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Mishnah, Horayot, 3.8

nanA priest takes precedence over a levite, a levite over an israelite, an israelite over a mamzer, a mamzer over a natin, a natin over a convert, and a convert over a freed slave. When is this so? When all these were in other respects equal. However, if the mamzer was a scholar and the high priest an ignoramus, the scholar mamzer takes precedence over the ignorant high priest."

Intertexts (texts cited often on the same page as the searched text):

11 results
1. Mishnah, Avot, 1.1-1.2, 1.12 (1st cent. CE - 3rd cent. CE)

1.1. Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah." 1.2. Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety." 1.12. Hillel and Shammai received [the oral tradition] from them. Hillel used to say: be of the disciples of Aaron, loving peace and pursuing peace, loving mankind and drawing them close to the Torah."
2. Mishnah, Negaim, 3.1 (1st cent. CE - 3rd cent. CE)

3.1. Everyone can become impure from negaim, except for a non-Jew and a resident alien. All are qualified to inspect negaim, but only a priest may declare them unclean or clean. He is told, \"Say: 'unclean,'\" and he repeats \"unclean,\" or \"Say: 'clean,'\" and he repeats \"clean.\" Two negaim may not be inspected simultaneously whether in one man or in two men; rather he inspects one first and isolates him, certifies him as unclean or pronounces him clean, and then he inspects the second. One who is isolated may not be isolated again nor may one who is certified unclean be certified unclean again. One who is certified unclean may not be isolated nor may one who is isolated be certified unclean. But in the beginning, or at the end of a week, he may isolate on account of the one nega and isolate him on account of another one; he may certify him unclean on account of one sign and also certify him unclean on account of another sign; he may isolated the one sign and declare the other clean, or certify the one unclean and declare the other clean."
3. Mishnah, Peah, 2.6 (1st cent. CE - 3rd cent. CE)

2.6. It happened that Rabbi Shimon of Mitzpah planted his field [with two different kinds] and came before Rabban Gamaliel. They both went up to the Chamber of Hewn Stone and asked [about the law]. Nahum the scribe said: I have a tradition from Rabbi Meyasha, who received it from Abba, who received it from the pairs [of sage], who received it from the prophets, a halakhah of Moses from Sinai, that one who plants his field with two species of wheat, if he makes up of it one threshing-floor, he gives only one peah, but if two threshing-floors, he gives two peahs."
4. Mishnah, Sanhedrin, 4.3 (1st cent. CE - 3rd cent. CE)

4.3. The Sanhedrin was arranged like the half of a round threshing-floor so that they all might see one another. Before them stood the two scribes of the judges, one to the right and one to the left, and they wrote down the words of them that favored acquittal and the words of them that favored conviction. Rabbi Judah says: “There were three: one wrote down the words of them that favored acquittal, and one wrote down the words of them that favored conviction, and the third wrote down the words of both them that favored acquittal and them that favored conviction."
5. Tosefta, Megillah, 2.5 (1st cent. CE - 2nd cent. CE)

6. Tosefta, Parah, 3.7-3.8 (1st cent. CE - 2nd cent. CE)

7. Tosefta, Kippurim, 1.8 (1st cent. CE - 2nd cent. CE)

8. Anon., Genesis Rabba, 55.7 (2nd cent. CE - 5th cent. CE)

55.7. וַיֹּאמֶר קַח נָא אֶת בִּנְךָ וגו' (בראשית כב, ב), אָמַר לוֹ בְבַקָּשָׁה מִמְּךָ קַח נָא אֶת בִּנְךָ, אָמַר לֵיהּ תְּרֵין בְּנִין אִית לִי אֵי זֶה בֵּן, אָמַר לוֹ: אֶת יְחִידְךָ. אָמַר לוֹ זֶה יָחִיד לְאִמּוֹ וְזֶה יָחִיד לְאִמּוֹ. אָמַר לוֹ: אֲשֶׁר אָהַבְתָּ. אָמַר לוֹ אִית תְּחוּמִין בִּמְעַיָא. אָמַר לוֹ: אֶת יִצְחָק. וְלָמָּה לֹא גִּלָּה לוֹ מִיָּד, כְּדֵי לְחַבְּבוֹ בְּעֵינָיו וְלִתֵּן לוֹ שָׂכָר עַל כָּל דִּבּוּר וְדִבּוּר, הִיא דַעְתֵּיהּ דְּרַבִּי יוֹחָנָן דְּאָמַר רַבִּי יוֹחָנָן (בראשית יב, א): לֶךְ לְךָ, זוֹ אִפַּרְכִיָה שֶׁלָּךְ (בראשית יב, א): וּמִמּוֹלַדְתְּךָ, זוֹ שְׁכוּנָתְךָ, (בראשית יב, א): מִבֵּית אָבִיךָ, זוֹ בֵּית אָבִיךָ, (בראשית יב, א): אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. וְלָמָּה לֹא גִלָּה לוֹ מִיָּד, כְּדֵי לְחַבְּבָהּ בְּעֵינָיו וְלִתֵּן לוֹ שָׂכָר עַל כָּל דִּבּוּר וְדִבּוּר וְעַל כָּל פְּסִיעָה וּפְסִיעָה. אָמַר רַבִּי לֵוִי בַּר חָיְתָא, שְׁנֵי פְּעָמִים כְּתִיב לֶךְ לְךָ, וְאֵין אָנוּ יוֹדְעִים אֵי זֶה חֲבִיבָה אִם הָרִאשׁוֹנָה אִם הַשְּׁנִיָּה, מִן מַה דִּכְתִיב וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָה, הֱוֵי שְׁנִיָּה חֲבִיבָה מִן הָרִאשׁוֹנָה. וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָּה, רַבִּי חִיָּא רַבָּה וְרַבִּי יַנַּאי, חַד אָמַר לַמָּקוֹם שֶׁהוֹרָאָה יָצְאָה לָעוֹלָם, וְאוֹחָרָנָא אָמַר לַמָּקוֹם שֶׁיִּרְאָה יָצְאָה לָעוֹלָם. דִּכְוָתָהּ דְּבִיר, רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר מִמָּקוֹם שֶׁהַדִּבְּרוֹת יוֹצְאוֹת לָעוֹלָם, וְחַד אָמַר מִמָּקוֹם שֶׁהַדִּבּוּר יוֹצֵא לָעוֹלָם. דִּכְוָתָה אָרוֹן, רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר לַמָּקוֹם שֶׁהָאוֹרָה יוֹצְאָה לָעוֹלָם, וְחַד אָמַר מָקוֹם שֶׁיִּרְאָה יוֹצֵא לָעוֹלָם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שֶׁמִּשָּׁם הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרֶה לְאֻמּוֹת הָעוֹלָם וּמוֹרִידָם לְגֵיהִנֹּם. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אָמַר לַמָּקוֹם שֶׁהוּא רָאוּי כְּנֶגֶד בֵּית הַמִּקְדָּשׁ לְמַעְלָה. רַבִּי יוּדָן אָמַר לַמָּקוֹם שֶׁיְהֵא מָרְאֶה לָךְ. רַבִּי פִּינְחָס אָמַר לַאֲתַר מַרְוָתָא דְּעַָלְמָא. רַבָּנָן אָמְרֵי לַמָּקוֹם שֶׁהַקְּטֹרֶת קְרֵבִין, הֵיאךְ מָה דְאַתְּ אָמַר (שיר השירים ד, ו): אֵלֶךְ לִי אֶל הַר הַמּוֹר וְאֶל גִּבְעַת הַלְּבוֹנָה. (בראשית כב, ב): וְהַעֲלֵהוּ שָׁם לְעֹלָה, רַבִּי יוּדָן בַּר סִימוֹן אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים יֵשׁ קָרְבָּן. בְּלֹא כֹהֵן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר מִנִּיתִיךָ שֶׁתְּהֵא כֹהֵן, הֲדָא הוּא דִכְתִיב (תהלים קי, ד): אַתָּה כֹהֵן לְעוֹלָם. (בראשית כב, ב): עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ, ַר רַבִּי הוּנָא מִשּׁוּם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי הַקָּדוֹשׁ בָּרוּךְ הוּא מַתְהֶא וּמַתְלֶה בְּעֵינֵיהֶם שֶׁל צַדִּיקִים וְאַחַר כָּךְ הוּא מְגַלֶּה לָהֶם טַעֲמוֹ שֶׁל דָּבָר (בראשית יב, א): אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. עַל אַחַד הֶהָרִים וגו'. דִּכְוָתָהּ (יונה ג, ב): וּקְרָא אֵלֶיהָ אֶת הַקְּרִיאָה אֲשֶׁר וגו', דִּכְוָתָהּ (יחזקאל ג, כב): קוּם צֵא אֶל הַבִּקְעָה וְשָׁם אֲדַבֵּר אוֹתָךְ. 55.7. And He said: Take, please, your son, etc. (22:2). Said God to him: ‘Take, I beg you\" — please —Your son.’ ‘Which son? I have two sons’ he said. ‘Your only son,’ replied He. ‘This one is the only one of his mother, and this one is the only one of his mother.’ \"The one you love\"—‘Is there a limit to the affections?’ \"Itzchak\" said He. And why did God not reveal it to him without delay? In order to make him [Itzchak] even more beloved in his eyes and reward him for each and every word spoken. This agrees with the opinion of Rabbi Yoha, who said: \"Get out of your country\" (Gen. 12:1) means from your province; “And from your kindred” (Gen. 12:1)—from your neighborhood; “And from your father’s house\"(Gen. 12:1)—literally your father’s house. “To the land that I will show you” (Gen. 12:1). Why did He not reveal it to him there and then? In order to make it more beloved in his eyes and to reward him for each and every word said, and for each and every step taken. Rabbi Levi b. Hayata said: ‘Get you’ is written twice, and we do not know which was more precious [in the eyes of God] the first or the second. But when it is written, “And get you to the land of Moriah” (22:2) it follows that the second occasion was more precious than the first. \"And go yourself to the land of Moriah\" Rabbi Chiya Raba and Rabbi Yanai [disagree]: one says to the place from which instruction (hora’ah) goes out to the world, and the other says to the place from which awe (yirah) goes out to the world. Similarly regarding the Holy of Holies (devir), Rabbi Chiya and Rabbi Yanai [disagree]: one says from the place from which the commandments (dibra’ot) go out to the world, and one says from the place from which speech (dibur) goes out to the world. Similarly regarding the ark (aron), Rabbi Chiya and Rabbi Yanai [disagree]: one says to the place from which the light (ha’orah) goes out to the world, and one says to the place where awe (yirah) goes out to the world. Rabbi Yehoshua ben Levi said that from there the Holy One instructs [mor'eh] the nations of the world and brings them down [moridam] to Gehinnom. Rabbi Shimon bar Yochai said, to the place which is aligned [ra'ui] with the Holy Temple above. Rabbi Yudan said, to the place where there will be an appearance [mar'eh] to you. Rabbi Pinchas said, to the place of the Master [marvatah] of the World. The Rabbis said, to the place where the incense is offered – this is what it says “…I will go to the mountain of myrrh and to the hill of frankincense.” (Shir HaShirim 4:6) \"And offer Him there as a burnt-offering (Gen. 22:2). Rabbi Yudan bar Simon said: He [Avraham] said to Him: ‘Master of the Universe! Can there be a sacrifice without a priest?’ The Holy One of Blessing replied ‘I have already appointed you to be a priest’ as it is written, ‘You are a priest for ever’ (Ps. 110:4). \"On one of the mountains which I will tell you of (Gen. 22:2). Rabbi Huna said in the name of Rabbi Eliezer the son of Rabbi Yosei HaGelili: The Holy One of Blessing first places the righteous in doubt and suspense, and then reveals to them the real meaning of the matter, as it is written \"to the land that I will show you (Gen. 12:1); \"On one of the mountains which I will tell you\"; \"And make to it the proclamation that I bid you (Jonah 3:2); similarly, \"Arise, go out into the plain and I will there speak with you (Ezek. 3:22)."
9. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE)

32b. השטן בחושבניה תלת מאה ושיתין וארבעה ואמר רמי בר אבא כתיב אברם, וכתיב אברהם בתחילה המליכו הקב"ה על מאתיים וארבעים ושלושה איברים ולבסוף המליכו על מאתיים וארבעים ושמונה איברים,אלו הן שתי עינים ושתי אזניים וראש הגוייה,ואמר רמי בר אבא מאי דכתיב עיר קטנה ואנשים וגו' (קהלת ט, יד) עיר קטנה זה הגוף ואנשים בה מעט אלו איברים ובא אליה מלך גדול וסבב אותה זה יצר הרע ובנה עליה מצודים וחרמים אלו עוונות,ומצא בה איש מסכן וחכם זה יצר טוב ומלט הוא את העיר בחכמתו זו תשובה ומעשים טובים ואדם לא זכר את האיש המסכן ההוא דבשעת יצר הרע לית דמדכר ליה ליצר טוב,החכמה תעוז לחכם מעשרה שליטים (קהלת ז, יט) החכמה תעוז לחכם זו תשובה ומעשים טובים מעשרה שליטים שתי עיניים ושתי אזניים ושתי ידיים ושתי רגליים וראש הגוייה ופה,אמר רבי זכריה משום רבי ישמעאל ביקש הקב"ה להוציא כהונה משֵם שנאמר והוא כהן לאל עליון (בראשית יד, יח) כיוון שהקדים ברכת אברהם לברכת המקום הוציאה מאברהם,שנאמר ויברכהו ויאמר ברוך אברם לאל עליון קונה שמים וארץ וברוך אל עליון (בראשית יד יט-כ) אמר לו אברהם וכי מקדימין ברכת עבד לברכת קונו מיד נתנה לאברהם שנאמר נאם ה' לאדני שב לימיני עד אשית אויביך הדום לרגליך (תהלים קי, א) ובתריה כתיב נשבע ה' ולא ינחם אתה כהן לעולם על דברתי מלכי צדק (תהלים קי, ד) על דיבורו של מלכי צדק,והיינו דכתיב והוא כהן לאל עליון הוא כהן ואין זרעו כהן, br br big strongהדרן עלך ארבעה נדרים /strong /big br br,מתני׳ big strongאין /strong /big בין המודר הנאה מחבירו למודר הימנו מאכל אלא דריסת הרגל וכלים שאין עושין בהם אוכל נפש,המודר מאכל מחבירו לא ישאילנו נפה וכברה וריחיים ותנור אבל משאיל לו חלוק וטבעת וטלית ונזמים, big strongגמ׳ /strong /big מאן תנא אמר רב אדא בר אהבה רבי אליעזר היא דתניא רבי אליעזר אומר אפילו ויתור אסור במודר הנאה,המודר מאכל מחבירו לא ישאילנו כו' 32b. The letters of the term bthe Satan [ ihaSatan /i] in numerical valueis b364,which equals the number of days of the year, except for Yom Kippur, during which he has no power. bAnd Rami bar Abba said: It is written “Abram,” andafter he was commanded to perform circumcision bit is written “Abraham”(Genesis 17:5). bInitially the Holy One, Blessed be He, enthroned himas ruler bover 243 limbs,which is the numerical equivalent of the letters of the word Abram. bAnd in the end,after he was circumcised, bHe enthroned himas ruler bover 248 limbs,which is the numerical equivalent of the letters of the word Abraham., bThese arethe additional limbs: bTwo eyes, and two ears, and the tip of the sex organ.Following his circumcision, he had total control over them, and they performed only according to his will., bAnd Rami bar Abba said: What isthe meaning of that bwhich is written: “There was a little city andfew bmenin it, and there came a great king against it, and besieged it, and built great bulwarks against it. Now there was found in it a man poor and wise, and he by his wisdom delivered the city; yet no man remembered that same poor man” (Ecclesiastes 9:14–15)? b“A little city,” thisis referring to bthe body; “and few men in it,” thisis referring to bthe limbs; “and there came a great king against it and besieged it,” thisis referring to bthe evil inclination; “and built great bulwarks against it,” theseare bsins. /b,The Gemara expounds on the next section of the verse: b“Now there was found in it a man poor and wise,” thisis referring to bthe good inclination; “and he by his wisdom delivered the city,” thisis referring to brepentance and good deedsthat are cause by the good inclination. b“Yet no man remembered that same poor man”means bthat when the evil inclinationovercomes the good inclination bno one remembers the good inclination. /b,The Gemara interprets the following verse in a similar homiletical manner: b“Wisdom is a stronghold to the wise man more than ten rulersthat are in a city” (Ecclesiastes 7:19). b“Wisdom is a stronghold to the wise man,” thisis referring to brepentance and good deeds. “More than ten rulers,”these are bthe two eyes, and two ears, and two hands, and two legs, and the tip of the sex organ, and the mouth,which are the limbs that are used by a person to interact with the world., bRabbi Zekharya said in the name of Rabbi Yishmael: The Holy One, Blessed be He, wanted the priesthood to emerge from Shem,so that his children would be priests, bas it is stated:“And Melchizedek king of Salem brought forth bread and wine; band he was priest of God the Most High”(Genesis 14:18). bOnceMelchizedek, traditionally identified as Shem, bplaced the blessing of Abraham before the blessing of the Omnipresent,He had the priesthood bemerge from Abrahamin particular, and not from any other descendant of Shem., bAs it is stated: “And he blessed him and said: Blessed be Abram of God Most High, Maker of heaven and earth, and blessed be God the Most High”(Genesis 14:19–20). bAbraham said to him: And does one place the blessing of the servant before the blessing of his master?You should have blessed God first. bImmediatelythe Holy One, Blessed be He, bgavethe priesthood bto Abraham, as it is stated: “The Lord says to my lord: Sit at My right hand, until I make your enemies your footstool”(Psalms 110:1), band afterward it is written: “The Lord has sworn, and will not repent: you shall be a priest forever, because you are a king of righteousness [ ial divrati malki tzedek /i]”(Psalms 110:4), which is explained homiletically to mean: bDue to theimproper bwords [ idivrati /i] of Melchizedek,the offspring of Abraham shall be priests of God forever.,The Gemara comments: bAnd this is as it is written: “And he was priest of God the Most High”(Genesis 14:18), which emphasizes that bhe,Melchizedek, bis a priest, but his childrenwill bnotbe bpriests. /b,, strongMISHNA: /strong bThe difference between one for whom benefit from another is forbidden by vow [ ihamuddar hana’a meḥaveiro /i] and one for whombenefit bfrom his food is forbidden by vowconcerns bonly setting footon the other person’s property bandborrowing from that person butensils that one does not usein bpreparation of foodbut for other purposes. Those two benefits are forbidden to the former but permitted to the latter.,Therefore, with regard to bone for whombenefit bfrom another’s food is forbidden by vow,that person bmay not lend himutensils used in the preparation of food, e.g., ba sieve, or a strainer, or a millstone, or an oven. However, he may lend him a garment, or a finger ring, or a cloak, or nose rings,as these are not used in the preparation of food. However, he may not lend them to one for whom benefit from him is forbidden by vow., strongGEMARA: /strong bWho is the itanna /iwho taught this mishna? bRav Adda bar Ahava said: It is Rabbi Eliezer, as it is taughtin a ibaraitathat bRabbi Eliezer said: Even overlooking [ ivittur /i]a matter for which one is typically indifferent to the actions of others, e.g., people setting foot on one’s property, bis prohibited inthe case of bone prohibited by vow from deriving benefitfrom another.,§ We learned in the mishna: With regard to bone for whombenefit bfrom another’s food is forbidden by vow,that person bmay not lend himutensils used in the preparation of food.
10. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)

70b. אין שואלין בשלום אשה על ידי בעלה אמר ליה הכי אמר שמואל אין שואלין בשלום אשה כלל שלחה ליה דביתהו שרי ליה תגריה דלא נישוויך כשאר עם הארץ,א"ל מאי שיאטיה דמר הכא אמר ליה טסקא דהזמנותא שדר מר אבתראי אמר ליה השתא שותא דמר לא גמירנא טסקא דהזמנותא משדרנא למר אפיק דיסקא דהזמנותא מבי חדיה ואחזי ליה אמר ליה הא גברא והא דסקא אמר ליה הואיל ואתא מר להכא לישתעי מיליה כי היכי דלא לימרו מחנפי רבנן אהדדי,אמר ליה מאי טעמא שמתיה מר לההוא גברא ציער שליחא דרבנן ונגדיה מר דרב מנגיד על מאן דמצער שלוחא דרבנן דעדיף מיניה עבדי ליה,מאי טעמא אכריז מר עליה דעבדא הוא אמר ליה דרגיל דקרי אינשי עבדי ותני כל הפוסל פסול ואינו מדבר בשבחא לעולם ואמר שמואל במומו פוסל אימר דאמר שמואל למיחש ליה לאכרוזי עליה מי אמר,אדהכי והכי (אתא ההוא בר דיניה מנהרדעי) א"ל ההוא בר דיניה לרב יהודה לדידי קרית לי עבדא דאתינא מבית חשמונאי מלכא אמר ליה הכי אמר שמואל כל דאמר מדבית חשמונאי קאתינא עבדא הוא,א"ל לא סבר לה מר להא דא"ר אבא אמר רב הונא אמר רב כל ת"ח שמורה הלכה ובא אם קודם מעשה אמרה שומעין לו ואם לאו אין שומעין לו אמר ליה הא איכא רב מתנה דקאי כוותי,רב מתנה לא חזייה לנהרדעא תליסר שני ההוא יומא אתא אמר ליה דכיר מר מאי אמר שמואל כי קאי חדא כרעא אגודא וחדא כרעא במברא א"ל הכי אמר שמואל כל דאמר מדבית חשמונאי מלכא קאתינא עבדא הוא דלא אישתיור מינייהו אלא ההיא רביתא דסלקא לאיגרא ורמיא קלא ואמרה כל דאמר מבית חשמונאי אנא עבדא הוא,נפלה מאיגרא ומיתה אכרוז עליה דעבדא הוא,ההוא יומא אקרען כמה כתובתא בנהרדעא כי קא נפיק נפקי אבתריה למירגמיה אמר להו אי שתיקו שתיקו ואי לא מגלינא עלייכו הא דאמר שמואל תרתי זרעייתא איכא בנהרדעא חדא מיקריא דבי יונה וחדא מיקריא דבי עורבתי וסימניך טמא טמא טהור טהור שדיוה לההוא ריגמא מידייהו וקם אטמא בנהר מלכא,מכריז רב יהודה בפומבדיתא אדא ויונתן עבדי יהודה בר פפא ממזירא בטי בר טוביה ברמות רוחא לא שקיל גיטא דחירותא מכריז רבא במחוזא בלאי דנאי טלאי מלאי זגאי כולם לפסול אמר רב יהודה גובאי גבעונאי דורנוניתא דראי נתינאי אמר רב יוסף האי בי כובי דפומבדיתא כולם דעבדי,אמר רב יהודה אמר שמואל ארבע מאות עבדים ואמרי לה ארבעת אלפים עבדים היו לו לפשחור בן אימר וכולם נטמעו בכהונה וכל כהן שיש בו עזות פנים אינו אלא מהם אמר אביי כולהו יתבן בשורא דבנהרדעא ופליגא דרבי אלעזר דאמר ר' אלעזר אם ראית כהן בעזות מצח אל תהרהר אחריו שנא' (הושע ד, ד) ועמך כמריבי כהן,אמר רבי אבין בר רב אדא אמר רב כל הנושא אשה שאינה הוגנת לו כשהקב"ה משרה שכינתו מעיד על כל השבטים ואין מעיד עליו שנאמר (תהלים קכב, ד) שבטי יה עדות לישראל אימתי הוי עדות לישראל בזמן שהשבטים שבטי יה,אמר ר' חמא ברבי חנינא כשהקב"ה משרה שכינתו אין משרה אלא על משפחות מיוחסות שבישראל שנא' (ירמיהו לא, א) בעת ההיא נאם ה' אהיה לאלהים לכל משפחות ישראל לכל ישראל לא נאמר אלא לכל משפחות,[והמה] יהיו לי לעם אמר רבה בר רב הונא זו מעלה יתירה יש בין ישראל לגרים דאילו בישראל כתיב בהו (יחזקאל לז, כז) והייתי להם לאלהים [והמה] יהיו לי לעם ואילו בגרים כתיב (ירמיהו ל, כא) מי הוא זה ערב את לבו לגשת אלי נאם ה' והייתם לי לעם ואנכי אהיה לכם לאלהים,אמר רבי חלבו קשים גרים לישראל כספחת שנאמר (ישעיהו יד, א) ונלוה הגר עליהם ונספחו על בית יעקב כתיב הכא ונספחו וכתיב התם (ויקרא יד, נו) לשאת ולספחת,אמר רבי חמא בר חנינא כשהקדוש ברוך הוא 70b. bOne may not send greetings to a womaneven with a messenger, as this may cause the messenger and the woman to relate to each other inappropriately. Rav Naḥman countered by suggesting that he send his greetings bwith her husband,which would remove all concerns. Rav Yehuda bsaid to him: This is what Shmuel says: One may not send greetings to a woman at all.Yalta, bhis wife,who overheard that Rav Yehuda was getting the better of the exchange, bsenta message bto him: Release himand conclude your business with him, bso that he not equate you with another ignoramus. /b,Desiring to release Rav Yehuda, Rav Naḥman bsaid to him: What is the reasonthat bthe Master is here?Rav Yehuda bsaid to him: The Master sent me a summons.Rav Naḥman bsaid to him: Nowthat bI have noteven blearned the Master’sform of bspeech,as you have demonstrated your superiority to me by reproving me even over such matters, bcould Ihave bsent a summons to the Master?Rav Yehuda bremoved the summons from his bosom and showed it to him.While doing so, Rav Yehuda bsaid to him: Here is the man and here is the document.Rav Naḥman bsaid to him: Since the Master has come here, let him present his statement, in order thatpeople bshould not say: The Sages flatter one anotherand do not judge each other according to the letter of the law.,Rav Naḥman commenced the deliberation, and bsaid to him: What is the reasonthat bthe Master excommunicated that man?Rav Yehuda replied: bHe caused discomfort to an agentof one bof the Sages,and therefore he deserved the punishment of one who causes discomfort to a Torah scholar. Rav Naḥman challenged this answer: If so, blet the Master flog him, as Rav would flog one who causes discomfort to an agent of the Sages.Rav Yehuda responded: bIpunished bhim more severely than that.Rabbi Yehuda held that excommunication is a more severe punishment than flogging.,Rav Naḥman further inquired: bWhat is the reasonthat bthe Master proclaimed about him that he is a slave?Rav Yehuda bsaid to him:Because he bis in the habit of calling people slaves, andit bis taught: Anyone who disqualifiesothers by stating that their lineage is flawed, that is a sign that he himself bisof bflawedlineage. Another indication of his lineage being flawed is that bhe never speaks in praiseof others. bAnd Shmuel said: He disqualifies with hisown bflaw.Rav Naḥman retorted: You can bsay that Shmuel saidthis ihalakhaonly btothe degree that one should bsuspect himof being of flawed lineage. But bdid heactually bsaythis btothe extent that one could bproclaim about himthat he is of flawed lineage?,The Gemara continues the story: bMeanwhile, that litigant arrived from Neharde’a. That litigant said to Rav Yehuda: You call me a slave? I, who come from the house of the Hasmonean kings?Rav Yehuda bsaid to him: This is what Shmuel says: Anyone who says: I come from the house of the Hasmoneankings, bis a slave.As will be explained, only slaves remained of their descendants.,Rav Naḥman, who heard this exchange, bsaid toRav Yehuda: bDoes the Master not hold in accordance with this ihalakha bthat Rabbi Abba saysthat bRav Huna saysthat bRav says:With regard to bany Torah scholar who proceeds to teacha ruling of ihalakha /iwith regard to a particular issue, bif he said it before an actionthat concerns himself occurred, btheyshould blisten to him,and his ruling is accepted. bBut if not,if he quoted the ihalakhaonly after he was involved in an incident related to the ihalakhahe is quoting, bthey do not listen to him,due to his personal involvement? Your testimony with regard to what Shmuel ruled should be ignored, as you stated it only after the incident. Rav Yehuda bsaid toRav Naḥman: bThere is Rav Mattana, who stands by myreport, since he has also heard this ruling of Shmuel.,The Gemara continues: bRav Mattana had not seenthe city of bNeharde’afor bthirteen years. Thatvery bday he arrived.Rav Yehuda bsaid to him:Does bthe Master remember what Shmuel said when he was standingwith bone foot on the bank and one foot on the ferry?Rav Mattana bsaid to him: This is what Shmuel saidat that time: bAnyone who says: I come from the house of the Hasmoneankings, bis a slave, as none remained of them except for that young girl who ascended to the roof and raised her voice and said:From now on, banyone who says: I come from the house of the Hasmoneankings, bis a slave.Other than this girl, the only members of the family who remained were descendants of Herod, and he was an Edomite slave.,The girl then bfell from the roof and died,leaving only slaves from the Hasmoneans. With the confirmation of the report of the statement of Shmuel, btheyalso bpublicizedin Neharde’a babout him,i.e., that man who claimed to come from the Hasmonean kings, bthat he was a slave. /b,The Gemara relates: On bthat day, several marriage contracts were torn up in Neharde’a,as many had their marriages annulled after having discovered that they had married slaves. bWhenRav Yehuda bwas leavingNeharde’a, bthey pursued him,seeking bto stone him,as because of him it was publicized that their lineage was flawed. Rav Yehuda bsaid to them: If you are silent,remain bsilent. And ifyou will bnotremain silent, bI will reveal about you thisstatement bthat Shmuel said: There are twolines of boffspring in Neharde’a. One is called the dove’s house, and one is called the raven’s house. And your mnemonicwith regard to lineage is: The bimpurebird, the raven, is bimpure,meaning flawed, and the bpureone, the dove, is bpure,meaning unflawed. Upon hearing this, bthey threwall bthosestones that they were intending bto stone himwith bfrom their hands,as they did not want him to reveal who had a flawed lineage. bAndas a result of all of the stones thrown into the river, ba dam arose in the Malka River. /b,§ The Gemara continues the discussion of those with a flawed lineage: bRav Yehuda proclaimed in Pumbedita: Adda and Yonatan,known residents of that town, are bslaves; Yehuda bar Pappais a imamzer /i; Bati bar Tuviyya, in his arrogance, did not accept a bill of manumissionand is still a slave. bRava proclaimed inhis city of bMeḥoza: Balla’ai, Danna’ai, Talla’ai, Malla’ai, Zagga’ai: Allthese families bareof bflawedlineage. bRav Yehudalikewise bsays: Gova’ai,the inhabitants of a place called Gova, are in fact bGibeonites,and their name has been corrupted. Similarly, those people known as bDorenunitaare from bthe village of Gibeonites,and they may not marry Jews with unflawed lineage. bRav Yosef says:With regard to bthisplace called bBei Kuvei of Pumbedita,its residents bare alldescendants bof slaves. /b, bRav Yehuda saysthat bShmuel says: Four hundred slaves, and some say four thousand slaves, were owned by Pashḥur ben Immer,a priest in the time of Jeremiah, banddue to their greatness bthey were assimilated into the priesthoodand became known as priests. bAnd any priest who hasthe trait of binsolence is only from them. Abaye said: They all sit in the rowsof honor bthat are inthe city of bNeharde’a.The Gemara comments: And this statement bdisagrees withthe statement bof Rabbi Elazar, as Rabbi Elazar says: If you see an insolent priest, do not speculate about himthat he may be of flawed lineage, bsince it is stated: “For your people are as those who strive with a priest”(Hosea 4:4), which indicates that priests had a reputation for being cantankerous.,§ The Gemara discusses an idea raised earlier. bRabbi Avin bar Rav Adda saysthat bRav says:Concerning banyone who marries a woman who is not suited for himto marry, bwhen the Holy One, Blessed be He, rests His Divine Presenceupon the Jewish people, bHe testifies with regard to all the tribesthat they are His people, bbut He does not testify with regard to hewho married improperly, bas it is stated: “The tribes of the Lord, as a testimony to Israel”(Psalms 122:4). bWhen is it a testimony to Israel? When the tribes are the tribes of the Lord,but not when their lineage is flawed., bRabbi Ḥama, son of Rabbi Ḥanina, says: When the Holy One, Blessed be He, rests His Divine Presence, He rests it only upon families ofunflawed lineage bamong Israel, as it is stated: “At that time, says the Lord, will I be the God of all the families of Israel”(Jeremiah 30:25). bof all Israel, is not stated, but “of all the families,”which includes only those of unflawed lineage, the renowned families of Israel.,The verse from Jeremiah ends with the words b“And they shall be my people.” Rabba bar Rav Huna says: This is a higher standardthat differentiates bbetweenthose born as bJews and converts, as with regard tothose born as bJews it is written about them: “And I will be their God, and they shall be My people”(Ezekiel 37:27), bwhereas with regard to converts it is written: “For who is he that has pledged his heart to approach unto Me? says the Lord. And you shall be My people, and I will be your God”(Jeremiah 30:21–22). This teaches that converts are not drawn close to God, as indicated by the words “And I will be your God,” until they first draw themselves near to God, as indicated by the subsequent phrase “And you shall be my people.”, bRabbi Ḥelbo says: Converts areas bdifficult for the Jewish people as a scab.The proof is bthat it is stated: “And the convert shall join himself with them, and they shall cleave [ ivenispeḥu /i] to the house of Jacob”(Isaiah 14:1). bIt is written here “ ivenispeḥu /i,” and it is written there,among the types of leprosy: b“And for a sore and for a scab [ isappaḥat /i]”(Leviticus 14:56). The use of a term with a similar root indicates that converts are like a scab for the Jewish people., bRabbi Ḥama bar Ḥanina says: When the Holy One, Blessed be He, /b
11. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

110a. וסתרתה למזיה כל דאתא חזיה הדר אדהכי והכי אבלעו להו,איתתיה דקרח אמרה ליה חזי מאי קעביד משה איהו הוה מלכא לאחוה שוויה כהנא רבא לבני אחוהי שוינהו סגני דכהנא אי אתיא תרומה אמר תיהוי לכהן אי אתו מעשר דשקילתו אתון אמר הבו חד מי' לכהן ועוד דגייז ליה למזייכו ומיטלל לכו כי כופתא עינא יהב במזייכו אמר לה הא איהו נמי קא עביד אמרה ליה כיון דכולהו רבותא דידיה אמר איהו נמי (שופטים טז, ל) תמות נפשי עם פלשתים,ועוד דקאמר לכו עבדיתו תכלתא אי ס"ד תכלתא חשיבא [מצוה] אפיק גלימי דתכלתא וכסינהו לכולהו מתיבתך היינו דכתיב (משלי יד, א) חכמות נשים בנתה ביתה זו אשתו של און בן פלת ואולת בידה תהרסנה זו אשתו של קרח,(במדבר טז, ב) ויקומו לפני משה ואנשים מבני ישראל חמשים ומאתים מיוחדים שבעדה קריאי מועד שהיו יודעים לעבר שנים ולקבוע חדשים אנשי שם שהיה להם שם בכל העולם,(במדבר טז, ד) וישמע משה ויפול על פניו מה שמועה שמע אמר רבי שמואל בר נחמני א"ר יונתן שחשדוהו מאשת איש שנאמר (תהלים קו, טז) ויקנאו למשה במחנה א"ר שמואל בר יצחק מלמד שכל אחד ואחד קנא את אשתו ממשה שנאמר (שמות לג, ז) ומשה יקח את האהל ונטה לו מחוץ למחנה,(במדבר טז, כה) ויקם משה וילך אל דתן ואבירם אמר ר"ל מכאן שאין מחזיקין במחלוקת דאמר רב כל המחזיק במחלוקת עובר בלאו שנאמר (במדבר יז, ה) ולא יהיה כקרח וכעדתו,רב אשי אמר ראוי ליצטרע כתיב הכא ביד משה לו וכתיב התם (שמות ד, ו) ויאמר ה' לו עוד הבא נא ידך בחיקך,אמר ר' יוסי כל החולק על מלכות בית דוד ראוי להכישו נחש כתיב הכא (מלכים א א, ט) ויזבח אדוניהו צאן ובקר ומריא עם אבן הזוחלת וכתיב התם (דברים לב, כד) עם חמת זוחלי עפר,אמר רב חסדא כל החולק על רבו כחולק על השכינה שנאמר (במדבר כו, ט) בהצותם על ה' א"ר חמא ברבי חנינא כל העושה מריבה עם רבו כעושה עם שכינה שנאמר (במדבר כ, יג) המה מי מריבה אשר רבו בני ישראל (על) [את] ה',א"ר חנינא בר פפא כל המתרעם על רבו כאילו מתרעם על השכינה שנאמר (שמות טז, ח) לא עלינו תלונותיכם כי (אם) על ה' א"ר אבהו כל המהרהר אחר רבו כאילו מהרהר אחר שכינה שנאמר (במדבר כא, ה) וידבר העם באלהים ובמשה,(קהלת ה, יב) עושר שמור לבעליו לרעתו אמר ר"ל זה עושרו של קרח (דברים יא, ו) ואת כל היקום אשר ברגליהם א"ר אלעזר זה ממונו של אדם שמעמידו על רגליו ואמר רבי לוי משוי ג' מאות פרדות לבנות היו מפתחות של בית גנזיו של קרח וכולהו אקלידי וקילפי דגילדא,א"ר חמא ברבי חנינא ג' מטמוניות הטמין יוסף במצרים אחת נתגלתה לקרח ואחת נתגלתה לאנטונינוס בן אסוירוס ואחת גנוזה לצדיקים לעתיד לבא,וא"ר יוחנן קרח לא מן הבלועים ולא מן השרופין לא מן הבלועין דכתיב (במדבר טז, לב) ואת כל האדם אשר לקרח ולא קרח ולא מן השרופים דכתיב (במדבר כו, י) באכול האש את חמשים ומאתים איש ולא קרח,במתניתא תנא קרח מן השרופין ומן הבלועין מן הבלועים דכתיב (במדבר כו, י) ותבלע אותם ואת קרח מן השרופין דכתיב (במדבר טז, לה) (ותצא אש מלפני ה') [ואש יצאה מאת ה'] ותאכל את חמשים ומאתים איש וקרח בהדייהו,אמר רבא מאי דכתיב (חבקוק ג, יא) שמש ירח עמד זבולה לאור חציך יהלכו מלמד שעלו שמש וירח לזבול אמרו לפניו רבש"ע אם אתה עושה דין לבן עמרם נצא ואם לאו לא נצא עד שזרק בהם חצים אמר להן בכבודי לא מחיתם בכבוד בשר ודם מחיתם והאידנא לא נפקי עד דמחו להו,דרש רבא מאי דכתיב (במדבר טז, ל) ואם בריאה יברא ה' ופצתה האדמה את פיה אמר משה לפני הקב"ה אם בריאה גיהנם מוטב ואם לאו יברא ה' למאי אילימא למבריה ממש והא (קהלת א, ט) אין כל חדש תחת השמש אלא לקרובי פיתחא,(במדבר כו, יא) ובני קרח לא מתו תנא משום רבינו אמרו מקום נתבצר להם בגיהנם וישבו עליו ואמרו שירה אמר רבה בר בר חנה זימנא חדא הוה קאזלינא באורחא אמר לי ההוא טייעא תא ואחוי לך בלועי דקרח אזיל חזא תרי בזעי דהוה קא נפק קיטרא מנייהו שקל גבבא דעמרא אמשיי' מיא ואותביה בריש רומחיה ואחלפי' התם איחרך א"ל אצית מה שמעת ושמעית דהוו קאמרי הכי משה ותורתו אמת והן בדאים 110a. band exposed her hairas though she were bathing. bAnyone who cameand bsaw herstepped bback. In the meantimethe assembly of Korah bwas swallowedinto the ground, and On, son of Peleth, was spared., bKorah’s wife said to him: See what Moses is doing. He is the king, he appointed his brother High Priest,and bhe appointed his brother’s sons deputy priests. If iterumacomes, he says: Let it be for the priest; ifthe first btithe comes, which youas Levites btake, he says: Give one tenth to the priest. And furthermore, he shears your hair and waves youas if you are as insignificant bas excrement(see Numbers 8:5–11), as though bhe sethis bsights on your hairand wishes you to be shaven and unsightly. Korah bsaid to her: But didn’t he also do so;he shaved his hair like the rest of the Levites? bShe said to him: Since it is alldone bfor his own prominence, he also saidmetaphorically: b“Let me die with the Philistines”(Judges 16:30); he was willing to humiliate himself in order to humiliate you.,She said to him: bAnd furthermore,with regard to that bwhich he said to you, to prepare sky-blue dyefor your ritual fringes, one could respond to him: bIf it enters your mind,Moses, that using bsky-blue dye is considered a mitzva, take out robesthat are made entirely bofmaterial colored with bsky-blue dye, and dress allthe students bof your academyin sky-blue robes without ritual fringes; why could one not fulfill the mitzva in that manner? Clearly, Moses is fabricating all this. bThis isthe meaning of that bwhich is written: “The wisdom of women builds her house”(Proverbs 14:1); bthisis referring to bthe wife of On, son of Peleth.And: b“Folly plucks it down with her hands”(Proverbs 14:1); bthisis referring to bthe wife of Korah. /b,It is written: b“And they arose before Moses, with men from the children of Israel, two hundred and fiftyprinces of the congregation, the elect men of the assembly, men of renown” (Numbers 16:2). These men were bthe distinctive people of the assembly. “The elect men of the assembly [ ikeri’ei moed /i]”is referring to those bwho knewhow bto intercalate the years and establish the monthsin order to determine the time for each Festival [ imoed /i]. b“Men of renown [ ishem /i],”is referring to those bwho had a reputation [ ishem /i] throughout the world. /b,With regard to the verse: b“And Moses heard and he fell on his face”(Numbers 16:4), the Gemara asks: bWhat report did he hearthat elicited that reaction? bRabbi Shmuel bar Naḥmani saysthat bRabbi Yonatan says:He heard bthat they suspected himof adultery bwith a married woman, as it is stated: “And they were jealous of Moses in the camp”(Psalms 106:16). bRabbi Shmuel bar Yitzḥak says:This bteaches that each and everyman bwarned his wifeto distance herself bfrom Mosesand not enter into seclusion with him, bas it is stated: “And Moses would take the tent and pitch it outside the camp”(Exodus 33:7). It was due to this slander that he withdrew from the camp.,§ With regard to the verse: b“And Moses arose and went to Dathan and Abiram”(Numbers 16:25), bReish Lakish says: From herewe derive bthat one may not perpetuate a dispute, as Rav says: Anyone who perpetuates a dispute violates a prohibition, as it is stated: “And he will not be like Korah and his assembly,as the Lord spoke by the hand of Moses to him” (Numbers 17:5). Even the aggrieved party must seek to end the dispute. Dathan and Abiram accused Moses and by right should have initiated the reconciliation. Nevertheless, Moses was not insistent on this; he went to them., bRav Ashi says:One who perpetuates a dispute bis fit to be afflicted with leprosy. It is written here: “By the hand of Moses to him,” and it is written there: “And the Lord said furthermore to him: Put now your hand into your bosom.And he put his hand into his bosom; and when he took it out, behold, his hand was leprous, as white as snow” (Exodus 4:6). Based on the verbal analogy based on the term “to him” written in both verses, it is derived that the punishment for perpetuating a dispute is leprosy.,Apropos the prohibition of perpetuating a dispute, bRabbi Yosei says:With regard to banyone who disputes the reign of the house of David, it is fitting for a snake to bite him.As bit is written here: “And Adonijah slaughtered sheep and cattle and fatlings by the stone of Zoheleth”(I Kings 1:9); band it is written there: “With the poison of crawling things [ izoḥalei /i] of the dust”(Deuteronomy 32:24). Adonijah, who rebelled against his father, King David, was fit to be bitten by a snake., bRav Ḥisda says: Anyone who disagrees with his teacher is like one who disagrees with the Divine Presence, as it is statedwith regard to Dathan and Abiram: b“When they strove against the Lord”(Numbers 26:9), although their dispute was with Moses. bRabbi Ḥama, son of Rabbi Ḥanina, says: Anyone who initiates a quarrel [ imeriva /i] with his teacher is like one who initiates a quarrel with the Divine Presence, as it is stated: “These are the waters of Meribah, where the children of Israel quarreled with the Lord”(Numbers 20:13), although their quarrel was with Moses., bRabbi Ḥanina bar Pappa says: Anyone who expresses resentment against his teacherfor wronging him, bit is as though he is expressing resentment against the Divine Presence, as it is stated: “Your murmurings are not against us, but against the Lord”(Exodus 16:8). bRabbi Abbahu says: Anyone who suspects his teacherof wrongdoing, bit is as though he suspects the Divine Presence, as it is stated: “And the people spoke against God, and against Moses”(Numbers 21:5). The verse likens God and Moses with regard to this matter.,§ With regard to the verse: b“Wealth is kept for the owner to his detriment”(Ecclesiastes 5:12), bReish Lakish says: Thisis referring to bthe wealth of Korah,which was of no use to him. The fact that Korah was wealthy is derived from the verse: b“And all the substance that was at their feet”(Deuteronomy 11:6), as bRabbi Elazar says: Thisis referring to ba person’s property, which stands him on his feet. And Rabbi Levi says: The keysalone bto Korah’s treasury were a burdenrequiring bthree hundred white mulesto transport them, bandmoreover, ball the keys [ iaklidei /i] and locks were of leather.This conveys the vastness of his wealth., bRabbi Ḥama, son of Rabbi Ḥanina, says: Joseph concealed three buried treasures in Egyptthat he accumulated from the sale of grain during the years of famine. The location of bone was revealed to Korah, andthe location of bone was revealed to Antoninus, son of Asveirus,emperor of Rome, band oneremains bhidden for the righteous in the future,i.e., in the messianic era., bAnd Rabbi Yoḥa says: Korah was neither among the swallowed nor among the burned;he died in a plague. He was bneither among the swallowed, as it is written:“And the earth opened its mouth and swallowed them and their houses band all the men who were with Korah”(Numbers 16:32), from which it is inferred: bBut not Korahhimself. bNorwas he bamong the burned, as it is written: “When the fire consumed two hundred and fifty men”(Numbers 26:10), bbut not Korah. /b,It bwas taught in a ibaraita /i: Korah wasboth bamong the burned and among the swallowed.He was bamong the swallowed, as it is written:“And the earth opened its mouth band swallowed them with Korah”(Numbers 26:10). He was bamong the burned, as it is written: “And fire came forth from the Lord, and devoured the two hundred and fifty menthat burned the incense” (Numbers 16:35), band Korah was with them. /b, bRava says: Whatis the meaning of that bwhich is written: “The sun and moon stand still in their habitation [ izevula /i], at the light of Your arrows as they go”(Habakkuk 3:11)? This bteaches that the sun and moon ascended to izevul /i,one of the seven firmaments, in which the upper Temple stands. bThey said beforeGod: bMaster of the Universe, if You perform justice forMoses, bthe son of Amram,and prove his righteousness, bwe will emergeand illuminate the world. bAnd if not, we will not emerge.They did not emerge buntilGod bfired arrows at themand bsaid to them: You did not protest with regard to My honor,as people would see the sun and the moon each day and worship them, but byou protested for the honor of flesh and blood? And today,the sun and the moon bdo not emerge until they are struck,as in deference to God they hesitate to emerge., bRava taught: Whatis the meaning of that bwhich is written: “But if the Lord creates a new creation and the earth opens its mouth”(Numbers 16:30)? bMoses said before the Holy One, Blessed be He: If Gehenna isalready bcreated, good, but if not, God should createit now. The Gemara asks: bFor whatwas Moses asking? bIf we saythat his request was for God bto actually createGehenna, bbut isn’tit written: b“There is nothing new under the sun”(Ecclesiastes 1:9)? There are no new creations after the six days of Creation. bRather,Moses asked God bto bring the openingof Gehenna bcloseto there, so that the assembly of Korah would be buried alive.,With regard to the verse: b“And the sons of Korah did not die”(Numbers 26:11), it is btaughtin a ibaraitathat bin the name of our teacher,the Sages bsaid: A place was fortified for them in Gehenna and they sat upon it and recited songsof praise. bRabba bar bar Ḥana said: One time I was walking on the path,and ba certain Arab said to me: Come and I will show you thosefrom the assembly bof Korahwho were bswallowed. I wentand bI saw two fissuresin the ground bfrom which smoke was emerging.That Arab btook a woolen fleeceand bdampened it with water and placed it on the tip of his spear and passedit over the fissures bthere.The fleece bwas singed,indicating the level of heat there. bHe said to me: Listen; what do you hear? And I heard that thisis what bthey were saying: Moses and his Torah are truth, and they,referring to themselves, bare liars. /b

Subjects of this text:

subject book bibliographic info
christianity Reif (2006) 99
converts/proselytes,ranking below native jews in matrimonial law Cohen (2010) 362
converts/proselytes,treatment under homicide and tort law Cohen (2010) 362
ger' Cohen (2010) 362
levites Reif (2006) 99
persia Reif (2006) 99
priesthood Reif (2006) 99
rumania Reif (2006) 99
scribes,rabbinic Jaffee (2001) 183
temple Reif (2006) 99
torah,oral and written Jaffee (2001) 183
torah and torah study Reif (2006) 99