1. Tosefta, Taanit, 2.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •fasting, fasts, participation in Found in books: Kalmin (1998) 11| 2.5. "אנשי משמר ואנשי מעמד אסורין לספר ולכבס בין משחרב הבית ובין עד שלא חרב הבית רבי יוסי אומר משחרב הבית מותרין מפני שאבל הוא להם יום שני וחמישי הוחדו לתענית צבור ובהן בתי דינים יושבין בעיירות ובהן נכנסין לבתי כנסיות וקורין ובהן [מפסיקין] למקרא מגילה.", | |
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| 2. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998) 119 |
3. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •fasting, fasts, participation in Found in books: Kalmin (1998) 119| 122a. אליבא דמאן,אי אליבא דר' ישמעאל האמר לא מבטל עור ואי אליבא דר"ע פשיטא האמר מבטל עור,לעולם אליבא דרבי ישמעאל וכי אמר רבי ישמעאל לא מבטל עור ה"מ שפלטתו חיה אבל פלטתו סכין בטיל,ת"ש ר' יהודה אומר האלל המכונס אם יש כזית במקום אחד חייבין עליו ואמר רב הונא והוא שכנסו,אי אמרת בשלמא פלטתו סכין לרבי ישמעאל נמי לא בטיל רב הונא דאמר כרבי ישמעאל,אלא אי אמרת פלטתו סכין לר' ישמעאל בטיל רב הונא דאמר כמאן,אלא לעולם פלטתו סכין לר' ישמעאל לא בטיל ורב הונא דאמר כר"ע,פשיטא מהו דתימא כי קאמר ר"ע ה"מ פלטתו סכין אבל פלטתו חיה לא בטיל,קמ"ל טעמא דר"ע מפני שהעור מבטלן ל"ש פלט חיה ול"ש פלט סכין כדקתני סיפא מפני מה ר"ע מטהר בעור מפני שהעור מבטלן:, big strongמתני׳ /strong /big אלו שעורותיהן כבשרן עור האדם ועור חזיר של ישוב ר' יהודה אומר אף עור חזיר הבר,ועור חטרת של גמל הרכה ועור הראש של עגל הרך ועור הפרסות ועור בית הבושת ועור השליל ועור של תחת האליה ועור האנקה והכח והלטאה והחומט ר' יהודה אומר הלטאה כחולדה,וכולן שעבדן או שהילך בהן כדי עבודה טהורין חוץ מעור האדם ר' יוחנן בן נורי אומר שמונה שרצים יש להן עורות:, big strongגמ׳ /strong /big אמר עולא דבר תורה עור אדם טהור ומה טעם אמרו טמא גזירה שמא יעשה אדם עורות אביו ואמו שטיחין,ואיכא דמתני לה אסיפא וכולן שעיבדן או שהילך בהן כדי עבודה טהורין חוץ מעור אדם אמר עולא דבר תורה עור אדם שעבדו טהור ומה טעם אמרו טמא גזירה שמא יעשה אדם עורות אביו ואמו שטיחין,מאן דמתני לה ארישא כ"ש אסיפא ומאן דמתני אסיפא אבל ארישא טומאה דאורייתא:,ועור חזיר [וכו']: במאי קמיפלגי מר סבר האי אשון והאי רכיך ומר סבר האי נמי רכיך:,עור חטרת של גמל הרכה: וכמה גמל הרכה אמר עולא א"ר יהושע בן לוי כל זמן שלא טענה,בעי ר' ירמיה הגיע זמנה לטעון ולא טענה מהו בעי אביי לא הגיע זמנה לטעון וטענה מהו תיקו,יתיב ר"ל וקמיבעיא ליה כמה גמל הרכה א"ל רבי ישמעאל בר אבא הכי א"ר יהושע בן לוי כל זמן שלא טענה א"ל תיב לקבלי,יתיב רבי זירא וקמיבעיא ליה כמה גמל הרכה א"ל רבין בר חיננא הכי אמר עולא א"ר יהושע בן לוי כל זמן שלא טענה הוה קתני לה א"ל חדא הויא לך אמרת,תא חזי מה בין תקיפי ארעא דישראל לחסידי דבבל:,ועור הראש וכו': וכמה עגל הרך עולא אמר בן שנתו ר' יוחנן אמר כל זמן שיונק איבעיא להו היכי קאמר עולא בן שנתו והוא שיונק | 122a. The Gemara asks: b In accordance with whose /b opinion is the statement of Rav Huna? It is taught in the mishna (124a) that in a case where the hide of an unslaughtered carcass was attached to two half olive-bulks of flesh, Rabbi Yishmael says that the hide imparts the impurity of an unslaughtered carcass by means of carrying but not by means of contact with the flesh, because one touches them separately whereas one carries them together. Rabbi Akiva says: One contracts impurity neither by means of contact with the hide nor by means of carrying it., b If /b one maintains that Rav Huna’s statement is b in accordance with /b the opinion b of Rabbi Yishmael, didn’t /b Rabbi Yishmael b say /b that the b hide does not nullify /b the attached flesh and therefore the one who carries it becomes impure with the impurity of a carcass? b And if /b one maintains that Rav Huna’s statement is b in accordance with /b the opinion b of Rabbi Akiva, /b then it is b obvious, /b as b didn’t /b Rabbi Akiva b say /b that b the hide nullifies /b the flesh and therefore one who carries it does not become impure?,The Gemara answers: b Actually, /b the statement of Rav Huna is b in accordance with /b the opinion b of Rabbi Yishmael. And when Rabbi Yishmael said /b that b the hide does not nullify /b the flesh, b that statement /b applies to a case b where an animal severed /b the hide. b But /b in a case where a person used b a knife /b to b flay /b the hide, the hide b nullifies /b the attached flesh.,The Gemara suggests: b Come /b and b hear /b a refutation to this explanation of the statement of Rav Huna from that which is taught in the mishna: b Rabbi Yehuda says: /b With regard to b the meat residue /b attached to the hide after flaying b that was collected, if there is an olive-bulk /b of it b in one place /b it imparts impurity of an animal carcass, and one who contracts impurity from it and eats consecrated foods or enters the Temple b is liable /b to receive i karet /i b for it. And Rav Huna says /b in explanation of this statement of Rabbi Yehuda: This i halakha /i b is /b applicable only when a halakhically competent person b collected /b the meat residue in one place, but not if the meat residue was collected by a child or without human intervention.,Since Rav Huna interprets the statement of Rabbi Yehuda as referring to a case where a halakhically competent person collected the pieces of flesh, the mishna must be discussing a case where such a person flayed the hide with a knife in multiple places and then collected the pieces of flesh attached to the hide. Evidently, the hide does not nullify the flesh because if the hide did nullify the flesh, that flesh would not impart the impurity of a carcass even if it were later collected. Therefore, the Gemara challenges: b Granted, if you say /b that b according to Rabbi Yishmael, even /b in a case where a person used b a knife /b to b flay /b the hide, the hide b does not nullify /b the flesh, accordingly, b Rav Huna said /b his statement b in accordance with /b the opinion of b Rabbi Yishmael /b that a hide flayed by a knife does not nullify the flesh, and therefore the flesh imparts the impurity of a carcass if a person collected the pieces., b But if you say /b that b according to Rabbi Yishmael, /b in a case where a person used b a knife /b to b flay /b the hide, the hide b nullifies /b the flesh and therefore the flesh does not impart the impurity of a carcass even if a halakhically competent person collected the pieces, then b in accordance with whose /b opinion b did Rav Huna say /b that the hide does not nullify the flesh and that the pieces of flesh that one collected impart the impurity of a carcass?,The Gemara responds: b Rather, /b it is necessary to explain the opinion of Rabbi Yishmael differently. b Actually, according to Rabbi Yishmael /b even a hide b flayed by a knife does not nullify /b the attached flesh. b And Rav Huna said /b his statement that the hide nullifies attached pieces of flesh b in accordance with /b the opinion of b Rabbi Akiva. /b ,The Gemara asks: Isn’t it b obvious /b that the hide nullifies the flesh according to Rabbi Akiva? Rav Huna’s statement is unnecessary. The Gemara answers: Rav Huna’s statement is necessary b lest you say: When Rabbi Akiva said /b that the hide nullifies the attached pieces of flesh, b that statement /b applies only to a case where a person used b a knife /b to b flay /b the animal. b But /b if b an animal severed /b the hide, the hide b does not nullify /b the flesh.,Therefore, Rav Huna b teaches us /b that b the reason /b for the opinion b of Rabbi Akiva /b is b because the hide nullifies /b the flesh, and there b is no difference /b whether b an animal severed /b the hide, b and /b there b is no difference /b whether a person used b a knife /b to b flay /b the hide. This statement of Rav Huna is therefore b in accordance with that which the latter clause /b of that mishna b teaches: For what /b reason b does Rabbi Akiva deem /b one ritually b pure in /b a case where he moved both half olive-bulks with b the hide? /b It is b because the hide /b separates between them and b nullifies them. /b , strong MISHNA: /strong b These /b are the entities b whose skin /b has the same halakhic status b as their flesh: The skin of /b a dead b person, /b which imparts impurity like his flesh; b and the skin of a domesticated pig, /b which is soft and eaten by gentiles, and imparts the impurity of an animal carcass like its flesh. b Rabbi Yehuda says: Even the skin of a wild boar /b has the same status., b And /b the halakhic status of the skin of all of the following animals is also like that of their flesh: b The skin of the hump of a young camel /b that did not yet toughen; b and the skin of the head of a young calf; and the hide of the hooves; and the skin of the womb; and the skin of /b an animal b fetus /b in the womb of a slaughtered animal; b and the skin beneath the tail /b of a ewe; b and the skin of the gecko [ i anaka /i ], and the desert monitor [ i ko’aḥ /i ], and the lizard [ i leta’a /i ], and the skink [ i ḥomet /i ], /b four of the eight creeping animals that impart ritual impurity after death. b Rabbi Yehuda says: /b The halakhic status of the skin of b the lizard /b is b like /b that of the skin of b the weasel /b and is not like that of its flesh., b And /b with regard to b all of /b these skins, in a case b where one tanned them or /b spread them on the ground and b trod upon them for the period of time required for tanning, /b they are no longer classified as flesh and are b ritually pure, except for the skin of a person, /b which maintains the status of flesh. b Rabbi Yoḥa ben Nuri says: /b All b eight creeping animals /b enumerated in the Torah b have skins /b whose halakhic status is not that of flesh., strong GEMARA: /strong The first clause of the mishna teaches that the skin of a dead person imparts impurity like his flesh. With regard to this, b Ulla says: The skin of /b a dead b person is pure by Torah law; and what /b is the b reason /b that the Sages b said /b that it is b impure? /b It is a rabbinic b decree lest a person fashion mats /b from b the skins of his /b deceased b father and mother. /b , b And there are those who teach /b this statement of Ulla b with regard to the latter clause /b of the mishna: b And /b with regard to b all of /b these skins, in a case b where one tanned them or /b spread them on the ground and b trod upon them for the period of time required for tanning, /b they are no longer classified as flesh and are b ritually pure, except for the skin of a person, /b which maintains the status of flesh. With regard to that clause, b Ulla says: The skin of /b a dead b person that one tanned is pure by Torah law; and what /b is the b reason /b that the Sages b said /b that it is b impure? /b It is a rabbinic b decree lest a person fashion mats /b from b the skins of his /b deceased b father and mother. /b ,The Gemara comments: b The one who teaches /b the statement of Ulla that the skin of a corpse is pure by Torah law b with regard to the first clause /b of the mishna, which discusses a softer hide that is not tanned, b all the more so /b would teach it b with regard to the latter clause /b of the mishna. b But the one who teaches /b this statement b with regard to the latter clause /b of the mishna holds that only the tanned skin of a corpse is pure by Torah law, b but /b does not teach it b with regard to the first clause /b of the mishna because he holds that the b impurity /b of the skin of a corpse that is not tanned is b by Torah law. /b ,§The mishna teaches that according to the first i tanna /i , b the skin of /b a domesticated b pig /b imparts impurity of an animal carcass like its flesh, indicates that the skin of a wild boar does not impart impurity of a carcass. Rabbi Yehuda disagrees and holds that even the skin of a wild boar has the same status as its flesh. The Gemara asks: b With regard to what do /b the first i tanna /i and Rabbi Yehuda b disagree? /b The Gemara answers: One b Sage, /b the first i tanna /i , b holds /b that b this /b skin of a wild boar b is tough /b and therefore its status is not that of flesh, b but that /b skin of a domesticated pig b is soft /b and therefore its status is that of flesh. b And /b one b Sage, /b Rabbi Yehuda, b holds /b that b this /b skin of a wild boar b is also soft /b and therefore its status is that of flesh.,§The mishna teaches that the b skin of the hump of a young camel /b that did not yet toughen imparts impurity of a carcass like its flesh. The Gemara asks: b And for how long is a camel /b considered b young /b and the status of the skin considered like that of the flesh? b Ulla says /b that b Rabbi Yehoshua ben Levi says: As long as /b the camel b has not carried /b a burden., b Rabbi Yirmeya raises a dilemma: What is /b the i halakha /i with regard to the skin of a camel b whose time, /b i.e., age, b to carry /b a burden b has arrived, but it has not /b yet b carried /b one? b Abaye raises a dilemma: What is /b the i halakha /i with regard to the skin of a camel b whose time to carry /b a burden b has not arrived, but it has /b nevertheless b carried /b one? The Gemara answers: These dilemmas b shall stand /b unresolved., b Reish Lakish sat and raised a dilemma: /b For b how long is a camel /b considered b young? Rabbi Yishmael bar Abba said to him: This is what Rabbi Yehoshua ben Levi said: As long as /b the camel b has not carried /b a burden. In response to his answer, Reish Lakish honored him and b said to him: Sit opposite me. /b , b Rabbi Zeira sat and raised a dilemma: /b For b how long is a camel /b considered b young? Ravin bar Ḥina said to him: This is what Ulla said /b that b Rabbi Yehoshua ben Levi said: As long as /b the camel b has not carried /b a burden. Ravin bar Ḥina then b repeated /b his answer to Rabbi Zeira. Rabbi Zeira b said to him: Do you have /b only b one /b i halakha /i to b say, /b and that is why you are repeating it?,The Gemara points out: b Come /b and b see what /b the difference is b between the harsh /b scholars b of Eretz Yisrael, /b such as Reish Lakish, b and the saintly ones of Babylonia, /b such as Rabbi Zeira. Although Reish Lakish was known for his harsh nature, he was the one who honored the Sage who resolved his dilemma, whereas Rabbi Zeira responded sharply to the one who taught him this i halakha /i .,§The mishna teaches: b And the skin of the head /b of a young calf has the same halakhic status as the flesh with regard to impurity. The Gemara asks: b And /b for b how long is a calf /b considered b young? Ulla says: /b It is considered young in b its /b first b year of age. Rabbi Yoḥa says: /b For b as long as /b the calf is b suckling. A dilemma was raised before /b the Sages: With regard to b what /b case b is Ulla speaking? /b Is he referring to a calf that is in b its /b first b year of age and is /b still b suckling, /b |
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4. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •fasting, fasts, participation in Found in books: Kalmin (1998) 11| 49b. כמאן מצלינן על קצירי ועל מריעי [כמאן כר' יוסי] מדאמר קצירי ומריעי שמע מינה קצירי קצירי ממש מריעי רבנן:,ומותר בעבה: מתני' דלא כבבלאי דאמר ר' זירא בבלאי טפשאי דאכלי לחמא בלחמא,א"ר חסדא דמשאיל להון להלין נקדני דהוצל הדין דייסא היכין מעלי למיכלה דחיטי בלחמא דחיטי ודשערי בלחמא דשערי או דלמא דחיטי בדשערי ודשערי בדחיטי,רבא אכליה בחסיסי רבה בר רב הונא אשכחי' לרב הונא דקאכיל דייסא באצבעתיה אמ' ליה אמאי קאכיל מר בידיה א"ל הכי אמר רב דייסא באצבעתא בסים וכל דכן בתרתין וכל דכן בתלת,אמר ליה רב לחייא בריה וכן אמר ליה רב הונא לרבה בריה מזמנים לך למיכל דייסא עד פרסה למיכל בישרא דתורא עד תלתא פרסין אמר ליה רב לחייא בריה וכן א"ל רב הונא לרבה בריה כל מידעם לא תפלוט קמיה רבך לבר מן קרא ודייסא שהן דומין לפתילתא של אבר ואפילו קמי שבור מלכא פלוט,רבי יוסי ורבי יהודה חד אכיל דייסא באצבעתיה וחד אכיל בהוצא א"ל דאכיל בהוצא לדאכיל באצבעתיה עד מתי אתה מאכילני צואתך אמר ליה דאכיל באצבעתיה לדאכיל בהוצא עד מתי אתה מאכילני רוקך,רבי יהודה ורבי שמעון אייתו לקמייהו בלוספיין רבי יהודה אכל ר' שמעון לא אכל א"ל רבי יהודה מאי טעמא לא אכיל מר אמר ליה ר' שמעון אלו אין יוצאין מבני מעים כל עיקר אמר ליה רבי יהודה כ"ש שנסמוך עליהן למחר,רבי יהודה הוה יתיב קמיה דר' טרפון אמר ליה רבי טרפון היום פניך צהובין אמר ליה אמש יצאו עבדיך לשדה והביאו לנו תרדין ואכלנום בלא מלח ואם אכלנום במלח כל שכן שהיו פנינו צהובין,אמרה ההיא מטרוניתא לרבי יהודה מורה ורוי אמר לה הימנותא בידא דההיא איתתא אי טעימנא אלא קידושא ואבדלתא וארבעה כסי דפסחא וחוגרני צידעי מן הפסח עד העצרת אלא (קהלת ח, א) חכמת אדם תאיר פניו,אמר לי' ההוא צדוקי לרבי יהודה פניך דומין אי כמלוי רבית אי כמגדלי חזירין א"ל ביהודאי תרוייהו אסירן אלא עשרים וארבעה בית הכסא אית לי מן ביתא עד בי מדרשא וכל שעה ושעה אני נכנס לכל אחד ואחד,ר' יהודה כד אזיל לבי מדרשא שקיל גולפא על כתפיה אמר גדולה מלאכה שמכבדת את בעליה רבי שמעון שקיל צנא על כתפיה אמר גדולה מלאכה שמכבדת את בעליה,דביתהו דרבי יהודה נפקת נקטת עמרא עבדה גלימא דהוטבי כד נפקת לשוקא מיכסיא ביה וכד נפיק רבי יהודה לצלויי הוה מיכסי ומצלי וכד מיכסי ביה הוה מברך ברוך שעטני מעיל,זימנא חדא גזר רבן שמעון בן גמליאל תעניתא ר' יהודה לא אתא לבי תעניתא אמרין ליה לא אית ליה כסויא שדר ליה גלימא ולא קביל | 49b. b In accordance with whose /b opinion b do we pray /b every day b for the sick and for the suffering? In accordance with whose /b opinion? b In accordance with /b the opinion of b Rabbi Yosei, /b who holds that one is judged every day, not only on Rosh HaShana, and therefore it is appropriate to pray for people every day. b From /b the fact b that he said: The sick and the suffering, /b one can b learn from /b his statement that the term: b The sick, /b is referring to b actual sick /b people, while the term: b The suffering, /b is referring to b the Sages, /b who typically are physically frail.,§ It is stated in the mishna that one who vowed that loose cooked food is forbidden to him is b permitted to /b taste b a thick /b cooked food. The Gemara comments: b The mishna is not in accordance with the /b custom of the b Babylonians, as Rabbi Zeira said: Babylonians are foolish, as they eat bread with bread. /b They eat thick porridge with their bread, which is essentially eating one kind of bread with another. According to their custom, one who vows that cooked foods are forbidden to him is prohibited from eating even a thick cooked food.,In that context, b Rav Ḥisda said that those fastidious /b resi-dents b of Huzal, /b Babylonia b were asked: How is it best to eat this porridge? /b Should b wheat /b porridge be eaten b with wheat bread and barley /b porridge b with barley bread, or perhaps wheat /b porridge should be eaten b with barley /b bread b and barley /b porridge b with wheat /b bread?,The Gemara relates: b Rava would eat /b his bread b with i ḥasisei /i , /b a porridge made of toasted barley grains. b Rabba, son of Rav Huna, found Rav Huna eating porridge with his fingers. He said to him: Why is the Master eating with his hands? /b Rav Huna b said to him: This /b is what b Rav said: Porridge /b eaten b with a finger is tasty, and all the more so /b if it is eaten b with two /b fingers, b and all the more so with three. /b It is more enjoyable to eat porridge with your hands., b Rav said to his son Ḥiyya, and Rav Huna similarly said to his son Rabba: /b If b you are invited to eat porridge, /b for such a meal you should travel b up to /b the distance of b a parasang [ i parsa /i ]. /b If you are invited b to eat ox meat, /b you should travel b up to three parasangs. Rav said to his son Ḥiyya, and Rav Huna similarly said to his son Rabba: You should not spit out anything before your teacher, /b as this is disrespectful, b apart from gourd and porridge, as they are like /b a burning b lead wick /b in the intestines when they cannot be digested, b and /b therefore b spit /b them b out even before King Shapur, /b due to the danger involved.,The Gemara relates more incidents: b Rabbi Yosei and Rabbi Yehuda /b dined together. b One /b of them b ate porridge with his fingers, and /b the other b one ate with a fork [ i hutza /i ]. /b The one b who was eating with a fork said to /b the one b who was eating with his fingers: For how long will you /b keep b feeding me your filth? /b Must I keep eating off of your dirty fingernails? The one b who was eating with his fingers said to /b the one b who was eating with a fork: For how long will you /b keep b feeding me your spittle, /b as you eat with a fork which you then put back in the common bowl., b i Belospayin /i , /b a type of figs, b were brought before Rabbi Yehuda and Rabbi Shimon. Rabbi Yehuda ate /b them, but b Rabbi Shimon did not eat /b them. b Rabbi Yehuda said to him: What is the reason /b that the b Master is not eating? Rabbi Shimon said to him: These do not leave the intestines at all. /b They remain undigested. b Rabbi Yehuda said to him: /b If so, b all the more that one can rely on them /b to feel full b tomorrow. /b , b Rabbi Yehuda was sitting before Rabbi Tarfon. Rabbi Tarfon said to him: Your face today is ruddy, /b i.e., a rosy, healthy color. Rabbi Yehuda b said to him: Last night your servants, /b i.e., we students, b went out to the field, and beets were brought to us, and we ate them without salt. /b This is the reason for our healthy complexion. b And had we eaten them with salt, all the more so would our faces have been ruddy. /b ,The Gemara cites related incidents: b A certain /b gentile b lady [ i matronita /i ] said to Rabbi Yehuda, /b whose face was ruddy: How can one b teach /b the Jews b and /b be b a drunk /b at the same time? b He said to her: /b I place my b integrity in the hands of this woman /b and should no longer be deemed credible b if I /b ever b taste /b any wine b except /b for that of b i kiddush /i , i havdala /i , and the four cups of Passover. And /b after I drink those four cups b I tie my temples from Passover to i Shavuot /i , /b as wine gives me a headache. b Rather, /b my complexion is explained by the verse b “A man’s wisdom makes his face to shine” /b (Ecclesiastes 8:1)., b A certain heretic said to Rabbi Yehuda: Your face is similar either to usurers or to pig breeders. /b These people would earn a good living without expending much energy, which gave them plump, healthy complexions. Rabbi Yehuda b said to him: Both /b of these occupations b are prohibited to Jews. Rather, /b my face is ruddy because b I have twenty-four bathrooms /b on the way b from my home to the study hall, and all the time I enter each and every one /b of them. He did not suffer from constipation, which had a beneficial effect on his complexion.,§ The Gemara relates: b When Rabbi Yehuda would go to the study hall he would carry a pitcher [ i gulefa /i ] on his shoulder /b to sit on, b saying: Labor is great, as it brings honor to the laborer /b who performs b it. /b It brought him honor by enabling him to avoid sitting on the floor of the study hall. Similarly, b Rabbi Shimon would carry a basket on his shoulder, saying: Labor is great, as it brings honor to the laborer /b who performs b it. /b ,The Gemara further relates: b Rabbi Yehuda’s wife went out /b to the market, b collected wool, /b and b made a thick [ i hutevei /i ] cloak. When she would go out to the market she would cover herself with it, and when Rabbi Yehuda would go out to pray he would cover himself /b with the cloak b and pray. And when he /b would b cover himself with it he would recite the blessing: Blessed is He who wrapped me in a coat, /b as he took much pleasure in it.,On b one occasion Rabban Shimon ben Gamliel, /b the i Nasi /i , b decreed a fast. Rabbi Yehuda did not come to the house of the fast, /b where everyone gathered. The people b said to /b Rabban Shimon ben Gamliel: Rabbi Yehuda b does not have /b a dignified garment to b cover /b himself with, and therefore he shies away from public events. Rabban Shimon ben Gamliel b sent him a cloak /b of his own, b but /b Rabbi Yehuda b did not accept /b this gift. |
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5. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •fasting, fasts, participation in Found in books: Kalmin (1998) 119| 18b. דאמר רב חנא בר ביזנא אמר ר"ש חסידא מאי דכתיב (זכריה ח, יט) כה אמר ה' צבאות צום הרביעי וצום החמישי וצום השביעי וצום העשירי יהיה לבית יהודה לששון ולשמחה קרי להו צום וקרי להו ששון ושמחה בזמן שיש שלום יהיו לששון ולשמחה אין שלום צום,אמר רב פפא הכי קאמר בזמן שיש שלום יהיו לששון ולשמחה יש גזרת המלכות צום אין גזרת המלכות ואין שלום רצו מתענין רצו אין מתענין,אי הכי ט"ב נמי אמר רב פפא שאני ט' באב הואיל והוכפלו בו צרות דאמר מר בט' באב חרב הבית בראשונה ובשניה ונלכדה ביתר ונחרשה העיר,תניא אמר ר"ש ארבעה דברים היה ר"ע דורש ואני אין דורש כמותו צום הרביעי זה ט' בתמוז שבו הובקעה העיר שנאמר (ירמיהו נב, ו) (ברביעי) בתשעה לחדש ויחזק הרעב בעיר ולא היה לחם לעם הארץ ותבקע העיר ואמאי קרי ליה רביעי רביעי לחדשים,צום החמישי זה תשעה באב שבו נשרף בית אלהינו ואמאי קרי ליה חמישי חמישי לחדשים צום השביעי זה ג' בתשרי שבו נהרג גדליה בן אחיקם ומי הרגו ישמעאל בן נתניה הרגו ללמדך ששקולה מיתתן של צדיקים כשריפת בית אלהינו ואמאי קרי ליה שביעי שביעי לחדשים,צום העשירי זה עשרה בטבת שבו סמך מלך בבל על ירושלים שנאמר (יחזקאל כד, א) ויהי דבר ה' אלי בשנה התשיעית בחדש העשירי בעשור לחדש לאמר בן אדם כתב לך את שם היום את עצם היום הזה סמך מלך בבל אל ירושלם ואמאי קרי ליה עשירי עשירי לחדשים והלא היה ראוי זה לכתוב ראשון ולמה נכתב כאן כדי להסדיר חדשים כתיקנן,ואני איני אומר כן אלא צום העשירי זה חמשה בטבת שבו באת שמועה לגולה שהוכתה העיר שנאמר (יחזקאל לג, כא) ויהי בשתי עשרה שנה בעשירי בחמשה לחדש לגלותנו בא אלי הפליט מירושלם לאמר הוכתה העיר ועשו יום שמועה כיום שריפה,ונראין דברי מדבריו שאני אומר על ראשון ראשון ועל אחרון אחרון והוא אומר על ראשון אחרון ועל אחרון ראשון אלא שהוא מונה לסדר חדשים ואני מונה לסדר פורעניות,איתמר רב ורבי חנינא אמרי בטלה מגילת תענית רבי יוחנן וריב"ל אמרי לא בטלה מגילת תענית,רב ורבי חנינא אמרי בטלה מגילת תענית הכי קאמר בזמן שיש שלום יהיו לששון ולשמחה אין שלום צום והנך נמי כי הני,רבי יוחנן ורבי יהושע בן לוי אמרי לא בטלה מגילת תענית הני הוא דתלינהו רחמנא בבנין בהמ"ק אבל הנך כדקיימי קיימי,מתיב רב כהנא מעשה וגזרו תענית בחנוכה בלוד וירד ר"א ורחץ ורבי יהושע וסיפר ואמרו להם צאו והתענו על מה שהתעניתם,א"ר יוסף שאני חנוכה דאיכא מצוה א"ל אביי ותיבטיל איהי ותיבטל מצותה,אלא אמר רב יוסף שאני חנוכה דמיפרסם ניסא,מותיב רב אחא בר הונא בתלתא בתשרי בטילת אדכרתא מן שטרייא שגזרה מלכות יון גזרה שלא להזכיר שם שמים על פיהם וכשגברה מלכות חשמונאי ונצחום התקינו שיהו מזכירין שם שמים אפילו בשטרות וכך היו כותבים בשנת כך וכך ליוחנן כהן גדול לאל עליון,וכששמעו חכמים בדבר אמרו למחר זה פורע את חובו ונמצא שטר מוטל באשפה וביטלום ואותו היום עשאוהו יו"ט ואי סלקא דעתך בטלה מגילת תענית קמייתא בטול אחרנייתא מוסיפין,הכא במאי עסקינן בזמן שבית המקדש קיים | 18b. b As Rav Ḥana bar Bizna said /b that b Rabbi Shimon Ḥasida said: What is /b the meaning of that b which is written: “Thus said the Lord of hosts: The fast of the fourth month, and the fast of the fifth, and fast of the seventh, and the fast of the tenth, shall become times of joy and gladness, /b and cheerful seasons, b to the house of Judah” /b (Zechariah 8:19). b It calls them /b days of b “fast” and it calls them /b “times of b joy and gladness.” /b How so? b When there is peace /b in the world, b they will be /b times of b joy and gladness, /b on which eulogies and fasting are forbidden; but when b there is no peace, /b they are days of b fasting. /b In a time when there is no peace, why are messengers not sent out also for the fourth and tenth months, so that people can know when to observe the fasts?, b Rav Pappa said /b that b this is what it is saying: When there is peace /b in the world and the Temple is standing, these days b will be /b times of b joy and gladness; /b when b there is persecution /b and troubles for the Jewish people, they are days of b fasting; /b and when b there is no persecution but /b still b no peace, /b neither particular troubles nor consolation for Israel, the i halakha /i is as follows: If people b wish, they fast, /b and if b they wish, they do not fast. /b Since there is no absolute obligation to fast, messengers are not sent out for these months.,The Gemara asks: b If so, the Ninth of Av /b should b also /b be like the other fast days, that sometimes it is observed and sometimes not, depending upon the wishes of the community at the time. Why does the mishna state that messengers go out for the month of Av? b Rav Pappa said: The Ninth of Av is different, since the calamities /b that occurred on that day b were multiplied. As the Master said: On the Ninth of Av the Temple was destroyed, /b both b the first /b one b and the second /b one; on this day the city of b Beitar was captured; /b and on this day b the city /b of Jerusalem b was plowed /b over by the enemies of the Jewish people, as a sign that it would never be rebuilt. Consequently, the fast of the Ninth of Av is obligatory, and not optional like the other fasts. Messengers are consequently sent out so that people will know when to fast.,§ The Sages disagreed about the fasts alluded to in the words of the prophet, as b it is taught /b in a i baraita /i . b Rabbi Shimon said: Rabbi Akiva would expound four verses, but I would not expound /b the texts b as he did. /b One of the disputes relates to the fasts mentioned by Zechariah. Rabbi Akiva would expound the verse as follows: b “The fast of the fourth,” this is the ninth of Tammuz, on which the city /b of Jerusalem b was breached, as it is stated: “And in the fourth month, on the ninth day of the month, the famine was severe in the city, so that there was no bread for the people of the land. Then the city was breached” /b (Jeremiah 52:6–7). b And why does /b the prophet b call it /b the fast of the b fourth? /b Because it is in Tammuz, b the fourth of the months /b when counting from Nisan., b “The fast of the fifth,” this is the Ninth of Av, on which the Temple of our Lord was burnt. And why does he call it /b the fast of the b fifth? /b Because it falls in the b fifth of the months. “The fast of the seventh,” this is the third of Tishrei, on which Gedaliah, son of Ahikam, was killed. And who killed him? Ishmael, son of Nethaniah, killed him /b (see II Kings 25:25; Jeremiah, chapter 41). The Sages established a fast to commemorate Gedaliah’s death b to teach you that the death of the righteous is equivalent to the burning of the Temple of our Lord. And why did /b the prophet b call it /b the fast of the b seventh? /b Because Tishrei is the b seventh of the months. /b , b “The fast of the tenth,” This is the tenth of Tevet, on which the king of Babylonia laid siege to Jerusalem, as it is stated: “And in the ninth year, in the tenth month, on the tenth day of the month, the word of the Lord came to me, saying: Son of man, write the name of the day, of this same day: The king of Babylonia has laid siege to Jerusalem on this very day” /b (Ezekiel 24:1–2). b And why did he call it /b the fast of the b tenth? /b Because it is in Tevet, which is b the tenth of the months. Wouldn’t it have been fitting to write /b this fast b first, /b as the series of events began with the laying of the siege. b Why was /b it b written here /b at the end of the list? This was done b in order to list the months in /b their b proper /b order, as the prophet began with the fourth month and ended with the tenth month. This is the statement of Rabbi Akiva.,Rabbi Shimon disagreed and said: b I do not say this, but rather /b I expound the verse as follows: b “The fast of the tenth,” this is the fifth of Tevet, on which the report reached the Diaspora that the city had been smitten, as it is stated: “And it came to pass in the twelfth year of our exile, in the tenth month, on the fifth day of the month, that one that had escaped out of Jerusalem came to me, saying: The city is smitten” /b (Ezekiel 33:21); b and they made the day of the report /b of the destruction b like the day of the /b actual b burning /b and decreed a fast on that day.,And Rabbi Shimon added: b And my statement seems /b more convincing b than his statement, as I say about the first /b fast mentioned by the prophet that it marks the event that took place b first, and about the last /b fast that it marks the event that took place b last. /b According to Rabbi Shimon, the fasts are listed in accordance with the chronological order of the events. b But he, /b Rabbi Akiva, b says about the first /b fast mentioned by the prophet that it marks the event that took place b last, and about the last /b fast mentioned that it marks the event that took place b first, only that he lists /b the fasts b in the order of the months, whereas I list /b them also b in the order of the calamities /b that they mark.,§ b It was stated /b that the Sages disagreed about the following matter: b Rav and Rabbi Ḥanina /b both b say: i Megillat Ta’anit /i , /b a listing of days on which fasting and eulogizing are forbidden, b has been nullified, /b as in the present period of exile there is no reason to celebrate the joyous events that these days commemorate. b Rabbi Yoḥa and Rabbi Yehoshua ben Levi say: i Megillat Ta’anit /i has not been nullified. /b ,The Gemara explains: b Rav and Rabbi Ḥanina say /b that b i Megillat Ta’anit /i has been nullified. This is what /b the prophet b is saying: At a time when there is peace /b in the world, the dates listed b will be /b times of b joy and gladness, /b on which eulogies and fasting are forbidden; but when b there is no peace, /b they are days of b fasting. And those /b days mentioned in i Megillat Ta’anit /i b are also like these /b days of fasting, that is to say, the days of joy listed in i Megillat Ta’anit /i are also nullified when there is no peace., b Rabbi Yoḥa and Rabbi Yehoshua ben Levi say /b that b i Megillat Ta’anit /i has not been nullified, /b and they reason as follows: b It was those /b fast days mentioned in the Bible b that the Merciful One makes contingent on the building of the Temple, but these /b festive days listed in i Megillat Ta’anit /i b remain as they were /b and have not been nullified., b Rav Kahana raised an objection /b against Rav and Rabbi Ḥanina from a i baraita /i : b There was an incident and /b the Sages b decreed a fast on Hanukkah in Lod, and Rabbi Eliezer went down /b on that day b and bathed /b in the bathhouse b and Rabbi Yehoshua went down and cut /b his hair to show that they did not accept the fast. Furthermore, these two Sages b said to /b the others: b Go out and fast /b another fast as an act of penitence b for what you have /b already b fasted, /b as the days of Hanukkah are days of joy, on which fasting is forbidden. Hanukkah is one of the Festivals listed in i Megillat Ta’anit /i . Even after the destruction of the Temple Hanukkah is celebrated, demonstrating that i Megillat Ta’anit /i has not been nullified., b Rav Yosef said: Hanukkah is different, as there is the mitzva /b of lighting candles, and so, unlike the other days listed in i Megillat Ta’anit /i , the festival of Hanukkah was not nullified. b Abaye said to him: /b What is this argument? b Let /b Hanukkah b itself be nullified, and let its mitzva /b of lighting candles b be nullified /b with it., b Rather, Rav Yosef /b retracted his previous explanation and b said: Hanukkah is different, as its miracle is well known, /b and it has become so widely accepted by all the Jewish people that it would be inappropriate to nullify it., b Rav Aḥa bar Huna raised an objection: /b It is stated in i Megillat Ta’anit /i : b On the third of Tishrei the /b ordice requiring the b mention /b of God’s name b in /b legal b documents was abolished, /b and on that day fasting is forbidden. b For the kingdom of Greece had issued a decree /b against the Jews b forbidding them to mention the name of Heaven on their lips. When the Hasmonean kingdom became strong and defeated /b the Greeks, b they instituted that people should mention the name of Heaven even in their /b legal b documents. And therefore they would write: In year such and such of Yoḥa the High Priest of the God Most High. /b , b And when the Sages heard about this they said: Tomorrow this one, /b the borrower, b will repay his debt, /b the lender will no longer need to save the loan document, b the document will be cast on a dunghill, /b and the name of Heaven written there will come to disgrace. b And /b so b they annulled /b the ordice to mention God’s name in documents, b and they made that day into a Festival. And if it enters your mind /b to say that b i Megillat Ta’anit /i has been nullified, /b can you say that b the first /b prohibitions against fasting b they annulled, and /b then b later /b ones b were added? /b ,The Gemara answers: b With what are we dealing here? /b This is referring to a time b when the Temple was standing /b and all the days listed in i Megillat Ta’anit /i were in force. From time to time new days of commemoration were added. When the i amora’im /i stated that i Megillat Ta’anit /i was nullified they were referring to the time after the destruction of the Temple. |
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6. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998) 11| 25a. משום כיסופא הוה לה הך שיבבתא בישתא אמרה מכדי ידענא דלית להו ולא מידי מאי כולי האי אזלא וטרפא אבבא איכספא ועיילא לאינדרונא,איתעביד לה ניסא דחזיא לתנורא מלא לחמא ואגנא מלא לישא אמרה לה פלניתא פלניתא אייתי מסא דקא חריך לחמיך אמרה לה אף אנא להכי עיילי תנא אף היא להביא מרדה נכנסה מפני שמלומדת בנסים,אמרה ליה דביתהו עד אימת ניזיל ונצטער כולי האי אמר לה מאי נעביד בעי רחמי דניתבו לך מידי בעא רחמי יצתה כמין פיסת יד ויהבו ליה חד כרעא דפתורא דדהבא (חזאי) בחלמא עתידי צדיקי דאכלי אפתורא דדהבא דאית ליה תלת כרעי (ואת) אוכלת אפתורא דתרי כרעי,(אמרה ליה) ניחא לך דמיכל אכלי כולי עלמא אפתורא דמשלם ואנן אפתורא דמחסר אמרה ליה ומאי נעביד בעי רחמי דנשקלינהו מינך בעי רחמי ושקלוהו תנא גדול היה נס אחרון יותר מן הראשון דגמירי דמיהב יהבי מישקל לא שקלי,חד בי שמשי חזייה לברתיה דהוות עציבא אמר לה בתי למאי עציבת אמרה ליה כלי של חומץ נתחלף לי בכלי של שמן והדלקתי ממנו אור לשבת אמר לה בתי מאי איכפת לך מי שאמר לשמן וידלוק הוא יאמר לחומץ וידלוק תנא היה דולק והולך כל היום כולו עד שהביאו ממנו אור להבדלה,ר' חנינא בן דוסא הוו ליה הנך עיזי אמרו ליה קא מפסדן אמר אי קא מפסדן ניכלינהו דובי ואי לא כל חדא וחדא תיתי לאורתא דובא בקרנייהו לאורתא אייתי כל חדא וחדא דובא בקרנייהו,הוה ליה ההיא שיבבתא דקא בניא ביתא ולא מטו כשורי אתיא לקמיה אמרה ליה בניתי ביתי ולא קמטו כשוראי אמר לה מה שמך אמרה ליה איכו אמר איכו נימטו כשוריך,תנא הגיעו עד שיצאו אמה לכאן ואמה לכאן ויש אומרין סניפין עשאום תניא פלימו אומר אני ראיתי אותו הבית והיו קורותיו יוצאות אמה לכאן ואמה לכאן ואמרו לי בית זה שקירה ר' חנינא בן דוסא בתפלתו,ור' חנינא בן דוסא מהיכן הוו ליה עזים והא עני הוי ועוד אמרו חכמים אין מגדלין בהמה דקה בא"י אמר רב פנחס מעשה ועבר אדם אחד על פתח ביתו והניח שם תרנגולין ומצאתן אשתו של ר' חנינא בן דוסא,ואמר לה אל תאכלי מביציהן והרבו ביצים ותרנגולין והיו מצערין אותם ומכרן וקנה בדמיהן עזים פעם אחת עבר אותו אדם שאבדו ממנו התרנגולין ואמר לחבירו בכאן הנחתי התרנגולין שלי שמע ר' חנינא אמר לו יש לך בהן סימן אמר לו הן נתן לו סימן ונטל את העזין והן הן עיזי דאייתו דובי בקרנייהו,רבי אלעזר בן פדת דחיקא ליה מילתא טובא עבד מלתא ולא הוה ליה מידי למטעם שקל ברא דתומא ושדייה בפומיה חלש לביה ונים אזול רבנן לשיולי ביה חזיוהו דקא בכי וחייך ונפק צוציתא דנורא מאפותיה,כי אתער אמרו ליה מ"ט קבכית וחייכת אמר להו דהוה יתיב עמי הקב"ה ואמרי ליה עד מתי אצטער בהאי עלמא ואמר לי אלעזר בני ניחא לך דאפכיה לעלמא מרישא אפשר דמתילדת בשעתא דמזוני,אמרי לקמיה כולי האי ואפשר אמרי ליה דחיי טפי או דחיינא א"ל דחיית אמרי לקמיה א"כ לא בעינא,אמר לי בהאי אגרא דאמרת לא בעינא יהיבנא לך לעלמא דאתי תליסרי נהרוותא דמשחא אפרסמון דכיין כפרת ודיגלת דמענגת בהו אמרי לקמיה האי ותו לא אמר לי ולחברך מאי יהיבנא אמרי ליה ואנא מגברא דלית ליה בעינא מחיין באסקוטלא אפותאי ואמר לי אלעזר ברי גירי בך גירי,ר' חמא בר חנינא גזר תעניתא ולא אתא מיטרא אמרו ליה והא רבי יהושע בן לוי גזר תעניתא ואתי מיטרא אמר להו הא אנא הא בר ליואי אמרו ליה דניתי וניכוין דעתין איפשר דתברי ציבורא לבייהו דאתי מיטרא בעון רחמי ולא אתי מיטרא,אמר להו ניחא לכו שיבא מטר בשבילנו אמרו ליה הן אמר רקיע רקיע כסי פניך לא איכסי אמר כמה עזין פני רקיע איכסי ואתא מיטרא,לוי גזר תעניתא ולא אתא מיטרא אמר לפניו רבונו של עולם עלית וישבת במרום ואין אתה מרחם על בניך אתא מיטרא ואיטלע אמר רבי אלעזר לעולם אל יטיח אדם דברים כלפי מעלה שהרי אדם גדול הטיח דברים כלפי מעלה ואיטלע ומנו לוי,והא גרמא ליה והא לוי אחוי קידה קמיה דרבי ואיטלע הא והא גרמא ליה,רבי חייא בר לולייני שמעינהו להנך ענני דקאמרי ניתו וניתבי מיא בעמון ומואב אמר לפניו רבונו של עולם כשנתת תורה לעמך ישראל חזרת על כל אומות העולם ולא קיבלוה ועכשיו אתה נותן להם מטר שדו הכא שדיוה אדוכתיהו,דרש רבי חייא בר לולייני מאי דכתיב (תהלים צב, יג) צדיק כתמר יפרח כארז בלבנון ישגה אם נאמר תמר למה נאמר ארז ואם נאמר ארז למה נאמר תמר אילו נאמר תמר ולא נאמר ארז הייתי אומר מה תמר | 25a. b due to embarrassment, /b to make it appear that she was baking, despite the fact that there was no bread in her house. b She had a certain evil neighbor /b who b said /b to herself: b Now, I know that they have nothing. What, /b then, b is all this /b smoke? b She went and knocked on the door /b to find out what was in the oven. Rabbi Ḥanina ben Dosa’s wife was b embarrassed, and she ascended to an inner room [ i inderona /i ]. /b , b A miracle was performed for /b Rabbi Ḥanina ben Dosa’s wife, b as /b her neighbor b saw the oven filled with bread and the kneading basin filled with dough. She said to /b Rabbi Ḥanina’s wife, calling her by name: b So-and-so, so-and-so, bring a shovel, as your bread is burning. She said to /b her neighbor: b I too went inside for that /b very purpose. A i tanna /i b taught: She too had entered /b the inner room b to bring a shovel, because /b she was b accustomed to miracles /b and anticipated that one would occur to spare her embarrassment.,The Gemara further relates: Rabbi Ḥanina’s b wife said to him: Until when will we continue to suffer this /b poverty? b He said to her: What can we do? /b She responded: b Pray for mercy that something will be given to you /b from Heaven. b He prayed for mercy /b and something b like /b the b palm of a hand emerged and gave him one leg of a golden table. That night, his wife saw in a dream /b that in b the future, /b i.e., in the World-to-Come, b the righteous will eat at a golden table that has three legs, but /b she will be eating b on a table that has two legs. /b ,When she told her husband this story, b he said to her: Are you content that everyone will eat at a complete table and we /b will eat b at a defective table? She said to him: But what can we do? Pray for mercy, that /b the leg of the golden table should b be taken from you. He prayed for mercy, and it was taken /b from him. A i tanna /i b taught /b in a i baraita /i : b The last miracle was greater than the first, as /b it b is learned /b as a tradition that Heaven gives but b does not take back. /b ,The Gemara relates that b one /b Shabbat b evening, /b Rabbi Ḥanina ben Dosa b saw that his daughter was sad. He said to her: My daughter, why are you sad? She said to him: I confused a vessel of vinegar for a vessel of oil and I lit /b the b Shabbat lamp with /b vinegar. Soon the lamp will be extinguished and we will be left in the dark. b He said to her: My daughter, what are you concerned /b about? b He Who said to the oil /b that it should b burn can say to the vinegar /b that it should b burn. /b A i tanna /i b taught: /b That lamp b burned continuously the entire day, until they brought from it light for i havdala /i . /b , b Rabbi Ḥanina ben Dosa had some goats. /b His neighbors b said to him: /b Your goats b are damaging /b our property by eating in our fields. b He said to them: If they are causing damage, let them be eaten by bears. But if /b they are b not /b eating your property, let b each of them, /b this b evening, bring a bear /b impaled b between its horns. /b That b evening, each one brought in a bear /b impaled b between its horns. /b ,Rabbi Ḥanina ben Dosa b had a certain neighbor who was building a house, but the ceiling beams /b were b not /b long enough to b reach /b from one wall to the other. b She came before /b Rabbi Ḥanina ben Dosa and b said to him: I built my house, but my /b ceiling b beams do not reach the walls. He said to her: What is your name? She said to him: /b My name is b Ikku. /b He said: b If so [ i ikku /i ], may your beams reach /b your walls.,A i tanna /i b taught: /b The beams were lengthened to such an extent that they not only b reached /b the walls, but they continued b until they jutted out a cubit from this side and a cubit from that side. And some say /b that b they extended with segments [ i senifin /i ], /b adding new walls at both ends of the beams. b It is taught /b in a i baraita /i that the Sage b Palaimo says: I saw that house, and its beams jutted out a cubit on this side and a cubit on that side. And they said to me: This /b is the b house that Rabbi Ḥanina ben Dosa roofed by means of his prayer. /b ,The Gemara asks a question about one of the details of this story. b And Rabbi Ḥanina ben Dosa, from where did he have goats? Wasn’t he poor, /b as stated above? b And furthermore, the Sages /b have b said: One may not raise small, domesticated animals in Eretz Yisrael, /b as they destroy the fields and property of others. How, then, could Rabbi Ḥanina ben Dosa raise goats? b Rav Pineḥas /b said that this is how it came to pass: b An incident /b occurred in which b a certain man passed by the entrance of /b Rabbi Ḥanina’s b house and left chickens there. And Rabbi Ḥanina ben Dosa’s wife found them /b and cared for them., b And /b Rabbi Ḥanina b said her: Do not eat of their eggs, /b as they are not ours. b And /b the chickens b laid many eggs, and chickens /b hatched from the eggs. b And /b as the noise and mess of the chickens b were distressing them, they sold them and bought goats with their proceeds. Once that same man who lost the chickens passed by and said to his companion: Here is where I left my chickens. Rabbi Ḥanina heard /b this and b said to him: Do you have a sign /b by which to identify b them? He said to him: Yes. He gave him the sign and took the goats. /b The Gemara concludes: b And these are the very goats that brought bears /b impaled b between their horns. /b ,§ The Gemara relates more stories of desperately poor righteous individuals. b Rabbi Elazar ben Pedat was hard-pressed /b for money. Once b an act /b of bloodletting b was performed on him, but he did not have anything to taste /b afterward. b He took a clove of garlic and put it in his mouth. His heart became weak and he fell asleep. The Sages came to inquire /b about b his /b welfare. They b saw him weeping and laughing, and a ray of light was shining from his forehead. /b , b When he awoke they said to him: What is the reason that you were laughing and crying? He said to them: /b The reason is b that /b in my dream b the Holy One, Blessed be He, was sitting with me, and I said to Him: Until when will I suffer /b such poverty b in this world? And He said to me: Elazar, My son, /b is it more b convenient /b for b you that I return the world to its /b very b beginning? Perhaps you will be born in an hour of sustece /b and not be poor., b I said before Him: /b You suggest doing b all this, /b to return the world to its beginning, b and /b even then is it only b a possibility /b that things will be different, not a certainty? b I said to Him: /b Are the years b that I have /b already b lived more /b numerous, b or /b are b that I will live /b more numerous? b He said to me: /b Those years b that you have lived /b are greater. b I said before Him: If so, I do not want /b You to recreate the world for the sake of a brief few years., b He said to me: As a reward for saying: I do not want, I will give you in the World-to-Come thirteen rivers of pure balsam oil as large as the Euphrates and the Tigris for you to enjoy. I said before Him: This and no more? He said to me: But /b if I give you more, b what will I give to your colleagues? I said to Him: And do I request /b this b from a person, who does not have enough? /b You are omnipotent. b He /b playfully b snapped His finger [ i askutla /i ] on my forehead and said to me: Elazar, my son, My arrows /b I cast b upon you, My arrows. /b This touch caused the ray of light to shine from his forehead.,The Gemara returns to the topic of fasting for rain. b Rabbi Ḥama bar Ḥanina decreed a fast but rain did not come. They said to him: Didn’t Rabbi Yehoshua ben Levi decree a fast and rain came? He said to them: This is I; this is a son of a Levite, /b i.e., we are two different people of unequal stature. b They said to him: Let us come and focus our minds. Perhaps the hearts of /b the members of b the community will break and rain will come. They prayed for mercy, but rain did not come. /b ,Rabbi Ḥama bar Ḥanina b said to them: Are you content that rain should come on our account, /b and through our merit? b They said to him: Yes. He said: Skies, skies, cover your face /b with clouds. The sky was b not covered /b with clouds. b He said /b in rebuke: b How impudent is the face of the sky, /b to ignore me. The sky became b covered /b with clouds b and rain came. /b ,The Gemara relates a similar story. b Levi decreed a fast but rain did not come. He said before /b God: b Master of the Universe, You have ascended and sat up high, and You do not have mercy upon Your children. Rain came, but /b as a punishment for his harsh statement toward God, Levi b became lame. /b Consequently, b Rav Elazar said: A person should never cast /b harsh b statements toward /b God on b High, as a great person cast statements toward /b God on b High, and he became lame. And who was /b this individual? b Levi. /b ,The Gemara asks: b And /b did b this /b comment of Levi’s b cause him /b to become lame? b But /b it is stated that b Levi demonstrated i kidda /i , /b a particular type of bowing on one’s face, performed by the High Priest, b before Rabbi /b Yehuda HaNasi, b and he became lame /b as a result (see i Megilla /i 22b). The Gemara explains: Both b this and that caused his /b lameness. As a punishment for acting improperly, he suffered an injury while he was attempting a difficult physical feat and was vulnerable.,The Gemara relates: b Rabbi Ḥiyya bar Lulyani heard these clouds saying to one another, let us go and bring water for Ammon and Moab /b in Transjordan. b He said before /b God: b Master of the Universe, when You gave /b Your b Torah to Your nation Israel, You approached all the nations of the world /b to see if they would accept the Torah, b and they did not accept it. And /b yet b now You are giving them rain. Throw /b the water b here. /b The clouds b threw the rain in their place /b in Eretz Yisrael.,Since the Gemara has mentioned Rabbi Ḥiyya bar Lulyani, it cites a statement in his name. b Rabbi Ḥiyya bar Lulyani taught: What /b is the meaning of that b which is written: “The righteous shall flourish like the palm tree; he shall grow like a cedar in Lebanon” /b (Psalms 92:13)? b If it is stated “palm tree” why does it state “cedar,” and if it is stated “cedar” why does it state “palm tree”? /b What is added by this double comparison? He explains: b Were it stated “palm tree” and were it not stated “cedar,” I would say /b that b just as /b in the case of b a palm tree, /b |
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