igemulei meḥalav /i, which means weaned from milk (Isaiah 28:9).,We still must understand, however, bwhat ismeant by ball His benefits?What in particular is praiseworthy in what God provided, beyond merely providing for the infant? bRabbi Abbahu said:In contrast with most other animals, God bplaced her breastsnear her heart, bthe placethat is the source bof understanding. /b, bWhat is the reasonthat God did this? bRav Yehuda said: So thatthe nursing child bwould not look upon the place ofhis mother’s bnakedness. Rav Mattana said: So thatthe child bwould not nurse from a place of uncleanliness. /b, bHe witnessedin both vision and reality bthe downfall of the wicked and he said a songof praise, bas it is stated: “Let sinners cease from the earth, and let the wicked be no more. Bless the Lord, O my soul, iHalleluya /i”(Psalms 104:35).,The fifth world was when David blooked upon the day of death and said a songof praise, bas it is stated: “Bless the Lord, O my soul. Lord my God, You are very great; You are clothed in glory and majesty”(Psalms 104:1); for even death is a time of transcendence for the righteous.,The connection between this final praise and the day of death is unclear. The Gemara asks: bFrom where is it inferredthat bthisverse bwas stated with regard to the day of death?Rabba bar Rav Sheila says: We can derive this bfromthe verses at bthe end of the matter,where bit is written: “You hide Your face, they vanish; You gather Your breath, they perishand return to the dust” (Psalms 104:29).,Other interpretations of this verse exist. The Gemara relates how bRav Shimi bar Ukva, and some say Mar Ukva, would regularlystudy bbefore Rabbi Shimon ben Pazi,who was well versed in iaggadaand bwould arrange the iaggadabefore Rabbi Yehoshua ben Levi. brOnce, Rabbi Shimon ben Pazi bsaid to him: What isthe meaning of bthat which is written: “Bless the Lord, my soul, and all that is within me bless His Holy name”? brRav Shimi bar Ukva bsaid toRabbi Shimon ben Pazi: bCome and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood,as this verse praises the formation of man in his mother’s womb. bThe attribute of flesh and blood issuch that he bshapes a form on the wallfor all to see, yet bhe cannot instill it with a spirit and soul, bowels and intestines.While bthe Holy One, Blessed be He, is not so,as God bshapes one form within another form,a child in its mother’s womb, band instills it with spirit and soul, bowels and intestines. And this isthe explanation of bwhat Hannah saidwith regard to the birth of Samuel: b“There is none holy like the Lord, for there is none like You, and there is no Rock like our God”(I Samuel 2:2)., bWhat isthe meaning of bthere is no rock [ itzur /i] like our God? There is no artist [ itzayyar /i] like our God. /b,The Gemara continues to interpret the rest of that verse homiletically: bWhat isthe meaning of b“there is none like You”? Rabbi Yehuda ben Menasya said: Do not readthe verse to mean b“there is none like You [ ibiltekha /i]”; rather, readit to mean b“none can outlast You [ ilevalotkha /i],” as the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood: The attribute of flesh and blood issuch bthat his creations outlast him,but bthe Holy One, Blessed be He, outlasts His actions. /b,This did not satisfy Rav Shimi bar Ukva, who bsaid toRabbi Shimon ben Pazi: bImeant to bsay to you as follows: Corresponding to whom did David say these fiveinstance of b“Blessthe Lord, bO my soul”?He answered him: bHe said them about none other than the Holy One, Blessed be He, and corresponding to the soul,as the verse refers to the relationship between man’s soul and God. The five instances of “Bless the Lord, O my soul” correspond to the five parallels between the soul in man’s body and God’s power in His world., bJust as the Holy One, Blessed be He, fills the entire world, so too the soul fills the entire body. br bJust as the Holy One, Blessed be He, sees but is not seen, so too does the soul see, but is not seen. br bJust as the Holy One, Blessed be He, sustains the entire world, so too the soul sustains the entire body. br bJust as the Holy One, Blessed be He, is pure, so too is the soul pure. br bJust as the Holy One, Blessed be He, resides in a chamber within a chamber,in His inner sanctum, bso too the soul resides in a chamber within a chamber,in the innermost recesses of the body. brTherefore, bthat which has these five characteristics,the soul, bshould come and praise He Who has these five characteristics. /b,With regard to redemption and prayer, the Gemara tells the story of Hezekiah’s illness, his prayer to God, and subsequent recuperation. bRav Hamnuna said: What isthe meaning of bthat which is writtenpraising the Holy One, Blessed be He: b“Who is like the wise man, and who knows the interpretation [ ipesher /i] of the matter”(Ecclesiastes 8:1)? This verse means: bWho is like the Holy One, Blessed be He, Who knows how to effect compromise [ ipeshara /i] between two righteous individuals, between Hezekiah,the king of Judea, band Isaiahthe prophet. They disagreed over which of them should visit the other. bHezekiah said: Let Isaiah come to me, as that is what we find with regard to Elijahthe prophet, bwho went to Ahab,the king of Israel, bas it is stated: “And Elijah went to appear to Ahab”(I Kings 18:2). This proves that it is the prophet who must seek out the king. bAnd Isaiah said: Let Hezekiah come to me, as that is what we find with regard to Yehoram ben Ahab,king of Israel, bwho went to Elishathe prophet, as it is stated: “So the king of Israel, Jehosaphat and the king of Edom went down to him” (II Kings 3:12)., bWhat did the Holy One, Blessed be He, doto effect compromise between Hezekiah and Isaiah? bHe brought the sufferingof illness bupon Hezekiah and told Isaiah: Go and visit the sick.Isaiah did as God instructed, bas it is stated: “In those days Hezekiah became deathly ill, and Isaiah ben Amoz the prophet came and said to him: Thus says the Lord of Hosts: Set your house in order, for you will die and you will not live”(Isaiah 38:1). This seems redundant; bwhat isthe meaning of byou will die and you will not live?This repetition means: bYou will die in this world, and you will not live,you will have no share, bin the World-to-Come. /b,Hezekiah bsaid to him: What is all of this?For what transgression am I being punished? brIsaiah bsaid to him: Because you did notmarry and bengage in procreation. brHezekiah apologized and bsaid:I had no children bbecause I envisaged through divine inspiration that the children that emerge from me will not be virtuous.Hezekiah meant that he had seen that his children were destined to be evil. In fact, his son Menashe sinned extensively, and he thought it preferable to have no children at all.,Isaiah bsaid to him: Why do youinvolve byourself with the secrets of the Holy One, Blessed be He? That which you have been commanded,the mitzva of procreation, byou are required to perform, and that which is acceptablein the eyes of bthe Holy One, Blessed be He, let Him perform,as He has so decided.,Hezekiah bsaid toIsaiah: bNow give me your daughteras my wife; bperhaps my merit and your merit will cause virtuous children to emerge from me. brIsaiah bsaid to him: The decree has already been decreed against youand this judgment cannot be changed. brHezekiah bsaid to him: Son of Amoz, cease your prophecy and leave.As long as the prophet spoke as God’s emissary, Hezekiah was obligated to listen to him. He was not, however, obligated to accept Isaiah’s personal opinion that there was no possibility for mercy and healing.,Hezekiah continued: bI have received a tradition from the house of my father’s father,from King David, the founding father of the dynasty of kings of Judea: bEvenif ba sharp sword rests upon a person’s neck, he should not prevent himself frompraying for bmercy.One may still hold out hope that his prayers will be answered, as was David himself when he saw the Angel of Destruction, but nonetheless prayed for mercy and his prayers were answered.,With regard to the fact that one should not despair of God’s mercy, the Gemara cites that bit was also saidthat bRabbi Yoḥa and Rabbi Eliezer both said: Even if a sharp sword is resting upon a person’s neck, he should not prevent himself frompraying for bmercy, as it is statedin the words of Job: b“Though He slay me, I will trust in Him”(Job 13:15). Even though God is about to take his life, he still prays for God’s mercy.
12. Babylonian Talmud, Makkot, None (3rd cent. CE - 6th cent. CE)

11a. בלשון עזה דכתיב (יהושע כ, א) וידבר ה' אל יהושע לאמר דבר אל בני ישראל לאמר תנו לכם את ערי המקלט אשר דברתי אליכם וגו' מפני שהן של תורה,למימרא דכל דיבור לשון קשה אין כדכתיב (בראשית מב, ל) דבר האיש אדוני הארץ אתנו קשות והתניא (מלאכי ג, טז) נדברו אין נדברו אלא לשון נחת וכן הוא אומר (תהלים מז, ד) ידבר עמים תחתינו דבר לחוד ידבר לחוד:,(סימנ"י רבנ"ן מהמנ"י וספר"י),פליגי בה רבי יהודה ורבנן חד אומר מפני ששיהם וחד אומר מפני שהן של תורה,(יהושע כד, כו) ויכתוב יהושע את הדברים האלה בספר תורת אלהים פליגי בה ר' יהודה ור' נחמיה חד אומר שמנה פסוקים וחד אומר ערי מקלט,בשלמא למ"ד ח' פסוקים היינו דכתיב בספר תורת אלהים אלא למ"ד ערי מקלט מאי בספר תורת אלהים ה"ק ויכתוב יהושע בספרו את הדברים האלה הכתובים בספר תורת אלהים,ספר שתפרו בפשתן פליגי בה ר' יהודה ור"מ חד אומר כשר וחד אומר פסול,למ"ד פסול דכתיב (שמות יג, ט) למען תהיה תורת ה' בפיך ואיתקש כל התורה כולה לתפילין מה תפילין הלכה למשה מסיני לתופרן בגידין אף כל לתופרן בגידין ואידך כי איתקש למותר בפיך להלכותיו לא איתקש,אמר רב חזינן להו לתפילין דבי חביבי דתפירי בכיתנא ולית הלכתא כוותיה:, big strongמתני׳ /strong /big אחד משוח בשמן המשחה ואחד המרובה בבגדים ואחד שעבר ממשיחותו מחזירין את הרוצח רבי יהודה אומר אף משוח מלחמה מחזיר את הרוצח,לפיכך אימותיהן של כהנים מספקות להן מחיה וכסות כדי שלא יתפללו על בניהם שימותו:, big strongגמ׳ /strong /big מנא הני מילי אמר רב כהנא דאמר קרא (במדבר לה, כה) וישב בה עד מות הכהן הגדול וכתיב (במדבר לה, כח) כי בעיר מקלטו ישב עד מות הכהן הגדול וכתיב (במדבר לה, כח) ואחרי מות הכהן הגדול,ור' יהודה כתיב קרא אחרינא (במדבר לה, לב) לשוב לשבת בארץ עד מות הכהן (וגו') ואידך מדלא כתיב הגדול חד מהנך הוא:,לפיכך אימותיהן של כהנים וכו': טעמא דלא מצלו הא מצלו מייתי והכתיב (משלי כו, ב) כצפור לנוד כדרור לעוף כן קללת חנם לא תבא (א"ל) ההוא סבא מפירקיה דרבא שמיע לי שהיה להן לבקש רחמים על דורן ולא בקשו,ואיכא דמתני כדי שיתפללו על בניהם שלא ימותו טעמא דמצלו הא לא מצלו מייתי מאי הוה ליה למעבד הכא אמרינן טוביה חטא וזיגוד מנגיד,התם אמרי שכם נסיב ומבגאי גזיר,אמר ליה ההוא סבא מפירקיה דרבא שמיע לי שהיה להן לבקש רחמים על דורן ולא בקשו כי הא דההוא גברא דאכליה אריא ברחוק תלתא פרסי מיניה דר' יהושע בן לוי ולא אישתעי אליהו בהדיה תלתא יומי,אמר רב יהודה אמר רב קללת חכם אפי' בחנם היא באה מנלן מאחיתופל שבשעה שכרה דוד שיתין קפא תהומא בעא למישטפא לעלמא אמר מהו לכתוב שם אחספא ומישדא בתהומא דליקו אדוכתיה ליכא דאמר ליה מידי אמר כל היודע דבר זה ואינו אומרו יחנק בגרונו,נשא אחיתופל ק"ו בעצמו אמר ומה לעשות שלום בין איש לאשתו אמרה התורה שמי שנכתב בקדושה ימחה על המים לכל העולם כולו לא כל שכן א"ל שרי כתב שם אחספא שדי אתהומא נחת וקם אדוכתיה,ואפ"ה כתיב (שמואל ב יז, כג) ואחיתופל ראה כי לא נעשתה עצתו ויחבוש את החמור ויקם וילך אל ביתו (ו) אל עירו ויצו אל ביתו ויחנק וגו',א"ר אבהו קללת חכם אפילו על תנאי היא באה מנלן מעלי דקאמר ליה [עלי] לשמואל (שמואל א ג, יז) כה יעשה לך אלהים וכה יוסיף אם תכחד ממני דבר ואף על גב דכתיב (שמואל א ג, יח) ויגד לו שמואל את כל הדברים ולא כחד ממנו [ואפ"ה] כתיב (שמואל א ח, ג) ולא הלכו בניו בדרכיו וגו' 11a. bwith harsh language, as it is written: “And the Lord spoke [ ivayedabber /i] to Joshua saying: Speak [ idabber /i] to the children of Israel, saying: Assign you the cities of refuge of which I spoke [ idibbarti /i] to youby means of Moses” (Joshua 20:1–2). Why does the Torah repeatedly employ a term of idibbur /i, connoting harsh speech, as opposed to the term of iamira /i, connoting neutral speech? It is bdue tothe fact bthatthe cities of refuge barea mitzva bof the Torah,and therefore they warrant emphasis.,The Gemara asks: bIs that to say that allinstances of bspeaking [ idibbur /i]indicate bharsh language?The Gemara answers: bYes, as it is writtenwith regard to Joseph’s brothers: b“The man, the lord of the land, spoke [ idibber /i] harshly to us”(Genesis 42:30). The Gemara asks: bBut isn’t it taughtin a ibaraitawith regard to the verse: “Then btheywho feared the Lord bspoke [ inidberu /i]with one another” (Malachi 3:16), that the term b“they spoke” is nothing other than a term of gentleness, and likewise,the same is true of the verse which bstates: “He subdues [ iyadber /i] peoples under us”(Psalms 47:4), meaning that God will calmly and gently conduct the nations under the influence of the Jewish people? The Gemara answers: The meaning of idibberis discreteand the meaning of iyadberis discrete.There is a difference between the two conjugations of the same root.,The Gemara provides ba mnemonicfor the disputes involving Rabbi Yehuda that follow: bRabbis; imehemni /i,i.e., the dispute with Rabbi Neḥemya; bandthe dispute with regard to Torah bscrollssewn with threads of flax.,The Gemara resumes the discussion of the harsh language employed in the portion discussing murderers in the book of Joshua. bRabbi Yehuda and the Rabbis disagree with regard to thismatter. bOne saysharsh language was employed bbecauseJoshua bdelayedfulfilling the mitzva of designating cities of refuge, band one saysit is bbecausethe cities of refuge barea mitzva bof the Torah,and therefore they warrant emphasis.,The Gemara cites an additional dispute with regard to the portion of the cities of refuge in the book of Joshua. It is written: b“And Joshua wrote these matters in the scroll of the Torah of God”(Joshua 24:26). bRabbi Yehuda and Rabbi Neḥemya disagree with regard to thismatter. bOne says:The reference is to the final beight versesin the Torah that record the death of Moses and were recorded by Joshua in the scroll of the Torah, in addition to the rest of the Torah that was written by Moses (see iBava Batra15a). bAnd one says:The reference is to the portion of the bcities of refugethat appears in the book of Joshua.,The Gemara discusses these two opinions: bGranted, according to the one who says thatthe reference is to the final beight versesin the Torah, bthat isthe reason bthat it is written:“And Joshua wrote these matters bin the scroll of the Torah of God,”as he wrote those verses and they were included in the Torah. bBut according to the one who saysthat the reference is to the portion of the bcities of refugein the book of Joshua, bwhatis the meaning of the phrase b“in the scroll of the Torah of God”?They appear in the book of Joshua, not in the Torah. The Gemara answers: bThisis what the verse bis saying: And Joshua wrote in his book these matters that arealso bwritten in the scroll of the Torah of God. /b,The Gemara proceeds to cite another dispute between Rabbi Yehuda and one of the Sages in which it is not clear which opinion is attributable to which Sage. In the case of a Torah bscroll where one sewed itssheets bwith linenthreads, bRabbi Yehuda and Rabbi Meir disagree with regard to thismatter. bOne says:The Torah scroll is bfitfor use, band one says:The Torah scroll is bunfitfor use.,The Gemara elaborates: bAccording to the one who saysthat the Torah scroll is bunfitfor use, the reason is bas it is writtenwith regard to phylacteries: “And it shall be for you a sign on your hand and a memorial between your eyes, bin order that the Torah of God shall be in your mouth”(Exodus 13:9). bAndin this verse bthe entire Torah is juxtaposedand likened bto phylacteries: Just aswith regard to bphylacteries,there is ba ihalakha /itransmitted bto Moses from Sinai to sew them with sinews, so too,with regard to ballsheets of the Torah scroll, there is a requirement bto sew them with sinews. And the otherSage holds: bWhenthe Torah scroll bis juxtaposedand likened to phylacteries, it is only bwith regard tothe principle that the sheets of the Torah scroll may be prepared only from a species of animal bthat is permitted to your mouth,i.e., that it is permitted for a Jew to eat; but with regard bto itsother ihalakhot /i, it is not juxtaposedand likened to phylacteries., bRav said: I saw that the phylacteries of the house of my uncle,Rabbi Ḥiyya, bwere sewn with linen. But the ihalakhais not in accordance with hisopinion; phylacteries may be sewn only with sinews., strongMISHNA: /strong The Torah states that an unintentional murderer is required to remain in the city of refuge to which he fled until the death of the High Priest. The mishna elaborates: With regard to High Priests, who were appointed in several different manners, bone anointed with the anointing oil,which was the method through which High Priests were consecrated until the oil was sequestered toward the end of the First Temple period; band oneconsecrated by donning bmultiple garments,the eight vestments unique to the High Priest, which was the practice during the Second Temple period; band onewho received a temporary appointment due to the unfitness of the serving High Priest, bwho departed from his anointmentwith the restoration of the serving High Priest to active service, their deaths bfacilitatethe breturn of the murdererfrom the city of refuge to his home. bRabbi Yehuda says: Eventhe death of a priest banointed for warto address the soldiers (see Deuteronomy 20:1–7) bfacilitatesthe breturn of the murderer. /b,The mishna continues: bTherefore, the mothers ofHigh bPriestswould bprovidethose exiled to cities of refuge with bsustece and garments so that they would not pray that their sons would die.The more comfortable their lives in the city of refuge, the less urgency they would feel to leave, and the less likely it would be that they would pray for the death of the High Priests., strongGEMARA: /strong The Gemara asks: bFrom where are these matters,that the death of these High Priests facilitates the return of the murderer, derived? bRav Kahana saidthey are derived from a verse, bas the verse states: “And he shall dwell there until the death of the High Priestwho was anointed with the sacred oil” (Numbers 35:25), band it is written: “For in his city of refuge he shall dwell until the death of the High Priest”(Numbers 35:28), band it is written: “And after the death of the High Priestthe murderer shall return to his ancestral land” (Numbers 35:28). The three mentions of the death of the High Priest correspond to the three types of High Priest enumerated by the first itannaof the mishna: One anointed with oil, one consecrated by donning the eight vestments, and one who was relieved of his position., bAnd Rabbi Yehudaholds that banother verse is written:“And you shall take no ransom for him that fled to his city of refuge, bto return and dwell in the land until the death of the priest”(Numbers 35:32), from which it is derived that the death of the priest anointed for war also facilitates the return of the murderer. bAnd the other itannasays: bFromthe fact bthat HighPriest bis not writtenin that verse, it is clear that the reference is not to an additional type of High Priest; rather, the reference bisto bone of thoseHigh Priests mentioned in the preceding verses.,§ The mishna teaches: bTherefore, the mothers ofHigh bPriestswould provide those exiled to cities of refuge with sustece and garments so that they would not pray that their sons will die. The Gemara asks: bThe reasonthat the High Priest will not die bis that they do not pray; but if they prayedfor the death of the High Priest, would he bdie? But isn’t it written: “As the wandering sparrow, as the flying swallow, so a curse that is baseless shall come home”(Proverbs 26:2)? Why does the mishna express concern over a baseless curse? bA certain elder said to him: I heard in the lecturedelivered bby Ravathat it is not a baseless curse, as the High Priests share the blame for the unintentional murders performed by these people, bas they should have pleaded for mercy for their generation,that no murder should transpire, even unintentionally, band they did not plead.Due to their share in the blame, prayers for their death could be effective., bAnd some teacha variant reading of the mishna: Therefore, the mothers of High Priests would provide those exiled to cities of refuge with sustece and garments, bso thatthose exiled bwould pray that their sons will not die.The Gemara infers: bThe reasonthat the High Priests will not die bis that they pray, but if they did not prayfor the High Priest not to die, would the High Priest bdie? What couldthe High Priest bhave doneto prevent the unintentional murder? bHere,in Babylonia, bwe sayan adage to describe a situation of that sort: bToviyya sinned and Zigud is flogged.Toviyya violated a prohibition and Zigud came as a single witness to testify against him. Since the testimony of a single witness is not valid in court, he is flogged for defaming Toviyya. The sinner is unpunished and the person who sought to testify against him is flogged. This became a colloquialism for a situation where one is punished for the sin of another., bThere,in Eretz Yisrael, bthey saya different adage with the same application: bShechem marrieda woman band Mavgai circumcisedhimself. This is based on the episode of the abduction of Dinah in the city of Shechem (see Genesis, chapter 34), where Shechem compelled all the male residents of the city to undergo circumcision so that he could marry Dinah. Shechem married Dinah, while the rest of the males suffered the pain of circumcision and received no benefit., bA certain elder said to him: I heard in the lecturedelivered bby Ravathat the High Priests share the blame, bas they should have pleaded for mercy for their generation and they did not plead.Consequently, they required the exiles to pray on their own behalf. The Gemara illustrates the concept of the responsibility held by the spiritual leadership: This is blikein bthisincident bwhere a certain man was eaten by a lion at a distance of three parasangs fromthe place of residence of bRabbi Yehoshua ben Levi, and Elijahthe prophet bdid not speak with himfor bthree daysbecause of his failure to pray that an incident of this kind would not transpire in his place of residence.,Apropos curses that are realized, bRav Yehuda saysthat bRav says:With regard to bthe curse of a Sage, evenif it is bbaseless,i.e., based on a mistaken premise, bitnevertheless bcomesto fruition and affects the object of the curse. bFrom where do wederive this? It is derived bfromthis incident involving bAhithophel. When David dug the drainpipesin preparation for building the Temple, the waters of bthe depths roseand bsought to inundate the world.David bsaid: What isthe ihalakha /i? Is it permitted bto writethe sacred bname on an earthenware shard and throwit binto the depths,so bthatthe water will subside and bstand in its place? There was no one who said anything to him.David bsaid: Anyone who knowsthe answer to bthis matter and does not say it shall be strangled. /b,Then bAhithophel raised an ia fortiori /iinference bon his ownand bsaid: And ifin order bto make peace between a man and his wifein the case of a isota /i, when the husband suspects his wife of having committed adultery, bthe Torah says: My name that was written in sanctity shall be erased on the water,then, in order bto establish peace for the whole world in its entirety, is it not all the more sopermitted? Ahithophel bsaid toDavid: bIt is permitted.David bwrotethe sacred bname on an earthenware shardand bcast it into the depths,and the water in the depths bsubsided and stood in its place. /b, bAnd even so it is writtenthat during the rebellion of Absalom: b“And Ahithophel saw that his counsel was not taken, and he saddled his donkey and he arose and went to his house, to his town, and he commanded his household and strangled himself”(II Samuel 17:23). Although David stipulated that his curse would take effect only if one who knows the answer fails to share it with him, and Ahithophel did not fail to share it with him, the curse was realized.,The Gemara cites a similar statement: bRabbi Abbahu says:With regard to bthe curse of a Sage, evenif it is stated bconditionally, it comesto realization. bFrom where do wederive this? It is derived bfroman incident involving bElithe High Priest, bas Eli said to Samuel,after the latter had received a prophetic vision with regard to Eli, that his sons do not follow his path: b“Therefore may God do to you, and more also, if you hide any matter from meof all the matters that He spoke unto you” (I Samuel 3:17). bAnd even though it is writtenimmediately thereafter: b“And Samuel told him all the matters, and did not hide from him”(I Samuel 3:18), bit is writtenat the time of Samuel’s death: b“And his sons did not follow in his ways”(I Samuel 8:3), indicating that God did to Samuel as he prophesied with regard to Eli, and his own sons did not follow his path. Despite the fact that Eli stated the curse conditionally, Samuel was affected by the curse.
13. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

29a. קרובים ונתרחקו הוו אתו לקמיה לדינא אמר להו פסילנא לכו לדינא,אמרו ליה מאי דעתיך כר' יהודה אנן מייתינן איגרתא ממערבא דאין הלכה כרבי יהודה,אמר להו אטו בקבא דקירא אידבקנא בכו דלא קאמינא פסילנא לכו לדינא אלא משום דלא צייתיתו דינא:,אוהב זה שושבינו וכו':,וכמה אמר ר' אבא אמר רבי ירמיה אמר רב כל שבעת ימי המשתה ורבנן משמיה דרבא אמרי אפילו מיום ראשון ואילך:,השונא כל שלא דבר כו': ת"ר (במדבר לה, כג) והוא לא אויב לו יעידנו (במדבר לה, כג) ולא מבקש רעתו ידיננו,אשכחן שונא אוהב מנלן,קרי ביה הכי והוא לא אויב לו ולא אוהב לו יעידנו ולא מבקש רעתו ולא טובתו ידיננו,מידי אוהב כתיב אלא סברא הוא אויב מאי טעמא משום דמרחקא דעתיה אוהב נמי מקרבא דעתיה,ורבנן האי לא אויב לו ולא מבקש רעתו מאי דרשי ביה,חד לדיין,אידך כדתניא אמר רבי יוסי ברבי יהודה והוא לא אויב לו ולא מבקש רעתו מכאן לשני תלמידי חכמים ששונאין זה את זה שאין יושבין בדין כאחד:, big strongמתני׳ /strong /big כיצד בודקים את העדים היו מכניסין אותן לחדר ומאיימין עליהן ומוציאין את כל האדם לחוץ ומשיירין את הגדול שבהן,ואומרים לו אמור היאך אתה יודע שזה חייב לזה אם אמר הוא אמר לי שאני חייב לו איש פלוני אמר לי שהוא חייב לו לא אמר כלום עד שיאמר בפנינו הודה לו שהוא חייב לו מאתים זוז,ואחר כך מכניסין את השני ובודקין אותו אם נמצאו דבריהן מכוונין נושאין ונותנין בדבר,שנים אומרים זכאי ואחד אומר חייב זכאי שנים אומרים חייב ואחד אומר זכאי חייב אחד אומר חייב ואחד אומר זכאי אפילו שנים מזכין או שנים מחייבין ואחד אומר איני יודע יוסיפו הדיינין,גמרו את הדבר היו מכניסין אותן הגדול שבדיינין אומר איש פלוני אתה זכאי איש פלוני אתה חייב,ומניין לכשיצא לא יאמר אני מזכה וחביריי מחייבים אבל מה אעשה שחביריי רבו עלי על זה נאמר ((ויקרא יט, טז) לא תלך רכיל בעמך ואומר) (משלי יא, יג) הולך רכיל מגלה סוד:, big strongגמ׳ /strong /big היכי אמרי' להו אמר רב יהודה הכי אמרינן להו (משלי כה, יד) נשיאים ורוח וגשם אין איש מתהלל במתת שקר,אמר (ליה) רבא יכלי למימר שב שני הוה כפנא ואבבא אומנא לא חליף,אלא אמר רבא אמרינן להו (משלי כה, יח) מפץ וחרב וחץ שנון איש עונה ברעהו עד שקר,אמר (ליה) רב אשי יכלי למימר שב שני הוה מותנא ואיניש בלא שניה לא שכיב,אלא אמר רב אשי אמר לי נתן בר מר זוטרא אמרינן להו סהדי שקרי אאוגרייהו זילי דכתיב (מלכים א כא, י) והושיבו שנים אנשים בני בליעל נגדו ויעידוהו לאמר ברכת אלהים ומלך:,אם אמר הוא אמר לי כו' עד שיאמרו בפנינו הודה לו שהוא חייב לו מאתים זוז:,מסייע ליה לרב יהודה דאמר רב יהודה אמר רב צריך שיאמר אתם עדיי,איתמר נמי א"ר חייא בר אבא א"ר יוחנן (מנה לי בידך אמר לו הן למחר אמר לו תנהו לי אמר) משטה אני בך פטור,תניא נמי הכי מנה לי בידך אמר לו הן למחר אמר לו תנהו לי אמר לו משטה אני בך פטור,ולא עוד אלא אפילו הכמין לו עדים אחורי גדר ואמר לו מנה לי בידך אמר לו הן רצונך שתודה בפני פלוני ופלוני אמר לו מתיירא אני שמא תכפיני לדין למחר אמר לו תניהו לי אמר לו משטה אני בך פטור,ואין טוענין למסית,מסית מאן דכר שמיה חסורי מיחסרא והכי קתני אם לא טען אין טוענין לו ובדיני נפשות אע"ג דלא טען טוענין לו ואין טוענין למסית,מאי שנא מסית אמר ר' חמא בר חנינא מפירקיה דרבי חייא בר אבא שמיע לי שאני מסית דרחמנא אמר (דברים יג, ט) לא תחמול ולא תכסה עליו,אמר רבי שמואל בר נחמן אמר רבי יונתן מניין שאין טוענין למסית מנחש הקדמוני דא"ר שמלאי הרבה טענות היה לו לנחש לטעון ולא טען ומפני מה לא טען לו הקב"ה לפי שלא טען הוא,מאי הוה ליה למימר דברי הרב ודברי תלמיד דברי מי שומעין דברי הרב שומעין,אמר חזקיה מניין שכל המוסיף גורע שנאמר (בראשית ג, ג) אמר אלהים לא תאכלו ממנו ולא תגעו בו,רב משרשיא אמר מהכא (שמות כה, י) אמתים וחצי ארכו,רב אשי אמר (שמות כו, ז) עשתי עשרה יריעות,אמר אביי לא שנו אלא דאמר משטה אני בך אבל אמר 29a. bwere relativesof his band became not relatedto him, as Mar Ukva’s wife, who was their sister, died. bThey came before him for judgment.Mar Ukva bsaid to them: I am disqualified from adjudicating for you. /b, bThey said toMar Ukva: bWhat is your opinionaccording to which you disqualify yourself? Do you rule bin accordance withthe opinion of bRabbi Yehuda,that since you have children we are still relatives? bWe shall bring a letter from the West,Eretz Yisrael, bthatthe ihalakha /iis bnot in accordance withthe opinion of bRabbi Yehuda. /b,Mar Ukva bsaid to them: Is that to saythat bI am stuck to you with a ikavof wax [ ikira /i]?I agree bthatwe are not considered relatives; bI am saying that I am disqualified from adjudicating for you only because you will not obey the verdict,and I do not wish to participate in such judgment.,§ The mishna teaches that according to Rabbi Yehuda, one who loves or one who hates one of the litigants is disqualified from bearing witness. One who blovesone of the litigants; bthisis referring to bhis groomsman. /b,The Gemara asks: bAndfor bhow longis the groomsman disqualified? bRabbi Abba saysthat bRabbi Yirmeya saysthat bRav says:Throughout ball of the seven days of feasting. And the Rabbis say in the name of Rava: Even from the first dayafter the wedding band onwardhe is no longer disqualified; he is disqualified only on the wedding day itself.,§ The mishna teaches: bOne who hatesthe litigant is referring to banyonewho, out of enmity, bdid not speakwith the litigant for three days. bThe Sages taughtin a ibaraita /i: This ihalakhais derived from the verse: “And he was not his enemy, neither sought his harm” (Numbers 35:23), that one about whom it can be stated: b“And he was not his enemy,” can testify about him.And one who b“neither sought his harm” can judge him. /b,The Gemara asks: bWe founda source for the disqualification of one who bhates; from where do wederive that one who blovesis disqualified?,The Gemara answers that one should bread intothe verse blike this:One about whom it can be stated: bAnd he who was not his enemy nor one who loves him, can testify about him;and one who bneither sought his harm nor his favor can judge him. /b,The Gemara asks: bIs: One who loves, writtenin the verse? How can the verse be read in this manner? bRather,the extension of the disqualification to one who loves him as well bisbased on blogical reasoning: What is the reason an enemyis disqualified from bearing witness? It is bbecause he feels a sense of aversiontoward that individual and might testify falsely against him. A similar logic can be employed with regard to one who bloves, as well: He feels a sense of affinitytoward that individual, and might testify falsely on his behalf.,The Gemara asks: bAnd what do the Rabbis,who do not agree with Rabbi Yehuda, bderive from thisverse: b“And he was not his enemy, neither sought his harm”? /b,The Gemara answers: bOnepart of the verse is necessary bforthe ihalakhathat ba judgewho loves or hates one of the litigants is disqualified. The Rabbis agree with this ihalakha /i, as such a judge is naturally inclined to favor one of the litigants., bThe otherpart of the verse is interpreted bin accordance with that which is taughtin a ibaraita /i: bRabbi Yosei, son of Rabbi Yehuda, says:With regard to the verse b“And he was not his enemy, neither sought his harm,”it is derived bfrom here that two Torah scholars who hate each other cannot sit in judgmenttogether bas one.Because of their hatred they will come to contradict each other’s rulings unjustly., strongMISHNA: /strong bHow dothe judges bexamine the witnesses? They bring them into a roomin the courthouse band intimidate themso that they will speak only the truth. bAnd they take all the people,other than the judges, boutsideso that they should not tell the other witnesses the questions the judges ask and the answers the first witness gives, band they leaveonly bthe eldest ofthe witnesses to testify first., bAnd they say to him: Say howexactly byou know that thislitigant bowes money to thatlitigant, as the plaintiff claims. bIf he said:The defendant bsaid to me:It is true bthat I owethe plaintiff, or if he says: bSo-and-so said to me thatthe defendant bowesthe plaintiff, the witness bhas said nothingand his testimony is disregarded. It is not valid testimony bunless he says:The defendant badmitted in our presence tothe plaintiff bthat he owes him,e.g., btwo hundred dinars.By admitting to the debt in the presence of witnesses he renders himself liable to pay the amount that he mentioned., bAnd afterward they bring in the secondwitness band examine himin the same manner. bIf their statements are found to be congruentthe judges then bdiscuss the matter. /b,If the opinions of the judges are divided, as btwojudges bsaythat the defendant is bexemptfrom payment band one sayshe is bliableto pay, he is bexempt.If btwo sayhe is bliable and one sayshe is bexempt,he is bliable.If bone sayshe is bliable and one sayshe is bexempt,or bevenif btwoof the judges bdeemhim bexempt or twoof them bdeemhim bliable, andthe other bone says: I do not know,the court bmust addmore bjudgesand then rule in accordance with the majority opinion. This is because the one who abstains is considered as though he is not a member of the court.,After the judges bfinish the matterand reach a decision, bthey bring inthe litigants. bThe greatest of the judges says: So-and-so, you are exemptfrom paying; or: bSo-and-so, you are liableto pay., bAnd from whereis it derived that bwhenthe judge bleavesthe courtroom bhe may not say: I deemedyou bexempt and my colleagues deemedyou bliable, but what can I do, as my colleagues outnumbered meand consequently you were deemed liable? bAbout this it is stated: “You shall not go as a talebearer among your people”(Leviticus 19:16), band it says: “One who goes about as a talebearer reveals secrets,but one who is of a faithful spirit conceals a matter” (Proverbs 11:13)., strongGEMARA: /strong The mishna teaches that the judges intimidate the witnesses. The Gemara asks: bWhat do we say to them? Rav Yehuda saysthat bthisis what bwe say to them:It is stated: b“As clouds and wind without rain, so is he who boasts himself of a false gift”(Proverbs 25:14). In other words, there will be no rain and no blessing from your deeds if you lie., bRava said to him:If so, false witnesses bcan sayto themselves that they do not have to worry about this punishment, according to the folk saying: bSeven years there was a famine, but over the craftsman’s door it did not pass.If the witnesses are not farmers, they do not need to worry over lack of rain. Consequently, they will disregard this concern., bRather, Rava saidthat bwe saythis verse bto them: “As a hammer, and a sword, and a sharp arrow, so is a man who bears false witness against his neighbor”(Proverbs 25:18), meaning that a false witness will die prematurely., bRav Ashi said to him:Here too, false witnesses bcan sayto themselves a folk saying: bSeven years there was a pestilence, but a manwho has bnotreached bhis years did not die;everyone dies at his predestined time. Therefore, they will disregard this concern as well.,The Gemara presents another suggestion: bRather, Rav Ashi said: Natan bar Mar Zutra said to methat bwe say to themthat bfalse witnesses are belittledeven bby those who hire them,and all the more so by others; bas it is writtenthat Jezebel said when she ordered witnesses to be hired to testify against Naboth: b“And set two men, base fellows, before him, and let them bear witness against him, saying: You cursed God and the king”(I Kings 21:10). Even Jezebel, who gave the orders to hire them, called them “base fellows.”,§ The mishna teaches that bifthe witness bsaid:The defendant bsaid to me:It is true that I owe him, his testimony is disregarded bunless he says:The defendant badmitted in our presence tothe plaintiff bthat he owes him two hundred dinars. /b,The Gemara comments: bThis supportsthe opinion of bRav Yehuda, as Rav Yehuda saysthat bRav says:The debtor bneeds to sayto the witnesses to the loan or in his admission that he owes the creditor: bYou are my witnesses.Otherwise, their testimony is not valid., bIt was also statedthat bRabbi Ḥiyya bar Abba saysthat bRabbi Yoḥa says:If one said to another: bIhave bone hundred dinars in your possession,i.e., you owe me one hundred dinars, and the other bsaid to him: Yes,and bthe next daythe claimant bsaid to him: Give it to me,if the other then bsaidto him: bI was teasing you,i.e., I did not mean it seriously when I said that I owed it to you, the respondent is bexempt. /b, bThis is also taughtin a ibaraita /i: If one said to another: bIhave bone hundred dinars in your possession,and the other bsaid to him: Yes,and bthe next daythe claimant bsaid to him: Give it to me,if the other then bsaid to him: I was teasing you,the respondent is bexempt. /b, bAnd moreover,the respondent is exempt bevenin a case where the claimant bhid witnesses forthe respondent bbehind a fenceso that the respondent would not see them, band said to him: Ihave bone hundred dinars in your possession,and the respondent bsaid to him: Yes,and the claimant then said to him: bDo you wish to admitthe debt bin the presence of so-and-so and so-and-so?And the respondent bsaid to him: I am afraidto do so, blest you compel me togo to bjudgment,where, based on their testimony, you will be given the right to forcibly take the money from me whenever you want. But between you and me, I admit that I owe you. And bthe next daythe claimant bsaid to him: Give methe one hundred dinars that you admitted to owing me, and the respondent bsaid to him: I was teasing you.The respondent is bexemptbecause he can claim that he stated his admission only to appease the claimant temporarily, and did not mean to actually admit to owing the money, as he did not know that there were witnesses present., bButthe judges bdo not advance a claim on behalf of an inciter,i.e., one who is accused of inciting others to idol worship.,The Gemara asks: bAn inciter? Who mentioned anything about it?This matter was not discussed in the ibaraita /i. The Gemara answers: The ibaraita bis incomplete, and this is what it is teaching: Ifthe defendant bdid not advance a claimthat he was teasing the plaintiff, the judges bdo not advancethis bclaim for him.Apparently, he stated his admission seriously. bBut incases of bcapital law, even ifthe defendant bdid not advanceany bclaimon his own behalf, the judges badvance a claim on his behalf. Butthe judges bdo not advance claims on behalf of an inciter. /b,The Gemara asks: bWhat is differentabout ban inciter,that the court does not seek to deem him innocent? bRabbi Ḥama bar Ḥanina says: I heard at the lecture of Rabbi Ḥiyya bar Abbathat ban inciter is different, as the Merciful One statesconcerning him: b“Neither shall you spare, neither shall you conceal him”(Deuteronomy 13:9). In this unique case, the court is not required to try to deem him innocent., bRabbi Shmuel bar Naḥman saysthat bRabbi Yonatan says: From whereis it derived bthatthe judges bdo not advance a claim on behalf of an inciter?It is derived bfromthe incident of bthe primordial snakewho tempted Eve; he was the first inciter. bAs Rabbi Simlai says: The snake could have advanced many claimson its own behalf, bbut it did not claimthem. bAnd for whatreason bdid the Holy One, Blessed be He, not advancethese bclaims for it,deeming the snake exempt from punishment? bBecausethe snake bdid not advancethese bclaims itself. /b,The Gemara asks: bWhat could he have said?The Gemara answers: The snake could have said that it is not to blame, as when there is a contradiction between bthe statement of the teacher and the statement of the student, whose statement should one listen to? One should listen to the statement of the teacher.Since God instructed Adam and Eve not to eat from the fruit of the Tree of Knowledge, Adam and Eve should have heeded God’s words and not those of the snake., bḤizkiyya says: From whereis it derived bthat anyone who adds, subtracts?It is derived from a verse, bas it is statedthat Eve said: b“God has said: You shall not eat of it, neither shall you touch it”(Genesis 3:3), whereas God had actually rendered prohibited only eating from the tree but not touching it, as it is stated: “But of the Tree of Knowledge of good and evil, you shall not eat of it” (Genesis 2:17). Because Eve added that there was a prohibition against touching the tree, the snake showed her that touching it does not cause her to die, and she consequently sinned by eating from it as well., bRav Mesharshiyya saysthat the idea that one who adds, subtracts can also be proven bfrom here: “Two cubits [ iamatayim /i] and a half shall be its length”(Exodus 25:10). Without the letter ialefat the beginning of the word iamatayim /i, it would be read imatayim /i, which would mean two hundred cubits. The addition of the ialeftherefore reduces this term to only two cubits., bRav Ashi saysanother example: In the verse: b“Eleven [ iashtei esrei /i] curtains”(Exodus 26:7), without the letter iayinat the beginning of the phrase it would read ishtei esrei /i, twelve. Therefore, the additional letter iayinreduces the amount from twelve to eleven., bAbaye says:With regard to the case of one who denies a debt to which he admitted in the presence of hidden witnesses, the Sages btaughtthat he is exempt bonlyin a case bwhere he says: I was teasing you. Butif bhe says: /b
14. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)

53a. אשה היתה בוררת חטים לאור של בית השואבה:,חסידים ואנשי מעשה כו': ת"ר יש מהן אומרים אשרי ילדותנו שלא ביישה את זקנותנו אלו חסידים ואנשי מעשה ויש מהן אומרים אשרי זקנותנו שכפרה את ילדותנו אלו בעלי תשובה אלו ואלו אומרים אשרי מי שלא חטא ומי שחטא ישוב וימחול לו,תניא אמרו עליו על הלל הזקן כשהיה שמח בשמחת בית השואבה אמר כן אם אני כאן הכל כאן ואם איני כאן מי כאן הוא היה אומר כן למקום שאני אוהב שם רגלי מוליכות אותי אם תבא אל ביתי אני אבא אל ביתך אם אתה לא תבא אל ביתי אני לא אבא אל ביתך שנאמר (שמות כ, כד) בכל המקום אשר אזכיר את שמי אבא אליך וברכתיך,אף הוא ראה גלגולת אחת שצפה על פני המים אמר לה על דאטפת אטפוך ומטיפיך יטופון אמר רבי יוחנן רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,הנהו תרתי כושאי דהוו קיימי קמי שלמה (מלכים א ד, ג) אליחרף ואחיה בני שישא סופרים דשלמה הוו יומא חד חזייה למלאך המות דהוה קא עציב א"ל אמאי עציבת א"ל דקא בעו מינאי הני תרתי כושאי דיתבי הכא מסרינהו לשעירים שדרינהו למחוזא דלוז כי מטו למחוזא דלוז שכיבו,למחר חזיא מלאך המות דהוה קבדח א"ל אמאי בדיחת א"ל באתר דבעו מינאי תמן שדרתינהו מיד פתח שלמה ואמר רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,תניא אמרו עליו על רבן שמעון בן גמליאל כשהיה שמח שמחת בית השואבה היה נוטל שמנה אבוקות של אור וזורק אחת ונוטל אחת ואין נוגעות זו בזו וכשהוא משתחוה נועץ שני גודליו בארץ ושוחה ונושק את הרצפה וזוקף ואין כל בריה יכולה לעשות כן וזו היא קידה,לוי אחוי קידה קמיה דרבי ואיטלע והא גרמא ליה והאמר רבי אלעזר לעולם אל יטיח אדם דברים כלפי מעלה שהרי אדם גדול הטיח דברים כלפי מעלה ואיטלע ומנו לוי הא והא גרמא ליה,לוי הוה מטייל קמיה דרבי בתמני סכיני שמואל קמיה שבור מלכא בתמניא מזגי חמרא אביי קמיה (דרבא) בתמניא ביעי ואמרי לה בארבעה ביעי,תניא אמר ר' יהושע בן חנניה כשהיינו שמחים שמחת בית השואבה לא ראינו שינה בעינינו כיצד שעה ראשונה תמיד של שחר משם לתפלה משם לקרבן מוסף משם לתפלת המוספין משם לבית המדרש משם לאכילה ושתיה משם לתפלת המנחה משם לתמיד של בין הערבים מכאן ואילך לשמחת בית השואבה,איני והאמר רבי יוחנן שבועה שלא אישן שלשה ימים מלקין אותו וישן לאלתר אלא הכי קאמר לא טעמנו טעם שינה דהוו מנמנמי אכתפא דהדדי:,חמש עשרה מעלות: אמר ליה רב חסדא לההוא מדרבנן דהוי קמסדר אגדתא קמיה א"ל שמיע לך הני חמש עשרה מעלות כנגד מי אמרם דוד א"ל הכי אמר רבי יוחנן בשעה שכרה דוד שיתין קפא תהומא ובעי למשטפא עלמא אמר דוד חמש עשרה מעלות והורידן אי הכי חמש עשרה מעלות יורדות מיבעי ליה,אמר ליה הואיל ואדכרתן (מלתא) הכי אתמר בשעה שכרה דוד שיתין קפא תהומא ובעא למשטפא עלמא אמר דוד מי איכא דידע אי שרי למכתב שם 53a. It was so bright that ba woman wouldbe able to bsort wheat by the light of theCelebration of the bPlace of the Drawingof the Water.,§ The mishna continues: bThe pious and the men of actionwould dance before the people who attended the celebration. bThe Sages taughtin the iToseftathat bsome of them would sayin their song praising God: bHappy is our youth,as we did not sin then, bthat did not embarrass our old age. These are the pious and the men of action,who spent all their lives engaged in Torah and mitzvot. bAnd some would say: Happy is our old age, that atoned for our youthwhen we sinned. bThese are the penitents.Both bthese and those say: Happy is he who did not sin; and he who sinned should repent andGod bwill absolve him. /b, bIt is taughtin the iTosefta /i: bThey said about Hillel the Elder that when he was rejoicing at the Celebration of the Place of the Drawingof the Water bhe said this: If I am here, everyone is here; and if I am not here, who is here?In other words, one must consider himself as the one upon whom it is incumbent to fulfill obligations, and he must not rely on others to do so. bHe wouldalso bsay this: To the place that I love, there my feet take me,and therefore, I come to the Temple. And the Holy One, Blessed be He, says: bIf you come to My house, I will come to your house; if you do not come to My house, I will not come to your house, as it is stated: “In every place that I cause My name to be mentioned, I will come to you and bless you”(Exodus 20:21).,The Gemara cites another statement of Hillel the Elder. bAdditionally, he saw one skull that was floating on the waterand bhe said to it: Because you drownedothers, bthey drowned you, and those that drowned you will be drowned.That is the way of the world; everyone is punished measure for measure. Apropos following one’s feet, bRabbi Yoḥa said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him. /b,The Gemara relates with regard to bthese two Cushites who would stand before Solomon: “Elihoreph and Ahijah, the sons of Shisha”(I Kings 4:3), and bthey were scribes of Solomon. One daySolomon bsaw that the Angel of Death was sad. He said to him: Why are you sad? He said to him: They are asking meto take the lives of bthese two Cushites who are sitting here.Solomon bhanded them to the demonsin his service, band sent them to the district of Luz,where the Angel of Death has no dominion. bWhen they arrived at the district of Luz, they died. /b, bThe following day,Solomon bsaw that the Angel of Death was happy. He said to him: Why are you happy? He replied: In the place that they asked meto take them, bthere you sent them.The Angel of Death was instructed to take their lives in the district of Luz. Since they resided in Solomon’s palace and never went to Luz, he was unable to complete his mission. That saddened him. Ultimately, Solomon dispatched them to Luz, enabling the angel to accomplish his mission. That pleased him. bImmediately, Solomon beganto speak band said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him. /b,§ bIt is taughtin a ibaraita /i: bThey said about Rabban Shimon ben Gamliel that when he would rejoice at the Celebration of the Place of the Drawingof the Water, bhe would take eight flaming torches and toss one and catch another,juggling them, band,though all were in the air at the same time, bthey would not touch each other. And when he would prostrate himself, he would insert his two thumbs into the ground, and bow, and kiss the floorof the courtyard band straighten, andthere was bnot anyother bcreaturethat bcould do thatdue to the extreme difficulty involved. bAnd this was theform of bowing called ikidda /iperformed by the High Priest.,The Gemara relates: bLevi demonstrated a ikiddabefore RabbiYehuda HaNasi and strained his thigh band came up lame.The Gemara asks: bAnd is that what caused himto be lame? bBut didn’t Rabbi Elazar say: One should never speak impertinently towardGod babove; as a great persononce bspoke impertinently towardGod babove,and even though his prayers were answered, he was still punished band came up lame. And whowas this great person? It was bLevi.Apparently his condition was not caused by his bow. The Gemara answers: There is no contradiction. Both bthis and that caused himto come up lame; because he spoke impertinently toward God, he therefore was injured when exerting himself in demonstrating ikidda /i.,Apropos the rejoicing of Rabban Shimon ben Gamliel at the Celebration of the Place of the Drawing of the Water, the Gemara recounts: bLevi would walk before RabbiYehuda HaNasi juggling bwith eight knives. Shmuelwould juggle bbefore King Shapur with eight glasses of winewithout spilling. bAbayewould juggle bbefore Rabba with eight eggs. Some sayhe did so bwith four eggs.All these were cited., bIt is taughtin a ibaraitathat bRabbi Yehoshua ben Ḥaya said: When we would rejoicein bthe Celebration of the Place of the Drawingof the Water, bwe did not see sleep in our eyesthe entire Festival. bHow so?In the bfirst hourof the day, bthe daily morning offeringwas sacrificed and everyone came to watch. bFrom therethey proceeded btoengage in bprayerin the synagogue; bfrom there, towatch the sacrifice of bthe additional offerings; from there,to the synagogue btorecite bthe additional prayer. From therethey would proceed bto the study hallto study Torah; bfrom there to the eating and drinkingin the isukka /i; bfrom there to the afternoon prayer. From therethey would proceed bto the daily afternoon offeringin the Temple. bFrom thispoint bforward,they proceeded bto the Celebration of the Place of the Drawingof the Water.,The Gemara wonders: bIs that so? But didn’t Rabbi Yoḥa say:One who took ban oath that I will not sleep three days, one flogs himimmediately for taking an oath in vain, band hemay bsleep immediatelybecause it is impossible to stay awake for three days uninterrupted. bRather, this is whatRabbi Yehoshua bis saying: We did not experience the sense ofactual bsleep, because they wouldmerely bdoze on each other’s shoulders.In any case, they were not actually awake for the entire week.,§ The mishna continues: The musicians would stand on the bfifteen stairsthat descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms. bRav Ḥisda said to one of the Sages who was organizing iaggadabefore him: Did you hearwith regard to bthese fifteenSongs of bAscentsin Psalms, bcorresponding to what did David say them? He said to himthat bthisis what bRabbi Yoḥa said: At the time that David dug the drainpipesin the foundation of the Temple, the waters of bthe depths rose and sought to inundate the world.Immediately, bDavid recited the fifteenSongs of the bAscents and caused them to subside.Rav Ḥisda asked: bIf so,should they be called bfifteenSongs of the bAscents? They should have beencalled Songs of the bDescents. /b,Rav Ḥisda continued and bsaid to him: Since you reminded meof this bmatter, this iswhat bwasoriginally bstated: At the time that David dug the drainpipes,the waters of bthe depths rose and sought to inundate the world. David said: Is there anyone who knows whether it is permitted to write thesacred bname /b


Subjects of this text:

subject book bibliographic info
ahadboi Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
berekhia (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 207
beth-el, language of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 207
blasphemy Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27
breast, breasts, not considered always as sexually arousing Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
breast, breasts, uncovering, as anti-male protest Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
breast, breasts, uncovering, as provocative rebuke Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
breast, breasts, uncovering Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
breast, breasts, versus vagina Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
breast, breasts of sotah, publicly bared Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
choricius of gaza Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 82
cohen, shaye Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 82
creation, abyss of Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27
creation, act of Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27
creation Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27
david Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 127
divine/god, command Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 207
divine/god, roar Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 207
divine name Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27
divine names, as icon Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27
divine names, creative power of Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27
divine names, rabbinic interpretation of Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27
eros Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 207
fischel, henry Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 82
flood Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 127, 129
gemulav, bounties Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
halbertal, moshe Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
halevi, elimelech epstein Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
hierarchy, order Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
hisda, his advice to his daughters Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
ila, who perverted the ways of his mother Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
infant, suckling infant who have not been weaned Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
infant Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
jaffee, martin Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 82
john Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 127
judah bar ilai (tanna) Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
kennedy, george Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 82
king, narrative Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 129
letters, as powerful as name Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27
lev, hebrew for heart Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
leviathan, eros of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 207
lieberman, saul Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
logos Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 129
mayim mearerim (the water of bitterness) Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
moses Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 129
mother of r. ahadboi Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
name (divine), power of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 127
oaths Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27
okeanos Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 129
olal (infant) Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
penella, robert, x Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 82
pharisees Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 82
procopius Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 82
pseudo-democritus Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27
rashi (shlomo yitzhaki) Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
rhetorical schools Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 82
sarah, suckled isaac in public view Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
sea, boundaries Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 127, 129, 207
sea, divine strife with Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 129
semiotics Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27
sermon' Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 82
sheshet (amora) Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
sokoloff, michael Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
sotah, her breast are publicly bared Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
stahl, abraham Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
study hall (beit midrash) Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
swallowing, divine strife with Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 127
tabernacle Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 129
tanninim Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 207
targums Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27
tehom Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 127, 129
temple, founding of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 127, 129, 207
torah, power of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 129
urzeit Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 207
waters, crying Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 207
waters, lower Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 207
waters, rebuke Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 207
waters, separation Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 207
waters, upper Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 207
withdrawal, ͗eben shetiyah Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 129
words, power of Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27
world, destruction of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 127
world, establishment of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 129
world, stabilization Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 127, 129
yalom, marilyn Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
yanuka (a suckling) Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145
yudan (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 207