1. Hebrew Bible, Proverbs, 5.19 (9th cent. BCE - 3rd cent. BCE)
| 5.19. אַיֶּלֶת אֲהָבִים וְיַעֲלַת־חֵן דַּדֶּיהָ יְרַוֻּךָ בְכָל־עֵת בְּאַהֲבָתָהּ תִּשְׁגֶּה תָמִיד׃ | 5.19. A lovely hind and a graceful doe, Let her breasts satisfy thee at all times; With her love be thou ravished always." |
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2. Mishnah, Bava Batra, 2.9 (1st cent. CE - 3rd cent. CE)
| 2.9. Animal carcasses, graves and tanneries must be distanced fifty cubits from a town. A tannery may be set up only to the east of a town. Rabbi Akiva says: “It may be set up on any side save the west, and it must be distanced fifty cubits [from the town]." |
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3. Mishnah, Yadayim, 4.7 (1st cent. CE - 3rd cent. CE)
| 4.7. The Sadducees say: we complain against you, Pharisees, that you declare an uninterrupted flow of a liquid to be clean. The Pharisees say: we complain against you, Sadducees, that you declare a stream of water which flows from a burial-ground to be clean? The Sadducees say: we complain against you, Pharisees, that you say, my ox or donkey which has done injury is liable, yet my male or female slave who has done injury is not liable. Now if in the case of my ox or my donkey for which I am not responsible if they do not fulfill religious duties, yet I am responsible for their damages, in the case of my male or female slave for whom I am responsible to see that they fulfill mitzvot, how much more so that I should be responsible for their damages? They said to them: No, if you argue about my ox or my donkey which have no understanding, can you deduce from there anything concerning a male or female slave who do have understanding? So that if I were to anger either of them and they would go and burn another person's stack, should I be liable to make restitution?" |
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4. Tosefta, Sanhedrin, 7.8 (1st cent. CE - 2nd cent. CE)
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5. Palestinian Talmud, Hagigah, 2.2 (2nd cent. CE - 5th cent. CE)
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6. Palestinian Talmud, Sanhedrin, 2.1 (2nd cent. CE - 5th cent. CE)
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7. Palestinian Talmud, Bikkurim, 3.3 (2nd cent. CE - 5th cent. CE)
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8. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
| 100b. דרך הרבים שש עשרה אמות דרך ערי מקלט שלשים ושתים אמות א"ר הונא מאי קראה דכתיב (דברים יט, ג) תכין לך הדרך דרך הדרך:,דרך המלך אין לה שיעור: שהמלך פורץ גדר לעשות לו דרך ואין ממחין בידו:,דרך הקבר אין לה שיעור: משום יקרא דשכבא:,המעמד דייני ציפורי אמרו בת ד' קבין כו': ת"ר המוכר קברו דרך קברו מקום מעמדו ובית הספדו באין בני משפחה וקוברין אותו על כרחו משום פגם משפחה:,ת"ר אין פוחתין משבעה מעמדות ומושבות למת כנגד (קהלת א, ב) הבל הבלים אמר קהלת הבל הבלים הכל הבל,א"ל רב אחא בריה דרבא לרב אשי היכי עבדי א"ל כדתניא אמר רבי יהודה ביהודה בראשונה לא היו פוחתין משבעה מעמדות ומושבות למת כגון עמדו יקרים עמודו שבו יקרים שבו אמרו לו א"כ אף בשבת מותר לעשות כן,אחתיה דרמי בר פפא הוה נסיבא ליה לרב אויא שכיבא עבד לה מעמד ומושב א"ר יוסף טעה בתרתי טעה שאין עושין אלא בקרובים והוא עבד אפילו ברחוקים וטעה שאין עושין אלא ביום ראשון והוא עבד ביום שני,אביי אמר בהא נמי טעה שאין עושין אלא בבית הקברות והוא עשה בעיר רבא אמר בהא נמי טעה שאין עושין אלא במקום שנהגו והתם לא נהוג,מיתיבי אמרו לו אם כן אף בשבת מותר לעשות כן ואי אמרת בבית הקברות וביום א' בית הקברות בשבת מאי בעי בעיר הסמוכה לבית הקברות דאמטיוהו בין השמשות:, big strongמתני׳ /strong /big המוכר מקום לחברו לעשות לו קבר וכן המקבל מחברו לעשות לו קבר עושה תוכה של מערה ד' אמות על שש ופותח לתוכה שמונה כוכין שלש מכאן ושלש מכאן ושנים מכנגדן וכוכין ארכן ארבע אמות ורומן שבע | 100b. The standard width of ba public thoroughfareis bsixteen cubits. A roadleading to one of the bcities of refugemust be at least bthirty-two cubitswide. bRav Huna said: What is the versefrom which this is derived? bAs it is writtenwith regard to the cities of refuge: b“You shall prepare for yourself the way,and divide the borders of your land that the Lord, your God, caused you to inherit, into three parts, so that every manslayer may flee there” (Deuteronomy 19:3). Instead of simply stating: bA way,the verse states: b“The way,”to indicate that the road must be twice as wide as a standard public thoroughfare.,The mishna teaches: bA king’s thoroughfare has nomaximum bmeasure.The Gemara explains: This is bbecausethe ihalakhais bthat a king may breachthe bfenceof an individual bin order to create a thoroughfare for himself, and nonemay bprotest hisactions.,The mishna teaches: The bpath forthose accompanying a deceased person to ba grave has nomaximum bmeasure.The Gemara explains: This is bdue to the honor of the deceased. /b,§ The mishna teaches: With regard to the practice of bstandingand comforting the mourners following a funeral, bthe judges of Tzippori saidthat the standard requisite size is the barea required for sowing four ikavof seed. The Sages taughtin a ibaraita /i: With regard to a family burial plot, even if boneof the family bsellsthe land designated for bhisown bgraveto another, or sells bthe paththat will be used by the burial procession bto his grave,or sells bthe placethat will be used bfor standingand comforting bhismourners, borsells the bsitethat will be used bfor his eulogy,his bfamily members may come and bury himin his grave beven against the will ofthe buyer, bdue tothe need to avoid ba family flaw,i.e., harm to the family name that would arise if one of the family members was not buried with the rest of his family., bThe Sages taughtin a ibaraita /i: On their return from the burial, the mourners would stop after traveling a short distance and would sit to bewail the loss of the deceased. They would then stand and continue journeying for a short while and then repeat the procedure. The mourners perform bno fewer than seven standings and sittingsin honor bof the deceased.These seven bcorrespondto the seven references to “vanity” in the verse: b“Vanity of vanities, says Kohelet; vanity of vanities, all is vanity”(Ecclesiastes 1:2), counting the plural term “vanities” as two references., bRav Aḥa, son of Rava, said to Rav Ashi: How do they performthis ceremony? Rav Ashi bsaid to himthat it is done bas it is taughtin a ibaraita /i: bRabbi Yehuda saidthat bin Judea, initially they wouldperform bno fewer than seven standings and sittingsin honor bof the deceased.One of the procession would make a statement bsuch as: Stand, dearfriends, bstand,after which the mourners would continue on their journey to their home, and then he would say: bSit down, dearfriends, bsit down,at which point they would sit. The Rabbis bsaid to him: If so,that this is all that the practice entails, then it should be bpermitted to do so even on Shabbat,since there is no explicit eulogy or mourning, whereas the custom is not to do so.,The Gemara relates: bThe sister of Rami bar Pappa was married to Rav Avya.When bshe diedRav Avya bperformedthe practice of bstanding and sitting for her. Rav Yosef said: He erred in twomatters. bHe erred,as the ceremony is to be bperformed only withthe participation of bclosefamily members, band he performedit beven with a distantrelative. bAndhe berredagain, basmourners should bperform thisceremony bonly on the first dayof mourning, the day of the burial, band he performed it on the second day. /b, bAbaye said: He also erred in this, asmourners should bperformthe ceremony bonly inthe bcemetery, but he performed it in the city. Rava said: He also erred in this, asmourners should bperform it only in a locale wherepeople bare accustomed do so, but there,where he performed it, bit was not the customto do so.,The Gemara braises an objectionto the claims of Rav Yosef and Abaye from the ibaraitacited above: The Rabbis bsaid to him: If so,that this is all that the practice entails, then it should be bpermitted to do so even on Shabbat.The Gemara explains the objection: bAnd if you say,as Abaye did, that the ceremony should be performed only binthe bcemetery, or,as Rav Yosef did, bon the first day,then how could it occur that the ceremony would be performed on Shabbat; bwhat wouldanyone bwantto be doing bin a cemetery on Shabbat,when it is prohibited to perform a burial? The Gemara explains: It could happen bin a city that is close to the cemetery,and this is a case bwhere they broughtthe deceased bfor burial at twilightjust before Shabbat began, so that the return journey took place on Shabbat itself., strongMISHNA: /strong There is the case of bone who sells a plotof land bto anotherin order for him bto construct for himselfan underground bcatacomb, and similarlythe case of a contractor bwho receives a plotof land bfrom anotherunder a commission bto construct for him a catacomb.If the size of the catacomb was not specified, then bhe should make the inside ofeach burial bchamber four cubitswide bby sixcubits long band open up intothe chamber, by digging into its walls, beightburial bniches [ ikukhin /i]in which the coffins will rest. bThreeniches should be opened up bfromthe wall bhere,along the length of the chamber, band three from there,along the other side, band twoniches bfromthe wall bfacingthe entrance. bAndthese bnichesshould be formed so that btheir lengthis bfour cubits and their heightis bsevenhandbreadths |
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9. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
| 85b. אמרו חכמים ולא פירשוהו אמרו נביאים ולא פירשוהו עד שפירשו הקב"ה בעצמו שנאמר (ירמיהו ט, יב) ויאמר ה' על עזבם את תורתי אשר נתתי לפניהם אמר רב יהודה אמר רב שלא ברכו בתורה תחילה,אמר רב חמא מאי דכתיב (משלי יד, לג) בלב נבון תנוח חכמה ובקרב כסילים תודע בלב נבון תנוח חכמה זה ת"ח בן ת"ח ובקרב כסילים תודע זה ת"ח בן ע"ה אמר עולא היינו דאמרי אינשי אסתירא בלגינא קיש קיש קריא,אמר ליה ר' ירמיה לר' זירא מאי דכתיב (איוב ג, יט) קטן וגדול שם הוא ועבד חפשי מאדניו אטו לא ידעינן דקטן וגדול שם הוא אלא כל המקטין עצמו על דברי תורה בעוה"ז נעשה גדול לעוה"ב וכל המשים עצמו כעבד על דברי תורה בעוה"ז נעשה חפשי לעוה"ב,ריש לקיש הוה מציין מערתא דרבנן כי מטא למערתיה דר' חייא איעלמא מיניה חלש דעתיה אמר רבש"ע לא פלפלתי תורה כמותו יצתה בת קול ואמרה לו תורה כמותו פלפלת תורה כמותו לא ריבצת,כי הוו מינצו ר' חנינא ור' חייא אמר ליה ר' חנינא לר' חייא בהדי דידי קא מינצית ח"ו אי משתכחא תורה מישראל מהדרנא לה מפילפולי אמר ליה ר' חייא לר' חנינא בהדי דידי קא מינצית דעבדי לתורה דלא תשתכח מישראל,מאי עבידנא אזלינא ושדינא כיתנא וגדילנא נישבי וציידנא טבי ומאכילנא בשרייהו ליתמי ואריכנא מגילתא וכתבנא חמשה חומשי וסליקנא למתא ומקרינא חמשה ינוקי בחמשה חומשי ומתנינא שיתא ינוקי שיתא סדרי ואמרנא להו עד דהדרנא ואתינא אקרו אהדדי ואתנו אהדדי ועבדי לה לתורה דלא תשתכח מישראל,היינו דאמר רבי כמה גדולים מעשי חייא אמר ליה ר' ישמעאל בר' יוסי אפי' ממר אמר ליה אין אפי' מאבא אמר ליה ח"ו לא תהא כזאת בישראל,אמר ר' זירא אמש נראה לי ר' יוסי בר' חנינא אמרתי לו אצל מי אתה תקוע אמר לי אצל ר' יוחנן ור' יוחנן אצל מי אצל ר' ינאי ור' ינאי אצל מי אצל ר' חנינא ור' חנינא אצל מי אצל ר' חייא אמרתי לו ור' יוחנן אצל ר' חייא לא אמר לי באתר דזקוקין דנורא ובעורין דאשא מאן מעייל בר נפחא לתמן,אמר רב חביבא אשתעי לי רב חביבא בר סורמקי חזי ליה ההוא מרבנן דהוה שכיח אליהו גביה דלצפרא הוו שפירן עיניה ולאורתא דמיין כדמיקלין בנורא אמרי ליה מאי האי ואמר לי דאמרי ליה לאליהו אחוי לי רבנן כי סלקי למתיבתא דרקיע אמר לי בכולהו מצית לאסתכולי בהו לבר מגוהרקא דר' חייא דלא תסתכל ביה מאי סימנייהו בכולהו אזלי מלאכי כי סלקי ונחתי לבר מגוהרקא דר' חייא דמנפשיה סליק ונחית,לא מצאי לאוקמא אנפשאי אסתכלי בה אתו תרי בוטיטי דנורא ומחיוהו לההוא גברא וסמינהו לעיניה למחר אזלי אשתטחי אמערתיה אמינא מתנייתא דמר מתנינא ואתסאי,אליהו הוה שכיח במתיבתא דרבי יומא חד ריש ירחא הוה נגה ליה ולא אתא א"ל מאי טעמא נגה ליה למר אמר ליה אדאוקימנא לאברהם ומשינא ידיה ומצלי ומגנינא ליה וכן ליצחק וכן ליעקב ולוקמינהו בהדי הדדי סברי תקפי ברחמי ומייתי ליה למשיח בלא זמניה,א"ל ויש דוגמתן בעולם הזה אמר ליה איכא ר' חייא ובניו גזר רבי תעניתא אחתינהו לר' חייא ובניו אמר משיב הרוח ונשבה זיקא אמר מוריד הגשם ואתא מיטרא כי מטא למימר מחיה המתים רגש עלמא,אמרי ברקיעא מאן גלי רזיא בעלמא אמרי אליהו אתיוהו לאליהו מחיוהו שתין פולסי דנורא אתא אידמי להו כדובא דנורא על בינייהו וטרדינהו,שמואל ירחינאה אסייה דרבי הוה חלש רבי בעיניה א"ל אימלי לך סמא א"ל לא יכילנא אשטר לך משטר [א"ל] לא יכילנא הוה מותיב ליה בגובתא דסמני תותי בי סדיה ואיתסי,הוה קא מצטער רבי למסמכיה ולא הוה מסתייעא מילתא א"ל לא לצטער מר לדידי חזי לי סיפרא דאדם הראשון וכתיב ביה שמואל ירחינאה | 85b. bwas stated by the Sages,i.e., the wise man mentioned in the verse, bandyet btheycould bnot explain it.It bwas stated by the prophets,i.e., those to whom the mouth of the Lord has spoken, bandyet btheycould bnot explain it, until the Holy One, Blessed be He, Himself explained it, as it is statedin the next verse: b“And the Lord says: Because they have forsaken My Torah which I set before them”(Jeremiah 9:12). bRav Yehuda saysthat bRav says:This does not mean bthatthe Jewish people ceased Torah study altogether; rather, bthey did not recite a blessing on the Torah priorto its study, as they did not regard Torah study as a sacred endeavor., bRav Ḥama says: Whatis the meaning of that bwhich is written: “In the heart of him that has discernment wisdom rests; but in the inward part of fools it makes itself known”(Proverbs 14:33)? b“In the heart of him who has discernment wisdom rests”; thisis ba Torah scholar, son of a Torah scholar. “But in the inward part of fools it makes itself known”; thisis ba Torah scholar, son of an ignoramus,as his wisdom stands out in contrast to the foolishness of the rest of his family. bUlla said: Thisexplains the adage bthat people say:A small bcoin inan empty bbarrel calls: iKish /i, ikish /i,i.e., it rattles loudly, whereas a coin in a barrel full of coins is not heard., bRabbi Yirmeya said to Rabbi Zeira: Whatis the meaning of that bwhich is writtenwith regard to the World-to-Come: b“The humble and great are there; and the servant is free from his master”(Job 3:19)? bIs that to saythat bwe do not know that the humble and the great are therein the World-to-Come? bRather,this is the meaning of the verse: bAnyone who humbles himself over matters of Torah in this world becomes great in the World-to-Come; and anyone who establishes himself as a servant over matters of Torah in this world becomes free in the World-to-Come. /b,§ The Gemara continues discussing the greatness of the Sages. bReish Lakish was demarcatingburial bcaves of the Sages. When he arrived at the cave of Rabbi Ḥiyya,the precise location of his grave beluded him.Reish Lakish bbecame distressed,as he was apparently unworthy of finding the grave. bHe said: Master of the Universe! Did I not analyze the Torah likeRabbi Ḥiyya? bA Divine Voice emerged and said to him: You did analyze the Torah like him,but byou did not disseminate Torah like him. /b,The Gemara relates: bWhen Rabbi Ḥanina and Rabbi Ḥiyya would debatematters of Torah, bRabbi Ḥaninawould bsay to Rabbi Ḥiyya:Do you think byou can debate with me? Heaven forbid! If the Torah were forgotten from the Jewish people, Icould brestore it with mypowers of banalysisand intellectual acumen. bRabbi Ḥiyya said to Rabbi Ḥanina:Do you think byou can debate with me?You cannot compare yourself to me, bas I am actingto ensure that bthe Torahwill bnot be forgotten by the Jewish people. /b,Rabbi Ḥiyya elaborated: bWhat do I doto this end? bI go and sow flaxseeds band twine netswith the flax, bandthen bI hunt deer and feed their meat to orphans.Next bI prepare parchmentfrom their hides band I write the five booksof the Torah on them. bI go to a city and teach five children the five books,one book per child, band I teach sixother bchildren the six ordersof the Mishna, band I say to them: Until I return and comehere, bread each otherthe Torah band teach each otherthe Mishna. This is how bI actto ensure that bthe Torah will not be forgotten by the Jewish people. /b,The Gemara notes that bthis is what RabbiYehuda HaNasi bsaid: How great are the deeds ofRabbi bḤiyya! Rabbi Yishmael, son of Rabbi Yosei, said toRabbi Yehuda HaNasi: Are his deeds beven greater than the Master’s,i.e., yours? Rabbi Yehuda HaNasi bsaid to him: Yes.Rabbi Yishmael persisted: Are they bevengreater bthanthose of my bfather,Rabbi Yosei? Rabbi Yehuda HaNasi bsaid to him: Heaven forbid! Sucha statement bshall not beheard bamong the Jewish people,that someone is greater than your father, Rabbi Yosei.,The Gemara continues discussing the greatness of Rabbi Ḥiyya. bRabbi Zeira said: Last night, Rabbi Yosei, son of Rabbi Ḥanina, appeared to mein a dream. bI said to him: Near whom are you placedin the upper realms? bHe said to me: Near Rabbi Yoḥa.I asked: bAnd Rabbi Yoḥa is near whom?He replied: bNear Rabbi Yannai. And Rabbi Yannai is near whom? Near Rabbi Ḥanina. And Rabbi Ḥanina is near whom? Near Rabbi Ḥiyya.Rabbi Zeira added: bI said toRabbi Yosei: bBut isn’t Rabbi Yoḥaworthy of being placed bnear Rabbi Ḥiyya? He said to me: In a place of fiery sparks and burning fires, who can bringRabbi Yoḥa, bson of Nappaḥa, there? /b, bRav Ḥaviva said: Rav Ḥaviva bar Surmakei told me: Ionce bsaw one of the Sages whom Elijahthe prophet bwould visit,and bhis eyeslooked bbeautifuland healthy bin the morning, but appeared to be charred by fire in the evening. I said to him: What is thisphenomenon? bAnd he said to me: I said to Elijah: Show me the Sages upon their ascension to the heavenly academy.Elijah bsaid to me: You may gaze at all of them except forthose in bthe chariot [ imiguharka /i] of Rabbi Ḥiyya, upon whom you may not gaze.I asked Elijah: bWhat are the signsof Rabbi Ḥiyya’s chariot, so I will know when not to look? He said: bAngels accompany allof the other Sages’ chariots bas they ascend and descend, except for the chariot of Rabbi Ḥiyya, which ascends and descends of its own accord,due to his greatness.,The Sage relating this story continued: bI was unable to restrain myself,and bI gazed uponRabbi Ḥiyya’s chariot. bTwo fiery flames came and struck that man,i.e., me, band blinded his eyes. The next day, I went and prostrated onRabbi Ḥiyya’s burial bcavein supplication. bI said: I study the ibaraitotof the Master,Rabbi Ḥiyya; please pray on my behalf. bAndmy vision bwas healed,but my eyes remained scorched.,The Gemara relates another incident involving Elijah the prophet. bElijah wasoften bfound in the academy of RabbiYehuda HaNasi. bOne day it was a New Moon,the first of the month, and Elijah bwas delayed and did not cometo the academy. Later, Rabbi Yehuda HaNasi bsaid toElijah: bWhat is the reasonthat bthe Master was delayed?Elijah bsaid to him: Ihad bto wake up Abraham, wash his hands, andwait for him to bpray, andthen blay him downagain. bAnd similarly,I followed the same procedure bfor Isaac, and similarly for Jacobin turn. Rabbi Yehuda HaNasi asked Elijah: bAnd letthe Master bwake themall btogether.Elijah responded: bI maintainthat if I were to wake all three to pray at the same time, btheywould bgenerate powerful prayers and bring the Messiah prematurely. /b,Rabbi Yehuda HaNasi bsaid toElijah: bAnd is there anyonealive bin this worldwho is bcomparable to themand can produce such efficacious prayers? Elijah bsaid to him: There are Rabbi Ḥiyya and his sons. RabbiYehuda HaNasi bdecreed a fast,and the Sages bbrought Rabbi Ḥiyya and his sons downto the pulpit to pray on behalf of the congregation. Rabbi Ḥiyya brecitedthe phrase in the iAmidaprayer: bWho makes the wind blow, and the wind blew.Rabbi Ḥiyya brecitedthe next phrase: bWho makes the rain fall, and rain fell. When he was about to saythe phrase: bWho revives the dead, the world trembled. /b, bThey said in heaven: Who is the revealer of secrets in the world? They saidin response: It is bElijah. Elijah was broughtto heaven, whereupon bhe was beaten with sixty fiery lashes.Elijah bcameback down to earth bdisguised as a bear of fire. He came amongthe congregation band distracted themfrom their prayers, preventing Rabbi Ḥiyya from reciting the phrase: Who revives the dead.,§ The Gemara relates: bShmuel Yarḥina’a was the physician of RabbiYehuda HaNasi. One time, bRabbiYehuda HaNasi bfelt a pain in his eye.Shmuel bsaid to him: I will place a medication inyour eye. Rabbi Yehuda HaNasi bsaid to him: I cannothave the medication placed directly in my eye, as I am afraid it will cause me too much pain. Shmuel bsaid to him: I will apply a salveabove your eye, not directly in it. Rabbi Yehuda HaNasi bsaid to him:Even that bI cannotbear. Shmuel bplacedthe medication bin a tube of herbs beneath his pillow, andRabbi Yehuda HaNasi bwas healed. /b, bRabbiYehuda HaNasi bmade efforts to ordainShmuel Yarḥina’a as a rabbi bbut was unsuccessful,as Shmuel always demurred. Shmuel Yarḥina’a bsaid to him: The Master should not be upsetabout my refusal, as I know that I am not destined to be ordained as a rabbi. bI myself saw the book of Adam the firstman, which contains the genealogy of the human race, band it is written in itthat bShmuel Yarḥina’a /b |
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10. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 63a. ואימא הר הבית דאסור במנעל לילפא ממנעל אבל (ב"ה) דשרי במנעל אדיליף ממנעל ולהיתר נילף מקפנדריא ולאסור,אלא אמר רבא כי ביתו מה ביתו אקפנדריא קפיד אינש ארקיקה ומנעל לא קפיד אינש אף ב"ה קפנדריא הוא דאסור רקיקה ומנעל שרי:,כל חותמי ברכות שבמקדש וכו':,כל כך למה לפי שאין עונין אמן במקדש ומנין שאין עונין אמן במקדש שנאמר (נחמיה ט, ה) קומו ברכו את ה' אלהיכם מן העולם עד העולם ואומר (נחמיה ט, ה) ויברכו (את) שם כבודך ומרומם על כל ברכה ותהלה,יכול כל הברכות כולן תהא להן תהלה אחת ת"ל ומרומם על כל ברכה ותהלה על כל ברכה וברכה תן לו תהלה:,התקינו שיהא אדם שואל בשלום חברו וכו': מאי ואומר,וכי תימא בעז מדעתיה דנפשיה קאמר ת"ש (שופטים ו, יב) ה' עמך גבור החיל וכי תימא מלאך הוא דקאמר ליה לגדעון ת"ש (משלי כג, כב) אל תבוז כי זקנה אמך,ואומר (תהלים קיט, קכו) עת לעשות לה' הפרו תורתך אמר רבא האי קרא מרישיה לסיפיה מדריש מסיפיה לרישיה מדריש,מרישיה לסיפיה מדריש עת לעשות לה' מאי טעם משום הפרו תורתך מסיפיה לרישיה מדריש הפרו תורתך מ"ט משום עת לעשות לה',תניא הלל הזקן אומר בשעת המכניסין פזר בשעת המפזרים כנס ואם ראית דור שהתורה חביבה עליו פזר שנאמר (משלי יא, כד) יש מפזר ונוסף עוד ואם ראית דור שאין התורה חביבה עליו כנס שנא' עת לעשות לה' הפרו תורתך,דרש בר קפרא זלת קבוץ קנה מינה באתר דלית גבר תמן הוי גבר אמר אביי ש"מ באתר דאית גבר תמן לא תהוי גבר,פשיטא לא נצרכה אלא בששניהם שוין,דרש בר קפרא איזוהי פרשה קטנה שכל גופי תורה תלוין בה (משלי ג, ו) בכל דרכיך דעהו והוא יישר ארחותיך אמר רבא אפילו לדבר עבירה,דרש בר קפרא לעולם ילמד אדם את בנו אומנות נקיה וקלה מה היא אמר רב חסדא מחטא דתלמיותא:,תניא ר' אומר לעולם אל ירבה אדם רעים בתוך ביתו שנא' (משלי יח, כד) איש רעים להתרועע,תניא ר' אומר אל ימנה אדם אפטרופוס בתוך ביתו שאלמלי לא מינה פוטיפר את יוסף אפטרופוס בתוך ביתו לא בא לאותו דבר,תניא ר' אומר למה נסמכה פרשת נזיר לפרשת סוטה לומר לך שכל הרואה סוטה בקלקולה יזיר עצמו מן היין,אמר חזקיה בריה דר' פרנך אמר רבי יוחנן למה נסמכה פרשת סוטה לפרשת תרומות ומעשרות לומר לך כל שיש לו תרומות ומעשרות ואינו נותן לכהן סוף נצרך לכהן על ידי אשתו שנאמר (במדבר ה, י) ואיש את קדשיו לו יהיו וסמיך ליה איש איש כי תשטה אשתו וכתיב והביא האיש את אשתו וגו' ולא עוד אלא סוף שנצרך להן שנאמר ואיש את קדשיו לו יהיו,אמר רב נחמן בר יצחק ואם נתנן סוף מתעשר שנאמר (במדבר ה, י) איש אשר יתן לכהן לו יהיה לו יהיה ממון הרבה,א"ר הונא בר ברכיה משום רבי אלעזר הקפר כל המשתף שם שמים בצערו כופלין לו פרנסתו שנאמר (איוב כב, כה) והיה שדי בצריך וכסף תועפות לך,ר' שמואל בר נחמני אמר פרנסתו מעופפת לו כצפור שנאמר וכסף תועפות לך,א"ר טבי א"ר יאשיה כל המרפה עצמו מדברי תורה אין בו כח לעמוד ביום צרה שנאמר (משלי כד, י) התרפית ביום צרה צר כחכה א"ר אמי בר מתנה אמר שמואל ואפילו מצוה אחת שנאמר התרפית מכל מקום,אמר רב ספרא ר' אבהו הוה משתעי כשירד חנינא בן אחי רבי יהושע לגולה היה מעבר שנים וקובע חדשים בחוצה לארץ,שגרו אחריו שני ת"ח רבי יוסי בן כיפר ובן בנו של זכריה בן קבוטל כיון שראה אותם אמר להם למה באתם אמרו ליה ללמוד תורה באנו הכריז [עליהם] אנשים הללו גדולי הדור הם ואבותיהם שמשו בבית המקדש כאותה ששנינו זכריה בן קבוטל אומר הרבה פעמים קריתי לפניו בספר דניאל,התחיל הוא מטמא והם מטהרים הוא אוסר והם מתירים הכריז עליהם אנשים הללו של שוא הם של תהו הם אמרו לו כבר בנית ואי אתה יכול לסתור כבר גדרת ואי אתה יכול לפרוץ,אמר להם מפני מה אני מטמא ואתם מטהרים אני אוסר ואתם מתירים אמרו לו מפני שאתה מעבר שנים וקובע חדשים בחו"ל,אמר להם והלא עקיבא בן יוסף היה מעבר שנים וקובע חדשים בחו"ל אמרו לו הנח רבי עקיבא שלא הניח כמותו בארץ ישראל א"ל אף אני לא הנחתי כמותי בא"י אמרו לו גדיים שהנחת נעשו תישים בעלי קרנים והם שגרונו אצלך וכן אמרו לנו לכו ואמרו לו בשמנו אם שומע מוטב ואם לאו יהא בנדוי | 63a. band sayas follows: With regard to bthe Temple Mount,where one is bprohibitedfrom wearing bshoes, let us derivethe prohibition of spitting bfromthe case of bshoes. However,with regard to ba synagogue,where one is bpermittedto wear bshoes, instead of derivingthe law with regard to spitting bfromthe case of bshoes and permittingit, bderive it fromthe case of ba shortcut, and prohibitit., bRather, Rava saida different reason: The synagogue is blike one’s house. Just as one objects toa person using bhis house as a shortcut,but bdoes not mind spitting andwearing bshoestherein, bso tooin the case of a bsynagogue, a shortcut is prohibitedwhile bspitting andwearing bshoes are permitted. /b,We learned in the mishna: bAt the conclusion of all blessingsrecited bin the Temple,the one reciting the blessing would say: Blessed are You Lord, God of Israel, until everlasting.,The Gemara explains: bWhywere they insistent upon this formula bto that extent? Because one does not answer amen in the Temple.Because there is a unique response to the blessings in the Temple, a unique formula for their conclusion was instituted. bFrom whereis it derived bthat one does not answer amen in the Temple? As it is stated: “Stand up and bless the Lord, your God, from everlasting to everlasting”(Nehemiah 9:5), which refers to the conclusion. bThe versein Nehemiah bcontinues: “And let them say: Blessed be Your glorious name, that is exalted above all blessing and praise”(Nehemiah 9:5). The response is exalted above other blessings.,From the beginning of the verse, I bmighthave thought that ball of the blessings there will haveonly ba singleexpression of bpraise,amen. Therefore, bthe verse teaches: “That is exalted above all blessing and praise”; for every blessing, aunique bpraise is offered.Therefore, the appropriate response to a blessing in the Temple is: Blessed are You Lord, God of Israel, from everlasting until everlasting.,We learned in the mishna that the Sages binstituted that a person will greet anotherwith the name of God, and several biblical sources were cited. The Gemara asks: bWhyis it necessary for the mishna to cite all of those sources, introduced with the phrase: bAnd it says?Why was the proof from Boaz’s statement to the harvesters: The Lord is with you, insufficient?,The Gemara explains: bAnd if you say: Boaz said this on his own,and it proves nothing with regard to normative practice, bcome and heara proof from the verse: b“The Lord is with you, mighty man of valor”(Judges 6:12). bAnd if you saythat bit was an angel who saidthis bto Gideon,that perhaps this verse was the angel informing Gideon that the Lord is with him, but it is not the standard formula of a greeting, bcomeand bhearproof from the verse: b“And despise not your mother when she is old”(Proverbs 23:22); the customs of the nation’s elders are an adequate source from which to derive ihalakha /i., bAndthe verse bstates: “It is time to work for the Lord; they have made void Your Torah”(Psalms 119:126). of this, bRava said: This versecan be binterpreted from beginning to end, andcan be binterpreted from end to beginning. /b,The Gemara elaborates: This verse can be binterpreted from beginning to end: It is time to work for the Lord; what is the reason? Because they have made void Your Torah,so it must be remedied. Conversely, it can be binterpreted from end to beginningas follows: bThey have made void Your Torah; what is the reason? Because it is time to work for the Lord.By means of violating the Torah, it is possible to fundamentally rectify the situation.,With regard to this verse, bit was taughtin a ibaraitathat bHillel the Elder says: At the time of gathering,if the Sages of the generation see to it that the Torah remains the purview of the few, bdisseminateit to the public at large. bAt the time of dissemination, gather,and leave it to others to disseminate the Torah. bAnd if you see a generation for whom Torah is beloved, disseminate, as it is stated: “There is who scatters, and yet increases”(Proverbs 11:24). However, bif you see a generation for whom Torah is not beloved, gather;do not cause the Torah to be disgraced, bas it is stated: “It is time to work for the Lord; they have made void Your Torah.”Preventing Torah study in that situation is a manifestation of work for the Lord.,On a similar note, bbar Kappara taught:If the price of the merchandise has bdeclined, jump and purchase from it; and where there is no man, there be a man;where there is no one to fill a particular role, accept that role upon yourself. bAbaye said: Infer from thisthat bwhere there is a man, there do not be a man. /b,The Gemara asks: Isn’t Abaye’s conclusion bobvious?The Gemara explains: bThisstatement bis only necessaryin a case bwherethere are btwo who are equal.Although you, too, are suited to fill that role, since another qualified person is already filling that role, allow him to succeed., bBar Kappara taught: Which is a brief passage upon which all fundamentalprinciples of bTorah are dependent? “In all your ways acknowledge Him, and He will direct your paths”(Proverbs 3:6). bRava said:One must apply this principle beven to acts of transgression,as even then one must adhere to God and refrain from sinning excessively., bBar Kappara taught: A person should always teach his child a clean and simple craft.The Gemara asks: bWhatcraft is considered clean and simple? bRav Ḥisda said: Cutting precious stones. /b,Several ethical tenets and guidelines for life bwere taughtin a ibaraita /i. bRabbiYehuda HaNasi bsays: One should never have too many friends in his house,i.e., people should not become accustomed to being overly intimate in his house, bas it is stated: “There are friends that one has to his own hurt”(Proverbs 18:24); one with friends of that kind will ultimately come to quarrel., bIt was taughtin a ibaraitathat bRabbiYehuda HaNasi bsays: Do not appoint an administrator [ iapitropos /i] within your house, as had Potiphar not appointed Joseph as administrator within his house,Joseph bwould not have come to that incidentinvolving him in allegations of sexual impropriety., bIt was taughtin a ibaraita /i, bRabbiYehuda HaNasi bsays: Why is the portion of the Nazirite(Numbers ch. 6) bjuxtaposed with the portion of the isota /i(Numbers ch. 5)? They are juxtaposed bto tell you that anyone who sees a isotain her disgrace,her transgression, bshould renounce wine,as wine is one of the causes of that transgression., bḤizkiya, son of Rabbi Parnakh, saidthat bRabbi Yoḥa said: Why is the portion of isotajuxtaposed with the portion of iterumotand tithes(Numbers ch. 5)? They are juxtaposed bto tell you: Anyone who has iterumotand tithes and does not give them to a priest,will bultimately requirethe services of ba priest by means of his wife, as it is stated: “And every man’s hallowed things shall be his” ( /bNumbers 5:10). This refers to one who keeps those hallowed items for himself. bTo thisthe Torah bjuxtaposed: “If any man’s wife go aside and act unfaithfully against him”(Numbers 5:12). bAnd it is written: “Then shall the man bring his wife unto the priest”(Numbers 5:15). bMoreover, ultimatelythat man bwill requireassistance from the tithe given to the poor, bas it is stated: “And every man’s hallowed things shall be his”(Numbers 5:10). He will himself need those very hallowed items that he was unwilling to give to others., bRav Naḥman bar Yitzḥak said: And if he gave them, ultimatelyhe will bbecome wealthy, as it is said: “Whatsoever any man gives the priest, it shall be his”(Numbers 5:10); bmuch property shall be his. /b, bRav Huna bar Berekhya said in the name of Rabbi Elazar HaKappar: Anyone who includes the name of heaven in his distress,i.e., who turns and prays to God in his time of trouble, bhis livelihood willultimately bbe doubled, as it is stated: “And the Almighty be your treasure, and precious [ itoafot /i] silver unto you”(Job 22:25). If you include God in your trouble, your silver will be doubled. iEif /i, which in Aramaic means double, is etymologically similar to itoafot /i., bRabbi Shmuel bar Naḥmani saida different explanation: This means that bhis sustece flies [ imeofefet /i] to him like a bird, as it is stated: “And precious silver [ itoafot /i] unto you.” /b, bRabbi Tavi said in the name of Rabbi Yoshiya: Anyone who is lax in hisstudy of bmatters of Torah willultimately black the strength to stand on a day of adversity, as it is stated: “If you faint in the day of adversity, your strength is small indeed”(Proverbs 24:10). bRav Ami bar Mattana saidthat bShmuel said: And evenif he was lax in the performance of ba singlemitzva, bas it is stated: If you faint;this applies bin any case,even in the case of a single mitzva., bRav Safra said: Rabbi Abbahu would relate: When Ḥanina, son of Rabbi Yehoshua’s brother, went to the Diaspora,Babylonia, bhe would intercalate years and establish months outside of EretzYisrael. Because Judaism in Eretz Yisrael had declined in the wake of the bar Kokheva rebellion, he considered it necessary to cultivate the Jewish community in Babylonia as the center of the Jewish people. Among other things, he intercalated the years and established the months even though the ihalakharestricts those activities to Eretz Yisrael.,Eventually, the Sages of Eretz Yisrael bsent two Torah scholars after him, Rabbi Yosei ben Keifar and the grandson of Zekharya ben Kevutal. WhenḤanina bsaw them, he asked them: Why did you come? They responded: We came to study Torah.Since he saw his standing enhanced by the Sages of Eretz Yisrael coming to study Torah from him, bhe proclaimed about them: These people are eminentscholars bof our generation, and their fathers served in the Temple. As we learnedin tractate iYoma /i: bZekharya ben Kevutal says: Many times I read beforethe High Priest from bthe book of Danielon the eve of Yom Kippur.,These two scholars, however, began to dispute every decision Ḥanina rendered in response to questions raised in the study hall. bHeruled it bimpure and theyruled it bpure; he prohibitedit band they permittedit. Eventually, bhe proclaimed about them: These people are worthless. They aregood bfor nothingand they know nothing. bThey said to him: You have already builtup our names and glorified us; byou cannot now demolish. You have already built a fence and you cannot break through it. /b, bHe said to them: Why is it thatwhen bIrule something bimpure, yourule it bpure;when bI prohibitit, byou permitit? bThey said to him:We do this bbecause you intercalate the years and establish the months outside of EretzYisrael., bHe said to them: Didn’tRabbi bAkiva ben Yosefalso bintercalate years and establish months outside of EretzYisrael? bThey replied to him: Leavethe case of bRabbi Akiva, as,when he left, bhe did not leave behind anyoneas great in Torah bas he in Eretz Yisrael.Rabbi Ḥanina bsaid to them: I also did not leave behind anyoneas great bas me in Eretz Yisrael. They said to him: The kids who you left behind have grown into goats with horns;they are greater than you are. bAnd they sent us to you, and this is what they said to us: Go and tell him in our name: If he obeys, fine; and ifhe does bnotobey, bhe will be ostracized. /b |
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11. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
| 16b. הראשונים היו נשיאים ושניים להם אב ב"ד:, big strongגמ׳ /strong /big ת"ר שלשה מזוגות הראשונים שאמרו שלא לסמוך ושנים מזוגות האחרונים שאמרו לסמוך (הראשונים) היו נשיאים ושניים להם אבות ב"ד דברי רבי מאיר וחכמים אומרים יהודה בן טבאי אב ב"ד ושמעון בן שטח נשיא,מאן תנא להא דתנו רבנן אמר רבי יהודה בן טבאי אראה בנחמה אם לא הרגתי עד זומם להוציא מלבן של צדוקין שהיו אומרים אין עדים זוממין נהרגין עד שיהרג הנידון,אמר לו שמעון בן שטח אראה בנחמה אם לא שפכת דם נקי שהרי אמרו חכמים אין עדים זוממין נהרגין עד שיזומו שניהם ואין לוקין עד שיזומו שניהם ואין משלמין ממון עד שיזומו שניהם,מיד קבל עליו יהודה בן טבאי שאינו מורה הלכה אלא בפני שמעון בן שטח,כל ימיו של יהודה בן טבאי היה משתטח על קברו של אותו הרוג והיה קולו נשמע כסבורין העם לומר שקולו של הרוג הוא אמר להם קולי הוא תדעו שלמחר הוא מת ואין קולו נשמע,אמר ליה רב אחא בריה דרבא לרב אשי ודלמא פיוסי פייסיה או בדינא תבעי',מני הא אי אמרת בשלמא רבי מאיר דאמר שמעון בן שטח אב ב"ד ר"י בן טבאי נשיא היינו דקא מורי הלכה בפני שמעון בן שטח אלא אי אמרת רבנן דאמרי יהודה בן טבאי אב ב"ד שמעון בן שטח נשיא אב ב"ד בפני נשיא מי מורה הלכה,לא מאי קבל עליו דקאמר לאצטרופי דאפי' אצטרופי נמי לא מצטריפנא:,יצא מנחם ונכנס שמאי כו': להיכן יצא אביי אמר יצא לתרבות רעה רבא אמר יצא לעבודת המלך תניא נמי הכי יצא מנחם לעבודת המלך ויצאו עמו שמונים זוגות תלמידים לבושין סיריקון,אמר רב שמן בר אבא א"ר יוחנן לעולם אל תהא שבות קלה בעיניך שהרי סמיכה אינה אלא משום שבות ונחלקו בה גדולי הדור,פשיטא שבות מצוה אצטריכא ליה,הא נמי פשיטא לאפוקי ממאן דאמר בסמיכה גופה פליגי קא משמע לן בשבות הוא דפליגי,אמר רמי בר חמא שמע מינה סמיכה בכל כחו בעינן דאי ס"ד לא בעינן בכל כחו מאי קא עביד ליסמוך,מיתיבי (ויקרא א, ב) דבר אל בני ישראל וסמך בני ישראל סומכין ואין בנות ישראל סומכות רבי יוסי ור' (ישמעאל) [שמעון] אומרים בנות ישראל סומכות רשות,אמר רבי יוסי סח לי אבא אלעזר פעם אחת היה לנו עגל של זבחי שלמים והביאנוהו לעזרת נשים וסמכו עליו נשים לא מפני שסמיכה בנשים אלא כדי לעשות נחת רוח לנשים ואי ס"ד סמיכה בכל כחו בעינן משום נחת רוח דנשים עבדינן עבודה בקדשים אלא לאו ש"מ לא בעינן בכל כחו,לעולם אימא לך בעינן בכל כחו דאמר להו אקפו ידייכו אי הכי לא מפני שסמיכה בנשים תיפוק ליה דאינה לסמיכה כלל,א"ר אמי חדא ועוד קאמר חדא דליתא לסמיכה כלל ועוד כדי לעשות נחת רוח לנשים,אמר רב פפא שמע מינה צדדין אסורין דאי ס"ד צדדין מותרין לסמוך לצדדין אלא לאו שמע מינה צדדין אסורין | 16b. bThe firstmembers of each pair bserved as iNasi /i, and their counterpartsserved as bdeputy iNasi /i. /b, strongGEMARA: /strong bThe Sages taught: Three of the first pairs who say not to place hands and two of the last pairs who say to place hands served as iNasi /i, and their counterpartsserved as bdeputy iNasi /i;this is bthe statement of Rabbi Meir. And the Rabbis saythe opposite: bYehuda ben Tabbaiwas bdeputy iNasiand Shimon ben Shataḥwas the iNasi /i. /b,The Gemara asks: bWho is the itanna /iwho taught bthat which the Sages taughtin a ibaraita /i: bRabbi Yehuda ben Tabbai said:I swear that bI willnot bsee the consolationof Israel bif I did not kill a conspiring witness.This means that Rabbi Yehuda ben Tabbai sentenced a conspiring witness to death, in order bto counter the views of the Sadducees, who would say: Conspiring witnesses are not executed unless the sentenced one has been executed.Their views opposed the traditional view, which maintains that conspiring witnesses are executed only if the one sentenced by their testimony has not yet been executed., bShimon ben Shataḥ said to him:I swear that bI willnot bsee the consolationof Israel bif you did not shed innocent blood, as the Sages said: Conspiring witnesses are not executed unless they are both found to be conspirators;if only one is found to be a conspirator, he is not executed. bAnd they are not floggedif they are liable to such a penalty, bunless they are both found to be conspirators. Andif they testified falsely that someone owed money, bthey do not pay money unless they are both found to be conspirators. /b,Hearing this, bYehuda ben Tabbai immediately accepted upon himself not to ruleon any matter of blaw unless he was in the presence of Shimon ben Shataḥ,as he realized he could not rely on his own judgment.,The ibaraitafurther relates: bAll of Yehuda ben Tabbai’s days, he would prostrate himself on the grave of that executedindividual, to request forgiveness, band his voice was heardweeping. bThe people thought that it was the voice of that executedperson, rising from his grave. Yehuda ben Tabbai bsaid to them: It is my voice,and byoushall bknowthat it is so, bfor tomorrow,i.e., sometime in the future, bhe will die, and his voice will nolonger bbe heard.Yehuda ben Tabbai was referring to himself, but he did not want to mention something negative about himself in direct terms., bRav Aḥa, son of Rava, said to Rav Ashi:This provides no conclusive proof that the voice was not that of the executed man, as bperhapsben Tabbai bappeasedthe executed individual in the World-to-Come. bOr,alternatively, the latter may have bprosecuted him by the lawof Heaven, and that is why his voice can no longer be heard.,The Gemara returns to its original question: bWhoseopinion does bthis ibaraitafollow? bGranted, if you sayit is in accordance bwiththat of bRabbi Meir,who bsaidthat bShimon ben Shataḥ was deputy iNasi /iwhile bRabbi Yehuda ben Tabbai was iNasi /i, thatexplains why bhehad previously bissued a halakhic ruling in the presence of Shimon ben Shataḥto execute the conspiring witness, and only after that unfortunate incident did he undertake to issue rulings only in the presence of his colleague. bBut if you saythat the ibaraitais in accordance with bthe Sages, who said: Yehuda ben Tabbaiwas bdeputy iNasi /iand bShimon ben Shataḥthe iNasi /i,why did he need to make such a commitment? bMaythe bdeputy iNasiissue a halakhic ruling in the presence ofthe iNasi /i? /b,The Gemara refutes this: bNo; whatdid he mean by baccepting upon himselfnot to rule on his own? bHe spokewith regard bto joiningthe ruling of others: bEvenwith regard to bjoiningthe ruling of others, bI will also not joinuntil I have first heard the view of Shimon ben Shataḥ.,§ It is taught in the mishna: bMenaḥem departed and Shammai entered.The Gemara asks: bTo where didMenaḥem bdepart? Abaye said: He departed and went astray.Therefore, the mishna did not wish to delve into the details of his case. bRava said: He departed for the king’s service.He received a post from the king and had to leave the court. bThis is also taughtin a ibaraita /i: bMenaḥem departed for the king’s service, and eighty pairs of students dressed in silk robes left with himto work for the king, and that they no longer studied Torah.,§ bRav Shemen bar Abba saidthat bRabbi Yoḥa said: A rabbinic decree [ ishevut /i] should never be taken lightly in your eyes, since placing handson the head of an offering on a Festival bis prohibited only as a rabbinic decreebecause it is considered making use of an animal, which is not considered a prohibited labor but merely resembles one, and yet bthe greatestscholars bof each generation disputed it. /b,The Gemara is puzzled by this statement: This bis obvious.Since it is an accepted rabbinic decree, why should people take it lightly? The Gemara answers: It was bnecessary for himto state it because it is ba rabbinic decree related to a mitzva.In other words, although this rabbinic decree of placing the hands on an animal is not performed for one’s own sake but for the purpose of a mitzva, it was nevertheless a serious matter in the eyes of the Sages.,The Gemara remains puzzled: bThis too is obvious.In that case as well, the act is prohibited by the Sages. The Gemara responds: Rabbi Yoḥa’s statement comes bto excludethe opinion bof the one who saidthat bthey disagree with regard to the actualobligation of bplacing hands,i.e., whether or not obligatory peace-offerings require placing the hands. bHetherefore bteaches usthat bit is a rabbinic decreethat is the subject bof their dispute,not the requirement itself., bRami bar Ḥama said:You can blearn from here,from this dispute, that the mitzva of bplacing handsrequires not only placing one’s hands on the animal’s head, but bwe also requirethat one places his hands bwith all his strength. For if it enters your mindthat bwe do not require all his strength, whatprohibition bdoes one violateby placing his hands? bLet him placethem on a Festival as well, as this does not resemble a prohibited action at all., bThe Gemara raises an objectionto this from a ibaraita /i: b“Speak to the children of [ ibenei /i] Israel”(Leviticus 1:2). The word ibeneiliterally means: Sons of. And it states nearby: b“And he shall placehis hand on the head of the burnt-offering” (Leviticus 1:4), from which we learn that bthe sons of Israel placetheir hands, bbut the daughters of Israel do not placethem. bRabbi Yosei and Rabbi Yishmael say: It is optional for the daughters of Israel to placetheir hands. They may place their hands if they so choose, although they are not obligated to do so., bRabbi Yosei said:The Sage bAbba Elazar related to methe following incident: bOn one occasion, we had a calf for a peace-offering, and we brought it to the Women’s Courtyard, and women placedtheir hands bon it.We did this bnot because thereis an obligation of bplacing hands inthe case of bwomen, but in order to please the women,by allowing them to sacrifice an offering, in all of its particulars, as men do. Now, bif it enters your mindthat bwe requireplacing hands bwith all one’s strength,would bwe perform work with consecratedofferings bin order to pleasethe bwomen?Placing one’s hands forcefully on an animal is considered performing work with it, and if one does it without being obligated to do so, he has thereby performed work with an offering. bRather, isn’t itcorrect to bconclude from thisthat bwe do not requireplacing hands bwith all one’s strength? /b,The Gemara rejects this: bActually, Icould bsay to youthat bwe do requireplacing hands bwith all one’s strength,but here they allowed women to place their hands bby saying to them: Ease your handsand do not press forcefully, so that their hand placing should not constitute work. The Gemara retorts: bIf so,then the reason formulated as: bNot because thereis an obligation to bplace hands inthe case of bwomen,is irrelevant to this law. bLet him derivethe permission for women to do so from the reason that bit is notconsidered bplacing hands at all.If placing hands must be performed with all one’s strength, this action the women are performing does not constitute placing hands., bRabbi Ami said: He stated onereason band another. Onereason is bthat it is notconsidered bplacing hands at all,as it is not performed with all of one’s strength; band anotherreason is that they allowed it bin order to please the women. /b, bRav Pappa said: Learn from thisthat anything upon which one may not place objects or upon which one may not sit on Shabbat, its bsides arelikewise bprohibited, for if it enters your mindto say that the bsides are permitted,they could have told the women bto placetheir hands bon the sides,i.e., on the head of the animal rather than on its back, as the head of the animal is considered as if it were one of its sides. bRather,must one bnot conclude from thisthat the bsides are prohibited? /b |
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12. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE)
| 12a. ומי הוה שמן המשחה והתניא משנגנז ארון נגנז שמן המשחה וצנצנת המן ומקלו של אהרן שקדיה ופרחיה וארגז ששלחו פלשתים דורון לישראל שנאמר (שמואל א ו, ח) ואת כלי הזהב אשר השבותם לו אשם תשימו בארגז מצדו ושלחתם אותו והלך,ומי גנזו יאשיהו מלך יהודה גנזו שראה שכתוב בתורה (דברים כח, לו) יולך ה' אותך ואת מלכך וגו' צוה וגנזום שנאמר (דברי הימים ב לה, ג) ויאמר ללוים המבינים לכל ישראל הקדושים לה' תנו את ארון הקדש בבית אשר בנה שלמה בן דוד מלך ישראל אין לכם משא בכתף עתה עבדו את ה' אלהיכם ואת עמו ישראל,ואמר רבי אלעזר אתיא שם שם אתיא משמרת משמרת אתיא דורות דורות אמר רב פפא באפרסמא דכיא,ת"ר כיצד מושחין את המלכים כמין נזר ואת הכהנים כמין כי מאי כמין כי אמר רב מנשיא בר גדא כמין כף יוני,תני חדא בתחלה מוצקין שמן על ראשו ואח"כ נותנין לו שמן בין ריסי עיניו ותניא אחריתי בתחלה נותנין לו שמן בין ריסי עיניו ואח"כ מוצקים לו שמן על ראשו תנאי היא איכא דאמרי משיחה עדיפא ואיכא דאמרי יציקה עדיפא,מ"ט דמאן דאמר יציקה עדיפא דכתיב (ויקרא ח, יב) ויצוק משמן המשחה על ראש אהרן וימשח אותו לקדשו ומאן דאמר משיחה עדיפא מ"ט קסבר שכן אתה מוצא אצל כלי שרת והכתיב ויצוק ובסוף וימשח הכי קאמר מאי טעם ויצוק משום דוימשח,ת"ר (תהלים קלג, ב) כשמן הטוב [וגו'] יורד על הזקן זקן אהרן וגו' כמין שני טפי מרגליות היו תלויות לאהרן בזקנו אמר רב פפא תנא כשהוא מספר עולות ויושבות לו בעיקר זקנו ועל דבר זה היה משה דואג אמר שמא חס ושלום מעלתי בשמן המשחה יצתה בת קול ואמרה כשמן הטוב וגו' (תהלים קלג, ג) כטל חרמון מה טל חרמון אין בו מעילה אף שמן המשחה שבזקן אהרן אין בו מעילה,ועדיין היה אהרן דואג אמר שמא משה לא מעל אבל אני מעלתי יצתה בת קול ואמרה לו (תהלים קלג, א) הנה מה טוב ומה נעים שבת אחים גם יחד מה משה לא מעל אף אתה לא מעלת,ת"ר אין מושחים את המלכים אלא על המעיין כדי שתמשך מלכותם שנא' (מלכים א א, לג) ויאמר המלך להם קחו עמכם את עבדי אדוניכם [וגו'] והורדתם אותו אל גחון,אמר רבי אמי האי מאן דבעי לידע אי מסיק שתיה אי לא ניתלי שרגא בעשרה יומי דבין ראש השנה ליום הכפורים בביתא דלא נשיב זיקא אי משיך נהוריה נידע דמסיק שתיה,ומאן דבעי למיעבד בעיסקא ובעי למידע אי מצלח אי לא מצלח לירבי תרנגולא אי שמין ושפר מצלח,האי מאן דבעי למיפק [לאורחא] ובעי למידע אי חזר ואתי לביתא אי לא ניקום בביתא דחברא אי חזי בבואה דבבואה לידע דהדר ואתי לביתא ולאו מלתא היא דלמא חלשא דעתיה ומיתרע מזליה אמר אביי השתא דאמרת סימנא מילתא היא [לעולם] יהא רגיל למיחזי בריש שתא קרא ורוביא כרתי וסילקא ותמרי,אמר להו רב משרשיא לבריה כי בעיתו מיעל ומיגמרי קמי רבייכו גרסו מתניתא ועלו לקמי רבייכו וכי יתביתו קמיה חזו לפומיה דכתיב (ישעיהו ל, כ) והיו עיניך רואות את מוריך וכי גרסיתו גרסו על נהרא דמיא דכי היכי דמשכן מיא משכן שמעתתייכו ותיבו אקילקלי דמתא מחסיא ולא תיבו אפדני דפומבדיתא טב גלדנא סריא [דמתא מחסיא למיכל] מכותחא דרמי כיפי,(שמואל א ב, א) רמה קרני באלהי רמה קרני ולא רמה פכי דוד ושלמה שנמשחו בקרן נמשכה מלכותן שאול ויהוא שנמשחו בפך לא נמשכה מלכותן:,המשוח בשמן המשחה וכו': ת"ר משיח יכול מלך ת"ל כהן אי כהן יכול מרובה בגדים ת"ל משיח אי משיח יכול משוח מלחמה תלמוד לומר והכהן המשיח שאינו משיח על גביו,מאי משמע כדאמר רבא הירך המיומנת שבירך הכא נמי המשיח המיומן שבמשוחים,אמר מר משיח יכול מלך מלך פר הוא דמייתי שעיר הוא דמייתי איצטריך ס"ד אמינא על שגגת מעשה יביא שעיר על העלם דבר יביא פר קמ"ל:,אין בין משוח בשמן המשחה כו': מתניתין דלא כרבי מאיר דאי ר"מ הא תניא מרובה בגדים מביא פר הבא על כל המצות דברי ר"מ ולא הודו לו חכמים,מ"ט דר"מ דתניא (ויקרא ד, ג) משיח אין לי אלא משוח בשמן המשחה מרובה בגדים מנין תלמוד לומר הכהן המשיח,במאי אוקימתיה כרבנן | 12a. The Gemara asks with regard to the fact that Jehoahaz was anointed: bAnd was there anointing oilduring the days of Jehoahaz? bBut isn’t it taughtin a ibaraita /i: bWhen the Ark of the Covet was sequestered, the anointing oil, and the jar of imanna /i(see Exodus 16:33), band Aaron’s staffwith bits almonds and blossoms(see Numbers 17:23), band the chest that the Philistines sentas ba gift to Israel,were all bsequesteredwith it, bas it is stated:“And you shall take the Ark of the Lord, and lay it upon the cart, band put the vessels of gold that you return Him as a guilt-offering in a chest by its side and send it away that it may go”(I Samuel 6:8)., bAnd who sequesteredthe Ark? bJosiah, king of Judea, sequestered it, as he saw that it is written in the Torahin the portion of rebuke: b“The Lord will lead you, and your kingwhom you shall establish over you, unto a nation that you have not known” (Deuteronomy 28:36). bHe commanded andthe people bsequestered them, as it is stated: “And he said to the Levites who taught all Israel, and who were sacred unto the Lord: Place the sacred Ark in the room that Solomon, son of David, king of Israel built; there shall be no more burden upon your shoulders. Now serve the Lord your God and His people Israel”(II Chronicles 35:3)., bAnd Rabbi Elazar says: One derivesa verbal analogy between the term: bThere,written with regard to the Ark (see Exodus 29:43), and the term: bThere,written with regard to the jar of imanna(see Exodus 16:33); and between the term: bKeepsake,written with regard to the jar of imanna(see Exodus 16:33), and the term: bKeepsake,written with regard to Aaron’s staff (see Numbers 17:25–26); and between the term: bGenerations,written with regard to the jar of imanna(see Exodus 16:33), and the term: bGenerations,written with regard to the anointing oil (see Exodus 30:31). By means of these verbal analogies it is derived that all of these items were sequestered. bRav Pappa said:They anointed Jehoahaz bwith pure balsamoil, not with anointing oil.,§ bThe Sages taught: How does one anoint the kings?One smears the oil in a manner that is bsimilar tothe form of ba crownaround his head. bAndhow does one anoint bthe priests?One smears the oil in a shape blikethe Greek letter bchi.The Gemara asks: bWhatis the meaning of: bLikethe Greek letter bchi? Rav Menashya bar Gadda said: Likethe bGreekequivalent of the Hebrew letter ikaf /i. /b, bIt is taughtin bone ibaraita /i: bInitially, they pour oil onthe priest’s bhead, and thereafter, they place oil for him between the lashes of his eyes. And it is taughtin ba different ibaraita /i: bInitially, they place oil for him between the lashes of his eyes, and thereafter, they pour oil on his head.The Gemara explains: bIt isa dispute between itanna’im /i. Some say: Anointingwith oil between his eyes bis preferableand takes precedence, band some say: Pouringoil on his head bis preferableand takes precedence., bWhat is the reasonfor the opinion bof the one who saidthat bpouringoil on his head bis preferable?It is bas it is written: “And he poured from the anointing oil upon Aaron’s head and anointed him to sanctify him”(Leviticus 8:12), indicating that pouring precedes anointing. bAnd the one who saidthat banointing is preferableand takes precedence, bwhat is the reasonfor his opinion? bHe holds:Anointing takes precedence basthat is what byou find with regard to service vessels(see Numbers 7:1). They were anointed, but the anointing oil was not poured on them. The Gemara asks: bBut isn’t it writtenwith regard to the priests: b“And he poured,” and ultimately: “And anointed”?The Gemara answers: bThisis what the verse bis saying: What is the reasonthat bhe pouredthe oil? It is bdue tothe fact bthat hehad already banointedthem. Anointing is the primary component of the process., bThe Sages taught: “It is like the precious oil upon the head coming down upon the beard, Aaron’s beard,that comes down upon the collar of his garments” (Psalms 133:2). bTwo dropsof anointing oil, bshaped like pearls, were suspended for Aaron from his beard. Rav Pappa saidthat it is btaught: WhenAaron would bspeakand his beard would move, those drops would miraculously brise and settle on the roots of his beardso that they would not fall. bMoses was concerned about this matter. He said: Perhaps, Heaven forfend, I misusedthe consecrated banointing oiland poured more than necessary, as two additional drops remain? bA Divine Voice emerged and said: “It is like the precious oilupon the head coming down upon the beard, Aaron’s beard, that comes down upon the collar of his garments. bLike the dew of Hermon”(Psalms 133:2–3). This analogy teaches: bJust as there is no misuse of the dew of Hermon,which is not consecrated, bso too,with regard to bthe anointing oil that is on Aaron’s beard, there is no misuseof consecrated property., bAnd still Aaron was concerned. He said: Perhaps Moses did not misuseconsecrated property; bbutperhaps bI misusedconsecrated property, as the additional oil is on my beard and I enjoy it. bA Divine Voice emerged and said: “Behold, how good and how pleasant it is for brothers to dwell together in unity”(Psalms 133:1). bJust asyour brother bMoses did not misuseconsecrated property, bso too, you did not misuseconsecrated property., bThe Sages taught: One anoints the kings only upon a spring,as an omen, bso that their kingdom will continuelike a spring, bas it is statedwith regard to the coronation of Solomon before the death of David: b“And the king said unto them: Take with you the servants of your lord,and let Solomon my son ride upon my own mule, band bring him down to Gihon.And let Tzadok the priest and Nathan the prophet anoint him there king over Israel and sound the shofar and say: Long live King Solomon” (I Kings 1:33–34).,§ Apropos good omens, the Gemara cites a statement that bRabbi Ami said: Thisperson bwho seeks to know if he will complete his year or ifhe will bnot,i.e., whether or not he will remain alive in the coming year, blet him light a lamp, during the ten days that are between Rosh HaShana and Yom Kippur, in a house in which wind does not blow. If its light continuesto burn, bhe knows that hewill bcomplete his year. /b, bAnd one who seeks to conduct a business venture and wishes to know if he will succeedor bifhe will bnot succeed, let him raise a rooster. Ifthe rooster bgrows fat and healthy, he will succeed. /b, bOne who seeks to embark on a journey and wishes to know if hewill breturn and come tohis bhomeor bifhe will bnot, let him go to a dark [ idaḥavara /i] house. If he sees the shadow of a shadow he shall know that hewill breturn and come home.The Sages reject this: This omen bis nota significant bmatter. Perhaps he will be disheartenedif the omen fails to appear, band his fortune will sufferand it is this that causes him to fail. bAbaye said: Now that you saidthat ban omen isa significant bmatter, a person should always be accustomed to seeingthese bon Rosh HaShana: Squash, and fenugreek, leeks, and chard, and dates,as each of these grows quickly and serves as a positive omen for one’s actions during the coming year.,Apropos good omens, bRav Mesharshiyya said to his son: When you seek to enter and study before your teacher, study the ibaraita /ifirst, bandonly then benter before your teacher. And when you are sitting before him, look to his mouth, as it is written: “And your eyes shall see your teacher”(Isaiah 30:20). bAnd when you study, study adjacent to a river of water; just as the water flows, your studies will flowunimpeded. He added: bAndit is preferable for you to bsit on the rubbish heaps [ iakilkelei /i] of Mata Meḥasya, and do not sit in the palaces [ iappadnei /i] of Pumbedita. Better to eat the rotten fish [ igildana /i] of Mata Meḥasya thanto eat ikutḥa /i, which displaces rocks,a metaphor for how potent it is.,Apropos good omens for anointing, it is stated in the prayer of Hannah, Samuel’s mother: b“My horn is exalted in my God”(I Samuel 2:1). The Gemara infers: bMy horn is exalted, and my jug is not exalted. David and Solomon were anointed withoil from ba horn.This was a good omen for them and btheir reign endured. Saul and Jehu were anointed withoil from ba jug and their reign did not endure. /b,§ The mishna teaches: And who is the anointed priest? It is the High Priest bwho is anointed with the anointing oil,not the High Priest consecrated by donning multiple garments. bThe Sages taught: “Anointed”is written in the verse (Leviticus 6:15). One bmighthave thought that the reference is to ba king.Therefore, bthe verse states: “Priest.” Ifthe reference is to ba priest,one bmighthave thought that the reference is to a priest consecrated by donning bmultiple garments.Therefore, bthe verse states: “Anointed.” Ifthe reference is to one who is banointed,one bmighthave thought that the reference is even to a priest banointed for war.Therefore, bthe verse states: “And the anointed priest,”indicating bthat there is no anointedpriest bover him;rather, he is the highest-ranking priest.,The Gemara asks: bFrom whereis this binferred?The Gemara answers: It is bas Rava saidwith regard to the term b“the thigh”in the verse: “The sciatic nerve that is on the hollow of the thigh” (Genesis 32:33); the reference is to bthe stronger of the thighs. Here too,where the verse states: b“The anointed,”the reference is to bthemost bdistinguished ofthose banointed,i.e., the High Priest.,The Gemara analyzes the ibaraita /i: bThe Master said: “Anointed”is written in the verse. One bmighthave thought that the reference is to ba king.The Gemara asks: bIs it a bull that a king bringsfor a sin-offering? bIt is a male goat that he brings,as the Torah states explicitly, later in that passage. The Gemara answers: It bwas necessaryfor the itannato say this, as it may benter your mind to say:It is bfor the unwittingperformance bof an actionfor which all people are liable to bring a sin-offering that a king bshall bringa male goat as his offering; but bfor absenceof awareness bof the matterwith the unwitting performance of an action, a king bshall bring a bull.Therefore, the itanna bteaches usthat it is only the High Priest who brings a bull.,§ The mishna teaches: bThe difference betweena High bPriest anointed with the anointing oiland one consecrated by donning multiple garments is only that the latter does not bring the bull that comes for the transgression of any of the mitzvot. The Gemara comments: bThe mishna is not in accordance withthe opinion of bRabbi Meir, as, if it wasin accordance with the opinion of bRabbi Meir, isn’t it taughtin a ibaraita /i: A priest who is consecrated by donning bmultiple garments brings a bull that comes forthe transgression of bany of the mitzvot;this is bthe statement of Rabbi Meir, but the Rabbis did not concedethat point bto him. /b,The Gemara asks: bWhat is the reasonfor the opinion bof Rabbi Meir?It is bas it is taughtin a ibaraita /i: b“Anointed”is written in the verse. bI havederived bonly a priest anointed with the anointing oil. From wheredo I derive the ihalakhaof a priest who is consecrated by donning bmultiple garments? The verse states: “The anointed priest,”from which it is derived that anyone who is appointed as the High Priest is included, even if he was not anointed.,The Gemara asks: bIn accordance with whichopinion bdid you interpretthe mishna? It is bin accordance withthe opinion of bthe Rabbis. /b |
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13. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
| 29a. מבטלין ת"ת להוצאת המת ולהכנסת הכלה אמרו עליו על ר' יהודה בר' אילעאי שהיה מבטל ת"ת להוצאת המת ולהכנסת הכלה בד"א בשאין שם כל צורכו אבל יש שם כל צורכו אין מבטלין,וכמה כל צורכו אמר רב שמואל בר איניא משמיה דרב תריסר אלפי גברי ושיתא אלפי שיפורי ואמרי לה תריסר אלפי גברי ומינייהו שיתא אלפי שיפורי עולא אמר כגון דחייצי גברי מאבולא עד סיכרא,רב ששת אמר כנתינתה כך נטילתה מה נתינתה בששים ריבוא אף נטילתה בס' ריבוא ה"מ למאן דקרי ותני אבל למאן דמתני לית ליה שיעורא,תניא ר"ש בן יוחי אומר בוא וראה כמה חביבין ישראל לפני הקב"ה שבכל מקום שגלו שכינה עמהן גלו למצרים שכינה עמהן שנאמר (שמואל א ב, כז) הנגלה נגליתי לבית אביך בהיותם במצרים וגו' גלו לבבל שכינה עמהן שנאמר (ישעיהו מג, יד) למענכם שלחתי בבלה ואף כשהן עתידין ליגאל שכינה עמהן שנאמר (דברים ל, ג) ושב ה' אלהיך את שבותך והשיב לא נאמר אלא ושב מלמד שהקב"ה שב עמהן מבין הגליות,בבבל היכא אמר אביי בבי כנישתא דהוצל ובבי כנישתא דשף ויתיב בנהרדעא ולא תימא הכא והכא אלא זמנין הכא וזמנין הכא אמר אביי תיתי לי דכי מרחיקנא פרסה עיילנא ומצלינא התם אבוה דשמואל [ולוי] הוו יתבי בכנישתא דשף ויתיב בנהרדעא אתיא שכינה שמעו קול ריגשא [קמו ונפקו,רב ששת הוה יתיב בבי כנישתא דשף ויתיב בנהרדעא אתיא שכינה] ולא נפק אתו מלאכי השרת וקא מבעתו ליה אמר לפניו רבש"ע עלוב ושאינו עלוב מי נדחה מפני מי אמר להו שבקוהו,(יחזקאל יא, טז) ואהי להם למקדש מעט אמר רבי יצחק אלו בתי כנסיות ובתי מדרשות שבבבל ור"א אמר זה בית רבינו שבבבל,דרש רבא מאי דכתיב (תהלים צ, א) ה' מעון אתה היית לנו אלו בתי כנסיות ובתי מדרשות אמר אביי מריש הואי גריסנא בביתא ומצלינא בבי כנשתא כיון דשמעית להא דקאמר דוד (תהלים כו, ח) ה' אהבתי מעון ביתך הואי גריסנא בבי כנישתא,תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י שנאמר (ירמיהו מו, יח) כי כתבור בהרים וככרמל בים יבא והלא דברים ק"ו ומה תבור וכרמל שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל בתי כנסיות ובתי מדרשות שקורין ומרביצין בהן תורה עאכ"ו,דרש בר קפרא מאי דכתיב (תהלים סח, יז) למה תרצדון הרים גבנונים יצתה בת קול ואמרה להם למה תרצו דין עם סיני כולכם בעלי מומים אתם אצל סיני כתיב הכא גבנונים וכתיב התם (ויקרא כא, כ) או גבן או דק אמר רב אשי ש"מ האי מאן דיהיר בעל מום הוא:,אין עושין אותו קפנדריא: מאי קפנדריא אמר רבא קפנדריא כשמה מאי כשמה כמאן דאמר אדמקיפנא אדרי איעול בהא,א"ר אבהו אם היה שביל מעיקרא מותר,אר"נ בר יצחק הנכנס ע"מ שלא לעשות קפנדריא מותר לעשותו קפנדריא וא"ר חלבו אמר ר"ה הנכנס לבהכ"נ להתפלל מותר לעשותו קפנדריא שנא' (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים הבא דרך שער צפון להשתחוות יצא דרך שער נגב:,עלו בו עשבים לא יתלוש מפני עגמת נפש: והתניא אינו תולש ומאכיל אבל תולש ומניח כי תנן נמי מתני' תולש ומאכיל תנן,ת"ר בית הקברות אין נוהגין בהן קלות ראש אין מרעין בהן בהמה ואין מוליכין בהן אמת המים ואין מלקטין בהן עשבים ואם ליקט שורפן במקומן מפני כבוד מתים,אהייא אילימא אסיפא כיון ששורפן במקומן מאי כבוד מתים איכא אלא ארישא:, big strongמתני׳ /strong /big ר"ח אדר שחל להיות בשבת קורין בפרשת שקלים חל להיות בתוך השבת מקדימין לשעבר ומפסיקין לשבת אחרת,בשניה זכור בשלישית פרה אדומה ברביעית החודש הזה לכם בחמישית חוזרין לכסדרן,לכל מפסיקין בראשי חדשים בחנוכה ובפורים בתעניות ובמעמדות וביוה"כ:, big strongגמ׳ /strong /big תנן התם באחד באדר משמיעין על השקלים | 29a. bOne interruptshis bTorah study to carry out the deadfor burial band to escort a brideto her wedding. bThey said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupthis bTorah study to carry out the deadfor burial band to escort a brideto her wedding. The Gemara qualifies this ruling: bIn whatcase bis this statement said?Only bwhere there are not sufficientnumbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. bHowever,when bthere are sufficientnumbers, additional people bshould not interrupttheir Torah study to participate.,The Gemara asks: bAnd how manypeople bareconsidered bsufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men andanother bsix thousandmen to blow bhornsas a sign of mourning. bAnd some saya different version: bTwelve thousand men, among whom are six thousandmen with bhorns. Ulla said: For example,enough bto make a procession of peopleall the way bfrom thetown bgate [ iabbula /i] to the place of burial. /b, bRav Sheshet said: Asthe Torah bwas given, so itshould be btaken away,i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. bJust asthe Torah bwas given in the presence of six hundred thousandmen, bso too its takingshould be done bin the presence of six hundred thousandmen. The Gemara comments: bThis applies to someone who readthe Bible band studied ihalakhotfor himself. bBut for someone who taughtothers, bthere is no limitto the honor that should be shown to him.,§ bIt is taughtin a ibaraita /i: bRabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presencewent bwith them. They were exiled to Egypt,and bthe Divine Presencewent bwith them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?”(I Samuel 2:27). bThey were exiled to Babylonia,and bthe Divine Presencewent bwith them, as it is stated: “For your sake I have sent to Babylonia”(Isaiah 43:14). bSo too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity”(Deuteronomy 30:3). bIt does not state: He will bring back,i.e., He will cause the Jewish people to return, bbut ratherit says: b“He will return,”which bteaches that the Holy One, Blessed be He, will returntogether bwith them from among thevarious bexiles. /b,The Gemara asks: bWhere in Babyloniadoes the Divine Presence reside? bAbaye said: In theancient bsynagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’a. And do not saythat the Divine Presence resided bhere and there,i.e., in both places simultaneously. bRather, at timesit resided bherein Huzal band at times therein Neharde’a. bAbaye said: I havea blessing bcoming to me, for whenever I amwithin ba distance of a parasangfrom one of those synagogues, bI go in and pray there,due to the special honor and sanctity attached to them. It was related that bthe father of Shmuel and Levi wereonce bsitting in the synagogue that was destroyed and rebuilt in Neharde’a. The Divine Presence cameand bthey heard a loud sound,so bthey arose and left. /b,It was further related that bRav Sheshet wasonce bsitting in the synagogue that was destroyed and rebuilt in Neharde’a,and bthe Divine Presence came but he did not go out. The ministering angels came and were frightening himin order to force him to leave. Rav Sheshet turned to God and bsaid before Him: Master of the Universe,if one is bwretched andthe other is bnot wretched, who should defer to whom?Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and bsaid to them: Leave him. /b,The verse states: b“Yet I have been to them as a little sanctuaryin the countries where they have come” (Ezekiel 11:16). bRabbi Yitzḥak said: Thisis referring to bthe synagogues and study halls in Babylonia. And Rabbi Elazar said: Thisis referring to bthe house of our master,i.e., Rav, bin Babylonia,from which Torah issues forth to the entire world., bRava interpreteda verse bhomiletically: What isthe meaning of that bwhich is written: “Lord, You have been our dwelling placein all generations” (Psalms 90:1)? bThisis referring to bthe synagogues and study halls. Abaye said: Initially, I used to studyTorah binmy bhome and pray in the synagogue. Once I heardand understood bthat whichKing bDavid says: “Lord, I love the habitation of Your house”(Psalms 26:8), bI wouldalways bstudyTorah bin the synagogue,to express my love for the place in which the Divine Presence resides., bIt is taughtin a ibaraita /i: bRabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will betransported and breestablished in Eretz Yisrael, as it is stated: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come”(Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. bAnd arethese bmatters notinferred through an ia fortiori /iargument: bJust as Tabor and Carmel, which came only momentarily to study Torah, wererelocated and bestablished in Eretz Yisraelin reward for their actions, ball the more soshould bthe synagogues and study hallsin Babylonia, bin which the Torah is read and disseminated,be relocated to Eretz Yisrael., bBar Kappara interpreteda verse bhomiletically: What isthe meaning of that bwhich is written: “Why do you look askance [ iteratzdun /i], O high-peaked mountains,at the mountain that God has desired for His abode” (Psalms 68:17)? bA Divine Voice issued forth and said toall the mountains that came and demanded that the Torah be given upon them: bWhy do you seek [ itirtzu /i]to enter into ba legal dispute [ idin /i] withMount bSinai? You are all blemished in comparison toMount bSinai,as bit is written here: “High-peaked [ igavnunnim /i]” and it is written there,with regard to the blemishes that disqualify a priest: b“Or crookbacked [ igibben /i] or a dwarf”(Leviticus 21:20). bRav Ashi said: Learn fromthis that bone who is arrogant isconsidered bblemished.The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,§ The mishna teaches that even if a synagogue fell into ruin, bit may not be madeinto ba ikappendarya /i.The Gemara asks: bWhat ismeant by ikappendarya /i? Rava said: A shortcut, asimplied by bits name.The Gemara clarifies: bWhatdo you mean by adding: bAsimplied by bits name?It is blike one who said: Instead of going around theentire row of bhouses [ imakkifna addari /i]to get to the other side, thereby lengthening my journey, bI will enter thishouse and walk through it to the other side. The word ikappendaryasounds like a contraction of imakkifna addari /i. This is what Rava meant by saying: As implied by its name., bRabbi Abbahu said: Ifa public bpath had initiallypassed through that location, before the synagogue was built, bit is permittedto continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path., bRav Naḥman bar Yitzḥak said:With regard to bone who entersa synagogue bwithout intending to make itinto ba shortcut,when he leaves bhe is permitted to make itinto ba shortcutfor himself, by leaving through the exit on the other side of the building. bAnd Rabbi Ḥelbo saidthat bRav Huna said:With regard to bone who enters a synagogue to pray, he is permitted to make itinto ba shortcutfor himself by leaving through a different exit, and it is fitting to do so, bas it is stated: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate”(Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,§ The mishna teaches: If bgrass sprang up ina ruined synagogue, although it is not befitting its sanctity, bone should not pickit, bdue tothe banguishthat it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: bBut isn’t it taughtin a ibaraita /i: bOne may not pickthe grass band feedit to one’s animals, bbut he may pickit band leaveit there? The Gemara answers: bWhen we learnedthe prohibition against picking the grass in bthe mishna as well, we learnedonly that it is prohibited to bpickit and bfeedit to one’s animals, but it is permitted to leave it there., bThe Sages taughtin a ibaraita /i: In ba cemetery, one may not act with frivolity; one may not graze an animalon the grass growing binside it; and one may not direct a water channelto pass bthrough it; and one may not gather grass inside itto use the grass as feed for one’s animals; band if one gatheredgrass for that purpose, bit should be burnt on the spot, out of respect for the dead. /b,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, bto whichclause of the ibaraitadoes it refer? bIf we sayit is referring bto the last clause,that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: bSincethe grass bis burnt on the spot,and not publicly, bwhat respect for the dead is therein this act? bRather,the phrase must be referring bto the first clauseof the ibaraita /i, and it explains why it is prohibited to act with frivolity., strongMISHNA: /strong On four iShabbatotduring and surrounding the month of Adar, a Torah portion of seasonal significance is read. When bthe New Moon of Adar occurs on Shabbat,the congregation breads the portion of iShekalim /ion that Shabbat. If the New Moon boccurs duringthe middle of bthe week, they advancethe reading of that portion bto the previousShabbat, band,in such a case, bthey interruptthe reading of the four portions bon the following Shabbat,which would be the first Shabbat of the month of Adar, and no additional portion is read on it., bOn the secondShabbat, the Shabbat prior to Purim, they read the portion: b“Rememberwhat Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. bOn the thirdShabbat, they read the portion of bthe Red Heifer [ iPara /i](Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. bOn the fourthShabbat, they read the portion: b“This month [ ihaḥodesh /i] shall be for you”(Exodus 12:1–20), which describes the offering of the Paschal lamb. bOn the fifthShabbat, bthey resume theregular weekly borderof readings and no special portion is read., bFor allspecial days, the congregation binterruptsthe regular weekly order of readings, and a special portion relating to the character of the day is read. This applies bon the New Moons, on Hanukkah, and on Purim, on fast days, and on thenon-priestly bwatches, and on Yom Kippur. /b, strongGEMARA: /strong bWe learnedin a mishna bthere( iShekalim1:1): bOn the first of Adar they makea public bannouncement concerningthe forthcoming collection of half- bshekels.The money is used for the communal offerings in the Temple in the coming year. |
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14. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE)
| 16b. אף דברי תורה בסתר,יצא רבי חייא ושנה לשני בני אחיו בשוק לרב ולרבה בר בר חנה שמע ר' איקפד אתא ר' חייא לאיתחזויי ליה א"ל עייא מי קורא לך בחוץ ידע דנקט מילתא בדעתיה נהג נזיפותא בנפשיה תלתין יומין,ביום תלתין שלח ליה תא הדר שלח ליה דלא ליתי,מעיקרא מאי סבר ולבסוף מאי סבר מעיקרא סבר מקצת היום ככולו ולבסוף סבר לא אמרינן מקצת היום ככולו,לסוף אתא א"ל אמאי אתית א"ל דשלח לי מר דליתי והא שלחי לך דלא תיתי א"ל זה ראיתי וזה לא ראיתי קרי עליה (משלי טז, ז) ברצות ה' דרכי איש גם אויביו ישלים אתו,מ"ט עבד מר הכי א"ל דכתיב (משלי א, כ) חכמות בחוץ תרונה א"ל אם קרית לא שנית ואם שנית לא שילשת ואם שילשת לא פירשו לך,חכמות בחוץ תרונה כדרבא דאמר רבא כל העוסק בתורה מבפנים תורתו מכרזת עליו מבחוץ,והא כתיב (ישעיהו מח, טז) לא מראש בסתר דברתי ההוא ביומי דכלה,ור' חייא האי חמוקי ירכיך מאי עביד לה מוקי לה בצדקה ובגמילות חסדים,אלמא נזיפה דידהו תלתין יומין נזיפת נשיא שאני,ונזיפה דידן כמה הוי חד יומא כי הא דשמואל ומר עוקבא כי הוו יתבי גרס שמעתא הוה יתיב מר עוקבא קמיה דשמואל ברחוק ד' אמות וכי הוו יתבי בדינא הוה יתיב שמואל קמיה דמר עוקבא ברחוק ד' אמות והוו חייקי ליה דוכתא למר עוקבא בציפתא ויתיב עילויה כי היכי דלישתמען מיליה,כל יומא הוה מלוי ליה מר עוקבא לשמואל עד אושפיזיה יומא חד איטריד בדיניה הוה אזיל שמואל בתריה כי מטא לביתיה א"ל לא נגה לך לישרי לי מר בתיגריה ידע דנקט מילתא בדעתיה נהג נזיפותא בנפשיה חד יומא,ההיא איתתא דהוות יתבה בשבילא הוות פשטה כרעה וקא מניפה חושלאי והוה חליף ואזיל צורבא מרבנן ולא איכנעה מקמיה אמר כמה חציפא ההיא איתתא אתאי לקמיה דר"נ אמר לה מי שמעת שמתא מפומיה אמרה ליה לא אמר לה זילי נהוגי נזיפותא חד יומא בנפשיך,זוטרא בר טוביה הוה קפסיק סידרא קמיה דרב יהודה כי מטא להאי פסוקא (שמואל ב כג, א) ואלה דברי דוד האחרונים א"ל אחרונים מכלל דאיכא ראשונים ראשונים מאי נינהו,שתיק ולא אמר ליה ולא מידי הדר א"ל אחרונים מכלל דאיכא ראשונים ראשונים מאי היא א"ל מאי דעתך דלא ידע פירושא דהאי קרא לאו גברא רבה הוא ידע דנקט מילתא בדעתיה נהג נזיפותא בנפשיה חד יומא,ודאתן עלה מיהא אחרונים מכלל דאיכא ראשונים ראשונים מאי היא (שמואל ב כב, א) וידבר דוד לה' את דברי השירה הזאת ביום הציל ה' אותו מכף כל אויביו ומכף שאול,אמר לו הקב"ה לדוד דוד שירה אתה אומר על מפלתו של שאול אלמלי אתה שאול והוא דוד איבדתי כמה דוד מפניו,היינו דכתיב (תהלים ז, א) שגיון לדוד אשר שר לה' על דברי כוש בן ימיני וכי כוש שמו והלא שאול שמו אלא מה כושי משונה בעורו אף שאול משונה במעשיו,כיוצא בדבר אתה אומר (במדבר יב, א) על אודות האשה הכושית אשר לקח וכי כושית שמה והלא ציפורה שמה אלא מה כושית משונה בעורה אף ציפורה משונה במעשיה כיוצא בדבר אתה אומר (ירמיהו לח, ז) וישמע עבד מלך הכושי וכי כושי שמו והלא צדקיה שמו אלא מה כושי משונה בעורו אף צדקיה משונה במעשיו,כיוצא בדבר אתה אומר (עמוס ט, ז) הלא כבני כושיים אתם לי (בית) ישראל וכי כושיים שמן והלא ישראל שמן אלא מה כושי משונה בעורו אף ישראל משונין במעשיהן מכל האומות,א"ר שמואל בר נחמני א"ר יונתן מאי דכתיב (שמואל ב כג, א) נאם דוד בן ישי ונאם הגבר הוקם על נאם דוד בן ישי שהקים עולה של תשובה,(שמואל ב כג, ג) אמר אלהי ישראל לי דבר צור ישראל מושל באדם צדיק מושל יראת אלהים מאי קאמר א"ר אבהו ה"ק אמר אלהי ישראל לי דבר צור ישראל אני מושל באדם מי מושל בי צדיק שאני גוזר גזרה ומבטלה,(שמואל ב כג, ח) אלה שמות הגבורים אשר לדוד יושב בשבת וגו' מאי קאמר א"ר אבהו ה"ק ואלה שמות גבורותיו של דוד,יושב בשבת בשעה שהיה יושב בישיבה לא היה יושב על גבי כרים וכסתות אלא על גבי קרקע דכל כמה דהוה רביה עירא היאירי קיים הוה מתני להו לרבנן על גבי כרים וכסתות כי נח נפשיה הוה מתני דוד לרבנן והוה יתיב על גבי קרקע אמרו ליה ליתיב מר אכרים וכסתות לא קביל עליה,תחכמוני אמר רב אמר לו הקב"ה הואיל והשפלת עצמך תהא כמוני שאני גוזר גזרה ואתה מבטלה,ראש השלישים תהא ראש לשלשת אבות הוא עדינו העצני כשהיה יושב ועוסק בתורה היה מעדן עצמו כתולעת ובשעה שיוצא למלחמה היה מקשה עצמו כעץ,על שמונה מאות חלל בפעם אחת שהיה זורק חץ ומפיל שמונה מאות חלל בפעם אחת והיה מתאנח על מאתים דכתיב (דברים לב, ל) איכה ירדף אחד אלף,יצתה בת קול ואמרה (מלכים א טו, ה) רק בדבר אוריה החתי,אמר רבי תנחום בריה דרבי חייא איש כפר עכו אמר רבי יעקב בר אחא אמר ר' שמלאי ואמרי לה אמר ר' תנחום אמר רב הונא ואמרי לה אמר רב הונא לחודיה | 16b. bso too, the words of Torah,which are “the work of the hands of an artist,” i.e., God, must remain bhiddenin the study hall.,Despite Rabbi Yehuda HaNasi’s decree, bRabbi Ḥiyya went out and taught his two nephews, Rav and Rabba bar bar Ḥana, in the marketplace. RabbiYehuda HaNasi bheardwhat he had done and bbecame angrywith him. When bRabbi Ḥiyya cameat some later date bto visit him,Rabbi Yehuda HaNasi mockingly bsaid to him: Iyya, who is calling you outside?By asking this question Rabbi Yehuda HaNasi was intimating that Rabbi Ḥiyya should leave his house. Rabbi Ḥiyya bunderstood thatRabbi Yehuda HaNasi bhad taken the matter to heartand was insulted, and so bhe conductedhimself as if he had been badmonished,as a self-imposed punishment, bfor thirty days. /b, bOn the thirtieth day,Rabbi Yehuda HaNasi bsent hima message, saying: bComeand visit me. However, bhe laterreversed his opinion and bsent himanother message, telling him bnot to come. /b,The Gemara asks: bAt the outset what did he hold, and ultimately what did he hold? Initially,Rabbi Yehuda HaNasi bheld thatthe legal status of bpart of the day is likethat bof an entireday, and since the thirtieth day already begun, Rabbi Ḥiyya’s time of admonition had ended. bBut ultimately he heldthat with regard to this issue bwe do not saythat the legal status of bpart of the day is likethat bof an entireday., bIn the endRabbi Ḥiyya bcameon that same day. Rabbi Yehuda HaNasi basked him: Why have you come?Rabbi Ḥiyya bresponded: Becauseyou, bMaster, sentme a message that bI should come.He said to him: bBut I sentyou a second message bthat you should not come. He responded: Thismessenger that you sent, i.e., the first one, bI sawhim and I did as he said, bbut thatmessenger, i.e., the second one, bI did not see.Rabbi Yehuda HaNasi breadthe verse baboutRabbi Ḥiyya: b“When a man’s ways please the Lord, He makes even his enemies to be at peace with him”(Proverbs 16:7), as it was clear to him that Rabbi Ḥiyya had merited divine assistance.,§ Concerning the issue with which the entire incident had begun, Rabbi Yehuda HaNasi asked Rabbi Ḥiyya: bWhat is the reason thatyou, bthe Master, acted asyou did, ignoring my instructions not to teach Torah in the marketplace? Rabbi Ḥiyya bsaid to him: As it is written: “Wisdom cries aloud in the streets”(Proverbs 1:20), which implies that Torah should be publicized in the streets. Rabbi Yehuda HaNasi bsaid to him: If you readthis verse once, byoucertainly bdid not readit ba second timein greater depth; band if you readit ba second time, youcertainly bdid not readit ba third time;and bif you readit ba third time,then bit was notadequately bexplained to you,as it is clear that you do not understand it properly.,The words: b“Wisdom cries aloud in the streets,”should be understood bin accordance withthe opinion bof Rava. As Rava said:With regard to beveryone who occupies himself with Torahstudy binsidethe privacy of his home, bhis Torahknowledge bwill proclaim hisgreatness boutside,as it will be revealed to the masses and they will see his greatness.,The Gemara asks: bBut isn’t it written: “From the beginning I have not spoken in secret”(Isaiah 48:16), implying that the Torah should be taught and proclaimed in public? The Gemara answers: bThatverse is referring to bthe days of the ikalla /i,the gathering for Torah study held during Elul and Adar, when many people come to listen to Torah discourses. During this time, it is not only permitted but even recommended to teach Torah to the masses. In this way, the verse can be explained in accordance with the opinion of Rabbi Yehuda HaNasi.,The Gemara asks: bAnd what did Rabbi Ḥiyya do with thisverse: b“Your rounded thighs are like jewels”?How did he understand it? This verse implies that the Torah must be kept hidden in the study hall and not publicized in the marketplace. The Gemara explains: bHe interprets itnot as a reference to Torah, but as referring btoacts of bcharity and loving-kindness,which should certainly be performed in private.,This incident demonstrates bthat, apparently, admonition of thosewho live in Eretz Yisrael lasts for bthirty daysand not for seven days. The Gemara answers that this is not a conclusive proof, since Rabbi Yehuda HaNasi was the iNasi /i. bThe admonition of the iNasi /iof the Sanhedrin bis differenti.e., more severe, than the admonition of anyone else.,The Gemara asks: bAnd howlong bis our admonitionin Babylonia? The Gemara answers: It is only bone day, as inthe case involving bShmuel andthe Exilarch bMar Ukva. When they would sit and study ihalakha /i, Mar Ukva would sit before Shmuel at a distance of four cubitsas a sign of respect. Mar Ukva would conduct himself as though Shmuel were his teacher because Shmuel was much greater than him in Torah matters. bAnd when they would sittogether bin judgment, Shmuel would sit before Mar Ukva at a distance of four cubitsbecause Mar Ukva was the Exilarch and the chief judge. bBut they would lower a place for Mar Ukva in the mattingupon which he sat, band he would sit on it so that he could hearShmuel’s bwordsof Torah even when they were engaged in judgment., bEvery day, Mar Ukva would accompany Shmuel to his lodgings,in the manner that a student would show honor toward his teacher. bOne day,Mar Ukva bwasso heavily bpreoccupied with a casethat had been brought before him for judgment that he did not realize that bShmuel was walking behind himto show him respect due to his position as the Exilarch. bWhenMar Ukva breached his home,Shmuel bsaid to him: Is it not enough for youthat I accompanied you until here? bRelease me, Master, from my obligation,so that I may return home. Mar Ukva bunderstood thatShmuel bhad taken the matter to heartand was insulted. Therefore, bhe conductedhimself as if he had been badmonished, for one dayas a self-imposed punishment.,It was related that ba certain woman was sitting alongside a pathwith bher leg extendedwhile bshe was sifting barley. A Torah scholar passedby her on this path, bbut she did not yield to himand move her leg to make room for him. bHe said: How rude is that woman!The woman bcame before Rav Naḥmanto ask if this statement should be deemed as excommunication. bHe said to her: Did you hearthe word bexcommunicationexplicitly issue bfrom his mouth? She said to him: No. He said to her:If this is the case, then bgo and observe an admonition for one day,as it appears that the Torah scholar sought only to admonish you.,§ bZutra bar Toviyya wasonce breading the portionof the Bible bbefore Rav Yehuda. When he reached the verse: “Now these are the last words of David”(II Samuel 23:1), Zutra bar Toviyya bsaid toRav Yehuda: If it is written that these are the blastof David’s words, bby inference there are firstwords as well. If this is the case, bwhat are these firstwords of David? Prior to this, it mentions only David’s song, but not his words.,Rav Yehuda bremained silent and said nothing to him.Zutra bar Toviyya thought that Rav Yehuda did not hear what he had said, so he bthen said to hima second time: If it is written that these are the blastof David’s words, bby inference there are firstwords as well. If this is the case, bwhat are these firstwords of David? bHe said to him: What do you think?Do you think that anyone bwho does not know the meaning of this verse is not a great man?Why are you stressing the fact that I do not know the answer to your question? Zutra bar Toviyya bunderstood thatRav Yehuda bhad taken the matter to heartand was insulted. Therefore, bhe conductedhimself as if had been badmonished for one dayas a self-imposed punishment.,The Gemara asks: bButnow bthat we have cometo discuss this issue, since the verse mentions David’s blastwords, bby inference there arealso bfirstwords. bWhatthen bare these firstwords of David? The Gemara answers: The first words are: b“And David spoke to the Lord the words of this song in the day that the Lord delivered him out of the hand of his enemies, and out of the hand of Saul”(II Samuel 22:1), as that song is also referred to as words.,The Gemara elaborates: bThe Holy One, Blessed be He, said to David: David, do you recite a song over the fall of Saul? Had you been Saul and he were David,then bI would have destroyed many Davids before him.Although I decreed that Saul’s kingdom would not continue, as an individual he was far greater and more important than you.,The response to this admonishment bisfound in the verse, bas it is written: “Shiggaion of David, which he sang to the Lord, concerning the words of Cush the Benjaminite”(Psalms 7:1). bIs Cush his name? Saul is his name. Rather,this is a designation that indicates: bJust as a Cushite,a native of the ancient kingdom of Cush in eastern Africa, bis distinguished by hisdark bskin, so too, Saul was distinguished by his actions,as he was absolutely righteous and performed many good deeds. Therefore, David uses the word ishiggaionas an allusion to the error [ ishegia /i] that he had made when he sang a song of praise over Saul’s downfall.,The Gemara notes: bSimilarly, you can explainthe verse: “And Miriam and Aaron spoke against Moses bdue to the Cushite woman whom he had married,for he had taken a Cushite woman” (Numbers 12:1). bBut is her name Cushite? Zipporah is her name. Rather, just as a Cushite is distinguished by hisdark bskin, so too, Zipporah was distinguished by her actions.The Gemara continues: bSimilarly, you can explainthe verse: b“Now when Ebed-Melech the Cushite heard”(Jeremiah 38:7). bIs his name Cushite? Zedekiah is his name. Rather, just as a Cushite is distinguished by hisdark bskin, so too, Zedekiah was distinguished by hisrighteous bactions. /b, bSimilarly, you can explainthe verse: b“Are you not as much Mine as the children of the Cushites, O children of Israel?”(Amos 9:7). bIs their name Cushite? Israel is their name. Rather, just as a Cushite is distinguished by hisdark bskin, so too, the Jewish people are distinguished by their actions,and they are different bfrom all theother bnations. /b,§ Having mentioned the last words of David, the Gemara continues to explain other expressions in that passage. bRabbi Shmuel bar Naḥmani said in the name of Rabbi Yonatan: What isthe meaning of that bwhich is written: “The saying of David, son of Yishai, and the saying of the man who was raised up on high [ ial]”(II Samuel 23:1)? It means as follows: bThe saying of David, son of Yishai, who raised the yoke of [ iulla /i] repentance,as through his actions he taught the power of repentance. The word ial /i, on high, and the word iullaare comprised of the same consots in Hebrew.,The passage continues: b“The God of Israel said, the Rock of Israel spoke to me, He that rules over men must be righteous, ruling in the fear of God”(II Samuel 23:3). The Gemara asks: bWhat isthis verse bsaying?What does it mean? bRabbi Abbahu said: This is whatthe verse bis saying: The God of Israel said, the Rock of Israel spoke to me:Although bI rule over man, who rules over Me?It is ba righteous person.How is it possible to say that a righteous person rules over God, as it were? bAs I,God, bissue a decreeand the righteous person bnullifies it. /b,Similarly, the verse states there: b“These are the names of David’s warriors; Josheb-Basshebetha Tahchemonite, chief of the captains; the same was Adino the Eznite; he raised his spear against eight hundred, whom he slew at one time” (II Samuel 23:8). The Gemara asks: bWhat isthis verse bsaying? Rabbi Abbahu said: This is whatthe verse bis saying: These are the names of the mighty actions of David.These expressions should not be read as names of people but instead as descriptions of David’s good deeds., bJosheb-Basshebeth [ iyoshev bashevet /i]indicates that bwhenDavid bwould sit [ iyoshev /i] in the study hall, he would not sit upon pillows and cushions,as an important person ordinarily would. bRather,he would sit bon the groundlike one of the students. bFor as long asDavid’s bteacher, Ira the Jairite, was alive,Ira bwould teach the Sageswhile sitting bon pillows and cushions. WhenIra bpassed away, David would teach the Sages, and hedid this while bsitting on the ground. They said to him: Master,you bshould sit upon pillows and blankets. He did not accepttheir suggestions, since in his humility he did not wish to appear as the teacher of the Jewish people.,In this verse, David is described as b“a Tahchemonite [ itaḥkemoni /i].” Rav said: The Holy One, Blessed be He, said to him: Since you have humbled yourself, be younow blike Me [ itehe kamoni /i].How so? bAs I issue a decree, and you,owing to your righteousness, bmay nullify it. /b,David is also described here as b“chief of the captains [ irosh hashalishim /i]”because God said to him: bYou will be the head [ irosh /i] of the three [ isheloshet /i] Patriarchs. “The same was Adino the Eznite”;this alludes to the fact that bwhenDavid bwould sit and occupy himself with Torah, he would make himself soft [ ime’aden /i] as a worm, and when he would go out to war, he would make himself hardand strong bas a tree [ ietz /i]. /b,The expression: b“Against eight hundred people, which he slew at one time,”means bthat he would throw an arrowin the air bandwith it bkill eight hundred people at one time. AndDavid bwould sigh over the two hundredwho were missing from fulfillment of the Torah’s promise, bas it is written: “How should one man chase a thousand”(Deuteronomy 32:30)., bA Divine Voice issued forth and saidby way of explanation as to why the promise was not entirely fulfilled: “Because David did that which was right in the eyes of the Lord, and turned not aside from anything that He commanded him all the days of his life, bsave only the matter of Uriah the Hittite”(I Kings 15:5). Had David not committed this sin, then all of the promises mentioned in the Torah would have been fulfilled in their entirety through him.,The Gemara returns to the ihalakhotof ostracism and mentions that bRabbi Tanḥum, son of Rabbi Ḥiyya, of the village of Akko, saidthat bRabbi Ya’akov bar Aḥa saidthat bRabbi Simlai said, andsome bsaythat this tradition was transmitted in the following manner: bRabbi Tanḥum saidthat bRav Huna said, andothers bsaythat bRav Huna himselfmade this statement without the chain of transmission: |
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15. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 19b. נפנה לימינו כבשו פניהם בקרקע נפנה לשמאלו וכבשו פניהם בקרקע אמר להן שמעון בן שטח בעלי מחשבות אתם יבא בעל מחשבות ויפרע מכם מיד בא גבריאל וחבטן בקרקע ומתו באותה שעה אמרו מלך לא דן ולא דנין אותו לא מעיד ולא מעידין אותו:,לא חולץ ולא חולצין וכו': איני והאמר רב אשי אפילו למאן דאמר נשיא שמחל על כבודו כבודו מחול מלך שמחל על כבודו אין כבודו מחול שנאמר (דברים יז, טו) שום תשים עליך מלך שתהא אימתו עליך מצוה שאני:,ואין נושאין כו': תניא אמרו לו לר' יהודה נשים הראויות לו מבית המלך ומאי נינהו מירב ומיכל,שאלו תלמידיו את ר' יוסי היאך נשא דוד שתי אחיות בחייהן אמר להן מיכל אחר מיתת מירב נשאה ר' יהושע בן קרחה אומר קידושי טעות היו לו במירב שנאמר (שמואל ב ג, יד) תנה את אשתי את מיכל אשר ארסתי לי במאה ערלות פלשתים,מאי תלמודא אמר רב פפא מיכל אשתי ולא מירב אשתי,מאי קידושי טעות דכתיב (שמואל א יז, כה) והיה האיש אשר יכנו יעשרנו המלך עושר גדול וגו' אזל קטליה אמר לו מלוה אית לך גבאי והמקדש במלוה אינה מקודשת,אזל יהבה לעדריאל דכתיב (שמואל א יח, יט) ויהי בעת תת את מירב בת שאול לדוד וגו' א"ל אי בעית דאתן לך מיכל זיל אייתי לי מאה ערלות פלשתים אזל אייתי ליה א"ל מלוה ופרוטה אית לך גבאי,שאול סבר מלוה ופרוטה דעתיה אמלוה ודוד סבר מלוה ופרוטה דעתיה אפרוטה,ואיבעית אימא דכולי עלמא מלוה ופרוטה דעתיה אפרוטה שאול סבר לא חזו ולא מידי ודוד סבר חזו לכלבי ושונרי,ור' יוסי האי תנה את אשתי את מיכל מאי דריש ביה ר' יוסי לטעמיה דתניא רבי יוסי היה דורש מקראות מעורבין,כתיב (שמואל ב כא, ח) ויקח המלך את שני בני רצפה בת איה אשר ילדה לשאול את אדמוני ואת מפיבושת ואת חמשת בני מיכל אשר ילדה לעדריאל המחולתי וגו' וכי לעדריאל נתנה והלא לפלטי בן ליש נתנה דכתיב (שמואל א כה, מד) ושאול נתן את מיכל בתו אשת דוד לפלטי בן ליש וגו',אלא מקיש קידושי מירב לעדריאל לקידושי מיכל לפלטי מה קידושי מיכל לפלטי בעבירה אף קידושי מירב לעדריאל בעבירה,ור' יהושע בן קרחה נמי הכתיב את חמשת בני מיכל בת שאול אמר לך רבי יהושע וכי מיכל ילדה והלא מירב ילדה מירב ילדה ומיכל גידלה לפיכך נקראו על שמה ללמדך שכל המגדל יתום בתוך ביתו מעלה עליו הכתוב כאילו ילדו:,(חנינא קרא יוחנן ואשתו אלעזר וגאולה ושמואל בלימודי סימן): רבי חנינא אומר מהכא (רות ד, יז) ותקראנה לו השכנות שם לאמר יולד בן לנעמי וכי נעמי ילדה והלא רות ילדה אלא רות ילדה ונעמי גידלה לפיכך נקרא על שמה,רבי יוחנן אמר מהכא (דברי הימים א ד, יח) ואשתו היהודית ילדה את ירד אביגדור וגו' אלה בני בתיה בת פרעה אשר לקח (לו) מרד מרד זה כלב ולמה נקרא שמו מרד שמרד בעצת מרגלים וכי בתיה ילדה והלא יוכבד ילדה אלא יוכבד ילדה ובתיה גידלה לפיכך נקרא על שמה,רבי אלעזר אמר מהכא (תהלים עז, טז) גאלת בזרוע עמך בני יעקב ויוסף סלה וכי יוסף ילד והלא יעקב ילד אלא יעקב ילד ויוסף כילכל לפיכך נקראו על שמו,אמר רבי שמואל בר נחמני א"ר יונתן כל המלמד בן חבירו תורה מעלה עליו הכתוב כאילו ילדו שנאמר (במדבר ג, א) ואלה תולדות אהרן ומשה וכתיב ואלה שמות בני אהרן לומר לך אהרן ילד ומשה לימד לפיכך נקראו על שמו,(ישעיהו כט, כב) לכן כה אמר ה' אל בית יעקב אשר פדה את אברהם וכי היכן מצינו ביעקב שפדאו לאברהם אמר רב יהודה שפדאו מצער גידול בנים והיינו דכתיב (ישעיהו כט, כב) לא עתה יבוש יעקב וגו' לא עתה יבוש יעקב מאביו ולא עתה פניו יחוורו מאבי אביו,כתיב פלטי וכתיב פלטיאל אמר ר' יוחנן פלטי שמו ולמה נקרא שמו פלטיאל שפלטו אל מן העבירה מה עשה נעץ חרב בינו לבינה אמר כל העוסק בדבר זה ידקר בחרב זה,והכתיב (שמואל ב ג, טז) וילך אתה אישה שנעשה לה כאישה והכתיב (שמואל ב ג, טז) הלך ובכה על המצוה דאזיל מיניה עד בחורים שנעשו שניהם כבחורים שלא טעמו טעם ביאה,אמר רבי יוחנן תוקפו של יוסף ענוותנותו של בועז תוקפו של בועז ענוותנותו של פלטי בן ליש תוקפו של יוסף ענוותנותו של בועז דכתיב (רות ג, ח) ויהי בחצי הלילה ויחרד האיש וילפת מאי וילפת אמר רב שנעשה בשרו כראשי לפתות | 19b. Shimon ben Shataḥ bturned to his right.The judges bforced their faces to the groundout of fear and said nothing. bHe turned to his left, and they forced their faces to the groundand said nothing. bShimon ben Shataḥ said to them: You are masters of thoughts,enjoying your private thoughts, and not speaking. bMay the Master of thoughts,God, bcome and punish you. Immediately,the angel bGabriel came and struckthose judges bto the ground, and they died. At that moment,when they saw that the Sanhedrin does not have power to force the king to heed its instructions, the Sages bsaid: A king does not judgeothers bandothers bdo not judge him,and bhe does not testify andothers bdo not testify concerning him,due to the danger of the matter.,The mishna teaches that the king bdoes not perform iḥalitza /iwith his brother’s widow bandhis brother bdoes not perform iḥalitza /iwith his wife, and Rabbi Yehuda says that he may do so if he wishes. The Gemara challenges Rabbi Yehuda’s opinion: bIs that so? But doesn’t Rav Ashi say: Even according to the one who saysthat with regard to ba iNasiwho relinquishedthe bhonordue bhim, his honor is relinquished,nevertheless, with regard to ba king who relinquishedthe bhonordue bhim, his honor is not relinquished, as it is stated: “You shall set a king over you”(Deuteronomy 17:15), meaning bthat his fear should be upon you.The preservation of a king’s honor is mandated by the Torah. How could Rabbi Yehuda allow him to waive it? The Gemara answers: bA mitzva is different;a king is not disgraced if he relinquishes his honor to perform a mitzva.,The mishna teaches: bAnd no one may marrythe king’s widow, and Rabbi Yehuda says that a king may marry another king’s widow, as proven by King David, who was promised with regard to King Saul after his death: “And I have given you the house of your master and the wives of your master” (II Samuel 12:8). bIt is taughtin a ibaraita /i: The Sages bsaid to Rabbi Yehuda:The meaning of the verse is not that David married Saul’s widows, but that he married bwomen appropriate for him from the house of the king. And who are they? Merab and Michal,the daughters of Saul.,The Gemara relates a discussion about David’s marriage to Merab and Michal from a ibaraita( iTosefta /i, iSota11:9): bRabbi Yosei’s students asked him: How did David marry two sisters while they wereboth balive?Rabbi Yosei bsaid to them: He married Michalonly bafter the death of Merab,which is permitted. bRabbi Yehoshua ben Korḥa saysa different explanation: bHis betrothal to Merab was in errorand therefore void from the outset, and so Michal was permitted to him. This is bas it is statedin the words of King David to Saul’s son Ish-bosheth: b“Deliver me my wife Michal, whom I betrothed to me for one hundred foreskins of the Philistines”(II Samuel 3:14).,The Gemara asks: bWhatis bthebiblical bderivationhere? How does Rabbi Yehoshua ben Korḥa learn from this verse that King David’s betrothal to Merab was in error? bRav Pappa says:In the verse, David indicates: bMichalis bmy wife but Merabis bnot my wife. /b,The Gemara asks: bWhatcaused the betrothal between David and Merab to be ba mistaken betrothal?The Gemara responds: bAs it is writtenabout Israel’s war against the Philistines and Goliath: b“And it shall be that the man who kills him, the king will enrich him with great richesand will give him his daughter, and make his father’s house free in Israel” (I Samuel 17:25). David bwentand bkilledGoliath. King Saul bsaid to him: You have a loanin bmypossession, as I owe you the great wealth that I promised, though David had not given him an actual monetary loan. bAndthe ihalakhais that with regard to bone who betrothsa woman bbyforgiving ba loan, she is not betrothed,and therefore David’s betrothal of Merab did not take effect.,Saul bwentand bgaveMerab bto Adriel, as it is written: “But it came to pass at the time when Merab, Saul’s daughter, should have been given to David,that she was given to Adriel the Meholathite as a wife” (I Samuel 18:19). Saul bsaid toDavid: bIf you want me to give you Michal, go bring me one hundred foreskins of the Philistines(see I Samuel 18:25–27). David bwentand bbroughtSaul two hundred foreskins. Saul bsaid to him:Even though you brought the foreskins, the betrothal is not valid, as byou,David, bhave a loan andone iperuta /iin bmypossession, i.e., the wealth Saul owed him for slaying Goliath as well as the item of lesser monetary value, the foreskins of the Philistines.,Saul and David had a halakhic dispute on this point: bSaul reasonedthat in the case of one who betroths a woman bbyforgiving ba loan andgiving her one iperuta /i, his mindis focused bon the loanand not on the additional iperuta /i, and therefore the betrothal is not valid. bAnd David reasonedthat in the case of one who betroths a woman bbyforgiving ba loan andgiving her one iperuta /i, his mindis focused bon the iperuta /iand therefore the betrothal is valid., bAnd if you wish, sayinstead: bEveryonereasons that in the case of one who betroths a woman bbyforgiving ba loan andgiving her one iperuta /i, his mindis focused bon the iperuta /i. Saul reasonedthat foreskins of Philistines bare not fit for anypurpose and as such are worth not even one iperuta /i, and that consequently the betrothal did not take effect. bAnd David reasonedthat bthey are fit for dogs and catsas food and as such are worth at least one iperuta /i, and therefore the betrothal takes effect.,The Gemara asks: bAndaccording to bRabbi Yosei,who explains that David married Michal after the death of Merab, with regard to bthisverse: b“Deliver me my wife Michal”(II Samuel 3:14), bwhatdoes he bderive from it?The Gemara answers: bRabbi Yoseiconforms bto hisstandard line of breasoning, as it is taughtin a ibaraita( iTosefta /i, iSota11:8): bRabbi Yosei would derivemeaning from bmixed versesthat seem contradictory.,The iToseftacontinues. bIt is written: “But the king took the two sons of Rizpah, daughter of Aiah, whom she bore unto Saul, Armoni and Mephibosheth, and the five sons of Michal,daughter of Saul, bwhom she bore to Adriel,son of Barzillai bthe Meholathite”(II Samuel 21:8). bBut didSaul bgiveMichal bto Adriel? But didn’t he give her to Palti, son of Laish, as it is written: “Now Saul had given Michal his daughter, David’s wife, to Palti, son of Laish”(I Samuel 25:44)?,The iToseftacontinues: The first verse does not mean, then, that Michal married Adriel. bRather,the verse bcompares Merab’s betrothal to Adriel to Michal’s betrothal to Palti: Just as Michal’s betrothal to Paltiwas effected bin transgression,according to all opinions, since she was already married to David, bso, too, Merab’s betrothal to Adrielwas effected bin transgression,since according to ihalakhashe was betrothed to David.,The Gemara asks: bAndaccording to bRabbi Yehoshua ben Korḥa as well, isn’t it written: “And the five sons of Michal, daughter of Saul,whom she bore to Adriel” (II Samuel 21:8). bRabbi Yehoshuaben Korḥa could have bsaid to youto understand it this way: bAnd did Michal give birthto these children? bBut didn’t Merab give birthto them for Adriel? Rather, bMerab gave birthto them and died, band Michal raisedthem in her house. bTherefore,the children bwere called by her name, to teach you thatwith regard to banyone who raises an orphan in his house, the verse ascribes himcredit bas if he gave birth to him. /b,The Gemara presents ba mnemonicfor the following discussion: bḤanina called; Yoḥa and his wife; Elazar and redemption; and Shmuel in my studies. Rabbi Ḥanina says:Proof for the aforementioned statement can be derived bfrom here: “And the neighbors gave him a name, saying: There is a son born to Naomi”(Ruth 4:17). bAnd did Naomi give birthto the son? bBut didn’t Ruth give birthto him? bRather, Ruth gave birth and Naomi raisedhim. bTherefore, he was called by her name:“A son born to Naomi.”, bRabbi Yoḥa says:Proof for the aforementioned statement can be derived bfrom here: “And his wife Hajehudijah gave birth to Jered the father of Gedor,and Heber the father of Soco, and Jekuthiel the father of Zanoah, band these are the sons of Bithiah, daughter of Pharaoh, whom Mered took”(I Chronicles 4:18). bMered is Caleb, and why was his name called Mered? Because he rebelled [ imarad /i] against the counsel of the spies.And according to the midrash, Jered, Heber, and Jekuthiel all refer to Moses our teacher. bAnd did Bithiah give birthto Moses? bBut didn’t Jochebed give birthto him? bRather, Jochebed gave birthto him band Bithiah raisedhim. bTherefore, he was called by her nameas though she had given birth to him., bRabbi Elazar says:Proof for the aforementioned statement can be derived bfrom here: “You have with Your arm redeemed your people, the children of Jacob and Joseph, Selah”(Psalms 77:16). bAnd did Joseph sireall of the children of Israel? bBut didn’t Jacob sire them? Rather, Jacob siredthem band Joseph sustainedthem ficially. bTherefore, they were called by his name;all of Israel were called the children of Joseph., bRabbi Shmuel bar Naḥmani saysthat bRabbi Yonatan says: Anyone who teaches anotherperson’s bson Torah, the verse ascribes himcredit bas if he sired him, as it is stated: “Now these are the generations of Aaron and Moses”(Numbers 3:1), band it is writtenimmediately afterward: b“And these are the names of the sons of Aaron:Nadav the firstborn and Avihu, Eleazar, and Ithamar” (Numbers 3:2), but it does not mention the names of Moses’ children. This serves bto say to youthat bAaron siredhis children, bbut Moses taughtthem Torah. bTherefore,the children bwerealso bcalled by his name. /b,The Gemara cites another derivation connected to child-rearing: b“Therefore, so says the Lord to the house of Jacob, who redeemed Abraham;Jacob shall not now be ashamed, neither shall his face now wax pale” (Isaiah 29:22). bBut where have we foundany indication babout Jacob that he redeemed Abraham? Rav Yehuda says:It means bthat he redeemed him from the suffering of raising children,in that Abraham did not have twelve tribes and the resultant hardships involved in raising them, as Jacob did, as Jacob assumed the burden of raising the tribes of Israel. bAnd this is as it is written: “Jacob shall not now be ashamed,neither shall his face now wax pale,” meaning: b“Jacob shall not now be ashamed” before his father,and b“neither shall his face now wax pale” before his father’s father,since he took upon himself the role that they bore as well.,The Gemara cites a tradition with regard to Palti, son of Laish: bIt is writtenin one place b“Palti”(I Samuel 25:44), band it is writtenin another place b“Paltiel”(II Samuel 3:15). bRabbi Yoḥa says: Paltiwas bhisreal bname, and why was his name called Paltiel?To teach bthat God [ iEl] saved [ ipelato /i] him from the sin,by giving him the insight that he may not touch Michal, understanding that she was still David’s wife and therefore forbidden to him. bWhat did he do? He embedded a swordin the bed bbetween him and her,and bsaid: Anyone who engages in this matter,i.e., sexual intercourse, bshould be stabbed by this sword. /b,The Gemara challenges this: bBut isn’t it written: “And her husband went with her,weeping as he went, and followed her to Bahurim” (II Samuel 3:16), referring to Palti as Michal’s husband? The Gemara responds: This means bthat he became like a husband for herthrough his affection and concern for her. The Gemara counters: bBut isn’t it writtenin that very verse: b“weeping as he went”?If from the outset he thought that she was David’s wife, why was he crying? The Gemara responds: He was weeping babout the mitzva that left him,as from now on, he would receive no reward for restraining his desire. The end of the verse says that they went b“to Bahurim,”meaning bthat they both became like young men [ ibaḥurim /i]in bthat they did not taste sexual intercourseat all., bRabbi Yoḥa says: Joseph’s poweris the bhumility of Boaz,as Joseph is praised for showing strength with regard to an accomplishment that was insignificant for Boaz (see Genesis, chapter 39). Likewise, bBoaz’s poweris the bhumility of Palti, son of Laish,as Palti’s capacity for restraint was greater still. bJoseph’s poweris the bhumility of Boaz, as it is writtenabout Boaz: b“And it came to pass at midnight that the man was startled and turned himself,and behold, a woman lay at his feet” (Ruth 3:8). bWhatis the meaning of b“and turned himself [ ivayyilafet /i]”? Rav says:The meaning is bthat his flesh became like the heads of turnips [ ilefatot /i],his sexual organ hardening out of arousal, but even though Ruth was not married he refrained from engaging in intercourse with her; while Joseph had to exert more effort, despite the fact that Potiphar’s wife was married. |
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16. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
| 108a. פיטרא מאונא דחצבא מיחייב משום עוקר דבר מגידולו מתיב רב אושעיא התולש מעציץ נקוב חייב ושאינו נקוב פטור התם לאו היינו רביתיה הכא היינו רביתיה:,חיה ועוף כו': אמר רב הונא כותבין תפילין על גבי עור של עוף טהור אמר רב יוסף מאי קמ"ל דאית ליה עור תנינא החובל בהן חייב א"ל אביי טובא קמ"ל דאי ממתניתין הוה אמינא כיון דאית ביה ניקבי ניקבי לא קמ"ל כדאמרי במערבא כל נקב שהדיו עוברת עליו אינו נקב,מיתיבי רבי זירא (ויקרא א, יז) בכנפיו להכשיר את העור ואי ס"ד עור הוא היכי מרבי ליה קרא א"ל אביי עור הוא ורחמנא רבייה,איכא דאמרי א"ר זירא אף אנן נמי תנינא בכנפיו לרבות את העור אי אמרת בשלמא עור הוא היינו דאיצטריך קרא לרבוייה אלא אי אמרת לאו עור הוא אמאי איצטריך קרא לרבוייה אמר ליה אביי לעולם אימא לך לאו עור הוא ואיצטריך סד"א כיון דאית ביה פירצי פירצי מאיס קמ"ל,בעא מיניה מר בריה דרבינא מרב נחמן בר יצחק מהו לכתוב תפילין על גבי עור של דג טהור א"ל אם יבא אליהו ויאמר מאי אם יבא אליהו ויאמר אילימא אי דאית ליה עור אי דלית ליה עור הא חזינן דאית ליה עור ועוד התנן עצמות הדג ועורו מצילין באהל המת אלא אם יבא אליהו ויאמר אי פסקא זוהמא מיניה אי לא פסקא זוהמא מיניה:,שמואל וקרנא הוו יתבי אגודא דנהר מלכא חזינהו למיא דקא דלו ועכירי א"ל שמואל לקרנא גברא רבה קאתי ממערבא וחייש במעיה וקא דלו מיא לאקבולי אפיה קמיה זיל תהי ליה אקנקניה אזל אשכחיה לרב א"ל מניין שאין כותבין תפילין אלא על גבי עור בהמה טהורה א"ל דכתיב (שמות יג, ט) למען תהיה תורת ה' בפיך מן המותר בפיך מניין לדם שהוא אדום שנאמר (מלכים ב ג, כב) ויראו מואב מנגד את המים אדומים כדם,מניין למילה שבאותו מקום נאמר כאן ערלתו ונאמר להלן ערלתו מה להלן דבר שעושה פרי אף כאן דבר שעושה פרי אימא לבו דכתיב (דברים י, טז) ומלתם את ערלת לבבכם אימא אזנו דכתיב (ירמיהו ו, י) הנה ערלה אזנם דנין ערלתו תמה מערלתו תמה ואין דנין ערלתו תמה מערלת שאינה תמה,א"ל מאי שמך קרנא א"ל יהא רעוא דתיפוק ליה קרנא בעיניה,לסוף עייליה שמואל לביתיה אוכליה נהמא דשערי וכסא דהרסנא ואשקייה שיכרא ולא אחוי ליה בית הכסא כי היכי דלישתלשל לייט רב ואמר מאן דמצערן לא לוקמוה ליה בני וכן הוה:,כתנאי מניין למילה שבאותו מקום נאמר כאן ערלתו ונאמר להלן ערלתו מה להלן דבר שעושה פרי אף כאן דבר שעושה פרי דברי ר' יאשיה ר' נתן אומר אינו צריך הרי הוא אומר (בראשית יז, יד) וערל זכר אשר לא ימול את בשר ערלתו מקום שניכר בין זכרות לנקבות,ת"ר כותבין תפילין על גבי עור בהמה טהורה ועל גבי עור חיה טהורה ועל גבי עור נבלות וטרפות שלהן ונכרכות בשערן ונתפרות בגידן והלכה למשה מסיני שהתפילין נכרכות בשערן ונתפרות בגידן אבל אין כותבין לא על גבי עור בהמה טמאה ולא על גבי עור חיה טמאה ואינו צריך לומר על גבי עור נבלה וטרפה שלהן ואין נכרכין בשערן ואין נתפרות בגידן,וזו שאילה שאל ביתוסי אחד את ר' יהושע הגרסי מניין שאין כותבין תפילין על עור בהמה טמאה דכתיב (שמות יג, ט) למען תהיה תורת ה' בפיך מדבר המותר בפיך אלא מעתה על גבי עור נבלות וטרפות אל יכתבו א"ל אמשול לך משל למה"ד לשני בני אדם שנתחייבו הריגה למלכות אחד הרגו מלך ואחד הרגו איספקליטור) איזה מהן משובח הוי אומר זה שהרגו מלך אלא מעתה יאכלו אמר ליה התורה אמרה (דברים יד, כא) לא תאכלו כל נבלה ואת אמרת יאכלו א"ל קאלוס:, big strongמתני׳ /strong /big אין עושין הילמי בשבת | 108a. ba mushroom from the handle of a pitcheron Shabbat bis liable for uprooting an object from itsplace of bgrowth. Rav Oshaya raised an objectionfrom that which we learned: bOne who detachesa plant on Shabbat bfrom a perforated flowerpot is liable, andone who detaches a plant from ban imperforatepot bis exempt.A plant that grows in an imperforate pot is not considered connected to the ground. One who detaches it is not uprooting it from its place of growth. The Gemara answers: bThere,in the case of an imperforate pot, bthat is notthe way a plant bgrows.Plants are generally planted in the ground; a plant in an imperforate pot is disconnected from the ground. Whereas bhere,in the case of a mushroom growing from the handle of a pitcher, bthat isthe way bit grows.The plant is considered connected to the ground.,We learned in the mishna: One who wounds ban animal or a birdon Shabbat is liable. bRav Huna said: One may write phylacteries onthe bskin of a kosher bird. Rav Yosef said: What is he teaching uswith this statement? If he is teaching us bthata bird bhas skin, wealready blearnedthat: bOne who woundsan animal or a bird bis liable.Since there is liability only if a wound forms beneath the skin, apparently a bird has skin. bAbaye said to him: He is teaching us many things, for ifI had only learned bfrom the mishna, I would have saidthe following: bSincethe skin of a bird bhas many holesfrom which the feathers grow, one should bnotbe allowed to write sacred matters on it. Therefore, bhe teaches us as they say in the West,i.e., in Eretz Yisrael: bAny hole over which ink passesand does not penetrate it, bis notconsidered ba holethat invalidates the writing., bRabbi Zeira raised an objectionto the conclusion that the skin of a bird is considered skin. Didn’t we learn in a ibaraitathat the verse: “And he shall rend it bby its wingswithout creating a division, and the priest shall burn it upon the altar on the wood that is on the fire” (Leviticus 1:17), teaches that the priest bmust prepareeven bthe skinto make it acceptable for the altar? That is not the case when animals are offered, as their skin is flayed before they are sacrificed. bAnd if it should enter your mindthat the skin of a bird bis skin, how does the verse include itamong that which the priest prepares for the altar? bAbaye said:This is not difficult. Indeed, bit is skin, andnevertheless, bthe Torah includes itas a biblical decree, specifying that the skin of a bird is sacrificed., bSome saythat bRabbi Zeira said: We, too, have also learnedsupport for this ihalakha /i: The verse: b“By its wings,”comes bto include the skin. Granted, if you saythat the skin of a bird bis skin, that isthe reason that bthe verse needs toexplicitly binclude it.The verse is teaching us that even though the bird’s skin is skin, it must still be sacrificed. bHowever, if you saythat the skin of a bird bis not skin, why is a verse necessary to include it?Clearly, it is sacrificed. bAbaye said to him:That is not proof. bActually, Ican bsay to youthat bit is not skin and,nevertheless, bit must beincluded in the verse. Had the skin of the bird not been specifically included, bit might have entered your mind to saythat bsince there are many holes in it,it is brepulsiveand unfit for the altar. Therefore, the verse bteaches usthat it is sacrificed. There is no proof that the skin of a bird is considered skin., bMar, sonof bRavina, raised a dilemma before Rav Naḥman bar Yitzhak: What isthe ihalakhawith regard to bwriting phylacteries on the skin of a kosher fish?Rav Naḥman bar Yitzhak bsaid to him: If Elijah comes and says.The Gemara asks: bWhat doesthe phrase: bIf Elijah comes and says,mean? What requires clarification? bIf you saythat bwhethera fish bhas skin or whether it does not have skinrequires clarification, bwe see that it has skin. And furthermore, we learnedin a mishna: bFish bones and skin protectthe objects covered with them from becoming impure bunder a tentwith a bcorpse.Since fish bones and skin do not contract impurity, they constitute a barrier to impurity. Apparently, fish have skin. bRather, if Elijah comes and says whether its foul smell has ceased from it or whether its foul smell has not ceased from it. /b,It was reported: bShmuel and Karna were sitting on the bank of the Malka River. They saw that the water was rising and was murky.Shmuel bsaid to Karna: A great man is coming from the West,Eretz Yisrael, band his intestines are aching, and the water is rising to greet him. Go sniffout bhis container,i.e., see if he is a Torah scholar. Karna bwentand bfound Rav,who was the Sage that came from Eretz Yisrael, and he asked him several questions to test him. bHe said to him: From whereis it derived bthat one may write phylacteries only on the hide of a kosher animal?Rav bsaid to himthat this ihalakhais bas it is written:“And it shall be a sign for you on your arm, and a reminder between your eyes, bso that God’s Torah will be in your mouth”(Exodus 13:9). Only hide bfrom thoseanimals bthat are permittedto be placed bin your mouth,i.e., may be eaten, may be used for phylacteries. Karna then asked him: bFrom whereis it derived bthatprohibited bblood is red?Karna asked Rav this to determine which shades of menstrual blood are impure. Rav said to him that it is bas it is stated: “And the Moabites saw the water from afar, red like blood”(II Kings 3:22).,Karna also asked: bFrom whereis derived bthat circumcision isperformed bin that place?Rav answered him: bIt is stated here,with regard to circumcision: “And on the eighth day he shall circumcise the flesh of bhis foreskin [ iorlato /i] /b” (Leviticus 12:3), band it is stated there,with regard to recently planted trees: “And when you come to the land and plant all types of fruit trees, and you shall count the fruit bthereof as forbidden [ iorlato /i];three years shall it be as forbidden unto you, it shall not be eaten.” (Leviticus 19:23). bJust as therethe Torah is referring to a tree, which bis an item that bears fruit, here, too,in the case of circumcision, iorlais referring to ban item that bears fruit.He asked him: bSaythat circumcision should be performed on bone’s heart, as it is written: “And you shall circumcise the foreskin of [ iorlat /i] your heart”(Deuteronomy 10:16)? bSaythat circumcision should be performed on bone’s ear, as it is written: “Behold, their ear is dull [ iareila /i]and they cannot listen” (Jeremiah 6:10)? Rav said to him: bOne derivesthe meaning of the bcompleteform iorlatofromanother instance of the bcompleteform iorlato /i; and one does not derivethe bcompleteform iorlatofromthe bincompleteform iorlat, /iwhich modifies another word, as is also the case with the word iareila /i.,Since Rav understood that Karna came to test him, he bsaid to him: What is your name?He told him: bKarna.He bsaid to him: May it be the willof God bthat a horn [ ikarna /i] will emerge in his eyes. /b, bUltimately,Shmuel bbrought him into his house. He fed him barley bread and small fried fish, and gave him beer to drink, and he did not show him the lavatory so he would suffer from diarrhea.Shmuel was a doctor and he wanted to relieve Rav’s intestinal suffering by feeding him food that would relieve him. Since Rav was unaware of Shmuel’s intention, he became angry at him. bRav cursedShmuel band said: Whoever causes me suffering, let his children not survive.Although Rav eventually discovered Shmuel’s good intentions, his curse was fulfilled, band so it wasthat Shmuel’s children did not survive long.,The Gemara comments: The issue mentioned above is in fact a dispute between itanna’im /i.It was asked in a ibaraita /i: bFrom whereis it derived bthat icircumcision /iis performed bin that place?It is bstated here,in the case of circumcision, iorlato /i. Andit is bstated there,with regard to trees, iorlato /i. Just as therethe Torah is referring to a tree, which bis an item that bears fruit, here too, iorlais referring to ban item that bears fruit;this is bthe statement of Rabbi Yoshiya. Rabbi Natan says:This verbal analogy iis not necessary/b, bas it says: “And an uncircumcised man who does not circumcise the flesh of his foreskin [ iorlato /i],his soul will be cut off from his nation, he has broken My covet” (Genesis 17:14). From the fact that it says: An uncircumcised man, it is derived that circumcision is in the bplace that distinguishes between a male and a female. /b,The Gemara cites similar proofs. bThe Sages taught: One may write phylacteries on the hide of a kosher domesticated animal, and on the hide of a kosher non-domesticated animal, and on the hides of theirunslaughtered bcarcasses [ ineveilot /i], andon the hides bof animals with a condition that will cause them to die within twelve months [ itereifot /i]. And one may wrapthe parchment bwith the hair of theseanimals band sewthem bwith their sinews;and it is ba ihalakha /itransmitted bto Moses from Sinai thatthe parchment of bphylacteries may be wrapped with the hair of theseanimals band sewn with their sinews. But one may not write on the hide of a non-kosher animal, or on the hide of a non-kosher undomesticated animal, and it goes without sayingthat one may not write bon their skinswhen they are ineveilot /ior itereifot /i. And one may not wrapthe parchment bwith the hairof non-kosher animals, bnor may one sewthem bwith their sinews. /b, bAnd this question was asked by a Boethusian to Rabbi Yehoshua HaGarsi: From whereis it derived bthat one may not write phylacteries on the hide of a non-kosher animal?He said to him, it is bas it is written:“ bSo that God’s Torah will be in your mouth.”The Rabbis derived that one may write the passages only on ban item that is permittedto be placed bin one’s mouth,i.e., eaten. He said to him: bIfthat is bso /b, bon the skin of ineveilotand itereifot /icoming from kosher animals, boneshould bnot writephylacteries, as they may not be eaten. bHe said to him: I will tell you a parable. To what is this similar? To two people who were sentenced to death by the king. One was killedby the bkinghimself, band one was killedby an bexecutioner [ iispaklitor /i]. Which one ismore bpraiseworthy? Youmust bsay:The one bthatthe bkinghimself bkilled.Therefore, an animal that died at the hands of Heaven and not by a human action is superior. He said to him: If so, bthenthe ineveilotand itereifot bshould be eaten,as they were killed by the king. bHe said to him: The Torah said: “Do not eat any ineveila /i”(Deuteronomy 14:20) band you say they should be eaten?A Torah decree determines that they may not be eaten, but that does not mean they are inferior. The Boethusian bsaid to him: Well put [ ikalos /i]. /b, strongMISHNA: /strong bOne may not make brine [ ihilmei /i] on Shabbat, /b |
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17. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)
| 20b. נזדמן לו אדם אחד שהיה מכוער ביותר אמר לו שלום עליך רבי ולא החזיר לו אמר לו ריקה כמה מכוער אותו האיש שמא כל בני עירך מכוערין כמותך אמר לו איני יודע אלא לך ואמור לאומן שעשאני כמה מכוער כלי זה שעשית כיון שידע בעצמו שחטא ירד מן החמור ונשתטח לפניו ואמר לו נעניתי לך מחול לי אמר לו איני מוחל לך עד שתלך לאומן שעשאני ואמור לו כמה מכוער כלי זה שעשית,היה מטייל אחריו עד שהגיע לעירו יצאו בני עירו לקראתו והיו אומרים לו שלום עליך רבי רבי מורי מורי אמר להם למי אתם קורין רבי רבי אמרו לו לזה שמטייל אחריך אמר להם אם זה רבי אל ירבו כמותו בישראל אמרו לו מפני מה אמר להם כך וכך עשה לי אמרו לו אעפ"כ מחול לו שאדם גדול בתורה הוא,אמר להם בשבילכם הריני מוחל לו ובלבד שלא יהא רגיל לעשות כן מיד נכנס רבי אלעזר בן רבי שמעון ודרש לעולם יהא אדם רך כקנה ואל יהא קשה כארז ולפיכך זכה קנה ליטול הימנה קולמוס לכתוב בו ספר תורה תפילין ומזוזות:,וכן עיר שיש בה דבר או מפולת כו': תנו רבנן מפולת שאמרו בריאות ולא רעועות שאינן ראויות ליפול ולא הראויות ליפול,הי ניהו בריאות הי ניהו שאינן ראויות ליפול הי ניהו רעועות הי ניהו ראויות ליפול לא צריכא דנפלו מחמת גובהייהו אי נמי דקיימן אגודא דנהרא,כי ההיא אשיתא רעועה דהואי בנהרדעא דלא הוה חליף רב ושמואל תותה אע"ג דקיימא באתרה תליסר שנין יומא חד איקלע רב אדא בר אהבה להתם אמר ליה שמואל לרב ניתי מר נקיף אמר ליה לא צריכנא האידנא דאיכא רב אדא בר אהבה בהדן דנפיש זכותיה ולא מסתפינא,רב הונא הוה ליה ההוא חמרא בההוא ביתא רעיעא ובעי לפנוייה עייליה לרב אדא בר אהבה להתם משכי' בשמעתא עד דפנייה בתר דנפק נפל ביתא ארגיש רב אדא בר אהבה איקפד,סבר לה כי הא דאמר רבי ינאי לעולם אל יעמוד אדם במקום סכנה ויאמר עושין לי נס שמא אין עושין לו נס ואם תימצי לומר עושין לו נס מנכין לו מזכיותיו אמר רב חנן מאי קרא דכתיב (בראשית לב, יא) קטנתי מכל החסדים ומכל האמת,מאי הוה עובדיה דרב אדא בר אהבה כי הא דאתמר שאלו תלמידיו (את רבי זירא ואמרי לה) לרב אדא בר אהבה במה הארכת ימים אמר להם מימי לא הקפדתי בתוך ביתי ולא צעדתי בפני מי שגדול ממני,ולא הרהרתי במבואות המטונפות ולא הלכתי ד' אמות בלא תורה ובלא תפילין ולא ישנתי בבית המדרש לא שינת קבע ולא שינת עראי ולא ששתי בתקלת חברי ולא קראתי לחבירי בהכינתו ואמרי לה בחניכתו,אמר ליה רבא לרפרם בר פפא לימא לן מר מהני מילי מעלייתא דהוה עביד רב הונא אמר ליה בינקותיה לא דכירנא בסיבותיה דכירנא דכל יומא דעיבא הוו מפקין ליה בגוהרקא דדהבא וסייר לה לכולה מתא וכל אשיתא דהוות רעיעתא הוה סתר לה אי אפשר למרה בני לה ואי לא אפשר בני לה איהו מדידיה,וכל פניא דמעלי שבתא הוה משדר שלוחא לשוקא וכל ירקא דהוה פייש להו לגינאי זבין ליה ושדי ליה לנהרא וליתביה לעניים זמנין דסמכא דעתייהו ולא אתו למיזבן ולשדייה לבהמה קסבר מאכל אדם אין מאכילין לבהמה,ולא ליזבניה כלל נמצאת מכשילן לעתיד לבא,כי הוה ליה מילתא דאסותא הוי מלי כוזא דמיא ותלי ליה בסיפא דביתא ואמר כל דבעי ליתי ולישקול ואיכא דאמרי מילתא דשיבתא הוה גמיר והוה מנח כוזא דמיא ודלי ליה ואמר כל דצריך ליתי וליעול דלא לסתכן,כי הוה כרך ריפתא הוה פתח לבביה ואמר כל מאן דצריך ליתי וליכול אמר רבא כולהו מצינא מקיימנא לבר מהא דלא מצינא למיעבד | 20b. bHe happenedupon ban exceedingly ugly person,who bsaid to him: Greetings to you, my rabbi, butRabbi Elazar bdid not returnhis greeting. Instead, Rabbi Elazar bsaid to him: Worthless [ ireika /i]person, bhow ugly is that man. Are all the people of your city as ugly as you?The man bsaid to him: I do not know, but youshould bgo and say to the Craftsman Who made me: How ugly is the vessel you made. WhenRabbi Elazar brealized that hehad bsinnedand insulted this man merely on account of his appearance, bhe descended from his donkey and prostrated himself before him, and he said tothe man: bI have sinned against you; forgive me.The man bsaid to him: I will not forgive you go until you go to the Craftsman Who made me and say: How ugly is the vessel you made. /b, bHe walked behindthe man, trying to appease him, buntil they reachedRabbi Elazar’s bcity. The people of his city came out to greet him, saying to him: Greetings to you, my rabbi, my rabbi, my master, my master.The man bsaid to them: Who are you calling my rabbi, my rabbi? They said to him: To this man, who is walking behind you. He said to them: If thisman bis a rabbi, may there not be many like him among the Jewish people. They asked him: For whatreason do you say this? He bsaid to them: He did such and such to me. They said to him: Even so,forgive him, bas he is a great Torah scholar. /b, bHe said to them: For your sakes I forgive him, provided thathe accepts upon himself bnot to become accustomed to behave like this. Immediately, Rabbi Elazar, son of Rabbi Shimon, entered the study hall and taught: A person should always be soft like a reed and he should not be stiff like a cedar,as one who is proud like a cedar is likely to sin. bAnd therefore,due to its gentle qualities, the breed meritedthat ba quill is taken from it to write with it a Torah scroll, phylacteries, and imezuzot /i. /b,§ The mishna taught: bAnd likewise,if a bcity isafflicted bby pestilence or collapsing buildings,that city fasts and sounds the alarm, and all of its surrounding areas fast but they do not sound the alarm. Rabbi Akiva says: They sound the alarm but they do not fast. bThe Sages taught:These collapsing buildings bto whichthe Sages breferredare those of bsturdy and not dilapidatedwalls; they have walls bthat are not ready to fall, and not those that are ready to fall. /b,The Gemara expresses puzzlement with regard to the wording of the ibaraita /i: bWhat are soundwalls; bwhat arewalls bthat are not ready to fall; what are dilapidatedwalls; bwhat are those that are ready to fall?The elements in each pair of walls are apparently the same, and the ibaraitais repetitive. The Gemara answers: bNo,it is bnecessaryto specify that in the case of walls bthat fell due to their height,i.e., they are sound but also ready to fall, due to their excessive height. bAlternatively,the ibaraitais referring to a case bwherethe walls bwere positioned on a riverbank,as they are likely to fall despite the fact that they are not dilapidated, as the riverbank itself is unstable.,The Gemara relates: This is blike thatdilapidated wall bthat was in Neharde’a, under which Rav and Shmuel would not pass, although it stood in place thirteen years. One day Rav Adda bar Ahava happenedto come bthereand walked with them. As they passed the wall, bShmuel said to Rav: Come, Master, let us circumventthis wall, so that we do not stand beneath it. Rav bsaid to him:It is bnot necessaryto do so btoday, as Rav Adda bar Ahava is with us, whose merit is great, andtherefore bI am not afraidof its collapse.,The Gemara relates another incident. bRav Huna had a certainquantity of bwine in a certain dilapidated house and he wanted to move it,but he was afraid that the building would collapse upon his entry. bHe brought Rav Adda bar Ahava to there,to the ramshackle house, and bhe draggedout a discussion with bhimconcerning a matter of ihalakhauntil they had removedall the wine. bAs soon as they exited, the building collapsed. Rav Adda bar Ahava realizedwhat had happened band became angry. /b,The Gemara explains: Rav Adda bar Ahava bholds in accordance with thisstatement, bas Rabbi Yannai said: A person should never stand in a place of danger and say: A miracle will be performed for me,and I will escape unharmed, blest a miracle is not performed for him. And if you saythat ba miraclewill be bperformed for him, they will deduct it from his merits. Rav Ḥa said: What is the versethat alludes to this idea? bAs it is written: “I have become small from all the mercies and all the truththat You have showed Your servant” (Genesis 32:11). In other words, the more benevolence one receives from God, the more his merit is reduced.,After recounting stories that reflect Rav Adda bar Ahava’s great merit, the Gemara asks: bWhat werethe exceptional deeds bof Rav Adda bar Ahava?The Gemara reports that they are bas it is stated:The students of Rabbi Zeira asked him, and some say that bthe students of Rav Adda bar Ahava asked him: To whatdo you attribute byour longevity? He said to them: In all my days I did not become angry with my household, and I never walked before someone greater than myself;rather, I always gave him the honor of walking before me.,Rav Adda bar Ahava continued: bAnd I did not thinkabout matters of Torah bin filthy alleyways; and I did not walk four cubits withoutengaging in bTorah and withoutdonning bphylacteries; and Iwould bnot fall asleep in the study hall, neither a deep sleep nor a brief nap; and Iwould bnot rejoice in the mishap of my colleague; and Iwould bnot call my colleague by his nickname. And some saythat he said: I would bnot call my colleague by hisderogatory bfamily name. /b,§ The Gemara relates another story about the righteous deeds of the Sages involving a dilapidated wall. bRava said to Rafram bar Pappa: Let the Master tell us some of those finedeeds bthat Rav Huna performed. He said to him: I do not rememberwhat he did bin his youth, butthe deeds bof his old age I remember. As on every cloudy day they would take him out in a golden carriage [ iguharka /i], and he would survey the entire city. Andhe would command bthat every unstable wallbe btorn down,lest it fall in the rain and hurt someone. bIf its owner was ableto build another, Rav Huna would instruct him bto rebuild it. And if he was unableto rebuild it, Rav Huna would bbuild it himself with his own money. /b,Rafram bar Pappa further relates: bAnd every Shabbat eve,in the bafternoon,Rav Huna bwould send a messenger to the marketplace, and he would purchase all the vegetables that were left with the gardenerswho sold their crops, band throwthem binto the river.The Gemara asks: bButwhy did he throw out the vegetables? bLet him give them to the poor.The Gemara answers: If he did this, the poor would bsometimes relyon the fact that Rav Huna would hand out vegetables, band they would not come to purchaseany. This would ruin the gardeners’ livelihood. The Gemara further asks: bAnd let him throw them to the animals.The Gemara answers: bHe holdsthat bhuman foodmay bnot be fed to animals,as this is a display of contempt for the food.,The Gemara objects: bButif Rav Huna could not use them in any way, he should bnot purchasethe vegetables bat all.The Gemara answers: If nothing is done, byouwould have been bfoundto have caused ba stumbling block for them in the future.If the vegetable sellers see that some of their produce is left unsold, the next week they will not bring enough for Shabbat. Therefore, Rav Huna made sure that the vegetables were all bought, so that the sellers would continue to bring them.,Another custom of Rav Huna was bthat when he hada new bmedicine, he would filla water bjugwith the medicine band hang it from the doorpost of his house, saying: All who need, let him come and takefrom this new medicine. bAnd there arethose bwho say: He had a remedyagainst the demon bShivtathat he knew by btradition,that one must wash his hands for protection against this evil spirit. bAndto this end, bhe would place a water jug and hangit by the door, bsaying: Anyone who needs, let him cometo the house and wash his hands, so bthat he will not be in danger. /b,The Gemara further relates: bWhenRav Huna bwould eat bread, he would open the doorsto his house, bsaying: Whoever needs, let him come in and eat. Rava said: I can fulfill all thesecustoms of Rav Huna, bexcept for this one, which I cannot do, /b |
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18. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
| 96b. big strongמתני׳ /strong /big בן ט' שנים ויום אחד שבא על יבמתו ואח"כ בא עליה אחיו שהוא בן ט' שנים ויום אחד פוסל על ידו ר"ש אומר לא פוסל בן ט' שנים ויום אחד שבא על יבמתו ואח"כ בא על צרתה פוסל על ידי עצמו רבי שמעון אומר לא פוסל:, big strongגמ׳ /strong /big תניא אמר להם רבי שמעון לחכמים אם ביאה ראשונה ביאה ביאה שנייה אינה ביאה ואם ביאה ראשונה אינה ביאה ביאה שנייה נמי אינה ביאה,מתניתין דלא כבן עזאי דתניא בן עזאי אומר יש מאמר אחר מאמר בשני יבמין ויבמה אחת,ואין מאמר אחר מאמר בשתי יבמות ויבם אחד:, big strongמתני׳ /strong /big בן תשע שנים ויום אחד שבא על יבמתו ומת חולצת ולא מתייבמת נשא אשה ומת הרי זו פטורה בן תשע שנים ויום אחד שבא על יבמתו ומשהגדיל נשא אשה אחרת ומת אם לא ידע את הראשונה משהגדיל הראשונה חולצת ולא מתייבמת והשנייה או חולצת או מתייבמת,רבי שמעון אומר מייבם לאי זו שירצה וחולץ לשנייה אחד שהוא בן ט' שנים ויום אחד ואחד שהוא בן עשרים שלא הביא שתי שערות:, big strongגמ׳ /strong /big אמר רבא הא דאמור רבנן זיקת שני יבמין מיחלץ חלצה יבומי לא מיבמה לא תימא היכא דאיכא צרה דאיכא למגזר משום צרה,דהא הכא ליכא צרה מיחלץ חלצה יבומי לא מיבמה:,נשא אשה ומת כו': תנינא להא דתנו רבנן שוטה וקטן שנשאו ומתו נשותיהן פטורות מן החליצה ומן הייבום:,בן תשע וכו' משהגדיל וכו': ויעשו ביאת בן ט' כמאמר בגדול ותדחה צרה מיבום אמר רב לא עשו ביאת בן ט' כמאמר בגדול ושמואל אמר עשו ועשו וכן א"ר יוחנן עשו ועשו,ויעשו תנאי היא הך תנא דארבעה אחין גזר משום צרה,ואשמעינן בגדול וה"ה בקטן והאי דאמר גדול משום דבגדול קאי,והאי תנא דהכא סבירא ליה עשו ולא גזר משום צרה ואשמעינן בקטן והוא הדין בגדול והאי דקאמר בקטן דבקטן קאי,אזל ר' אלעזר אמר לשמעתא בי מדרשא ולא אמרה משמיה דר' יוחנן שמע רבי יוחנן איקפד עול לגביה רבי אמי ור' אסי אמרו ליה לא כך היה המעשה בבית הכנסת של טבריא בנגר שיש בראשו גלוסטרא,שנחלקו בו רבי אלעזר ורבי יוסי עד שקרעו ספר תורה בחמתן קרעו ס"ד אלא אימא שנקרע ס"ת בחמתן והיה שם רבי יוסי בן קיסמא אמר תמיה אני אם לא יהיה בית הכנסת זו עבודת כוכבים וכן הוה,הדר איקפד טפי אמר חברותא נמי,עול לגביה ר' יעקב בר אידי א"ל (יהושע יא, טו) כאשר צוה ה' את משה עבדו כן צוה משה את יהושע וכן עשה יהושע לא הסיר דבר מכל אשר צוה ה' את משה וכי על כל דבר שאמר יהושע היה אומר להם כך אמר לי משה אלא יהושע יושב ודורש סתם והכל יודעין שתורתו של משה היא אף ר' אלעזר תלמידך יושב ודורש סתם והכל יודעין כי שלך היא,אמר להם מפני מה אי אתם יודעין לפייס כבן אידי חברינו ורבי יוחנן מ"ט קפיד כולי האי דאמר רב יהודה אמר רב מאי דכתיב (תהלים סא, ה) אגורה באהלך עולמים וכי אפשר לו לאדם לגור בשני עולמים אלא אמר דוד לפני הקדוש ברוך הוא רבונו של עולם יהי רצון | 96b. strongMISHNA: /strong If a boy baged nine years and one day hadsexual brelations with his iyevama /i, and afterward his brother, who isalso bnine years and one day old, had relations with her,the second brother bdisqualifiesher btothe first one. bRabbi Shimon sayshe does bnot disqualifyher. If a minor baged nine years and one day had relations with his iyevama /i, and afterwardthat same boy bhad relations with her rival wife,he thereby bdisqualifies her to himself,and both women are now forbidden to him. bRabbi Shimon sayshe does bnot disqualifyher., strongGEMARA: /strong bIt is taughtin a ibaraitathat bRabbi Shimon said to the Rabbis: Ifthe bfirst sexual actof a nine-year-old is considered a proper act of bsexual relations,then the bsecond act is not an actof consequence, just as the intercourse of one adult iyavamafter that of another adult iyavamis of no effect. bAnd ifyou say that the bfirst sexual act is notconsidered ba sexual act,the bsecond actof himself or his brother bis also not a sexual act.However, the Rabbis maintain that as the intercourse of a nine-year-old is like a levirate betrothal, one sexual act can take effect after another.,The Gemara comments that according to this explanation, bthe mishna is not in accordance withthe opinion of bben Azzai. As it is taughtin a ibaraitathat bben Azzai says: There is levirate betrothal after levirate betrothalin a case bof two iyevaminand one iyevama /i.In other words, if they both performed levirate betrothal with her, their actions are effective and she is forbidden to them both. The reason is that she has ties to each of the two men, which means that each levirate betrothal is effective in forbidding the other man., bBut there is no levirate betrothal after a levirate betrothalin a case bof two iyevamotand one iyavam /i,as the iyavamdid not have a full-fledged levirate bond with both of them. Therefore, if he performs a levirate betrothal with one of them, he has completed the bond. In contrast, the conclusion of the mishna is that the sexual relations of a nine-year-old with two iyevamotis effective, and as the intercourse of a boy of this age is considered like a levirate betrothal the itannaof the mishna evidently maintains that there is levirate betrothal after levirate betrothal even in a case of one iyavam /i., strongMISHNA: /strong If a boy baged nine years and one day had relations with his iyevamaand died,that iyevama bperforms iḥalitzaand may not enter into levirate marriage.If the minor bmarried a womanin a regular manner band died, she is exemptfrom levirate marriage and iḥalitza /i, as by Torah law a minor cannot marry. If a boy baged nine years and one day had relations with his iyevama /i, and after he matured he married a different woman andthen bdiedchildless, bif he did notcarnally bknow the firstwoman bafter he matured,but only when he was a minor, bthe first one performs iḥalitzaand may not enter into levirate marriage,as she is in essence a iyevamawho had relations with a minor, band the secondwoman beither performs iḥalitzaor enters into levirate marriage,as she is his full-fledged wife., bRabbi Shimon says:The brother bconsummates levirate marriage with whicheverwoman bhe chooses, and performs iḥalitzawith the second one.The mishna comments: This is the ihalakha bbothfor a boy bwho is nine years and one day old, and alsofor one bwho is twentyyears bold who has not developed twopubic bhairs.He has the status of a nine-year-old boy in this regard, as his intercourse is not considered a proper act of intercourse., strongGEMARA: /strong If a brother performed levirate betrothal with a iyevamaand died, she has a levirate bond in relation to the remaining brothers from two deceased brothers. bRava said:With regard to bthat which the Rabbis said,that when bthe bond of two iyevamin /iexists, bshe performs iḥalitzaand she does not enter into levirate marriage, you should not saythat bthisapplies only bwhen there is a rival wife, as there isreason bto decree due to a rival wife.The suggestion is that as the rival wife can enter into levirate marriage by Torah law, if the woman who performed levirate betrothal with the second brother was also permitted to enter into levirate marriage, people might mistakenly permit levirate marriage to two rival wives from the same family.,The proof that this is not the case is bthat here,in the first clause of the mishna, bthere is no rival wife,as it is referring to one woman, which means that this iyevamawho had relations with the nine-year-old is tied by the bonds of both her first husband and the underage iyavam /i, whose intercourse is like levirate betrothal, and even so bshe performs iḥalitza /ibut bshe does not enter into levirate marriage. /b,§ The mishna teaches that if a nine-year-old boy bmarried a woman and died,she is exempt from levirate marriage and iḥalitza /i. The Gemara comments: bWealready blearned this, as the Sages taughtin a ibaraita /i: With regard to ban imbecile and a minor who marriedwomen band died, their wives are exempt from iḥalitzaand from levirate marriage,as the marriage of a minor or an imbecile is of no account.,§ The mishna further teaches the case of ba nine-year-oldboy who had relations with his iyevamaand bafter he maturedmarried another woman. The Gemara asks: bAnd letthe Sages at least bestablish the sexual relations of a nine-year-oldto be blike the levirate betrothal of an adult, andit would therefore boverridethe requirement of the brival wife toenter into blevirate marriage,in accordance with the ihalakhaof the rival wife of a woman who has the bond of two iyevamin /i. bRav said: They did not establish the intercourse of a nine-year-oldto be blike the levirate betrothal of an adultin all regards, band Shmuel said: They certainly did. And similarly, Rabbi Yoḥa said: They certainly did. /b,If so, the question remains: bAnd let them establishthe sexual relations of a nine-year-old to be considered like levirate betrothal. Why is he able to perform levirate marriage with her rival wife? The Gemara answers: This bisa dispute between itanna’im /i. This itanna /iwho discusses the case bof four brothers,one of whom died, followed by the brother who performed levirate betrothal with the iyevama(31b), he maintains that the iyevamaand her rival wife may not perform levirate marriage with one of the surviving brothers. The reason is that bhemaintains that the Sages bdecreedthat a woman who has the bond of two deceased brothers may not perform levirate marriage bdue to a rival wife.They must both perform iḥalitzaso that people will not say that two iyevamotfrom one family can perform levirate marriage., bAndthat itanna btaught usthis ihalakha bwith regard to an adultbrother who performed levirate marriage, band the same is true of a minorwho had relations with her. bAndthe reason bthat he statedthe case of ban adultin particular is bbecausehe was breferring to an adult. /b, bAndconversely, bthis itanna /i, ofthe mishna bhere, holds that they establishedthe sexual relations of a minor entirely like the levirate betrothal of an adult, band hemaintains that the Sages bdid not decreethat a woman who has the bond of two deceased brothers may not perform levirate marriage bdue tothe case of ba rival wife. And he taught usthis ihalakha bwith regard to a minor, and the same is true of an adult. Andthe reason bthat he statedthe case of ba minorin particular is bbecausehe was breferring to a minor. /b,§ bRabbi Elazar wentand bsaid this ihalakha /iin bthe study hall, but he did not state it in the name of Rabbi Yoḥa.Instead, he issued the ihalakhawithout attribution. bRabbi Yoḥa heardthat Rabbi Elazar omitted mention of his name band became angrywith him. bRabbi Ami and Rabbi Asi visitedRabbi Yoḥa, to placate him so that he would not be annoyed with his beloved disciple. bThey said to him: Wasn’t there an incident in the synagogue of Tiberias involving a boltthat secures a door in place and bthat hasa thick bknob [ igelustera /i] at its end?The question was whether it may be moved on Shabbat as a vessel, or whether it is considered imuktzeas raw material.,And it was stated bthat Rabbi Elazar and Rabbi Yosei argued overthis case buntilthey became so upset with each other bthat they tore a Torah scroll in their anger.The Gemara interrupts this account to clarify exactly what happened: bTore?Can it benter your mindthat such great Sages would intentionally tear a Torah scroll? bRather,you must bsay that a Torah scroll was torn through their anger.In the heat of their debate they pulled the scroll from one side to another until it tore. bAnd Rabbi Yosei ben Kisma,who bwas thereat the time, bsaid: I would be surprised if this synagogue does not becomea place of bidolatrous worship.This unfortunate event is a sign that this place is unsuitable for a synagogue. bAndindeed bthiseventually boccurred. /b,Rabbi Ami and Rabbi Asi cited this ibaraitato hint to Rabbi Yoḥa how careful one must be to avoid anger. However, Rabbi Yoḥa bgrew even angrier, saying:You are bevenmaking us bcolleaguesnow? Those two Sages were peers, whereas Rabbi Elazar is merely my student., bRabbi Ya’akov bar Idi visitedRabbi Yoḥa and bsaid to him:The verse states: b“As God commanded His servant Moses, so did Moses command Joshua, and so did Joshua, he left nothing undone of all that the Lord commanded Moses”(Joshua 11:15). bNow did Joshua, with regard to every matter that he said, say tothe Jews: bThus Moses said to me? Rather, Joshuawould bsit and teachTorah bwithout attributinghis statements, band everyone would know that it wasfrom bthe Torah of Moses. So too, your disciple Rabbi Elazar sits and teaches without attribution, and everyone knows thathis teaching bisfrom byourinstruction. Hearing this, Rabbi Yoḥa was appeased.,Later, after calming down, bhe said toRabbi Ami and Rabbi Asi: bWhy don’t you know how to appease me like our colleague ben Idi?The Gemara asks: bAnd Rabbi Yoḥa, what is the reasonthat bhe was so angryabout this matter? The Gemara answers that this is bas Rav Yehuda saidthat bRav said: What isthe meaning of that bwhich is written: “I will dwell in Your tent in worlds”(Psalms 61:5), literally, forever? bAnd is it possible for a person to live in two worldssimultaneously? bRather, David said before the Holy One, Blessed be He: Master of the Universe, let it be Your will /b |
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19. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
| 81b. הוא גופיה שבת איקרי דכתיב תשבתו שבתכם בשלמא רב פפא לא אמר כרב אחא בר יעקב דקרא דכתיב בגופיה עדיף אלא רב אחא בר יעקב מאי טעמא לא אמר כרב פפא,מיבעי ליה לכדתניא (ויקרא כג, לב) ועניתם את נפשותיכם בתשעה לחודש יכול יתחיל ויתענה בתשעה ת"ל בערב אי בערב יכול משתחשך ת"ל בתשעה הא כיצד מתחיל ומתענה מבעוד יום מכאן שמוסיפין מחול על הקודש,ואין לי אלא בכניסתו ביציאתו מנין ת"ל (ויקרא כג, לב) מערב עד ערב ואין לי אלא יוה"כ (ימים טובים) מניין ת"ל (ויקרא כג, לב) תשבתו אין לי אלא (ימים טובים שבתות) מנין ת"ל (ויקרא כג, לב) שבתכם הא כיצד כל מקום שנאמר שבות (מכאן שמוסיפין) מחול על הקודש,ותנא דעצם עצם האי בתשעה לחודש מאי עביד ליה מיבעי ליה לכדתני חייא בר רב מדיפתי דתני חייא בר רב מדיפתי ועניתם את נפשותיכם בתשעה וכי בתשעה מתענין והלא בעשור מתענין אלא לומר לך כל האוכל ושותה בתשיעי מעלה עליו הכתוב כאילו התענה תשיעי ועשירי,אכל אוכלין שאין ראוין לאכילה אמר רבא כס פלפלי ביומא דכפורי פטור כס זנגבילא ביומא דכפורי פטור,מיתיבי היה רבי מאיר אומר ממשמע שנאמר (ויקרא יט, כג) וערלתם ערלתו את פריו איני יודע שעץ מאכל הוא אלא מה תלמוד לומר עץ מאכל עץ שטעם עצו ופריו שוה הוי אומר זה פלפלין ללמדך שהפלפלין חייבין בערלה ואין ארץ ישראל חסרה כלום שנא' (דברים ח, ט) לא תחסר כל בה,ל"ק הא ברטיבתא והא ביבישתא,א"ל רבינא למרימר והאמר רב נחמן האי הימלתא דאתי מבי הנדואי שריא ומברכינן עליה בורא פרי האדמה לא קשיא הא ברטיבתא והא ביבישתא,ת"ר אכל עלי קנים פטור לולבי גפנים חייב אלו הן לולבי גפנים אמר רבי יצחק מגדלאה כל שלבלבו מר"ה ועד יוה"כ ורב כהנא אמר כל שלשים יום תניא כוותיה דר' יצחק מגדלאה אכל עלי קנים פטור ולולבי גפנים חייב אלו הן לולבי גפנים כל שלבלבו מר"ה ועד יוה"כ,שתה ציר או מורייס פטור הא חומץ חייב מתני' מני רבי היא דתניא ר' אומר חומץ משיב את הנפש,דרש רב גידל בר מנשה מבירי דנרש אין הלכה כרבי לשנה נפקי כולי עלמא מזגו ושתו חלא שמע רב גידל ואיקפד אמר אימר דאמרי אנא דיעבד לכתחלה מי אמרי אימר דאמרי אנא פורתא טובא מי אמרי אימר דאמרי אנא חי מזוג מי אמרי | 81b. Yom Kippur bitself is called “Shabbat,” as it is written:“From evening until evening, byou shall rest on your Shabbat”(Leviticus 23:32). The Gemara compares the various opinions. bGranted, Rav Pappa did not say as Rav Aḥa bar Ya’akovdid because ba verse that is written about the matter itself is preferableto a verbal analogy. bBut what is the reasonthat bRav Aḥa bar Ya’akov did not statehis opinion bin accordance with the opinion of Rav Pappa? /b,The Gemara answers: bHe requires thisverse of “keep your Shabbat” bfor that which was taughtin a ibaraita /i: The verse states: b“And you shall afflict your souls on the ninth day of the monthat evening, from evening until evening, you shall rest on your Shabbat” (Leviticus 23:32). One bmighthave thought that bone should start to afflict oneself on the ninthof Tishrei; therefore, bthe verse states “at evening.” Ifthe Torah had stated only b“at evening,”one bmighthave thought that the fast starts only bwhen darkness falls;therefore, bthe verse states “on the ninth,”implying that one begins to fast on the ninth of Tishrei. bHowcan these verses be reconciled? bOne begins to fast while it is still daytime; from hereit is derived bthat onesanctifies and bextends fromthe bnon-sacredweekday btothe bsacredday of Yom Kippur., bI havederived bonlythat one must add time bat the beginningof Yom Kippur. bFrom wheredo I derive that one adds time bat the conclusion ofYom Kippur? bThe verse states: “From evening until evening”(Leviticus 23:32), implying that one adds at the end as well, just as he does at the beginning. bAnd Ihave derived bonlythe mitzva of adding to bYom Kippur; from whereis it derived that one must also sanctify and append time before and after bFestivals? The verse states: “You shall rest”(Leviticus 23:32), to teach that this rule applies even to Festivals, on which one is commanded to rest. bI havederived bonlythat one adds an extension to bFestivals; from wheredo I derive that one must also sanctify and append to iShabbatot /i? The verse states: “Your Shabbat”(Leviticus 23:32). bHow so? Every place the term: Rest [ ishevut /i] is stated,it teaches bfrom here that onesanctifies and bappends fromthe bnon-sacredweekday btothe bsacred. /b,The Gemara asks: bAnd the itanna /iwho learns a verbal analogy from the words “that bsameday,” “that bsameday,” bwhat does he do withthe phrase: b“On the ninth day of the month”?The Gemara answers: bHe requires it, in accordance withthat bwhich Ḥiyya bar Rav of Difti taught. As Ḥiyya bar Rav of Difti taught:It states: b“And you shall afflict your souls on the ninthday of the month” (Leviticus 23:32). bBut does one afflict oneself on the ninthof Tishrei? bDoesn’t onein fact bafflict oneself on the tenthof Tishrei? bRather,the verse comes bto tell you: Anyone who eats and drinks on the ninthof Tishrei and then fasts on the tenth, bthe verse ascribes himcredit bas though he fasted onboth the bninth and the tenth.The verse alludes to this when it states that the fast is on the ninth.,§ It was taught in the mishna: If one bate food that isnot bfit for eating,he is exempt. bRava said:If bone chewsraw bpepper on Yom Kippur, he is exempt,since this is not considered eating. Similarly, if bone chews ginger [ izangvila /i] on Yom Kippur, he is exempt. /b,The Gemara braises an objectionto this. bRabbi Meir would sayabout the verse: “And when you shall come into the land, and shall have planted all manner of trees for food, then you shall count the fruit of it as forbidden [ iorla /i]; three years it shall be forbidden to you, it shall not be eaten” (Leviticus 19:23). bFrom the implication of what is stated: “Then you shall count the fruit of it as forbidden,” do I not know thatthe verse is referring to b“trees for food,”since it uses the word “fruit”? bRather, whatis the meaning when bthe verse states “trees for food”?It includes ba tree whose wood and fruit taste the same,i.e., a tree that is itself eaten in addition to its fruit. One bmust saythat bthisis referring to bpepperthat grows on a tree, bto teach you thateven bpepper is subject tothe ihalakha bof iorla /i. Andthis also teaches that bEretz Yisrael lacks nothing,as even pepper can grow there, bas it is statedamong the listed praises of Eretz Yisrael: b“You will not lack anything in it”(Deuteronomy 8:9). In any event, it has been derived that pepper is called food, which contradicts Rava’s statement.,The Gemara answers: bThisis bnot difficult. Thisstatement about edible pepper is referring btofresh pepper, which is bmoist; and that ihalakhapertaining to Yom Kippur is referring to bdrypepper, which is not considered food., bRavina said to Mareimar: But didn’t Rav Naḥman saythat bit is permittedto eat bthis cooked ginger [ ihimalta /i] that comes from India,and there is no concern that gentiles may have cooked it. bAnd we recite the blessing: Who creates the fruit of the ground, over it.Apparently, ginger is edible. The Gemara answers: bThisis bnot difficult: Thisstatement is referring bto wetginger, which is considered food; band thatearlier statement pertaining to Yom Kippur, which maintained that ginger is not food, is referring bto dryginger., bThe Sages taughtin a ibaraita /i: If bone ate leaves of reedson Yom Kippur, bhe is exempt,but if one ate bgrapevine shoots he is liable.The Gemara clarifies: bWhat are these grapevine shoots? Rabbi Yitzḥak fromthe city of bMigdal said: Allshoots bthat sprouted between Rosh HaShana and Yom Kippurand are still very soft are considered food. bAnd Rav Kahana said:All shoots that sprouted up to bthirty daysbefore Yom Kippur are considered food. The Gemara comments: bIt was taughtin a ibaraita bin accordance withthe opinion of bRabbi Yitzḥak from Migdal:If bone ate leaves of reeds he is exempt, butif one ate bgrapevine shoots he is liable. What are these grapevine shoots?They are ball those that sprouted between Rosh HaShana and Yom Kippur. /b,It was taught in the mishna that if on Yom Kippur one bdrank fish brine orthe briny bliquidin which fish are pickled, bhe is exempt.The Gemara comments: From the language of the mishna it may be inferred that bif one drank vinegar, he is liable. Who isthe itannaof bthe mishna? It is RabbiYehuda HaNasi, bas it was taughtin a ibaraitathat bRabbiYehuda HaNasi bsays: Vinegar revives the spiritand is therefore considered a beverage.,The Gemara relates: bRav Giddel bar Menashe fromthe town of bBirei DeNeresh taughtin a public lecture that the ihalakhais not in accordance withthe opinion of bRabbiYehuda HaNasi, and vinegar is not considered a beverage. bThenext byear everyone went out and mixedvinegar with water band drank vinegaron Yom Kippur. bRav Giddel heardthis band became angrywith them for their actions. bHe said: Say that I saidone is not liable for drinking vinegar bonly after the fact;however, bdid I sayit is permitted to drink it iab initio /i?Furthermore: bSay that I saidmy statement with regard to one who drinks ba little,but bdid I sayit is permitted to drink ba lot?Furthermore: bSay that I saidmy statement in reference to bpurevinegar, which is very strong, bbut did I sayanything about bdilutedvinegar? That is certainly prohibited. |
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