1. Hebrew Bible, Psalms, 33.15 (9th cent. BCE - 3rd cent. BCE)
| 33.15. הַיֹּצֵר יַחַד לִבָּם הַמֵּבִין אֶל־כָּל־מַעֲשֵׂיהֶם׃ | 33.15. He that fashioneth the hearts of them all, That considereth all their doings." |
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2. Hebrew Bible, 1 Kings, 1.33 (8th cent. BCE - 5th cent. BCE)
| 1.33. וַיֹּאמֶר הַמֶּלֶךְ לָהֶם קְחוּ עִמָּכֶם אֶת־עַבְדֵי אֲדֹנֵיכֶם וְהִרְכַּבְתֶּם אֶת־שְׁלֹמֹה בְנִי עַל־הַפִּרְדָּה אֲשֶׁר־לִי וְהוֹרַדְתֶּם אֹתוֹ אֶל־גִּחוֹן׃ | 1.33. And the king said unto them: ‘Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon." |
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3. Hebrew Bible, 1 Samuel, 7.6 (8th cent. BCE - 5th cent. BCE)
| 7.6. וַיִּקָּבְצוּ הַמִּצְפָּתָה וַיִּשְׁאֲבוּ־מַיִם וַיִּשְׁפְּכוּ לִפְנֵי יְהוָה וַיָּצוּמוּ בַּיּוֹם הַהוּא וַיֹּאמְרוּ שָׁם חָטָאנוּ לַיהוָה וַיִּשְׁפֹּט שְׁמוּאֵל אֶת־בְּנֵי יִשְׂרָאֵל בַּמִּצְפָּה׃ | 7.6. And they gathered together to Miżpa, and drew water, and poured it out before the Lord, and fasted on that day, and said there, We have sinned against the Lord. And Shemu᾽el judged the children of Yisra᾽el in Miżpa." |
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4. Hebrew Bible, 2 Kings, 20.20 (8th cent. BCE - 5th cent. BCE)
| 20.20. Now the rest of the acts of Hezekiah, and all his might, and how he made the pool, and the conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah?" |
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5. Hebrew Bible, Isaiah, 8.6 (8th cent. BCE - 5th cent. BCE)
| 8.6. יַעַן כִּי מָאַס הָעָם הַזֶּה אֵת מֵי הַשִּׁלֹחַ הַהֹלְכִים לְאַט וּמְשׂוֹשׂ אֶת־רְצִין וּבֶן־רְמַלְיָהוּ׃ | 8.6. Forasmuch as this people hath refused The waters of Shiloah that go softly, And rejoiceth with Rezin and Remaliah’s son;" |
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6. Hebrew Bible, Zechariah, 14.17 (5th cent. BCE - 4th cent. BCE)
| 14.17. וְהָיָה אֲשֶׁר לֹא־יַעֲלֶה מֵאֵת מִשְׁפְּחוֹת הָאָרֶץ אֶל־יְרוּשָׁלִַם לְהִשְׁתַּחֲוֺת לְמֶלֶךְ יְהוָה צְבָאוֹת וְלֹא עֲלֵיהֶם יִהְיֶה הַגָּשֶׁם׃ | 14.17. And it shall be, that whoso of the families of the earth goeth not up unto Jerusalem to worship the King, the LORD of hosts, upon them there shall be no rain." |
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7. Josephus Flavius, Jewish Antiquities, 13.372 (1st cent. CE - 1st cent. CE)
| 13.372. 5. As to Alexander, his own people were seditious against him; for at a festival which was then celebrated, when he stood upon the altar, and was going to sacrifice, the nation rose upon him, and pelted him with citrons [which they then had in their hands, because] the law of the Jews required that at the feast of tabernacles every one should have branches of the palm tree and citron tree; which thing we have elsewhere related. They also reviled him, as derived from a captive, and so unworthy of his dignity and of sacrificing. |
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8. Josephus Flavius, Jewish War, 5.410 (1st cent. CE - 1st cent. CE)
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9. Mishnah, Rosh Hashanah, 1.2 (1st cent. CE - 3rd cent. CE)
| 1.2. At four set times the world is judged:On Pesah in respect to the produce. On Shavuot in respect to the fruit of the tree. On Rosh Hashanah all the people of the world pass before Him like a division of soldier [a numerus], as it says, “He who fashions the hearts of them all, who discerns all their doings” (Psalms 33:15). And on Sukkot they are judged in respect of rain." |
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10. Mishnah, Sukkah, 4.9-4.10, 5.4 (1st cent. CE - 3rd cent. CE)
| 4.9. How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs." 4.10. As it was performed on weekdays, so was it was performed on Shabbat, save that on the eve of Shabbat he would fill a non-sanctified golden barrel from the Shiloah, and place it in the chamber. If it was poured away or uncovered, he would refill it from the laver, for wine or water which has become uncovered is invalid for the altar." 5.4. Men of piety and good deeds used to dance before them with lighted torches in their hands, and they would sing songs and praises. And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs. Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the cock crowed they sounded a teki'ah [drawn-out blast], a teru'ah [staccato note] and again a teki'ah. When they reached the tenth step they sounded a teki'ah, a teru'ah and again a teki'ah. When they reached the Court [of the Women] they sounded a teki'ah, a teru'ah and again a teki'ah. They would sound their trumpets and proceed until they reached the gate which leads out to the east. When they reached the gate which leads out to the east, they turned their faces from east to west and said, “Our fathers who were in this place ‘their backs were toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east’, but as for us, our eyes are turned to the Lord.” Rabbi Judah said: they used to repeat [the last words] and say “We are the Lord’s and our eyes are turned to the Lord.”" |
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11. Mishnah, Zevahim, 6.2 (1st cent. CE - 3rd cent. CE)
| 6.2. The hatat of a bird was sacrificed by the southwest horn [of the altar]. It is valid [if done] in any place, but this was its [particular] place. That horn served for three things below, and three things above: Below: for the hatat of the bird, For the presenting [of meal-offerings]. And for the residue of the blood. Above: for the pouring out of wine and water, and for the olah of a bird when there was too much on the east." |
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12. New Testament, John, 7.38 (1st cent. CE - 1st cent. CE)
| 7.38. He who believes in me, as the Scripture has said, from within him will flow rivers of living water. |
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13. Tosefta, Rosh Hashanah, 1.11 (1st cent. CE - 2nd cent. CE)
| 1.11. ...\nR. Akiva said, “The Torah said:”\nBring an omer of barley on Pesah the season of barley so that the grain shall be blessed for you\nBring wheat and first fruits on Shavuot the season of the trees so that fruit of the trees will be blessed for you\nBring the water libation on Sukkot so that the water of the rains will be blessed for you\nSay before me:\nMalchuyot, Zichronot and Shofarot\nMalchuyot so that you will crown me before them\nZichronot so that your memories will come before me for the good\nShofarot so that your prayers will ascend with trumpeting |
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14. Tosefta, Sukkah, 3.3, 3.8, 3.11-3.12, 3.14-3.16, 4.1, 4.6 (1st cent. CE - 2nd cent. CE)
| 3.3. Why is the name \"Water Gate\"? It is so called because through it they take the flask of water used for the libation at the Feast. R. Eliezer b. Jacob says of it, \"The waters are dripping, intimating that water oozing out and rising, as if from this flask, will in future days come forth from under the threshold of the Temple, and so it says, ‘When the man went forth eastward with the line in his hand, he measured a thousand cubits, and caused me to pass through the waters, waters that were to the ankles, intimating that a man can pass through waters up to his ankles ; and again he measured a thousand, and caused me to pass through the waters, waters that were to the knees, intimating that a man can pass through waters up to his knees.’”Another interpretation of waters that were to the knees, \"intimating that after they have been blessed, they flow out. Again, he measured a thousand, and caused me to pass through the waters, waters that were to the loins, intimating that a man can pass through waters up to his loins. Afterwards he measured a thousand, and it was a river that I could not pass through. Though one cannot cross it on foot, yet one may be able to do so by swimming; though one cannot cross it in a small boat, as we learn from the Scripture, For the waters were risen, waters to swim in they were risen too high for swimming. Though one cannot cross it in a small boat, yet one may be able to do so in a large boat, as we learn from the Scripture, There shall not go thereon any rowing ship. Though one cannot cross it in a large boat, yet one may be able to do so in a fast sailing vessel, as we learn from the Scripture, And gallant ship shall not pass over it. 2 And so it is said, And it shall come to pass in that day, that living waters shall go out from Jerusalem, half of them toward the eastern sea, and half of them toward the western sea ; in summer and in winter shall it be. It may be other fountains will be mixed with them, as we learn from the Scripture, In that day shall there be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness. Whither do the waters go ? To the Mediterranean, and to the sea of Tiberias, and to the Dead Sea, that their waters may be healed, as it is said : And he said to me, These waters issue forth towards the eastern region that is the Dead Sea ; and shall go down into the Arabah that is the Sea of Tiberias ; and they shall go towards the other sea that is the Mediterranean Sea ; and the waters shall be healed ; and it shall come to pass that every living creature that swarms, in every place whither the river comes, shall live ; and there shall be a very great multitude of fish; for these waters are come hither, that all things may be healed and live, whithersoever the river cometh. And it also says : And it shall come to pass that fishers shall stand by it ; from Engedi even unto Englaim shall be a place for the spreading of nets ; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many. And it also says : But the miry places thereof and the marishes thereof, shall not be healed ; they shall be given for salt. And also : By the river, upon the bank thereof, on this side and on that side, shall grow every tree for meat, whose leaf shall not wither, neither shall the fruit thereof fail ; it shall bring forth first-fruits every month, because the waters thereof issue out of the sanctuary ; and the fruit thereof shall be for meat, and the leaf thereof for healing intimating that all \"the waters of creation\" will come forth as from the mouth of this flask. So the well, which was with Israel in the wilderness, was like a rock of the size of a k'bara, 6 and was oozing out and rising as from the mouth of this flask, travelling with them up the mountains and going down with them to the valleys. Wherever Israel encamped it encamped opposite them before the door of the Tabernacle. The princes of Israel with their slaves surrounded it, and said over it this song, Spring up, O well, sing ye unto it. Then the waters bubbled forth, and rose on high like a pillar; and every one drew out the staff of his tribe and family, as it is said, The well which the princes digged, Which the nobles of the people delved, With the sceptre and with their staves. And from Mattanah to Nahaliel ; and from Nahaliel to Bamoth ; and from Bamoth to the valley, etc. going round every camp of the Lord, and watering all Jeshimon ; and it made mighty streams, as it is said, And streams overflowed. 3 And they were sitting in skiffs, going from place to place, as it is written, They ran in the dry places like a river. If Israel went up on the right, it would come down on the right ; if on the left, it would come down on the left. The waters which emptied themselves from it became a great river, pouring themselves into the Mediterranean, and bringing thence all the precious things of the world, as it is said, These forty years the Lord thy God hath been with thee ; thou hast lacked nothing." 4.1. Formerly when they were beholding the joy at the ceremony of the water drawing, the men were beholding it from within the Temple precincts and the women from without. But when the supreme court saw that they behaved in a frivolous manner they erected three balconies in the court, facing the three sides, that from them the women might behold the rejoicing at the ceremony. So when they were beholding the rejoicing at the ceremony the sexes were not mixed up together." 4.6. Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. " |
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15. Anon., Sifre Deuteronomy, 40 (2nd cent. CE - 4th cent. CE)
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16. Anon., Sifre Numbers, 150, 143 (2nd cent. CE - 4th cent. CE)
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17. Palestinian Talmud, Sukkah, 4.1 (54b) (2nd cent. CE - 5th cent. CE)
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18. Babylonian Talmud, Qiddushin, 73a (3rd cent. CE - 6th cent. CE)
| 73a. חד לכהנים וחד ללוים וחד לישראלים וחד למישרי ממזר בשתוקי וחד למישרי שתוקי בישראל קהל גרים לא איקרי קהל ורבי יהודה כהנים ולוים מחד קהל נפקי אייתר ליה לקהל גרים,ואיבעית אימא ה"נ תרי קהלי נינהו ממזר בשתוקי ושתוקי בישראל מחד קהל נפקא (דברים כג, ג) לא יבא ממזר בקהל ה',ממזר ודאי הוא דלא יבא הא ממזר ספק יבא בקהל ודאי הוא דלא יבא הא בקהל ספק יבא,ואיבעית אימא הני נמי תרי קהלי נינהו וטעמיה דרבי יהודה מהכא (במדבר טו, טו) הקהל חוקה אחת לכם ולגר הגר ולרבי יוסי חוקה אחת הפסיק הענין,אחד גר ואחד עבד משוחרר וחלל מותרין בכהנת מסייעא ליה לרב דאמר רב יהודה אמר רב לא הוזהרו כשירות להנשא לפסולים,דרש ר' זירא במחוזא גר מותר בממזרת רגמוהו כולי עלמא באתרוגייהו אמר רבא מי איכא דדריש מילתא כי האי בדוכתא דשכיחי גיורי דרש רבא במחוזא גר מותר בכהנת טענוהו בשיראי הדר דרש להו גר מותר בממזרת אמרו ליה אפסידתא לקמייתא אמר להו דטבא לכו עבדי לכו אי בעי מהכא נסיב ואי בעי מהכא נסיב,והילכתא גר מותר בכהנת ומותר בממזרת מותר בכהנת לא הוזהרו כשירות להנשא לפסולים ומותר בממזרת כרבי יוסי,אלו הן שתוקי כל שמכיר אמר רבא דבר תורה שתוקי כשר מאי טעמא רוב כשרים אצלה ומיעוט פסולין אצלה,ואי אזלי אינהו לגבה כל דפריש מרובא פריש מאי אמרת דילמא אזלה איהי לגבייהו הוה ליה קבוע וכל קבוע כמחצה על מחצה דמי,והתורה אמרה (דברים כג, ג) לא יבא ממזר ממזר ודאי הוא דלא יבא הא ממזר ספק יבא בקהל ודאי הוא דלא יבא הא בקהל ספק יבא,ומה טעם אמרו שתוקי פסול גזירה שמא ישא אחותו מאביו אלא מעתה שתוקי שתוקית לא ישא שמא ישא אחותו מאביו,כל כי הני מזנו ואזלי בת שתוקית לא ישא שמא ישא אחותו מאביו אלא לא שכיחא ה"נ לא שכיחא,אלא מעלה עשו ביוחסין,ואמר רבא דבר תורה אסופי כשר מאי טעמא אשת איש בבעלה תולה מאי איכא מיעוט ארוסות ומיעוט שהלך בעליהם למדינת הים,כיון דאיכא פנויה ואיכא נמי דמחמת רעבון הוה פלגא ופלגא והתורה אמרה לא יבא ממזר בקהל ה' ממזר ודאי הוא דלא יבא הא ממזר ספק יבא בקהל ודאי הוא דלא יבא הא בקהל ספק יבא,ומה טעם אמרו אסופי פסול שמא ישא אחותו מאביו אלא מעתה אסופי אסופית לא ישא שמא ישא אחותו בין מאביו בין מאמו כל הני שדי ואזלי בת אסופי לא ישא שמא ישא אחותו אלא לא שכיח ה"נ לא שכיח,אלא מעלה עשו ביוחסים,אמר רבא בר רב הונא מצאו מהול | 73a. bOneis referring bto priests,to teach that people with flawed lineage may not enter their congregation; band oneis referring bto Levites; and one to Israelites; and oneserves bto permit a imamzertomarry ba ishetuki /i,since a imamzeris prohibited from entering only the congregation of God, but he may marry someone who is not definitely a member of the congregation, e.g., a ishetuki /i; band oneserves bto permit a ishetukitomarry ban Israelite,as only one who is a definite imamzermay not marry an Israelite. As for the bcongregation of converts, it is not called a congregationat all, and they may marry those prohibited from entering the congregation of Israel. bAnd Rabbi Yehudaholds that bpriests and Levites are derived from oneinstance of the word b“congregation,”since they are from the same tribe, that of Levi. Consequently, one instance of the word “congregation” bremains for himto interpret. He interprets it as referring bto the congregation of converts,and deems it prohibited for a imamzerto enter that congregation as well., bAnd if you wish, say: So too,Rabbi Yehuda agrees with Rabbi Yosei that Levites and priests bare two congregations,since there are special ihalakhotof marriage that apply only to priests. Rather, Rabbi Yehuda holds that the permissibility of the marriage of ba imamzerwith a ishetukiand a ishetukiwith an Israeliteis bderived from oneinstance of the word b“congregation,”from the verse: b“A imamzershall not enter into the congregation of the Lord”(Deuteronomy 23:3).,This is accomplished by inferring the following: bIt isone who is ba definite imamzerwho may not enter, butone who is ba imamzer /ias a result bof an uncertainty,e.g., a ishetuki /i, bmay enter. And similarly, it is into the congregationof those with bdefiniteunflawed lineage that a imamzer bmay not enter, but into a congregationof those with buncertainlineage, e.g., a ishetuki /i, bhe may enter.This verse therefore teaches that both types of marriage are permitted. In any event, Rabbi Yehuda remains with one instance of the word “congregation” to interpret, from which he derives that it is also prohibited for a convert to marry a imamzeret /i., bAnd if you wish, say: These too,one who is a definite imamzerand one who is a imamzeras the result of an uncertainty, bare two congregations,each requiring its own verse, band the reason of Rabbi Yehuda is from here: “As for the congregation, there shall be one statute both for you, and for the stranger that sojourns with you”(Numbers 15:15), which indicates that converts are considered like Israelites with regard to their being included in the category of “congregation.” bAnd according to Rabbi Yosei,who holds that a convert may marry a imamzeret /i, the phrase b“one statute” interrupts the matter,and converts are not considered part of the congregation of God.,§ The Gemara comments: The statement of the iToseftathat ba convert, and an emancipated slave, and a iḥalalare all permitted tomarry bthe daughter of a priest supportsthe opinion bof Rav, as Rav Yehuda saysthat bRav says: Women of unflawedlineage who are daughters of priests bwere not prohibitedfrom bmarrying those disqualifiedfrom the priesthood bdue to flawed lineage [ iḥalalim /i],since that prohibition applies only to male priests., bRabbi Zeira taught in Meḥoza:It is bpermittedfor ba convert tomarry ba imamzeret /i. Everyone stoned him with their ietrogim /i,since the many converts present were insulted by his statement, which they understood to mean that converts are not members of God’s congregation. bRava said: Is therea person bwho teaches such a matter in a place where there are commonly converts?He should have been more circumspect. bRavahimself btaughtthis bin Meḥozato ameliorate the situation: It is bpermittedfor ba convert tomarry bthe daughter of a priest. They carried him on silk [ ibeshira’ei /i]for elevating the honor of converts. bHe later taught them:It is bpermittedfor ba convert tomarry ba imamzeret /i. They said to him: You have forfeitedthe honor of your bfirstsermon. Rava bsaid to them: I have done for you what is good for you. Ifa convert bwishes,he may bmarry from here,i.e., from those of pure lineage, band if he wishes,he may bmarry from here,i.e., a imamzeret /i.,The Gemara concludes: bAnd the ihalakha /iis: It is bpermittedfor ba convert tomarry bthe daughter of a priest, andit is bpermittedfor him btomarry ba imamzeret /i.It is bpermittedfor ba convert tomarry bthe daughter of a priest,since bwomen of unflawedlineage bwere not prohibitedfrom bmarrying those disqualifiedfor the priesthood. bAndit is bpermittedfor him btomarry ba imamzeret /i, in accordance withthe opinion of bRabbi Yosei,who holds that the congregation of converts is not called a congregation.,§ The mishna teaches: bAnd these arethe last two categories: bA ishetuki /iis banyperson bwho knowsthe identity of his mother but does not know the identity of his father. bRava says: By Torah law, a ishetukiis fitto enter the congregation. bWhat is the reasonfor this? bMost are fit with regard to her,i.e., most men are fit to engage in intercourse with an unmarried woman, bandonly ba minority are unfit with regard toengaging in intercourse with bher.There are few men who are related to a woman in a way that would render the offspring imamzerim /i.,Rava analyzes two possibilities: bAnd if they came to her,i.e., if the father came to the mother’s location when the child was conceived, the following principle with regard to an uncertain prohibition takes effect: bAnything that separatesfrom its fixed location is presumed to have bseparated from the majorityof items like it in that location. If the father separated from the population at large and came to the mother, one can assume that he was from the majority, who are of unflawed lineage. bWhatmight byou say,that bperhaps she went to them,and the child was conceived in the place where the father was? In such a case, bit isan uncertain prohibition located in its bfixedplace, bandthe halakhic principle is: bAnything fixed is consideredas though it were bhalf and half,i.e., fifty percent, and it remains a case of uncertainty, and it should be prohibited for the ishetukito marry a Jew with unflawed lineage., bAndin any case, this does not suffice to prevent her ishetukichild from marrying a Jew with unflawed lineage, since bthe Torah states: “A imamzershall not enterinto the congregation of the Lord” (Deuteronomy 23:3), which indicates: bIt is a definite imamzerwho may not enter, butone who is ba imamzer /ias a result bof an uncertainty may enter.Similarly, bit is into a congregationof those with bdefiniteunflawed lineage that bhe may not enter, but into a congregationof those with buncertainlineage bhe may enter.Therefore, even if it is uncertain if one is a imamzer /i, by Torah law he may marry a Jew with unflawed lineage., bAnd for what reason didthe Sages nevertheless bsaythat ba ishetuki /iis of bflawedlineage? Due to a rabbinic bdecree, lest he marry his sister from his father,since the identity of his father is unknown. The Gemara asks: bIf that is so,it bshould notbe permitted for ba ishetuki /ito bmarryeven ba female ishetuki /i, lest he marry his sister from his father. /b,The Gemara responds: bAnd dopeople bengage in licentiousness to such an extentthat one should be concerned that all the children of unknown paternity in one city were fathered by the same man? By the same reasoning, there should also be a decree that a ishetukimay bnot marry the daughter of a female ishetuki /ifrom a proper marriage, blest he marry his sister from his father,since the man who married the female ishetukimight have been his father. bRather,it must be that bit is not commonfor a ishetukito happen to marry his sister, and therefore he may marry the daughter of a female ishetuki /i. bSo too, it is not commonfor him to happen to marry his sister, and the Sages would not issue a decree to prevent this from occurring.,The question therefore remains, why did they render it prohibited for a ishetukito marry a Jew with unflawed lineage? The Gemara answers that it is not prohibited for a ishetukito marry a Jew with unflawed lineage due to any halakhic concern. bRather,the Sages bestablished a higher standard with regard to lineage,in that they rendered it prohibited for people from unknown backgrounds to marry those with unflawed lineage., bAnd Rava saysa similar statement: bBy Torah law, a foundling,a child found in the marketplace whose parents are unknown, bis fit,and there is no concern that the child is a imamzer /i. bWhat is the reasonfor this? bA married womanwho becomes pregt through extramarital intercourse, which results in the child being a imamzer /i, bascribesthe child bto her husband.Since everyone assumes that her husband is the father, she has no reason to abandon the child in the marketplace. bWhatcase bis therewhere a mother would want to abandon her imamzerchild? There is the bminorityof situations involving bbetrothed womenwho committed adultery but cannot claim that her betrothed is the father, as they had not been living together. bAndthere is the bminorityof women bwhose husbands have gone overseasand could not have fathered the children., bSince there aremany other cases of bunmarriedwomen who do abandon their children although those children have unflawed lineage, band there are alsochildren with unflawed lineage who are abandoned by their parents bdue to hunger,the concern that the child is a imamzer bisno more than bhalf and half,i.e., fifty percent. bAnd the Torah states: “A imamzershall not enter into the congregation of the Lord”(Deuteronomy 23:3), which indicates: bIt isone who is ba definite imamzerwho may not enter, butone who is ba imamzer /ias a result bof an uncertainty may enter.Similarly, bit is into a congregationof those with bdefiniteunflawed lineage that bhe may not enter, but into a congregationof those with buncertainlineage bhe may enter.This child is a imamzeras the result of an uncertainty, and by Torah law may marry a Jew with unflawed lineage., bAnd for what reason didthe Sages bsaythat ba foundling is unfit? Lest he marry his sister from his father.The Gemara asks: bIf that is so,it bshould notbe permitted for ba foundlingto bmarryeven a female bfoundling, lest he marry his sister from either his father or his mother.The Gemara rejects this: Are they bcontinually throwing away all thesechildren? Is it likely that the same parents abandoned both a son and a daughter? If you accept that suggestion, it bshould notbe permitted for bhimto bmarry the daughter of a foundling, lest he marry his sister,as perhaps the father of the one he wishes to marry is his father as well. bRather,it must be that bit is not commonfor a foundling to happen to marry his sister, and therefore he may marry the daughter of a foundling. bSo too, it is not commonfor him to happen to marry his sister, and the Sages would not make a decree to prevent this from occurring.,The question therefore remains: Why did they prohibit a foundling from marrying a Jew with unflawed lineage? The Gemara answers that it is prohibited for a foundling to marry a Jew with unflawed lineage not due to any halakhic concern. bRather,the Sages bestablished a higher standard with regard to lineage,in that they rendered it prohibited for people from unknown backgrounds to marry those with unflawed lineage.,§ bRava bar Rav Huna says:If an abandoned boy was bfound circumcised, /b |
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19. Babylonian Talmud, Rosh Hashanah, 16a (3rd cent. CE - 6th cent. CE)
| 16a. big strongמתני׳ /strong /big בארבעה פרקים העולם נידון בפסח על התבואה בעצרת על פירות האילן בר"ה כל באי עולם עוברין לפניו כבני מרון שנאמר (תהלים לג, טו) היוצר יחד לבם המבין אל כל מעשיהם ובחג נידונין על המים:, big strongגמ׳ /strong /big הי תבואה אילימא הא תבואה דקיימא כל הני הרפתקי דעדו עלה אימת איתדון אלא תבואה דמזדרעא,למימרא דחד דינא מתדנא והתניא תבואה שאירע בה קרי או אונס קודם הפסח נידונית לשעבר לאחר הפסח נידונית להבא אדם שאירע בו קרי או אונס קודם יוה"כ נידון לשעבר לאחר יוה"כ נידון להבא,אמר רבא ש"מ תרי דיני מתדנא אמר אביי הלכך כי חזי אינש דמצלח זרעא אפלא ליקדים וליזרע חרפא דעד דמטי למדייניה קדים סליק,מני מתני' לא ר"מ ולא ר' יהודה ולא ר' יוסי ולא ר' נתן,דתניא הכל נידונים בר"ה וגזר דין שלהם נחתם ביוה"כ דברי ר"מ ר' יהודה אומר הכל נידונין בר"ה וגזר דין שלהם נחתם כל אחד ואחד בזמנו בפסח על התבואה בעצרת על פירות האילן בחג נידונין על המים ואדם נידון בר"ה וגזר דין שלו נחתם ביוה"כ,ר' יוסי אומר אדם נידון בכל יום שנאמר (איוב ז, יח) ותפקדנו לבקרים רבי נתן אומר אדם נידון בכל שעה שנא' (איוב ז, יח) לרגעים תבחננו,וכי תימא לעולם ר' יהודה היא וכי קתני מתניתין אגזר דין אי הכי קשיא אדם,אמר רבא האי תנא דבי ר' ישמעאל היא דתנא דבי ר' ישמעאל בארבעה פרקים העולם נידון בפסח על התבואה בעצרת על פירות האילן בחג נידונין על המים ואדם נידון בר"ה וגזר דין שלו נחתם ביוה"כ וכי קתני מתני' אתחלת דין,אמר רב חסדא מ"ט דר' יוסי כדקאמר טעמיה ותפקדנו לבקרים אנן הכי קאמרינן מ"ט לא אמר כר' נתן בחינה עיוני בעלמא היא פקידה נמי עיוני בעלמא היא,אלא א"ר חסדא טעמיה דר' יוסי מהכא (מלכים א ח, נט) לעשות משפט עבדו ומשפט עמו ישראל דבר יום ביומו,וא"ר חסדא מלך וצבור מלך נכנס תחלה לדין שנאמר לעשות משפט עבדו ומשפט עמו ישראל מ"ט איבעית אימא לאו אורח ארעא למיתב מלכא אבראי ואיבעית אימא מקמי דליפוש חרון אף,א"ר יוסף כמאן מצלינן האידנא אקצירי ואמריעי כמאן כר' יוסי ואיבעית אימא לעולם כרבנן וכדר' יצחק דא"ר יצחק יפה צעקה לאדם בין קודם גזר דין בין לאחר גזר דין,תניא א"ר יהודה משום ר"ע מפני מה אמרה תורה הביאו עומר בפסח מפני שהפסח זמן תבואה הוא אמר הקב"ה הביאו לפני עומר בפסח כדי שתתברך לכם תבואה שבשדות ומפני מה אמרה תורה הביאו שתי הלחם בעצרת מפני שעצרת זמן פירות האילן הוא אמר הקב"ה הביאו לפני שתי הלחם בעצרת כדי שיתברכו לכם פירות האילן,ומפני מה אמרה תורה נסכו מים בחג אמר הקדוש ברוך הוא נסכו לפני מים בחג כדי שיתברכו לכם גשמי שנה ואמרו לפני בראש השנה מלכיות זכרונות ושופרות מלכיות כדי שתמליכוני עליכם זכרונות כדי שיעלה זכרוניכם לפני לטובה ובמה בשופר,אמר רבי אבהו למה תוקעין בשופר של איל אמר הקדוש ברוך הוא תקעו לפני בשופר של איל כדי שאזכור לכם עקידת יצחק בן אברהם ומעלה אני עליכם כאילו עקדתם עצמכם לפני,(ואמר) רבי יצחק למה תוקעין בר"ה למה תוקעין רחמנא אמר תקעו אלא למה מריעין מריעין רחמנא אמר זכרון תרועה אלא למה תוקעין ומריעין כשהן יושבין | 16a. strongMISHNA: /strong bAt four timesof the year bthe world is judged: On Passoverjudgment is passed bconcerning grain; on iShavuotconcerning fruitsthat grow on ba tree; on Rosh HaShana all creatures pass before Him like sheep [ ibenei maron /i], as it is stated: “He Who fashions their hearts alike, Who considers all their deeds”(Psalms 33:15); band on the festivalof iSukkot bthey are judged concerning water,i.e., the rainfall of the coming year., strongGEMARA: /strong The mishna taught that on Passover judgment is passed concerning grain. The Gemara asks: bWhich grainis judged on Passover? bIf we sayit is bthe grain that ispresently bstandingin the fields ready to be reaped between Passover and iShavuot /i, bwhen was judgment passed with regard to all those events [ iharpatkei /i]that already happened to the grain while it was growing in the winter? bRather,the mishna must be referring to the bgrain that will be sownover the coming year.,The Gemara asks further: bIs this to say thatonly bone judgment is passedconcerning a particular crop, and no more? bBut isn’t it taughtin a ibaraita /i: If bgrain suffers an incident or accident before Passover, it was judged in the past,the previous Passover; if this occurs bafter Passover, it was judgedthis Passover bfor the future.And similarly, if ba person suffered an incident or accident before Yom Kippur, he was judged in the past,the previous Rosh HaShana; if this occurred bafter Yom Kippur, he was judgedthis Rosh HaShana bfor the future. /b, bRava said: Learn from herethat btwo judgments are passedconcerning each crop, one covering the period between the time it is sown and Passover and another covering the period between Passover and the time it is harvested. bAbaye said: Therefore, if a person sees thathis bslow-growing crops,those that are sown at the beginning of the winter but ripen only in the spring or summer, bare doing well, he should quickly sow fast-growing crops,such as barley, which can be sown at the end of the winter and still ripen before Passover, bas before it is brought to judgmenton the next Passover bit will already havesuccessfully bgrown,since he knows that this year’s crops were judged for a favorable yield.,The Gemara raises a question about the mishna: bWhoseopinion is expressed in bthe mishna?It is bnotin accordance with the opinion of bRabbi Meir, and notin accordance with the opinion of bRabbi Yehuda, and notin accordance with the opinion of bRabbi Yosei, and notin accordance with the opinion of bRabbi Natan. /b,The Gemara explains: bAs it is taughtin a ibaraita /i: bAll are judged on Rosh HaShana, and their sentence is sealed on Yom Kippur;this is bthe statement of Rabbi Meir. Rabbi Yehuda says: All are judged on Rosh HaShana, and their sentence is sealed each in itsown btime: On Passoverthe sentence is sealed bconcerning grain; on iShavuotconcerning fruitsthat grow on ba tree; on the festivalof iSukkot bthey are judged concerning water; and mankind is judged on Rosh HaShana, and the sentence is sealed on Yom Kippur. /b, bRabbi Yosei says: A person is judged every day,and not just once a year, bas it is stated: “You visit him every morning”(Job 7:18), meaning that every morning an accounting is made and a judgment is passed. bRabbi Natan says: A person is judged every hour, as it is stated: “You try him every moment”(Job 7:18)., bAnd lest you saythat bactually,the mishna bistaught in accordance with the opinion of bRabbi Yehuda, and when the mishna is taught,it is taught with regard to bthe sentence,and not the judgments, which are all passed on Rosh HaShana, bif so,it is bdifficultwith regard to bmankind,as the mishna should have stated that the sentence is sealed on Yom Kippur., bRava said: The itanna /iof the mishna bisa itanna bfrom the school of Rabbi Yishmael, asa itanna bfrom the school of Rabbi Yishmael taught: At four timesof the year bthe world is judged: On Passover concerning grain; on iShavuotconcerning fruitsthat grow on ba tree; on the festivalof iSukkot bthey are judged concerning water; and mankind is judged on Rosh HaShana and the sentence is sealed on Yom Kippur. And when the mishna is taught,it is taught with regard to bthe beginning of the judgmentprocess, i.e., the judgment of mankind is initially passed on Rosh HaShana., bRav Ḥisda said: What is the reason forthe opinion of bRabbi Yosei?The Gemara is astonished by this question: Why ask about his reason? bHe stated his reason,the verse that states: b“You visit him every morning.”The Gemara explains: bThis is what we are saying:If Rabbi Yosei relies on this verse, bwhat is the reason that he did not statehis opinion bin accordance withthe opinion of bRabbi Natanthat a person is judged every hour? And if you say that he holds that the verse “You try him every moment” cannot serve as proof, because btrying merelyindicates bexaminationand not actual judgment, then in the same way bvisiting merelyindicates bexamination.If so, there is no clear proof from this verse., bRather, Rav Ḥisda said: Rabbi Yosei’s reason is from here,another verse, which states: b“To make the judgment of His servant and the judgment of His people Israel at all times, as each day may require”(I Kings 8:59), which indicates that the entire world is judged every day.,§ About this verse bRav Ḥisda said:When ba king and a communityare brought before God for judgment, bthe king is brought in for judgment first, as it is stated: “To make the judgment of His servant,”and afterward: b“And the judgment of His people Israel.” What is the reasonfor this? bIf you wish, saythat it is bnot proper conduct for the king to stand outsideand wait for the trial of his subjects to come to an end. And bif you wish, sayinstead that the king is brought in first so that he may be judged bbeforeGod’s banger intensifiesdue to the sins of the community, and consequently he may be saved from overly harsh judgment., bRav Yosef said: In accordance with whoseopinion bdo we pray nowadayson a daily basis bfor the sick and afflicted?The Gemara repeats the question: bIn accordance with whoseopinion? It is bin accordance withthe opinion of bRabbi Yosei,who holds that one is judged every day, and so there is reason to pray every day in order to affect the outcome of his judgment. bAnd if you wish, saythat bactually,normative practice is even bin accordance withthe opinion of bthe Rabbis,who hold that one is judged only once a year, but balso in accordance withthe opinion of bRabbi Yitzḥak. As Rabbi Yitzḥak said: Cryingout to God bis beneficial for a person both beforehis bsentencehas been issued band afterhis bsentencehas been issued.,§ bIt is taughtin a ibaraitathat bRabbi Yehuda said in the name of Rabbi Akiva: For whatreason did bthe Torah say: Bring the iomer /ioffering bonthe second day of bPassover?It is bbecause Passover is the time of grain,the beginning of the grain harvest season, and therefore bthe Holy One, Blessed be He, said: Bring the iomer /ioffering bbefore Me on Passover so that the grain in the fields will be blessed for you. And for whatreason did bthe Torah say: Bringthe offering of bthe two loavesfrom the new wheat bon iShavuot /i?It is bbecause iShavuotis the time ofthe bfruitsthat grow on ba tree,when it begins to ripen, and therefore bthe Holy One, Blessed be He, said: Bringthe offering of bthe two loaves before Me on iShavuotso that the fruitsthat grow on ba tree will be blessed for you. /b, bAnd for whatreason did bthe Torah say: Pour wateronto the altar in the Temple bon the festivalof iSukkot /i? bThe Holy One, Blessed be He, said: Pour water before Me on the festivalof iSukkot bso that the rains of the year,which begin to fall after iSukkot /i, bwill be blessed for you. And recite before Me on Rosh HaShanaverses that mention bKingships, Remembrances, and iShofarot /i: Kingships so that you will crown Me as King over you; Remembrances so that your remembrance will rise before Me for good; and with whatwill the remembrance rise? It will rise bwith the ishofar /i. /b,Similarly, bRabbi Abbahu said: Why does one sounda blast bwith a ishofar /imade bfrom a ram’shorn on Rosh HaShana? bThe Holy One, Blessed be He, said: Sounda blast bbefore Me with a ishofar /imade bfrom a ram’shorn, bso that I will remember for you the binding of Isaac, son of Abraham,in whose stead a ram was sacrificed, band I will ascribe it to you as if you had bound yourselves before Me. /b, bRabbi Yitzḥak said: Why does one sound[itokin/b] a blast bon Rosh HaShana?The Gemara is astonished by the question: bWhy do we sounda blast? bThe Merciful One statesin the verse: b“Sound [ itiku /i]a ishofar /i” (Psalms 81:4). bRather,the question is: bWhy does one sounda staccato series of ishofar bblasts [ iterua /i]in addition to a long continuous ishofarblast [ itekia /i]? The Gemara is still surprised by the question: bSound a iterua /i? The Merciful One states:“In the seventh month, in the first day of the month, shall be a solemn rest unto you, ba memorial proclaimed with the blast of horns [ iterua /i]”(Leviticus 23:24). bRather,Rabbi Yitzḥak asked about the common practice in Jewish communities, which is not explicitly stated in the Torah: bWhy does one sounda long, continuous ishofar bblast [ itekia /i] andthen a staccato series of ishofar bblasts [ iterua /i]while the congregation is still bsittingbefore the silent prayer |
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20. Babylonian Talmud, Sukkah, 43b, 44a, 48b, 51a, 34a (3rd cent. CE - 6th cent. CE)
| 34a. אבא שאול אומר ערבי שתים אחת ללולב ואחת למקדש,ורבנן למקדש מנא להו הלכתא גמירי להו דא"ר אסי א"ר יוחנן עשר נטיעות ערבה וניסוך המים הלכה למשה מסיני,ת"ר ערבי נחל הגדילות על הנחל פרט לצפצפה הגדילה בין ההרים א"ר זירא מאי קראה (יחזקאל יז, ה) קח על מים רבים צפצפה שמו,א"ל אביי ודילמא פרושי קא מפרש קח על מים רבים ומאי ניהו צפצפה א"כ מאי שמו א"ר אבהו אמר הקב"ה אני אמרתי שיהו ישראל לפני כקח על מים רבים ומאי ניהו ערבה והן שמו עצמן כצפצפה שבהרים,איכא דמתני לה להאי קרא אמתניתא קח על מים רבים צפצפה שמו מתקיף לה ר' זירא ודילמא פרושי קא מפרש קח על מים רבים מאי ניהו צפצפה אם כן מאי שמו א"ר אבהו אמר הקב"ה אני אמרתי שיהו ישראל לפני כקח על מים רבים ומאי ניהו ערבה והן שמו עצמן כצפצפה שבהרים,ת"ר אי זהו ערבה ואיזהו צפצפה ערבה קנה שלה אדום ועלה שלה משוך ופיה חלק צפצפה קנה שלה לבן ועלה שלה עגול ופיה דומה למגל והא תניא דומה למגל כשר דומה למסר פסול אמר אביי כי תניא ההיא בחילפא גילא,אמר אביי שמע מינה האי חילפא גילא כשר להושענא פשיטא מהו דתימא הואיל ואית ליה שם לווי לא נתכשר קמ"ל,ואימא הכי נמי ערבי נחל אמר רחמנא מכל מקום,אמר רב חסדא הני תלת מילי אשתני שמייהו מכי חרב בית המקדש חלפת' ערבתא ערבתא חלפתא מאי נ"מ ללולב,שיפורא חצוצרתא חצוצרתא שיפורא מאי נפקא מינה לשופר של ראש השנה,פתורתא פתורא פתורא פתורתא למאי נפקא מינה למקח וממכר,אמר אביי אף אני אומר בי כסי הובלילא הובלילא בי כסי,למאי נפקא מינה למחט הנמצא בעובי בית הכוסות,אמר רבא בר יוסף אף אני אומר בבל בורסיף בורסיף בבל למאי | 34a. bAbba Shaul says: “Willows”in the plural teaches that there are btwomitzvot that involve use of the willow branch. bOneis the willow branch bfor the ilulav /i, and one isthe willow branch taken bfor the Temple,with which the people would circle the altar on iSukkot /i., bAnd the Rabbis,who do not interpret the verse that way, bfrom wheredo btheyderive the mitzva of the willow branch bfor the Temple?It is ba ihalakha /itransmitted to Moses from Sinai that bthey learned through traditionand not from a verse, bas Rabbi Asi saidthat bRabbi Yoḥa said:There are three ihalakhotfor which the Sages unsuccessfully sought a Torah source. The first is the ihalakha of bten saplings.There is a mitzva by Torah law to extend the sanctity of the Sabbatical Year and to begin refraining from plowing thirty days before the Sabbatical Year begins. However, one may plow around individual saplings to sustain them. In a field that is one ibeit se’a /i, fifty by fifty cubits, in which there are ten evenly spaced saplings, it is permitted to plow the entire field until the onset of the Sabbatical Year to sustain the saplings. The second ihalakhais the mitzva of the bwillow branchin the Temple. bAndthe third ihalakhais the mitzva of bthe water libationon the altar, which accompanies the daily offerings each day of iSukkot /i, together with the daily wine libation. No Torah source was found for these ihalakhot /i, as each is a ihalakha /itransmitted bto Moses from Sinai. /b, bThe Sages taughtan additional ibaraita /i: b“Willows of the brook”is referring to those bthat grow by the river,which comes bto exclude a itzaftzafa /i, which grows among the mountainsand not near a brook. bRabbi Zeira said: What is the versefrom which the fact that the itzaftzafais unfit is derived? It is derived from the reprimand that is written: b“He placed it by great waters, and set it as a itzaftzafa /i”(Ezekiel 17:5). The Jewish people were planted like a willow on great waters, but ultimately became like a itzaftzafa /i. Apparently, a itzaftzafadoes not grow on great waters., bAbaye said toRabbi Zeira: bAnd perhapsthe second part of the verse bismerely bexplainingthe first part, and it means: bHe placed it by great waters, and what is itthat He placed there? It is ba itzaftzafa /i.Rabbi Zeira answered: bIf so,and that is the meaning of the verse, bwhat isthe meaning of the term b“set it”?Rather, the verse means that the willow branch was transformed into a itzaftzafa /i. That is how Rabbi Abbahu explained the verse, as bRabbi Abbahu saidthat bthe Holy One, Blessed be He, said: I said that the Jewish people should be before Me asa plant bplaced by great waters, and what isthat plant? It is ba willow. And they set themselves as a itzaftzafaof the mountains. /b, bSome taught this verse asthe conclusion of bthe ibaraita /iand Rabbi Zeira raised the objection, and the response to his objection is unattributed: bHe placed it by great waters, and set it as a itzaftzafa /i. Rabbi Zeira strongly objects: And perhapsthe second part of the verse bismerely bexplainingthe first part, and it means: bHe placed it by great waters, and what is itthat He placed there? It is ba itzaftzafa /i.The Gemara rejects this suggestion: bIf so,and that is the meaning of the verse, bwhat isthe meaning of the term b“set it”? Rabbi Abbahu saidthat bthe Holy One, Blessed be He, said: I said that the Jewish people should be before Me asa plant bplaced by great waters, and what isthat plant? It is ba willow. And they set themselves as a itzaftzafaof the mountains. /b,Apropos the defining characteristics of the willow branch, in contrast to similar species that are unfit, bthe Sages taught: What is a willow and what is a itzaftzafa /i?With regard to ba willowbranch, bits stem is red, and its leaf is elongated, andthe bedgeof bitsleaf bis smooth.With regard to ba itzaftzafa /i, its stem is white, its leaf is round, andthe bedgeof bitsleaf bis serrated like a sickle.The Gemara objects: bBut isn’t it taughtin a ibaraita /i: If the edge of its leaf is serrated blike a sickle it is fit,but if it is serrated blike a saw,whose teeth are uneven in both size and sequence, bit is unfit? Abaye said: When that ibaraita bwas taught, it wasreferring btoa particular type of willow called iḥilfa gila /i,whose leaves are serrated. However, all other types of willow branches have leaves with a smooth edge., bAbaye said: Conclude from itthat bthis iḥilfa gilais fit foruse in bthe ihoshana /iof the four species. The Gemara wonders: That is bobvious.The Gemara answers: bLest you say that since itsname is accompanied by ba modifier,as it is called iḥilfa gila /i, bit should not be fit.Therefore, Abaye bteaches usthat it is fit.,The Gemara asks: bAnd say it is indeed so,that since its name is accompanied by a modifier it is unfit. The Gemara answers: bThe Merciful One states: “Willows of the brook,”in the plural, teaching that the branches of willows are fit bin any case. /b,Apropos the branches of the willow and the itzaftzafa /i, the Gemara cites what bRav Ḥisda said: These three objects’ names changed since the Temple was destroyed.That which was called bwillowwas called in later generations iḥalfata /i,which is another name for itzaftzafa /i, and that which was called iḥalfatawascalled bwillow.The Gemara asks: bWhat is thepractical halakhic bdifferencethat emerges from the name change? The Gemara answers: It is with regard btothe mitzva of taking the ilulav /i,as one of the species bound with the ilulavis a willow branch, which is now called itzaftzafa /i.,In addition, that which was called btrumpetwas called ishofar /iin later generations, and that which was called ishofar /iwas called btrumpetin later generations. The Gemara asks: bWhat is thepractical halakhic bdifferencewhether a ishofaris called ishofaror trumpet? The Gemara answers: It is significant with regard btothe ihalakhotof ishofarof Rosh HaShana.On Rosh HaShana, one fulfills his obligation only by sounding a ishofar /i. If one comes today and asks what instrument he should use to sound the requisite blasts, he should be told to use a trumpet.,Also, that which was called ipetorata/b, originally meaning a small table, was called in later generations ipetora /i,and that which was called ipetora /i, originally meaning a large table, was called ipetorata /iin later generations.The Gemara asks: bWhat is thepractical halakhic bdifferencethat emerges from the change of name? The Gemara answers: It is with regard btothe laws of bbuying and selling.One who orders a ipetorashould know that he ordered a small table and not a large one., bAbaye said: I tooshall bspeakof changes in the meaning of terms in this generation. That which was called ihuvlila /i,the first compartment of the stomach of animals that chew their cud, is, in recent generations, called ibei kasei /i,the name of the second compartment of the animal’s stomach. Similarly, that which was once called ibei kasei /iis called ihuvlila /iin recent generations., bWhat is thepractical halakhic bdifferencethat emerges from this change of names? It is bwith regard to a needle that is found in the thickwall bof the second compartment of the stomach.In the ihalakhotof itereifot /i, it is prohibited to eat animals with a life expectancy of less than a year. It was established that if a needle punctures the wall of the second compartment of the stomach from only one side, the animal is kosher. If the needle penetrates the wall in a manner visible from both sides, the animal assumes the halakhic status of a itereifa /i. In the first stomach, even if the needle penetrated only one side of the wall, the animal assumes the halakhic status of a itereifa /i. Therefore, it is crucial to distinguish between the first and the second compartments of the stomach., bRava bar Yosef said: I tooshall bspeakof changes in the meaning of terms in this generation. The city that in biblical times was called bBabylonwas called bBursifin later generations, and bBursifwas called bBabylonin later generations. The Gemara asks: bWhat is /b |
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21. Babylonian Talmud, Taanit, 2b (3rd cent. CE - 6th cent. CE)
| 2b. אליה אלהים ויפתח את רחמה מפתח של תחיית המתים מנין דכתיב (יחזקאל לז, יג) וידעתם כי אני ה' בפתחי את קברותיכם,במערבא אמרי אף מפתח של פרנסה דכתיב (תהלים קמה, טז) פותח את ידך וגו' ור' יוחנן מאי טעמא לא קא חשיב להא אמר לך גשמים היינו פרנסה:,ר' אליעזר אומר מיום טוב הראשון של חג כו': איבעיא להו ר' אליעזר מהיכא גמיר לה מלולב גמר לה או מניסוך המים גמר לה,מלולב גמר לה מה לולב ביום אף הזכרה ביום או דלמא מניסוך המים גמר לה מה ניסוך המים מאורתא דאמר מר (במדבר כט, יח) ומנחתם ונסכיהם אפילו בלילה אף הזכרה מאורתא,תא שמע דאמר רבי אבהו לא למדה ר' אליעזר אלא מלולב איכא דאמרי ר' אבהו גמרא גמיר לה ואיכא דאמרי מתניתא שמיע ליה,מאי היא דתניא מאימתי מזכירין על הגשמים רבי אליעזר אומר משעת נטילת לולב ר' יהושע אומר משעת הנחתו,א"ר אליעזר הואיל וארבעת מינין הללו אינן באין אלא לרצות על המים וכשם שארבע מינין הללו אי אפשר בהם בלא מים כך אי אפשר לעולם בלא מים,אמר לו ר' יהושע והלא גשמים בחג אינו אלא סימן קללה אמר לו ר' אליעזר אף אני לא אמרתי לשאול אלא להזכיר וכשם שתחיית המתים מזכיר כל השנה כולה ואינה אלא בזמנה כך מזכירים גבורות גשמים כל השנה ואינן אלא בזמנן לפיכך אם בא להזכיר כל השנה כולה מזכיר רבי אומר אומר אני משעה שמפסיק לשאלה כך מפסיק להזכרה,ר' יהודה בן בתירה אומר בשני בחג הוא מזכיר ר' עקיבא אומר בששי בחג הוא מזכיר ר' יהודה משום ר' יהושע אומר העובר לפני התיבה ביום טוב האחרון של חג האחרון מזכיר הראשון אינו מזכיר ביום טוב ראשון של פסח הראשון מזכיר האחרון אינו מזכיר,שפיר קאמר ליה ר"א לרבי יהושע אמר לך רבי יהושע בשלמא תחיית המתים מזכיר דכולי יומא זמניה הוא,אלא גשמים כל אימת דאתיין זמנייהו היא והתנן יצא ניסן וירדו גשמים סימן קללה הם שנאמר (שמואל א יב, יז) הלא קציר חטים היום וגו',ר' יהודה בן בתירה אומר בשני בחג הוא מזכיר מ"ט דרבי יהודה בן בתירה דתניא רבי יהודה בן בתירה אומר,נאמר בשני (במדבר כט, ו) ונסכיהם ונאמר בששי ונסכיה ונאמר בשביעי כמשפטם,הרי מ"ם יו"ד מ"ם הרי כאן מים מכאן רמז לניסוך המים מן התורה,ומאי שנא בשני דנקט דכי רמיזי להו בקרא בשני הוא דרמיזי הלכך בשני מדכרינן,רבי עקיבא אומר בששי בחג הוא מזכיר שנאמר בששי ונסכיה בשני ניסוכין הכתוב מדבר אחד ניסוך המים ואחד ניסוך היין,ואימא תרוייהו דחמרא סבר לה כר' יהודה בן בתירה דאמר רמיזי מיא | 2b. bto her, and He opened her womb”(Genesis 30:22). bFrom whereis it derived that bthe key of the resurrection of the deadis maintained by God Himself? bAs it is written: “And you shall know that I am the Lord when I have opened your graves”(Ezekiel 37:13)., bIn the West,Eretz Yisrael, bthey say: The key of livelihoodis balsoin God’s hand, bas it is written: “You open Your handand satisfy every living thing with favor” (Psalms 145:16). The Gemara asks: bAnd what is the reasonthat bRabbi Yoḥa did not consider thiskey of livelihood in his list? The Gemara answers that Rabbi Yoḥa could have bsaid to you: Rain isthe same as blivelihoodin this regard, as rain is indispensable to all livelihoods.,§ The mishna taught that bRabbi Eliezer says:One mentions rain bfrom the first Festival day of the festivalof iSukkot betc. A dilemma was raised beforethe Sages: bFrom where did Rabbi Eliezer derive this ihalakha /i? He must have learned it from one of the two mitzvot of iSukkotthat are linked to rain. Did he bderive it fromthe mitzva to wave the ilulav /i, ordid he bderive it fromthe obligation of bthe water libation? /b,The Gemara clarifies the significance of this dilemma: Did he bderive this ihalakha bfromthe ilulav /i,in which case one would say: bJust asthe mitzva to take the ilulav /iapplies bduring the dayand not at night, bso too,the bmentionof rain begins bduring the dayof the first Festival day of iSukkot /i. bOr perhapshe bderives this ihalakha bfrom the water libation,in which case one would say: bJust as the water libationcan be prepared bfrom thefirst bnightof iSukkot /i, bas the Master said,with regard to the verse: b“And their meal-offerings and their libations”(Numbers 29:18), and certain meal-offerings and libations may be brought beven at night, so too,the bmentionof rain begins bfrom the evening. /b,The Gemara seeks to resolve this dilemma: bComeand bheara resolution, bas Rabbi Abbahu saidthat bRabbi Eliezer derived this ihalakha bfrom nothing otherthan the case of ilulav /i. Some saythat bRabbi Abbahu learned thisclaim bbyway of a btradition,which was the source of Rabbi Eliezer’s opinion; band some saythat bhe learned it from a ibaraita /i. /b,The Gemara asks: bWhat isthe ibaraitafrom which Rabbi Abbahu may have derived his statement? The Gemara answers: bAs it is taughtin a ibaraita /i: bFrom when does onebegin to bmention the rainsin his prayers? bRabbi Eliezer says: From the time that one takesthe ilulav /i,i.e., the first day of iSukkot /i. bRabbi Yehoshua says: From the time that one putsthe ilulav bdown,i.e., at the conclusion of iSukkot /i.,§ The ibaraitacites a discussion of these opinions. bRabbi Eliezer said:It is bsince these four species,the ilulavand the other species taken with it, bcome only to offer appeasement for water,as they symbolize the rainfall of the coming year. bAndthis symbolism is as follows: bJust as these four species cannotexist bwithout water,as they need water to grow, bso too, the world cannotexist bwithout water.Therefore, it is proper to mention rain in one’s prayers when taking the four species., bRabbi Yehoshua said to himin response: bBut rain during the festivalof iSukkot bis nothing otherthan ba sign of a curse. Rabbi Eliezer said toRabbi Yehoshua: bI too did not saythat it is proper bto askfor rain at this time, bbutonly bto mentionit. And bjust aswith regard to bthe resurrection of the dead, one mentionsit bthe entire year andyet bitwill bcome only at itsproper btime,when God wills the resurrection, bso too, one mentions the might of the rains all the year, and theyfall bonly in their season. Therefore, if one seeks to mentionrain bthroughout the year, hemay bmention it. RabbiYehuda HaNasi bsays: I saythat bwhen one ceases to requestrain, bone also ceases to mentionit., bRabbi Yehuda ben Beteira says: On the second day of the festivalof iSukkot bone mentionsrain, rather than on the first day. bRabbi Akiva says: On the sixth day one mentionsrain. bRabbi Yehuda says in the name of Rabbi Yehoshua:With regard to bthe one who passes before the arkas prayer leader bon the concluding Festival day of the festivalof iSukkot /i, the Eighth Day of Assembly, bthe lastprayer leader of the additional prayer bmentionsrain, whereas bthe firstprayer leader for the morning prayer bdoes notmention rain. Conversely, bon the first Festival day of Passover, the firstprayer leader bmentionsrain, while bthe lastprayer leader bdoes not mentionrain.,The Gemara asks: bRabbi Eliezer is speaking well to Rabbi Yehoshua.How does Rabbi Yehoshua respond to Rabbi Eliezer’s powerful argument that one can mention God’s praises at any time of the year? The Gemara answers: bRabbi Yehoshuacould have bsaid to you: Granted,with regard to bthe resurrection of the dead, one mentionsthis daily, basalthough it is not fulfilled every day, bany day isfit to be bits proper time. /b, bHowever,in the case of brain,are balltimes bwhen it falls its proper time? But didn’t we learnin a mishna (12b): bIfthe month of bNisan has ended and rainssubsequently bfall, they are a sign of a curse, as it is stated: “Is not the wheat harvest today?I will call to the Lord that He may send thunder and rain, and you will know and see that your wickedness is great, which you have done in the sight of the Lord, in asking you a king” (I Samuel 12:17).,§ The ibaraitastates that bRabbi Yehuda ben Beteira says: On the second day of the festivalof iSukkot /i, bonebegins to bmentionrain. The Gemara asks: bWhat is the reason forthis ruling of bRabbi Yehuda ben Beteira?The Gemara answers: bAs it is taught,in a ibaraitathat deals with the source for the water libation on iSukkot /i, that bRabbi Yehuda ben Beteira says:The Torah alludes to the water libation in its description of the libations of the additional offerings of iSukkot /i. The Torah uses a slightly different term for the libations of certain days. On most days, it states that the sin-offering must be brought with “its libation [ iveniskah /i]” (e.g., Numbers 29:16), in the singular form.,By contrast, bit is stated on the second daythat one must offer b“their libations [ iveniskeihem /i]”(Numbers 29:19). The plural form indicates the presence of multiple offerings. bAndfurthermore, bit is statedconcerning the sin-offering libations bon the sixth day: “And its libations [ iunsakheha /i]”(Numbers 29:31), which is again a plural form that is referring to many libations. bAndfinally, bit is stated,with regard to the libations of the additional offering bon the seventh day,that they must apportion the respective animals, i.e., oxen, rams, and sheep: b“According to their laws [ ikemishpatam /i]”(Numbers 29:33), using another plural form which differs from the phrase used on the other Festival days: “According to the law [ ikamishpat /i]” (e.g., Numbers 29:19), in the singular., bThesevariations yield the three superfluous letters imem /i, iyod /i,and imem /i,from iveniskeiheM /i, iunsakhEha /i, and ikemishpataM /i, bwhichtogether spell the Hebrew word for bwater [ iMaYiM /i].The letter iyodis represented in iunsakhEhawith the letter E and in iMaYiMwith the letter Y. bFrom hereone learns ban allusion to themitzva of bthe water libation in the Torah. /b,The Gemara asks: bAnd what is different about the secondday bthatRabbi Yehuda ben Beteira btookit as the day on which one begins to mention rain? The Gemara answers: The reason is bthat when the versefirst balludesto the water libation, bit is on the secondday of iSukkot bthat it alludesto it (Numbers 29:19). bTherefore, on the secondday one begins to bmentionrain.,The ibaraitastated that bRabbi Akiva says: On the sixth day onebegins to bmentionrain. The Gemara explains that this ruling is based on the allusion to the water libation in the offering of this day. bAs it is stated on the sixth day: “And its libations [ iunsakheha /i]”(Numbers 29:31). The allusion is written in the plural, which indicates that bthe verse is speaking of two libations: Oneis bthe water libation andthe other boneis bthestandard bwine libation. /b,The Gemara raises an objection: Even if it is accepted that the verse is referring to two libations, one can bsaythat bbothlibations are bof wine.The Gemara answers: Rabbi Akiva bholds in accordance withthe opinion of bRabbi Yehuda ben Beteira, who saidthat the superfluous letters of these verses balludeto bwater [ imayim /i].This proves that the additional libation of the sixth day must be a water libation. |
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