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Tiresias: The Ancient Mediterranean Religions Source Database



10947
Tosefta, Kilayim, 5.6
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1. Hebrew Bible, Psalms, 128.3 (9th cent. BCE - 3rd cent. BCE)

128.3. אֶשְׁתְּךָ כְּגֶפֶן פֹּרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ בָּנֶיךָ כִּשְׁתִלֵי זֵיתִים סָבִיב לְשֻׁלְחָנֶךָ׃ 128.3. Thy wife shall be as a fruitful vine, in the innermost parts of thy house; Thy children like olive plants, round about thy table."
2. Mishnah, Berachot, 5.5, 8.2 (1st cent. CE - 3rd cent. CE)

5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”" 8.2. Bet Shammai says: they wash their hands and then they pour the cup [of wine]. Bet Hillel says: they pour the cup [of wine] and then they wash their hands."
3. Mishnah, Ketuvot, 5.8 (1st cent. CE - 3rd cent. CE)

5.8. If a man provides for his wife through an agent, he must give her [every week] not less than two kavs of wheat or four kavs of barley. Rabbi Yose said: only Rabbi Ishmael, who lived near Edom, granted her a supply of barley. He must also give her half a kav of pulse and half a log of oil; and a kav of dried figs or a maneh of pressed figs, and if he has no [such fruit] he must supply her with a corresponding quantity of other fruit. He must also provide her with a bed, a mattress and a mat. He must also give her a hat for her head and a girdle for her loins; shoes, from festival to festival; and clothing worth fifty zuz every year. She is not to be given new [clothes] in the summer or worn-out clothes in the winter, but must be given clothes worth fifty zuz during the winter, and she wears them when they are worn-out during the summer; and the worn-out clothes remain her property."
4. Babylonian Talmud, Betzah, None (3rd cent. CE - 6th cent. CE)

32b. דקמתקן מנא באור נמי קא מתקן מנא תני ר' חייא חותכה באור בפי שתי נרות אמר רב נתן בר אבא אמר רב מוחטין את הפתילה ביום טוב מאי מוחטין אמר רב חנינא בר שלמיא (משמיה דרב) לעדויי חושכא,תני בר קפרא ו' דברים נאמרו בפתילה ג' להחמיר וג' להקל להחמיר אין גודלין אותה לכתחלה ביו"ט ואין מהבהבין אותה באור ואין חותכין אותה לשנים להקל ממעכה ביד ושורה בשמן וחותכה באור בפי שתי נרות,ואמר רב נתן בר אבא אמר רב עתירי בבל יורדי גיהנם הם כי הא דשבתאי בר מרינוס אקלע לבבל בעא מנייהו עסקא ולא יהבו ליה מזוני מיזן נמי לא זינוהו,אמר הני מערב רב קא אתו דכתיב (דברים יג, יח) ונתן לך רחמים ורחמך כל המרחם על הבריות בידוע שהוא מזרעו של אברהם אבינו וכל מי שאינו מרחם על הבריות בידוע שאינו מזרעו של אברהם אבינו,ואמר רב נתן בר אבא אמר רב כל המצפה על שלחן אחרים עולם חשך בעדו שנאמר (איוב טו, כג) נודד הוא ללחם איה ידע כי נכון בידו יום חשך רב חסדא אמר אף חייו אינן חיים,ת"ר ג' חייהן אינם חיים ואלו הן המצפה לשלחן חבירו ומי שאשתו מושלת עליו ומי שיסורין מושלין בגופו ויש אומרים אף מי שאין לו אלא חלוק אחד ות"ק אפשר דמעיין במניה:, big strongמתני׳ /strong /big אין שוברין את החרס ואין חותכין הנייר לצלות בו מליח,ואין גורפין תנור וכירים אבל מכבשין,ואין מקיפין שתי חביות לשפות עליהן את הקדרה ואין סומכין את הקדרה בבקעת וכן בדלת ואין מנהיגין את הבהמה במקל ביום טוב ורבי אלעזר בר' שמעון מתיר:, big strongגמ׳ /strong /big מ"ט משם דקא מתקן מנא,ואין גורפין תנור וכירים תני רב חייא בר יוסף קמיה דרב נחמן ואם אי אפשר לאפות אלא אם כן גורפו מותר דביתהו דר' חייא נפל לה אריחא בתנורא ביומא טבא אמר לה ר' חייא חזי דאנא רפתא מעלייתא בעינא א"ל רבא לשמעיה טוי לי בר אווזא ואזדהר מחרוכא,א"ל רבינא לרב אשי אמר לן רב אחא מהוצל דמר שרקין ליה תנורא ביומא טבא אמר ליה אנן ארקתא דפרת סמכינן והנ"מ הוא דצייריה מאתמול אמר רבינא וקטמא שרי:,ואין מקיפין שתי חביות: אמר רב נחמן אבנים של בית הכסא מותר לצדדן ביום טוב איתיביה רבה לרב נחמן אין מקיפין שתי חביות לשפות עליהן את הקדרה אמר ליה שאני התם משום דקא עביד אהלא,א"ל רבה זוטא לרב אשי אלא מעתה בנה אצטבא ביו"ט דלא עביד אהלא הכי נמי דשרי א"ל התם בנין קבע אסרה תורה בנין עראי לא אסרה תורה וגזרו רבנן על בנין עראי משום בנין קבע והכא משום כבודו לא גזרו ביה רבנן,אמר רב יהודה האי מדורתא מלמעלה למטה שרי מלמטה למעלה אסור 32b. Is it because bhethereby bmends a vessel?If so, when one cuts it bin the fire, he is also preparing a vesselfor use. bRabbi Ḥiyya taughtin explanation: bHe cuts it by fire in the mouth of two candles.In other words, he does not simply cut a wick, but rather inserts a long wick into two lamps, which he subsequently lights in the middle. This indeed leads to the formation of two separate wicks, but only as a result of kindling two lamps. bRav Natan bar Abba saidthat bRav said: One may imoḥeta wick on a Festival.The term imoḥetwas unknown, and the Gemara therefore asks: bWhat isthe meaning of the word imoḥet /i? Rav Ḥanina bar Shelemya said in the name of Rav: To remove the dark;in other words, it is permitted to remove the burnt, charcoaled section to make the lamp shine more brightly., bBar Kappara taught: Six matters were stated with regard tothe ihalakhotof ba wickon a Festival, bthreeof which bare to be stringent and threeof which bare to be lenient.The three ihalakhot bto be stringentare: bOne may not spinor twist bit iab initioon a Festival, and one may not singe it in firebefore lighting it so that it will burn well, band one may not cut it into two.The three ihalakhot bto be lenientare: bOne may crush it by hand,as although it is prohibited to twist it into a wick, one may adjust its shape in an unusual manner; band one may soak it in oilso that it will later burn well; band one may cut it by fire in the mouth of two candles. /b,§ After citing one teaching in the name of Rav Natan bar Abba, the Gemara quotes a few more statements attributed to the same scholar. Since he is not mentioned often, Rav Natan’s teachings are arranged together, so that they can be remembered more easily. bRav Natan bar Abba saidthat bRav said: The wealthyJews bof Babylonia will descend to Gehennabecause they do not have compassion on others. This is illustrated by incidents bsuch as this: Shabbetai bar Marinus happened to come to Babylonia. He requestedtheir participation in ba business venture,to lend him money and receive half the profits in return, band they did not giveit to bhim.Furthermore, when he asked them bto sustain him with food, they likewise refused to sustain him. /b, bHe said: Thesewealthy people are not descendants of our forefathers, bbut they came from the mixed multitude, as it is written: “And show you compassion, and have compassion upon you,and multiply you, as He has sworn to your fathers” (Deuteronomy 13:18), from which it is derived: bAnyone who has compassionfor God’s bcreatures, it is known that he is of the descendants of Abraham, our father, and anyone who does not have compassionfor God’s bcreatures, it is known that he is not of the descendants of Abraham, our father.Since these wealthy Babylonians do not have compassion on people, clearly they are not descended from Abraham, Isaac, and Jacob.,This is another teaching that bRav Natan bar Abba saidthat bRav said: Whoever looks to the table of othersfor his sustece, bthe world is dark for him.Everything looks bleak and hopeless to him, bfor it is stated: “He wanders abroad for bread: Where is it? He knows the day of darkness is ready at his hand”(Job 15:23). bRav Ḥisda said: Even his life is no life,as he receives no satisfaction from it.,In support of this last claim, the Gemara cites a ibaraitain which bthe Sages taught:There are bthreewhose blives are not lives, and they are as follows: One who looks to the table of othersfor his sustece; band one whose wife rulesover bhim; and one whose body is ruled by suffering. And some say: Even one who has only one robe.Since he cannot wash it properly, he suffers from lice and dirt. The Gemara comments: bAnd the first itanna /i,who did not include such a person, maintains: bIt is possiblefor him bto examine his clothesand remove the lice, which would alleviate his suffering., strongMISHNA: /strong bOne may not break earthenwareon a Festival. bAnd one may not cut paper in order to roast saltedfish bon it.Earthenware shards or pieces of paper that have been soaked in water were placed on the metal surface or in the oven in which the fish was roasted, so that it would not be burned by the heat., bAnd one may not sweep outanything that has fallen into ban oven or stovethat interferes with the baking, such as plaster. bBut one may press downand flatten any accumulated dust and ashes at the bottom of the oven, which might prevent it from lighting properly., bAnd one may not draw two barrels togetherin order bto place a pot on them,so that its contents will be cooked by a fire lit between the barrels. bAnd one may not prop a potthat does not stand straight bwith a piece of wood,in order to prevent it from falling. bAnd similarly, with a door. And one may not lead an animal with a stickin the public domain bon a Festival; and Rabbi Elazar, son of Rabbi Shimon, permitsit., strongGEMARA: /strong With regard to the issue of breaking earthenware and cutting paper, the Gemara explains: bWhat is the reasonfor this prohibition? bBecause oneis thereby bpreparing a vesselfor use.,It was taught in the mishna: bAnd one may not sweep out an oven or stove. Rabbi Ḥiyya bar Yosef taught before Rav Naḥman: And if it is not possible to bake unless one sweeps it out, it is permitted.The Gemara relates an incident with regard bto the wife of Rabbi Ḥiyya: A part of a brick fell intoher boven on a Festival,preventing her from baking. bRav Ḥiyya said to her: See,you should know that bI want good-quality bread.He thereby stated that it would be impossible unless she removed the brick, making it permissible for her to do so. Similarly, bRava said to his attendant: Roast for me a duckin an oven, band be careful not to singeit. He thereby implied that the attendant may remove all impediments from the oven in order to fulfill this requirement because otherwise it would not be possible to cook without singeing.,In a related case, bRavina said to Rav Ashi: Rav Aḥa from Hutzal said to us that the master,Rav Ashi, allows his attendants bto plasterthe mouth of bthe oven for him on a Festival.This was done in order to ensure that the roasted or cooked dish would be fully prepared. Why does this not constitute the prohibited labor of kneading on a Festival? bHe said to him: We rely on the bank of the EuphratesRiver. We avoid the labor of kneading by taking sufficiently kneaded mud from the riverbank. The Gemara comments: bAnd this applies only when one wrappedor made some mark on the mud bthe day before,so that it not be imuktze /i. bRavina said: Andas for kneading with bashesfor this purpose, it is bpermitted,since the labor of kneading does not apply to ashes.,§ It was taught in the mishna: bOne may not draw two barrels togetherin order to place a pot on them. bRav Naḥman said:With regard to large bstones of a lavatory,upon which one sits to attend to his needs, bit is permitted to put them togetherin the proper manner, so that they may be used bon a Festival. Rabba raised an objection to Rav Naḥman:Wasn’t it taught that bone may not draw two barrels togetherin order bto place a pot on them?This seems to indicate that any arrangement resembling building is prohibited. bHe said to him: There,with regard to barrels, bit is different, because one makes a tent.It is not the drawing of the barrels close together that is prohibited. Rather, the placement of the pot over them forms a kind of covering, which is similar to building a tent., bRabba the Younger,so called to distinguish him from the more famous iamoraknown as Rabba, bsaid to Rav Ashi: However, ifthat is bso,then if, bon a Festival, one builta solid bbench [ iitztaba /i],without a gap below the seat, a situation in which bone does not make a tent, so too,will you say bthat it is permitted? He said to him:The two cases are not comparable: bThere,with regard to a proper construction, such as a bench, bthe Torah prohibitederecting ba permanent construction,but bthe Torah did not prohibiterecting ba temporary construction. The Sages,however, bdecreed againstcreating ba temporary constructionon a Festival bdue to a permanent construction.However, bhere,with regard to a lavatory, bdue to the dignityof the user, bthe Sages did not decree with regard to it. /b, bRav Yehuda said:With regard to bthis bonfire,in which the wood is arranged in the form of a house, if one arranges it bfrom above to below it is permitted,as this is not the regular manner of building. However, if one prepares it in the usual fashion, bfrom below to above, it is prohibited,for this is considered building.
5. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE)

49b. כמאן מצלינן על קצירי ועל מריעי [כמאן כר' יוסי] מדאמר קצירי ומריעי שמע מינה קצירי קצירי ממש מריעי רבנן:,ומותר בעבה: מתני' דלא כבבלאי דאמר ר' זירא בבלאי טפשאי דאכלי לחמא בלחמא,א"ר חסדא דמשאיל להון להלין נקדני דהוצל הדין דייסא היכין מעלי למיכלה דחיטי בלחמא דחיטי ודשערי בלחמא דשערי או דלמא דחיטי בדשערי ודשערי בדחיטי,רבא אכליה בחסיסי רבה בר רב הונא אשכחי' לרב הונא דקאכיל דייסא באצבעתיה אמ' ליה אמאי קאכיל מר בידיה א"ל הכי אמר רב דייסא באצבעתא בסים וכל דכן בתרתין וכל דכן בתלת,אמר ליה רב לחייא בריה וכן אמר ליה רב הונא לרבה בריה מזמנים לך למיכל דייסא עד פרסה למיכל בישרא דתורא עד תלתא פרסין אמר ליה רב לחייא בריה וכן א"ל רב הונא לרבה בריה כל מידעם לא תפלוט קמיה רבך לבר מן קרא ודייסא שהן דומין לפתילתא של אבר ואפילו קמי שבור מלכא פלוט,רבי יוסי ורבי יהודה חד אכיל דייסא באצבעתיה וחד אכיל בהוצא א"ל דאכיל בהוצא לדאכיל באצבעתיה עד מתי אתה מאכילני צואתך אמר ליה דאכיל באצבעתיה לדאכיל בהוצא עד מתי אתה מאכילני רוקך,רבי יהודה ורבי שמעון אייתו לקמייהו בלוספיין רבי יהודה אכל ר' שמעון לא אכל א"ל רבי יהודה מאי טעמא לא אכיל מר אמר ליה ר' שמעון אלו אין יוצאין מבני מעים כל עיקר אמר ליה רבי יהודה כ"ש שנסמוך עליהן למחר,רבי יהודה הוה יתיב קמיה דר' טרפון אמר ליה רבי טרפון היום פניך צהובין אמר ליה אמש יצאו עבדיך לשדה והביאו לנו תרדין ואכלנום בלא מלח ואם אכלנום במלח כל שכן שהיו פנינו צהובין,אמרה ההיא מטרוניתא לרבי יהודה מורה ורוי אמר לה הימנותא בידא דההיא איתתא אי טעימנא אלא קידושא ואבדלתא וארבעה כסי דפסחא וחוגרני צידעי מן הפסח עד העצרת אלא (קהלת ח, א) חכמת אדם תאיר פניו,אמר לי' ההוא צדוקי לרבי יהודה פניך דומין אי כמלוי רבית אי כמגדלי חזירין א"ל ביהודאי תרוייהו אסירן אלא עשרים וארבעה בית הכסא אית לי מן ביתא עד בי מדרשא וכל שעה ושעה אני נכנס לכל אחד ואחד,ר' יהודה כד אזיל לבי מדרשא שקיל גולפא על כתפיה אמר גדולה מלאכה שמכבדת את בעליה רבי שמעון שקיל צנא על כתפיה אמר גדולה מלאכה שמכבדת את בעליה,דביתהו דרבי יהודה נפקת נקטת עמרא עבדה גלימא דהוטבי כד נפקת לשוקא מיכסיא ביה וכד נפיק רבי יהודה לצלויי הוה מיכסי ומצלי וכד מיכסי ביה הוה מברך ברוך שעטני מעיל,זימנא חדא גזר רבן שמעון בן גמליאל תעניתא ר' יהודה לא אתא לבי תעניתא אמרין ליה לא אית ליה כסויא שדר ליה גלימא ולא קביל 49b. bIn accordance with whoseopinion bdo we prayevery day bfor the sick and for the suffering? In accordance with whoseopinion? bIn accordance withthe opinion of bRabbi Yosei,who holds that one is judged every day, not only on Rosh HaShana, and therefore it is appropriate to pray for people every day. bFromthe fact bthat he said: The sick and the suffering,one can blearn fromhis statement that the term: bThe sick,is referring to bactual sickpeople, while the term: bThe suffering,is referring to bthe Sages,who typically are physically frail.,§ It is stated in the mishna that one who vowed that loose cooked food is forbidden to him is bpermitted totaste ba thickcooked food. The Gemara comments: bThe mishna is not in accordance with thecustom of the bBabylonians, as Rabbi Zeira said: Babylonians are foolish, as they eat bread with bread.They eat thick porridge with their bread, which is essentially eating one kind of bread with another. According to their custom, one who vows that cooked foods are forbidden to him is prohibited from eating even a thick cooked food.,In that context, bRav Ḥisda said that those fastidiousresi-dents bof Huzal,Babylonia bwere asked: How is it best to eat this porridge?Should bwheatporridge be eaten bwith wheat bread and barleyporridge bwith barley bread, or perhaps wheatporridge should be eaten bwith barleybread band barleyporridge bwith wheatbread?,The Gemara relates: bRava would eathis bread bwith iḥasisei /i,a porridge made of toasted barley grains. bRabba, son of Rav Huna, found Rav Huna eating porridge with his fingers. He said to him: Why is the Master eating with his hands?Rav Huna bsaid to him: Thisis what bRav said: Porridgeeaten bwith a finger is tasty, and all the more soif it is eaten bwith twofingers, band all the more so with three.It is more enjoyable to eat porridge with your hands., bRav said to his son Ḥiyya, and Rav Huna similarly said to his son Rabba:If byou are invited to eat porridge,for such a meal you should travel bup tothe distance of ba parasang [ iparsa /i].If you are invited bto eat ox meat,you should travel bup to three parasangs. Rav said to his son Ḥiyya, and Rav Huna similarly said to his son Rabba: You should not spit out anything before your teacher,as this is disrespectful, bapart from gourd and porridge, as they are likea burning blead wickin the intestines when they cannot be digested, bandtherefore bspitthem bout even before King Shapur,due to the danger involved.,The Gemara relates more incidents: bRabbi Yosei and Rabbi Yehudadined together. bOneof them bate porridge with his fingers, andthe other bone ate with a fork [ ihutza /i].The one bwho was eating with a fork said tothe one bwho was eating with his fingers: For how long will youkeep bfeeding me your filth?Must I keep eating off of your dirty fingernails? The one bwho was eating with his fingers said tothe one bwho was eating with a fork: For how long will youkeep bfeeding me your spittle,as you eat with a fork which you then put back in the common bowl.,iBelospayin /i,a type of figs, bwere brought before Rabbi Yehuda and Rabbi Shimon. Rabbi Yehuda atethem, but bRabbi Shimon did not eatthem. bRabbi Yehuda said to him: What is the reasonthat the bMaster is not eating? Rabbi Shimon said to him: These do not leave the intestines at all.They remain undigested. bRabbi Yehuda said to him:If so, ball the more that one can rely on themto feel full btomorrow. /b, bRabbi Yehuda was sitting before Rabbi Tarfon. Rabbi Tarfon said to him: Your face today is ruddy,i.e., a rosy, healthy color. Rabbi Yehuda bsaid to him: Last night your servants,i.e., we students, bwent out to the field, and beets were brought to us, and we ate them without salt.This is the reason for our healthy complexion. bAnd had we eaten them with salt, all the more so would our faces have been ruddy. /b,The Gemara cites related incidents: bA certaingentile blady [ imatronita /i] said to Rabbi Yehuda,whose face was ruddy: How can one bteachthe Jews bandbe ba drunkat the same time? bHe said to her:I place my bintegrity in the hands of this womanand should no longer be deemed credible bif Iever btasteany wine bexceptfor that of ikiddush /i, ihavdala /i, and the four cups of Passover. Andafter I drink those four cups bI tie my temples from Passover to iShavuot /i,as wine gives me a headache. bRather,my complexion is explained by the verse b“A man’s wisdom makes his face to shine”(Ecclesiastes 8:1)., bA certain heretic said to Rabbi Yehuda: Your face is similar either to usurers or to pig breeders.These people would earn a good living without expending much energy, which gave them plump, healthy complexions. Rabbi Yehuda bsaid to him: Bothof these occupations bare prohibited to Jews. Rather,my face is ruddy because bI have twenty-four bathroomson the way bfrom my home to the study hall, and all the time I enter each and every oneof them. He did not suffer from constipation, which had a beneficial effect on his complexion.,§ The Gemara relates: bWhen Rabbi Yehuda would go to the study hall he would carry a pitcher [ igulefa /i] on his shoulderto sit on, bsaying: Labor is great, as it brings honor to the laborerwho performs bit.It brought him honor by enabling him to avoid sitting on the floor of the study hall. Similarly, bRabbi Shimon would carry a basket on his shoulder, saying: Labor is great, as it brings honor to the laborerwho performs bit. /b,The Gemara further relates: bRabbi Yehuda’s wife went outto the market, bcollected wool,and bmade a thick [ ihutevei /i] cloak. When she would go out to the market she would cover herself with it, and when Rabbi Yehuda would go out to pray he would cover himselfwith the cloak band pray. And when hewould bcover himself with it he would recite the blessing: Blessed is He who wrapped me in a coat,as he took much pleasure in it.,On bone occasion Rabban Shimon ben Gamliel,the iNasi /i, bdecreed a fast. Rabbi Yehuda did not come to the house of the fast,where everyone gathered. The people bsaid toRabban Shimon ben Gamliel: Rabbi Yehuda bdoes not havea dignified garment to bcoverhimself with, and therefore he shies away from public events. Rabban Shimon ben Gamliel bsent him a cloakof his own, bbutRabbi Yehuda bdid not acceptthis gift.
6. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

20a. תוקפו של בועז ענוותנותו של פלטי בן ליש כדאמרן,אמר רבי יוחנן מאי דכתיב (משלי לא, כט) רבות בנות עשו חיל ואת עלית על כולנה רבות בנות עשו חיל זה יוסף ובועז ואת עלית על כולנה זה פלטי בן ליש,אמר רבי שמואל בר נחמן אמר רבי יונתן מאי דכתיב (משלי לא, ל) שקר החן והבל היופי שקר החן זה יוסף והבל היופי זה בועז יראת ה' היא תתהלל זה פלטי בן ליש,דבר אחר שקר החן זה דורו של משה והבל היופי זה דורו של יהושע יראת ה' היא תתהלל זה דורו של חזקיה,דבר אחר שקר החן זה דורו של משה ויהושע והבל היופי זה דורו של חזקיה יראת ה' היא תתהלל זה דורו של ר' יהודה ברבי אילעאי אמרו עליו על רבי יהודה ברבי אילעאי שהיו ששה תלמידים מתכסין בטלית אחת ועוסקין בתורה:, big strongמתני׳ /strong /big מת לו מת אינו יוצא מפתח פלטרין שלו רבי יהודה אומר אם רוצה לצאת אחר המיטה יוצא שכן מצינו בדוד שיצא אחר מיטתו של אבנר שנאמר (שמואל ב ג, לא) והמלך דוד הולך אחר המיטה א"ל לא היה הדבר אלא לפייס את העם וכשמברין אותו כל העם מסובין על הארץ והוא מיסב על הדרגש:, big strongגמ׳ /strong /big תנו רבנן מקום שנהגו נשים לצאת אחר המיטה יוצאות לפני המיטה יוצאות ר' יהודה אומר לעולם נשים לפני המיטה יוצאות שכן מצינו בדוד שיצא אחר מיטתו של אבנר שנאמר (שמואל ב ג, לא) והמלך דוד הולך אחר המיטה,אמרו לו לא היה הדבר אלא לפייס את העם ונתפייסו שהיה דוד יוצא מבין האנשים ונכנס לבין הנשים ויצא מבין הנשים ונכנס לבין האנשים שנאמר (שמואל ב ג, לז) וידעו כל העם וכל ישראל כי לא היתה מהמלך להמית את אבנר,דרש רבא מאי דכתיב (שמואל ב ג, לה) ויבא כל העם להברות את דוד כתיב להכרות וקרינן להברות בתחלה להכרותו ולבסוף להברותו,אמר רב יהודה אמר רב מפני מה נענש אבנר מפני שהיה לו למחות בשאול ולא מיחה ר' יצחק אמר מיחה ולא נענה ושניהן מקרא אחד דרשו (שמואל ב ג, לג) ויקונן המלך אל אבנר ויאמר הכמות נבל ימות אבנר ידיך לא אסורות ורגליך לא לנחשתים הוגשו,מאן דאמר לא מיחה הכי קאמר ידיך לא אסורות ורגליך לא לנחשתים הוגשו מאי טעמא לא מחית (שמואל ב ג, לד) כנפול לפני בני עולה נפלת ומ"ד מיחה ולא נענה איתמהויי מתמה הכמות נבל ימות ידיך לא אסורות ורגליך לא לנחשתים מכדי מחויי מחית מ"ט כנפול לפני בני עולה נפלת,למאן דאמר מיחה מ"ט איענש א"ר נחמן (ברבי) יצחק ששהא מלכות בית דוד שתי שנים ומחצה:,וכשמברין אותו כו': מאי דרגש אמר עולא ערסא דגדא א"ל רבנן לעולא מי איכא מידי דעד האידנא לא אותביניה והשתא מותבינן ליה,מתקיף לה רבא מאי קושיא דילמא מידי דהוה אאכילה ושתיה דעד האידנא לא אכילניה ולא אשקיניה השתא קא מוכלינן ליה וקא משקינן ליה אלא אי קשיא הא קשיא דרגש אינו צריך לכפותו אלא זוקפו ואי ס"ד ערסא דגדא אמאי אינו צריך לכפותו והתניא הכופה את מטתו לא מטתו בלבד הוא כופה אלא כל מטות שיש לו בתוך ביתו הוא כופה,מאי קושיא דילמא מידי דהוה אמטה מיוחדת לכלים דקתני אם היתה מיוחדת לכלים אינו צריך לכפותה אלא אי קשיא הא קשיא רשב"ג אומר דרגש מתיר קרביטין והוא נופל מאיליו ואי סלקא דעתך ערסא דגדא קרביטין מי אית ליה,אלא כי אתא רבין אמר אמר לי ההוא מרבנן ורב תחליפא שמיה דהוה שכיח בשוקא דגילדאי ואמר ליה מאי דרגש ערסא דצלא א"ר ירמיה א"ר יוחנן דרגש 20a. bBoaz’s poweris the bhumility of Palti, son of Laish, as we said,for he conquered his desire not only for one night, as Boaz did, but for many nights, bRabbi Yoḥa says: Whatis the meaning of that bwhich is written: “Many daughters have done valiantly, but you excel above them all”(Proverbs 31:29)? b“Many daughters have done valiantly”; thisis a reference to bJoseph and Boaz. “But you excel above them all”; thisis a reference to bPalti, son of Laish,who exceeded Joseph and Boaz in restraint, as discussed above., bRabbi Shmuel bar Naḥman saysthat bRabbi Yonatan says: Whatis the meaning of that bwhich is written: “Grace is deceitful, and beauty is vain,but a woman who fears the Lord, she shall be praised” (Proverbs 31:30). b“Grace is deceitful”; thisis a reference to bJoseph. “And beauty is vain”; thisis a reference to bBoaz. “Who fears the Lord, she shall be praised”; thisis a reference to bPalti, son of Laish,who did not sin with Michal. Although the behavior of Joseph and Boaz is commendable, it is “deceitful” and “vain” relative to that of Palti ben Laish., bAlternatively: “Grace is deceitful”; thisis a reference to bthe generation of Moses. “And beauty is vain”; thisis a reference to bthe generation of Joshua. “Who fears the Lord, she shall be praised”; thisis a reference to bthe generation of Hezekiah.Although the studying of Torah during the generations of Moses and Joshua was commendable, it was “deceitful” and “vain” relative to that of the generation of Hezekiah, during which the people studied Torah assiduously, despite the suffering caused by of war and foreign rule., bAlternatively: “Grace is deceitful”; thisis a reference to bthe generation of Moses and Joshua. “And beauty is vain”; thisis a reference to bthe generation of Hezekiah. “Who fears the Lord, she shall be praised”; thisis a reference to bthe generation of Rabbi Yehuda, son of Rabbi Ilai,who lived after the decrees of Hadrian, when the people were impoverished and oppressed. bIt was said about Rabbi Yehuda, son of Rabbi Ilai, that sixof his bstudents would cover themselves with one garment,due to their poverty, bandnevertheless they would bengage in Torahstudy. Although the studying of Torah during the generations of Moses, Joshua, and Hezekiah was commendable, it was “deceitful” and “vain” relative to that of the people in the generation of Rabbi Yehuda, son of Rabbi Ilai, who studied Torah despite their hardships., strongMISHNA: /strong If a relative bofthe king bdies, he does not emerge from the entrance of his palace [ ipalterin /i],as it does not befit one of his stature to accompany the deceased. bRabbi Yehuda says: If he wishes to follow the bier, he followsit, bas that is what we foundwith regard btoKing bDavid, who followed the bier of Abner. As it is stated: “And King David followed the bier”(II Samuel 3:31). The Sages bsaid toRabbi Yehuda: bThe matter was only to appease the people,so that they should not suspect David of ordering Abner’s death. bAnd whenthe people bcomfortthe king with the meal of comfort, ball the people recline on the ground, and he reclines on the idargash /i. /b, strongGEMARA: /strong bThe Sages taughtin a ibaraita /i: In ba place where women were accustomed to follow the bier, they would followit, and the men would walk in front of the bier, and if the women were accustomed to walk bin front of the bier, they would goin front of it. bRabbi Yehuda says: Women always go in front of the bier, as that is what we found with regard toKing bDavid, who followed the bier of Abner, as it is stated: “And King David followed the bier,”and presumably David did not go among the women.,The Sages bsaid to him: The matter was only to appease the people, and they were appeased. As David would go out from among the men and go in among the women, and went out from among the women and went in among the men, as it is stated: “So all the people and all Israel understoodthat day bthat it was not from the king to slay Abner,son of Ner” (II Samuel 3:37)., bRava interpreteda verse bhomiletically: Whatis the meaning of that bwhich is written: “And all the people came to comfort David”(II Samuel 3:35)? bIt is written: “To destroy [ ilehakhrot /i],” and we read: “To comfort [ ilehavrot /i],”meaning, bin the beginningthey wanted bto destroy him,as they suspected him of ordering Abner’s assassination, band ultimately,when they saw that he was truly mourning, they decided bto comfort him. /b, bRav Yehuda saysthat bRav says: For whatreason bwas Abner punishedby being killed? It is bbecause he should have protested to Saulabout the killing of the priests of Nob (see I Samuel 22:17–19), bbut he did not protest. Rabbi Yitzḥak says: He did protest,so that is not the reason for his death, bbut he was not answered. And both ofthese Sages binterpreted one verse: “And the king lamented for Abner, and said: Should Abner die as a churl dies? Your hands were not bound, nor your feet put into fetters;as a man falls before the children of iniquity, so did you fall” (II Samuel 3:33–34).,The Gemara explains how each Sage understands the verse: bThe one who says he did not protestexplains that bthisis what the verse bis saying:As b“your hands were not bound, nor your feet put into fetters,” what is the reason you did not protestagainst Saul? Therefore, since you could have protested but did not, then b“as a man falls before the children of iniquity, so did you fall.” And the one who says he protested and was not answeredexplains that this is what the verse is saying: David bwondered: “ShouldAbner bdie as a churl dies? Your hands were not bound, nor your feet put into fetters,” since you protestedat the right time. Since that is the case, bwhat is the reasonthat b“as a man falls before the children of iniquity, so did you fall”? /b,The Gemara asks: bAccording to the one who saysthat Abner bprotested, what is the reason he was punishedwith this death? bRav Naḥman, son of Rabbi Yitzḥak, says:It is bbecause he delayed the kingdom of the house of David two and a half years,by supporting the kingdom of Ish-bosheth, the son of Saul, for this period of time.,§ The mishna teaches: bAnd when they comfortthe king with the meal of comfort, he reclines on the idargash /i. The Gemara asks: bWhatis ba idargash /i? Ulla says: A bed of fortune,which would be designated in houses for decoration and for good fortune, and no one would sit on it. bThe Sages said to Ulla: Is there anythingwhich buntil now we did not authorize one to siton, bbut now,in his time of mourning, bwe seat himon it?, bRava objects to thisquestion: bWhat is the difficultyin this? bPerhapssitting on the idargashis bjust as it is with eating and drinking. As until now, we did not feed him nor give him drink,but bnow,in his time of mourning, bwe feed him and give him drink,in the meal of comfort. bRather, ifit bis difficult, this iswhat is bdifficult,as it is taught in a ibaraita /i: Concerning ba idargash /i,the mourner bis not required to overturn itduring mourning. bRather, he stands it upon its side. bAnd if it enters your mindto say that this is ba bed of fortune, why is he not required to overturn it? But isn’t it taughtin a ibaraita /i: With regard to bone who overturns his bedduring mourning, bnot only does he overturns hisown bbed, but rather he overturns all the beds he has in his house? /b,The Gemara responds: bWhat is the difficultyin this? bPerhapsthe lack of requirement to overturn the idargashis bjust as it is with a bedthat is bdesignated forthe storage of bgarments,and not for sleeping, bas it is taughtin a ibaraita /i: bIf it was designated forthe storage of bgarmentsand not for people to lie down on, bhe is not required to overturn it. Rather, ifit bis difficult, this iswhat is bdifficult,as it is taught in a ibaraita /i: bRabban Shimon ben Gamliel says:One is not required to overturn ba idargash /i.Rather, the mourner bloosens the straps [ ikarvitin /i] and it falls on its own. And if it enters your mindto say that this is ba bed of fortune, doessuch a bed bhave straps? /b, bRather, when Ravin came he said: One of the Sages said to me, and Rav Taḥlifais bhis name, that he was often in the market of the leather workers, and he said to him: Whatis the meaning of idargash /i? A leather bed. Rabbi Yirmeya saysthat bRabbi Yoḥa says:The difference between a bed and a idargashis this: bA idargash/b


Subjects of this text:

subject book bibliographic info
adultery Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
amoraim, palestinian Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
amoraim Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
canaan and canaanites Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
clothing Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 131
creation, of fire Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
creation, of kilayim Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
elijah Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 131
fire, blessing Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
fire, creation of Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
garment Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 131
grafting, as marriage imagery Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
havdalah Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
himation Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 131
jews Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 131
kilayim, as divinely ordained Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
kilayim, minim in discussions of Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
kilayim, moralizing view of Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
kilayim, mules as products of Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
kilayim, non-jewish use of Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
kilayim, post-tannaim Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
kilayim, vineyard Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
minim (species), kilayim and Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
mules, as products of kilayim Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
mules, jewish use of Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
opposition to, as grafting Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
palestine Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 131
sage Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 131
seed, Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
seed, male' Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
sex, and mixed seeds, Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
talit Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 131
woman Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 131
women, philistine Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 140
women Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 131