| 1. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •female passion Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 273 |
2. Cicero, De Oratore, 3.202, 3.205 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •female passion Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 274| 3.202. Nam et commoratio una in re permultum movet et inlustris explanatio rerumque, quasi gerantur, sub aspectum paene subiectio; quae et in exponenda re plurimum valent et ad inlustrandum id, quod exponitur, et ad amplificandum; ut eis, qui audient, illud, quod augebimus, quantum efficere oratio poterit, tantum esse videatur; et huic contraria saepe percursio est et plus ad intellegendum, quam dixeris, significatio et distincte concisa brevitas et extenuatio et huic adiuncta inlusio a praeceptis Caesaris non abhorrens; 3.205. personarum ficta inductio vel gravissimum lumen augendi; descriptio, erroris inductio, ad hilaritatem impulsio, anteoccupatio; tum duo illa, quae maxime movent, similitudo et exemplum; digestio, interpellatio, contentio, reticentia, commendatio; vox quaedam libera atque etiam effrenatio augendi causa; iracundia, obiurgatio, promissio, deprecatio, obsecratio, declinatio brevis a proposito, non ut superior illa digressio, purgatio, conciliatio, laesio, optatio atque exsecratio. His fere luminibus inlustrant orationem sententiae. | |
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3. Cicero, Partitiones Oratoriae, 40 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •female passion Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 273, 274| 40. veri similia autem partim singula movent e suo pondere, partim, etiam si videntur esse exigua per se, multum tamen cum sunt coacervata proficiunt. Atque in his veri similibus insunt non numquam etiam certae rerum et propriae notae. Maximam autem fidem facit ad similitudinem veri primum exemplum, deinde introducta rei similitudo; fabula etiam non numquam, etsi sit incredibilis, tamen homines commovet. | |
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| 4. Cicero, Orator, 138 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •female passion Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 273, 274 |
5. Philo of Alexandria, On The Sacrifices of Cain And Abel, 103 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •passions, female Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 277 | 103. But of the ideas which are brought forth by the mind, some are male and some female, as in the case of animals. Now the female offspring of the soul are wickedness and passion, by which we are made effeminate in every one of our pursuits; but a healthy state of the passions and virtue is male, by which we are excited and invigorated. Now of these, whatever belongs to the fellowship of men must be attributed to God, and everything that relates to the similarity to women must be imputed to one's self, on which account the command was delivered, "of everything which openeth the womb the males belong to the Lord." XXXII. |
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6. Philo of Alexandria, On The Posterity of Cain, 122 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •passions, female Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 277 | 122. on which account Moses bears witness, exhorting us to war against the contrary opinions, for he says, "The time has departed from them, and the Lord is among Us." So that those men by whom the life of the soul is honoured, have divine reason dwelling among them, and walking with them; but those who pursue a life of pleasure have only a brief and fictitious want of opportunities: these men, therefore, having swollen extravagantly, and become enormously distended by their profuse fatness and luxury, have burst asunder. But the others, being made fat by that wisdom which nourishes the souls that love virtue, have a firm and unshaken power, a specimen of which is the fat which is sacrificed as a whole burnt-offering from every victim: |
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7. Ovid, Ars Amatoria, 1.269-1.270, 1.289-1.326, 2.123-2.142 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •female passion Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 273, 287| 1.269. Prima tuae menti veniat fiducia, cunctas 1.270. rend= 1.289. Forte sub umbrosis nemorosae vallibus Idae 1.290. rend= 1.291. Signatus tenui media inter cornua nigro: 1.292. rend= 1.293. Illum Cnosiadesque Cydoneaeque iuvencae 1.294. rend= 1.295. Pasiphaë fieri gaudebat adultera tauri; 1.296. rend= 1.297. Nota cano: non hoc, centum quae sustinet urbes, 1.298. rend= 1.299. Ipsa novas frondes et prata tenerrima tauro 1.300. rend= 1.301. It comes armentis, nec ituram cura moratur 1.302. rend= 1.303. Quo tibi, Pasiphaë, pretiosas sumere vestes? 1.304. rend= 1.305. Quid tibi cum speculo, montana armenta petenti? 1.306. rend= 1.307. Crede tamen speculo, quod te negat esse iuvencam. 1.308. rend= 1.309. Sive placet Minos, nullus quaeratur adulter: 1.310. rend= 1.311. In nemus et saltus thalamo regina relicto 1.312. rend= 1.313. A, quotiens vaccam vultu spectavit iniquo, 1.314. rend= 1.315. Aspice, ut ante ipsum teneris exultet in herbis: 1.316. rend= 1.317. Dixit, et ingenti iamdudum de grege duci 1.318. rend= 1.319. Aut cadere ante aras commentaque sacra coegit, 1.320. rend= 1.321. Paelicibus quotiens placavit numina caesis, 1.322. rend= 1.323. Et modo se Europen fieri, modo postulat Io, 1.324. rend= 1.325. Hanc tamen implevit, vacca deceptus acerna, 1.326. rend= 2.123. Non formosus erat, sed erat facundus Ulixes, 2.124. rend= 2.125. A quotiens illum doluit properare Calypso, 2.126. rend= 2.127. Haec Troiae casus iterumque iterumque rogabat: 2.128. rend= 2.129. Litore constiterant: illic quoque pulchra Calypso 2.130. rend= 2.131. Ille levi virga (virgam nam forte tenebat) 2.132. rend= 2.133. 'Haec' inquit 'Troia est' (muros in litore fecit): 2.134. rend= 2.135. Campus erat' (campumque facit), 'quem caede Dolonis 2.136. rend= 2.137. Illic Sithonii fuerant tentoria Rhesi: 2.138. rend= 2.139. Pluraque pingebat, subitus cum Pergama fluctus 2.140. rend= 2.141. Tum dea 'quas' inquit 'fidas tibi credis ituro, 2.142. rend= | |
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| 8. Horace, Sermones, 1.1.110 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •female passion Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 287 |
| 9. Philo of Alexandria, Allegorical Interpretation, 3.3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •passions, female Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 277 |
| 10. Propertius, Elegies, 3.19 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •female passion Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 274 |
11. Anon., Rhetorica Ad Herennium, 2.46 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •female passion Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 273, 274 | 2.46. Since Embellishment consists of similes, examples, amplifications, previous judgements, and the other means which serve to expand and enrich the argument, let us consider the faults which attach to these. A Simile is defective if it is inexact in any aspect, and lacks a proper ground for the comparison, or is prejudicial to him who presents it. An Example is defective if it is either false, and hence refutable, or base, and hence not to be imitated, or if it implies more or less than the matter demands. The citing of a Previous Judgement will be faulty if the judgement applies to an unlike matter, or one not in dispute, or if it is discreditable, or is of such a kind that previous decisions either in greater number or of greater appropriateness can be offered by our adversaries. Again, it is a fault, when our adversaries admit a fact, to devote an argument to establishing it as a fact; for it should rather be amplified. Again, it is a fault to amplify what one should prove; for example, if a man should charge another with homicide, and before he has presented conclusive arguments, should amplify the crime, avowing that there is nothing more shameful than homicide. The question is, in fact, not whether the deed is or is not shameful, but whether it was committed. The Résumé is defective if it does not include every point in the exact order in which it has been presented; if it does not come to a conclusion briefly; and if the summary does not leave something precise and stable, so as to make clear what the Proposition was, then what has been established by the Reason, by the Proof of the Reason, and by the argument as a whole. |
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12. Quintilian, Institutio Oratoria, 5.11.1-5.11.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •female passion Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 273 | 5.11.2. For my own part, I prefer with a view to making my purpose easier of apprehension to regard both as ÏαÏαδείγμαÏα and to call them examples. Nor am I afraid of being thought to disagree with Cicero, although he does separate comparison from example. For he divides all arguments into two classes, induction and ratiocination, just as most Greeks divide it into ÏαÏαδείγμαÏα and á¼ÏιÏείÏημαÏα, explaining ÏαÏάδειγμα as a rhetorical induction. 5.11.3. The method of argument chiefly used by Socrates was of this nature: when he had asked a number of questions to which his adversary could only agree, he finally inferred the conclusion of the problem under discussion from its resemblance to the points already conceded. This method is known as induction, and though it cannot be used in a set speech, it is usual in a speech to assume that which takes the form of a question in dialogue. 5.11.4. For instance take the following question: "What is the finest form of fruit? Is it not that which is best?" This will be admitted. "What of the horse? What is the finest? Is it not that which is the best?" Several more questions of the same kind follow. Last comes the question "What of man? Is not he the finest type who is best?" The answer can only be in the affirmative. 5.11.5. Such a procedure is most valuable in the examination of witnesses, but is differently employed in a set speech. For there the orator either answers his own questions or makes an assumption of that which in dialogue takes the form of a question. "What is the finest fruit? The best, I should imagine. What is the finest horse? The swiftest. So too the finest type of man is not he that is noblest of birth, but he that is most excellent in virtue." All arguments of this kind, therefore, must be from things like or unlike or contrary. Similes are, it is true, sometimes employed for the embellishment of the speech as well, but I will deal with them in their proper place; at present I am concerned with the use of similitude in proof. 5.11.6. The most important of proofs of this class is that which is most properly styled example, that is to say the adducing of some past action real or assumed which may serve to persuade the audience of the truth of the point which we are trying to make. We must therefore consider whether the parallel is complete or only partial, that we may know whether to use it in its entirety or merely to select those portions which are serviceable. We argue from the like when we say, "Saturninus was justly killed, as were the Gracchi"; 5.11.7. from the unlike when we say, "Brutus killed his sons for plotting against the state, while Manlius condemned his son to death for his valour"; from the contrary when we say, "Marcellus restored the works of art which had been taken from the Syracusans who were our enemies, while Verres took the same works of art from our allies." The same divisions apply also to such forms of proof in panegyric or denunciation. 5.11.8. It will also be found useful when we are speaking of what is likely to happen to refer to historical parallels: for instance if the orator asserts that Dionysius is asking for a bodyguard that with their armed assistance he may establish himself as tyrant, he may adduce the parallel case of Pisistratus who secured the supreme power by similar means. 5.11.9. But while examples may at times, as in the last instance, apply in their entirety, at times we shall argue from the greater to the less or from the less to the greater. "Cities have been overthrown by the violation of the marriage bond. What punishment then will meet the case of adultery?" "Flute-players have been recalled by the state to the city which they had left. How much more then is it just that leading citizens who have rendered good service to their country should be recalled from that exile to which they have been driven by envy." 5.11.10. Arguments from unlikes are most useful in exhortation. Courage is more remarkable in a woman than in a man. Therefore, if we wish to kindle someone's ambition to the performance of heroic deeds, we shall find that parallels drawn from the cases of Horatius and Torquatus will carry less weight than that of the woman by whose hand Pyrrhus was slain, and if we wish to urge a man to meet death, the cases of Cato and Scipio will carry less weight than that of Lucretia. These are however arguments from the greater to the less. 5.11.11. Let me then give you separate examples of these classes of argument from the pages of Cicero; for where should I find better? The following passage from the pro Murena is an instance of argument from the like: "For it happened that I myself when a candidate had two patricians as competitors, the one a man of the most unscrupulous and reckless character, the other a most excellent and respectable citizen. Ye I defeated Catiline by force of merit and Galba by my popularity." 5.11.12. The pro Milone will give us an example of argument from the greater to the less: "They say that he who confesses to having killed a man is not fit to look upon the light of day. Where is the city in which men are such fools as to argue this? It is Rome itself, the city whose first trial on a capital charge was that of Marcus Horatius, the bravest of men, who, though the city had not yet attained its freedom, was none the less acquitted by the assembly of the Roman people, in spite of the fact that he confessed that he had slain his sister with his own hand." The following is an example of argument from the less to the greater: "I killed, not Spurius Maelius, who by lowering the price of corn and sacrificing his private fortune fell under the suspicion of desiring to make himself king, because it seemed that he was courting popularity with the common people overmuch," and so on till we come to, "No, the man I killed (for my client would not shrink from the avowal, since his deed had saved his country) was he who committed abominable adultery even in the shrines of the gods"; then follows the whole invective against Clodius. 5.11.13. Arguments from unlikes present great variety, for they may turn on kind, manner, time, place, etcetera, almost every one of which Cicero employs to overthrow the previous decisions that seemed to apply to the case of Cluentius, while he makes use of argument from contraries when he minimises the importance of the censorial stigma by praising Scipio Africanus, who in his capacity of censor allowed one whom he openly asserted to have committed deliberate perjury to retain his horse, because no one had appeared as evidence against him, though he promised to come forward himself to bear witness to his guilt, if any should be found to accuse him. I have paraphrased this passage because it is too long to quote. 5.11.14. A brief example of a similar argument is to be found in Virgil, "But he, whom falsely thou dost call thy father, Even Achilles, in far other wise Dealt with old Priam, and Priam was his foe." 5.11.15. Historical parallels may however sometimes be related in full, as in the pro Milone: "When a military tribune serving in the army of Gaius Marius, to whom he was related, made an assault upon the honour of a common soldier, the latter killed him; for the virtuous youth preferred to risk his life by slaying him to suffering such dishonour. And yet the great Marius acquitted him of all crime and let him go scot free." 5.11.16. On the other hand in certain cases it will be sufficient merely to allude to the parallel, as Cicero does in the same speech: "For neither the famous Servilius Ahala nor Publius Nasica nor Lucius Opimius nor the Senate during my consulship could be cleared of serious guilt, if it were a crime to put wicked men to death." Such parallels will be adduced at greater or less length according as they are familiar or as the interests or adornment of our case may demand. 5.11.17. A similar method is to be pursued in quoting from the fictions of the poets, though we must remember that they will be of less force as proofs. The same supreme authority, the great master of eloquence, shows us how we should employ such quotations. 5.11.18. For an example of this type will be found in the same speech: "And it is therefore, gentlemen of the jury, that men of the greatest learning have recorded in their fictitious narratives that one who had killed his mother to avenge his father was acquitted, when the opinion of men was divided as to his guilt, not merely by the decision of a deity, but by the vote of the wisest of goddesses." |
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13. Quintilian, Institutes of Oratory, 5.11.1-5.11.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •female passion Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 273 | 5.11.2. For my own part, I prefer with a view to making my purpose easier of apprehension to regard both as ÏαÏαδείγμαÏα and to call them examples. Nor am I afraid of being thought to disagree with Cicero, although he does separate comparison from example. For he divides all arguments into two classes, induction and ratiocination, just as most Greeks divide it into ÏαÏαδείγμαÏα and á¼ÏιÏείÏημαÏα, explaining ÏαÏάδειγμα as a rhetorical induction. 5.11.3. The method of argument chiefly used by Socrates was of this nature: when he had asked a number of questions to which his adversary could only agree, he finally inferred the conclusion of the problem under discussion from its resemblance to the points already conceded. This method is known as induction, and though it cannot be used in a set speech, it is usual in a speech to assume that which takes the form of a question in dialogue. 5.11.4. For instance take the following question: "What is the finest form of fruit? Is it not that which is best?" This will be admitted. "What of the horse? What is the finest? Is it not that which is the best?" Several more questions of the same kind follow. Last comes the question "What of man? Is not he the finest type who is best?" The answer can only be in the affirmative. 5.11.5. Such a procedure is most valuable in the examination of witnesses, but is differently employed in a set speech. For there the orator either answers his own questions or makes an assumption of that which in dialogue takes the form of a question. "What is the finest fruit? The best, I should imagine. What is the finest horse? The swiftest. So too the finest type of man is not he that is noblest of birth, but he that is most excellent in virtue." All arguments of this kind, therefore, must be from things like or unlike or contrary. Similes are, it is true, sometimes employed for the embellishment of the speech as well, but I will deal with them in their proper place; at present I am concerned with the use of similitude in proof. 5.11.6. The most important of proofs of this class is that which is most properly styled example, that is to say the adducing of some past action real or assumed which may serve to persuade the audience of the truth of the point which we are trying to make. We must therefore consider whether the parallel is complete or only partial, that we may know whether to use it in its entirety or merely to select those portions which are serviceable. We argue from the like when we say, "Saturninus was justly killed, as were the Gracchi"; 5.11.7. from the unlike when we say, "Brutus killed his sons for plotting against the state, while Manlius condemned his son to death for his valour"; from the contrary when we say, "Marcellus restored the works of art which had been taken from the Syracusans who were our enemies, while Verres took the same works of art from our allies." The same divisions apply also to such forms of proof in panegyric or denunciation. 5.11.8. It will also be found useful when we are speaking of what is likely to happen to refer to historical parallels: for instance if the orator asserts that Dionysius is asking for a bodyguard that with their armed assistance he may establish himself as tyrant, he may adduce the parallel case of Pisistratus who secured the supreme power by similar means. 5.11.9. But while examples may at times, as in the last instance, apply in their entirety, at times we shall argue from the greater to the less or from the less to the greater. "Cities have been overthrown by the violation of the marriage bond. What punishment then will meet the case of adultery?" "Flute-players have been recalled by the state to the city which they had left. How much more then is it just that leading citizens who have rendered good service to their country should be recalled from that exile to which they have been driven by envy." 5.11.10. Arguments from unlikes are most useful in exhortation. Courage is more remarkable in a woman than in a man. Therefore, if we wish to kindle someone's ambition to the performance of heroic deeds, we shall find that parallels drawn from the cases of Horatius and Torquatus will carry less weight than that of the woman by whose hand Pyrrhus was slain, and if we wish to urge a man to meet death, the cases of Cato and Scipio will carry less weight than that of Lucretia. These are however arguments from the greater to the less. 5.11.11. Let me then give you separate examples of these classes of argument from the pages of Cicero; for where should I find better? The following passage from the pro Murena is an instance of argument from the like: "For it happened that I myself when a candidate had two patricians as competitors, the one a man of the most unscrupulous and reckless character, the other a most excellent and respectable citizen. Ye I defeated Catiline by force of merit and Galba by my popularity." 5.11.12. The pro Milone will give us an example of argument from the greater to the less: "They say that he who confesses to having killed a man is not fit to look upon the light of day. Where is the city in which men are such fools as to argue this? It is Rome itself, the city whose first trial on a capital charge was that of Marcus Horatius, the bravest of men, who, though the city had not yet attained its freedom, was none the less acquitted by the assembly of the Roman people, in spite of the fact that he confessed that he had slain his sister with his own hand." The following is an example of argument from the less to the greater: "I killed, not Spurius Maelius, who by lowering the price of corn and sacrificing his private fortune fell under the suspicion of desiring to make himself king, because it seemed that he was courting popularity with the common people overmuch," and so on till we come to, "No, the man I killed (for my client would not shrink from the avowal, since his deed had saved his country) was he who committed abominable adultery even in the shrines of the gods"; then follows the whole invective against Clodius. 5.11.13. Arguments from unlikes present great variety, for they may turn on kind, manner, time, place, etcetera, almost every one of which Cicero employs to overthrow the previous decisions that seemed to apply to the case of Cluentius, while he makes use of argument from contraries when he minimises the importance of the censorial stigma by praising Scipio Africanus, who in his capacity of censor allowed one whom he openly asserted to have committed deliberate perjury to retain his horse, because no one had appeared as evidence against him, though he promised to come forward himself to bear witness to his guilt, if any should be found to accuse him. I have paraphrased this passage because it is too long to quote. 5.11.14. A brief example of a similar argument is to be found in Virgil, "But he, whom falsely thou dost call thy father, Even Achilles, in far other wise Dealt with old Priam, and Priam was his foe." 5.11.15. Historical parallels may however sometimes be related in full, as in the pro Milone: "When a military tribune serving in the army of Gaius Marius, to whom he was related, made an assault upon the honour of a common soldier, the latter killed him; for the virtuous youth preferred to risk his life by slaying him to suffering such dishonour. And yet the great Marius acquitted him of all crime and let him go scot free." 5.11.16. On the other hand in certain cases it will be sufficient merely to allude to the parallel, as Cicero does in the same speech: "For neither the famous Servilius Ahala nor Publius Nasica nor Lucius Opimius nor the Senate during my consulship could be cleared of serious guilt, if it were a crime to put wicked men to death." Such parallels will be adduced at greater or less length according as they are familiar or as the interests or adornment of our case may demand. 5.11.17. A similar method is to be pursued in quoting from the fictions of the poets, though we must remember that they will be of less force as proofs. The same supreme authority, the great master of eloquence, shows us how we should employ such quotations. 5.11.18. For an example of this type will be found in the same speech: "And it is therefore, gentlemen of the jury, that men of the greatest learning have recorded in their fictitious narratives that one who had killed his mother to avenge his father was acquitted, when the opinion of men was divided as to his guilt, not merely by the decision of a deity, but by the vote of the wisest of goddesses." |
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14. Anon., Lamentations Rabbah, 1.16 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •passions, female Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 211| 1.16. חַד מִתַּלְמִידוֹי דְּרַבִּי יוֹחָנָן הֲוָה יָתֵיב קוֹמֵיהּ מִיסְבַּר לֵיהּ וְלָא סְבַר, אֲמַר לֵיהּ לָמָּה לֵית אַתְּ סָבַר, אֲמַר לֵיהּ תְּלַת מִילִין קַשְׁיָן חֲמֵית בַּהֲדֵין לֵילְיָא וְלֵית אֲנָא יָדַע מָה אִינוּן. אֲמַר לֵיהּ אֵימָא לִי מָה אִינוּן. אֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי דְּאָמְרִין לִי בַּאֲדָר אַתְּ מַיְית, וְנִיסָן לֵית אַתְּ חָמֵי, וְזָרַע וְלָא חָצַד. אֲמַר לֵיהּ תְּלָתֵיהוֹן הֵן טָבִין, בַּאֲדָר אַתְּ מַיְית, בְּהִדּוּרָהּ שֶׁל תּוֹרָה אַתְּ מַיְית, [פרוש מתגבר], וְנִיסָן לֵית אַתְּ חָמֵי, נִסְיוֹנִין לֵית אַתְּ חָמֵי. וְזָרַע וְלָא חֲצָד, מַה דִּילֵידִית לֵית אַתְּ קָבֵיר. אֲמַר לוֹ חוֹרָן חֲמֵית בְּחֶלְמִי דְּלָא הֲוָה בְּרַגְלִי פְּטִישׁ, אֲמַר לֵיהּ חַיֶּיךָ לֵית הָא בִּישָׁא אֶלָּא טָבָא, דְּמָטֵי חַגָּא וְלָא הֲוָה לֵיהּ לְהַהוּא גַבְרָא כְּלוּם, מִן הָן יְלִיף רַבִּי יוֹחָנָן, רֶגֶל בְּרָגֶל. | |
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15. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •passions, female Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 211| 92b. ואם תאמר אותן שנים שעתיד הקב"ה לחדש בהן את עולמו שנאמר (ישעיהו ב, יא) ונשגב ה' לבדו ביום ההוא צדיקים מה הן עושין הקב"ה עושה להם כנפים כנשרים ושטין על פני המים שנאמר (תהלים מו, ג) על כן לא נירא בהמיר ארץ במוט הרים בלב ימים ושמא תאמר יש להם צער ת"ל (ישעיהו מ, לא) וקווי ה' יחליפו כח יעלו אבר כנשרים ירוצו ולא ייגעו ילכו ולא ייעפו,ונילף ממתים שהחיה יחזקאל סבר לה כמאן דאמר באמת משל היה,דתניא ר"א אומר מתים שהחיה יחזקאל עמדו על רגליהם ואמרו שירה ומתו מה שירה אמרו ה' ממית בצדק ומחיה ברחמים ר' יהושע אומר שירה זו אמרו (שמואל א ב, ו) ה' ממית ומחיה מוריד שאול ויעל ר' יהודה אומר אמת משל היה,אמר לו רבי נחמיה אם אמת למה משל ואם משל למה אמת אלא באמת משל היה ר"א בנו של ר' יוסי הגלילי אומר מתים שהחיה יחזקאל עלו לארץ ישראל ונשאו נשים והולידו בנים ובנות עמד ר"י בן בתירא על רגליו ואמר אני מבני בניהם והללו תפילין שהניח לי אבי אבא מהם,ומאן נינהו מתים שהחיה יחזקאל,אמר רב אלו בני אפרים שמנו לקץ וטעו שנאמר (דברי הימים א ז, כ) ובני אפרים שותלח וברד בנו ותחת בנו ואלעדה בנו ותחת בנו וזבד בנו ושותלח בנו ועזר (ואלעזר) [ואלעד] והרגום אנשי גת הנולדים בארץ וגו' וכתיב (דברי הימים א ז, כב) ויתאבל אפרים אביהם ימים רבים ויבאו אחיו לנחמו,ושמואל אמר אלו בני אדם שכפרו בתחיית המתים שנאמר (יחזקאל לז, יא) ויאמר אלי בן אדם העצמות האלה כל בית ישראל המה הנה אומרים יבשו עצמותינו ואבדה תקותנו נגזרנו לנו,ר' ירמיה בר אבא אמר אלו בני אדם שאין בהן לחלוחית של מצוה שנאמר (יחזקאל לז, ד) העצמות היבשות שמעו דבר ה',ר' יצחק נפחא אמר אלו בני אדם שחיפו את ההיכל כולו שקצים ורמשים שנאמר (יחזקאל ח, י) ואבוא ואראה והנה כל תבנית רמש ובהמה שקץ וכל גלולי בית ישראל מחוקה על הקיר סביב וגו' וכתיב התם (יחזקאל לז, ב) והעבירני עליהם סביב סביב,ר' יוחנן אמר אלו מתים שבבקעת דורא וא"ר יוחנן מנהר אשל עד רבת בקעת דורא שבשעה שהגלה נבוכדנצר הרשע את ישראל היו בהן בחורים שהיו מגנין את החמה ביופיין והיו כשדיות רואות אותן ושופעות זבות אמרו לבעליהן ובעליהן למלך צוה המלך והרגום ועדיין היו שופעות זבות צוה המלך ורמסום,תנו רבנן בשעה שהפיל נבוכדנצר הרשע את חנניה מישאל ועזריה לכבשן האש אמר לו הקב"ה ליחזקאל לך והחייה מתים בבקעת דורא כיון שהחייה אותן באו עצמות וטפחו לו לאותו רשע על פניו אמר מה טיבן של אלו אמרו לו חבריהן של אלו מחיה מתים בבקעת דורא פתח ואמר (דניאל ג, לג) אתוהי כמה רברבין ותמהוהי כמה תקיפין מלכותיה מלכות עלם ושלטניה עם דר ודר וגו',א"ר יצחק יוצק זהב רותח לתוך פיו של אותו רשע שאילמלא (לא) בא מלאך וסטרו על פיו ביקש לגנות כל שירות ותושבחות שאמר דוד בספר תהלים,ת"ר ששה נסים נעשו באותו היום ואלו הן צף הכבשן ונפרץ הכבשן והומק סודו ונהפך צלם על פניו ונשרפו ארבע מלכיות והחייה יחזקאל את המתים בבקעת דורא,וכולהו גמרא וארבע מלכיות קרא דכתיב (דניאל ג, ב) ונבוכדנצר מלכא שלח למכנש לאחשדרפניא סגניא ופחוותא אדרגזריא גדבריא דתבריא תפתיא וכל שלטוני מדינתא וגו' וכתיב איתי גוברין יהודאין וכתיב ומתכנשין אחשדרפניא סגניא ופחוותא והדברי מלכא חזיין לגבריא אלך וגו',תני דבי רבי אליעזר בן יעקב אפילו בשעת הסכנה לא ישנה אדם את עצמו מן הרבנות שלו שנאמר (דניאל ג, כא) באדין גבריא אלך כפתו בסרבליהון פטשיהון וכרבלתהון וגו',אמר רבי יוחנן | 92b. b And if you say: /b During b those years when the Holy One, Blessed be He, is destined to renew His world, as it is stated: “And the Lord alone shall be exalted on that day” /b (Isaiah 2:11), b what are the righteous /b to b do? /b How will they survive? b The Holy One, Blessed be He, /b will b make wings like eagles for them and /b they will b fly over the surface of the water, as it is stated: “Therefore, we will not fear when God changes the land, and when the mountains are moved in the midst of the sea” /b (Psalms 46:3). Although God will renew the land, they will not fear, because they will be in the sky over the sea at that time. b And lest you say /b that they will endure b suffering /b from flying uninterrupted for an extended period, b the verse states: “But they who wait for the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not tire” /b (Isaiah 40:31).,The Gemara suggests: b And let us derive from the dead that Ezekiel revived /b (see Ezekiel, chapter 37) that the resurrected dead will not live forever, but will die at some point. The Gemara explains: The school of Eliyahu b holds in accordance with /b the opinion of b the one who says: In truth, /b Ezekiel’s depiction of the dry bones that came to life b was a parable, /b from which nothing can be derived with regard to the nature of resurrection.,This is b as it is taught /b in a i baraita /i , that b Rabbi Eliezer says: The dead that Ezekiel revived stood on their feet and recited song /b to God b and died. And what song did they recite? The Lord kills with justice and gives life with mercy. Rabbi Yehoshua says /b that it was b this song /b that b they recited: “The Lord kills, and gives life; He lowers to the grave and elevates” /b (I Samuel 2:6). b Rabbi Yehuda says: /b Ezekiel’s depiction of the dry bones that came to life was b truth /b and it b was a parable. /b , b Rabbi Neḥemya said to /b Rabbi Yehuda: b If /b it was b truth, why /b do you refer to it as b a parable, and if /b it was b a parable, why /b do you refer to it as b truth? Rather, /b it means: b In truth, it was a parable. Rabbi Eliezer, son of Rabbi Yosei HaGelili, says: /b Not only was it not a parable, the b dead that Ezekiel revived ascended to Eretz Yisrael and married wives and fathered sons and daughters. Rabbi Yehuda ben Beteira stood on his feet and said: I am a descendant of their sons, and these are phylacteries that my father’s father left me from them. /b ,The Gemara asks: b And who are /b the b dead that Ezekiel revived? /b , b Rav says: These were the descendants of Ephraim who calculated /b the time b of the end /b of the enslavement and the redemption from Egypt b and erred /b in their calculation. They left before the appointed time and were killed, b as it is stated: “And the sons of Ephraim; Shuthelah, and Bered his son, and Tahath his son, and Eleadah his son, and Tahath his son. And Zabad his son, and Shuthelah his son, and Ezer and Elead whom the men of Gath that were born in the land slew, /b because they came down to take their cattle” (I Chronicles 7:20–21), b and it is written: “And Ephraim their father mourned many days, and his brothers came to comfort him” /b (I Chronicles 7:22)., b And Shmuel says: These /b dead that Ezekiel revived were b people who denied the resurrection of the dead, as it is stated: “Then He said to me: Son of man, these bones are the whole house of Israel; behold, they say: Our bones are dried and our hope is lost; we are cut off” /b (Ezekiel 37:11). God tells Ezekiel that these were people who had lost hope for resurrection., b Rabbi Yirmeya bar Abba says: These /b were b people in whom there /b was b not /b even b the moist /b residue b of a mitzva, as it is stated: “The dry bones, hear the word of the Lord” /b (Ezekiel 37:4). Even during their lifetime they were comparable to dry bones., b Rabbi Yitzḥak Nappaḥa says: These are the people who covered the Sanctuary with repugt creatures and creeping animals, as it is stated: “So I entered and saw and behold, every form of creeping animal and repugt animal, and all the idols of the house of Israel, etched upon the wall around” /b (Ezekiel 8:10), b and it is written there /b with regard to the prophecy of the dry bones: b “And he passed me over them around and around” /b (Ezekiel 37:2). By means of a verbal analogy between: Around, in one verse and the identical term in the other it is derived that the two verses are referring to the same people., b Rabbi Yoḥa says: These are the dead from the Dura Valley /b (see Daniel, chapter 3). b And Rabbi Yoḥa says: /b These corpses filled the area b from the Eshel River to Rabat, /b which constitutes b the Dura Valley. As, at the time that Nebuchadnezzar the wicked exiled the Jewish people /b to Babylonia, b there were among them youths who overshadowed the sun with their beauty, and the Chaldean women would see them, and /b desire them, b and discharge the flow of a i zava /i . /b These women b told their husbands, and their husbands /b told b the king. The king ordered /b the youths executed, b and /b his servants b executed them. And /b their execution did not resolve the problem, as the women b were still discharging the flow of a i zava /i . /b Even after death, the youths’ beauty remained intact. b The king ordered /b that their corpses be taken to the valley, b and /b his servants b trampled them /b so that their form would no longer be visible.,§ b The Sages taught /b in a i baraita /i : b At the moment that Nebuchadnezzar the wicked cast Haiah, Mishael, and Azariah into the fiery furnace, the Holy One, Blessed be He, said to Ezekiel: Go and revive the dead in the Dura Valley. Once /b Ezekiel b revived them, the bones came and struck /b Nebuchadnezzar, b that wicked /b man, b in his face. /b Nebuchadnezzar b said: What is the nature of these? /b His servants b said to him: The friend of these /b three, Haiah, Mishael, and Azariah, b is reviving /b the b dead in the Dura Valley. /b Nebuchadnezzar b began and said: “How great are His signs and how mighty are His wonders; His kingdom is an everlasting kingdom and His dominion is from generation to generation” /b (Daniel 3:33)., b Rabbi Yitzḥak says: Molten gold should be poured into the mouth of that wicked /b person. His mouth should be sealed in the course of an extraordinary death; in deference to royalty, Rabbi Yitzḥak suggested that gold would be used to accomplish that task. The reason is b that if an angel had not come and struck him on his mouth /b to prevent him from continuing his praise, he would b have sought to overshadow all the songs and praises that David recited in the book of Psalms. /b , b The Sages taught /b in a i baraita /i : b Six miracles were performed on that day /b that Haiah, Mishael, and Azarya were delivered from the furnace, b and they are: The furnace rose /b from where it was sunken to ground level; b and the furnace was breached; and its limestone dissipated; and the graven image /b that Nebuchadnezzar established, which he commanded his subjects to worship (see Daniel 3:5–6), b fell on its face; and four /b ranks of officials from b monarchies, /b who stood around the furnace, b were burned; and Ezekiel revived the dead in the Dura Valley. /b , b And /b the knowledge that b all of /b the miracles were performed is based on b tradition. And the four /b ranks of officials from b monarchies /b that were burned is related in b a verse, as it is written: “Then Nebuchadnezzar the king sent to gather together the satraps, the prefects and the governors, the counselors, the treasurers, the justices, the magistrates and all the rulers of the provinces” /b (Daniel 3:2). b And it is written: “There are certain Jews… /b they do not serve your gods, nor worship the golden image you have erected” (Daniel 3:12). b And it is written /b in the verse after Haiah, Mishael, and Azariah left the fiery furnace: b “And the satraps, the prefects, the governors, and the king’s counselors gathered and saw these men” /b (Daniel 3:27) who emerged from the fire unscathed. Nebuchadnezzar sent to gather eight ranks of officials, and only four ranks witnessed Haiah, Mishael, and Azariah emerge from the furnace. Apparently, the other four ranks were burned in the fire., b The school of Rabbi Eliezer ben Ya’akov teaches: Even during a period of danger, a person should not deviate from his prominence /b and demean himself, b as it is stated: “Then these men were bound in their mantles, their tunics, and their hats, /b and their other garments, and they were cast into the blazing fiery furnace” (Daniel 3:21). Even when cast into the furnace, they donned garments befitting their station., b Rabbi Yoḥa says: /b |
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16. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •passions, female Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 211| 20a. בקילור ורבי תלה בשרף שקמה מאי לאו אאדום,לא אשאר דמים,אמימר ומר זוטרא ורב אשי הוו יתבי קמיה אומנא שקלי ליה קרנא קמייתא לאמימר חזייה אמר להו אדום דתנן כי האי שקלי ליה אחריתי אמר להו אשתני אמר רב אשי כגון אנא דלא ידענא בין האי להאי לא מבעי לי למחזי דמא,שחור כחרת אמר רבה בר רב הונא חרת שאמרו דיו תניא נמי הכי שחור כחרת ושחור שאמרו דיו ולימא דיו אי אמר דיו הוה אמינא כי פכחותא דדיותא קמ"ל כי חרותא דדיותא,איבעיא להו בלחה או ביבשתא תא שמע דרבי אמי פלי קורטא דדיותא ובדיק בה,אמר רב יהודה אמר שמואל כקיר כדיו וכענב טמאה וזוהי ששנינו עמוק מכן טמאה אמר רבי אלעזר כזית כזפת וכעורב טהור וזוהי ששנינו דיהה מכן טהור,עולא אמר כלבושא סיואה עולא אקלע לפומבדיתא חזייה לההוא טייעא דלבוש לבושא אוכמא אמר להו שחור דתנן כי האי מרטו מיניה פורתא פורתא יהבו ביה ארבע מאה זוזי,רבי יוחנן אמר אלו כלים האוליירין הבאים ממדינת הים למימרא דאוכמי נינהו והאמר להו רבי ינאי לבניו בני אל תקברוני לא בכלים שחורים ולא בכלים לבנים שחורים שמא אזכה ואהיה כאבל בין החתנים לבנים שמא לא אזכה ואהיה כחתן בין האבלים אלא בכלים האוליירין הבאים ממדינת הים,אלמא לאו אוכמי נינהו לא קשיא הא בגלימא הא בפתורא,אמר רב יהודה אמר שמואל וכולם אין בודקין אלא על גבי מטלית לבנה אמר רב יצחק בר אבודימי ושחור על גבי אדום,אמר רב ירמיה מדפתי ולא פליגי הא בשחור הא בשאר דמים מתקיף לה רב אשי אי הכי לימא שמואל חוץ משחור אלא אמר רב אשי בשחור גופיה קמיפלגי,אמר עולא כולן עמוק מכן טמא דיהה מכן טהור כשחור,ואלא מאי שנא שחור דנקט סד"א הואיל ואמר רבי חנינא שחור אדום הוא אלא שלקה הילכך אפילו דיהה מכן נמי ליטמא קמשמע לן,רבי אמי בר אבא אמר וכולן עמוק מכן טמא דיהה מכן נמי טמא חוץ משחור אלא מאי אהני שיעוריה דרבנן לאפוקי דיהה דדיהה,ואיכא דאמרי רמי בר אבא אמר וכולן עמוק מכן טהור דיהה מכן טהור חוץ משחור ולהכי מהני שיעוריה דרבנן,בר קפרא אמר וכולן עמוק מכן טמא דיהה מכן טהור חוץ ממזג שעמוק מכן טהור דיהה מכן טהור בר קפרא אדיהו ליה ודכי אעמיקו ליה ודכי אמר רבי חנינא כמה נפיש גברא דלביה כמשמעתיה,וכקרן כרכום תנא לח ולא יבש,תני חדא כתחתון ולא כעליון ותניא אידך כעליון ולא כתחתון ותניא אידך כעליון וכל שכן כתחתון ותניא אידך כתחתון וכל שכן כעליון,אמר אביי תלתא דרי ותלתא טרפן הויין,נקוט דרא מציעאה וטרפא מציעתא בידך,כי אתו לקמיה דרבי אבהו אמר להו בגושייהו שנינו,וכמימי אדמה תנו רבנן כמימי אדמה מביא אדמה שמנה מבקעת בית כרם ומציף עליה מים דברי רבי מאיר רבי עקיבא אומר מבקעת יודפת רבי יוסי אומר מבקעת סכני רבי שמעון אומר אף מבקעת גנוסר וכיוצא בהן,תניא אידך וכמימי אדמה מביא אדמה שמנה מבקעת בית כרם ומציף עליה מים כקליפת השום ואין שיעור למים משום דאין שיעור לעפר ואין בודקין אותן צלולין אלא עכורין צללו חוזר ועוכרן וכשהוא עוכרן אין עוכרן ביד אלא בכלי,איבעיא להו אין עוכרין אותן ביד אלא בכלי דלא לרמיה בידיה ולעכרינהו אבל במנא כי עכר ליה בידיה שפיר דמי או דלמא דלא לעכרינהו בידיה אלא במנא,ת"ש כשהוא בודקן אין בודקן אלא בכוס ועדיין תבעי לך בדיקה בכוס עכירה במאי תיקו,כי אתו לקמיה דרבה בר אבוה אמר להו במקומה שנינו רבי חנינא פלי קורטא דגרגשתא ובדיק ביה לייט עליה רבי ישמעאל ברבי יוסי באסכרה | 20a. it b to an eye salve [ i bekilor /i ], /b which the woman had previously handled. b And /b likewise, b Rabbi /b Yehuda HaNasi b attributed /b a stain b to the sap of a sycamore /b tree the woman had touched. The Gemara explains the objection: b What, is it not /b the case that Rabbi Meir and Rabbi Yehuda HaNasi attributed red bloodstains b to /b these causes because they are b red, /b albeit not as red as blood? Evidently, the color of impure blood can be similar to such shades of red as well, which means that all these distinctions mentioned by the i amora’im /i above are irrelevant.,The Gemara answers: b No; /b Rabbi Meir and Rabbi Yehuda HaNasi attributed stains b to /b an eye salve and the sap of a sycamore tree because those stains were like the b other /b types of b blood /b mentioned in the mishna.,The Gemara relates that b Ameimar and Mar Zutra and Rav Ashi were sitting before a bloodletter, /b to receive treatment. The bloodletter b removed /b blood in a bloodletter’s b horn from Ameimar /b for his b first /b treatment. Ameimar b saw /b the blood and b said to /b his colleagues: The b red /b color b that we learned /b about in the mishna is b like this /b blood in the horn. The bloodletter again b removed /b blood from Ameimar, this time using b another /b horn. Upon seeing the blood in this horn, Ameimar b said to them: /b The color of this blood b has changed /b compared to the blood in the first horn. b Rav Ashi, /b who saw both types of blood, b said: /b Any Sage b such as myself, as I do not know /b how to distinguish b between this /b blood b and that /b blood, b should not see, /b i.e., examine, different types of b blood /b to issue a ruling as to whether they are pure or impure.,§ The mishna teaches: What is the b black /b color that is impure? It is blood as black b as i ḥeret /i . Rabba bar Rav Huna says: /b This b i ḥeret /i of which /b the Sages b spoke /b is b ink. /b The Gemara notes that b this /b opinion b is also taught /b in a i baraita /i : This b black /b color is b like i ḥeret /i , and /b the b black of which /b the Sages b spoke /b is b ink. /b The Gemara asks: b But /b if so, why does the i tanna /i of this i baraita /i mention both terms? b Let him say /b simply: b Ink. /b The Gemara explains: b If /b the i tanna /i had b said /b only: b Ink, I would say /b that he means that it is b like the clear part of the ink, /b i.e., the upper portion of ink in an inkwell, which is very bright. Therefore, the i tanna /i of the i baraita /i b teaches us /b that it is b like the blackness [ i ḥaruta /i ] of the ink, /b the lower part of the inkwell, which is darker., b A dilemma was raised before /b the Sages: To which type of i ḥeret /i were the Sages referring? Were they referring b to moist or dry /b i ḥeret /i ? b Come /b and b hear /b a resolution from a practical ruling, b as /b when black blood was brought before b Rabbi Ami /b he would b break up pieces of /b dried b ink and examine /b blood b with it. /b ,§ The mishna states that if the blackness of the blood is deeper than ink, it is impure, whereas if it is lighter it is pure. In this regard, b Rav Yehuda says /b that b Shmuel says: /b If a woman saw blood whose color was b like /b black b wax [ i kekir /i ] /b or b like /b black b ink or like /b a black b grape, she is ritually impure. And this is /b the meaning of b that which we learned /b in the mishna: If the black is b deeper than that, /b it is b ritually impure. Rabbi Elazar says: /b If a woman saw blood whose color was b like /b a black b olive, /b or b like /b black b tar, or like /b a black b raven, /b this blood is b pure. And this is /b the meaning of that b which we learned /b in the mishna: If the black is b lighter than that, /b it is b ritually pure. /b , b Ulla says: /b When the mishna states that black blood is impure, it means b like /b the garments of the inhabitants of b Siva’a, /b which were extremely black. The Gemara relates that when b Ulla happened /b to go b to Pumbedita, he saw a certain Arab [ i tayya’a /i ] who was dressed in a black garment. /b Ulla b said to /b the Sages of Pumbedita: The b black /b color b that we learned /b about in the mishna is b like this /b color. Since people wanted a sample of the shade of blood mentioned in the mishna, b they tore /b the Arab’s garment b from him bit by bit, /b and in recompense b they gave him four hundred dinars. /b , b Rabbi Yoḥa says: /b The black blood that the mishna says is impure is like b these cloths of the bath attendants [ i haolyarin /i ] who come from overseas. /b The Gemara asks: b Is that to say that these are black /b cloths? b But didn’t Rabbi Yannai say to his sons: My sons, do not bury me in black cloths nor in white cloths. /b Not in b black, lest I be acquitted /b in judgment b and I will be /b among the righteous b like a mourner among the grooms. /b And not in b white, lest I not be acquitted /b in judgment b and I will be /b among the wicked b like a groom among the mourners. Rather, /b bury me b in the cloths of the bath attendants who come from overseas, /b which are neither black nor white. b Apparently, /b these cloths of the bath attendants b are not black. /b ,The Gemara answers: This is b not difficult, /b as a distinction can be made. When Rabbi Yannai indicates that they are not black, b that /b is referring b to /b a regular b garment, /b whereas with regard to the statement of Rabbi Yoḥa that indicates that they are black, b that /b is referring b to /b a cloth placed on an item such as b a table /b or a bed.,§ With regard to the examination of the five types of blood mentioned in the mishna, b Rav Yehuda says /b that b Shmuel says: And /b with regard to b all of them, /b in their various shades, b one examines them only /b when they are placed b on a white /b linen b cloth, /b as only in this fashion can one properly discern the precise color of the blood. b Rav Yitzḥak bar Avudimi says: And /b in the case of b black /b blood, one must place it b on a red /b linen cloth., b Rav Yirmeya of Difti says: And /b Shmuel and Rav Yitzḥak bar Avudimi b do not disagree, /b as b this /b statement of Rav Yitzḥak bar Avudimi is referring specifically b to black /b blood, whereas b that /b ruling of Shmuel that one must use a white cloth is referring b to /b the b other /b four types of b blood /b listed in the mishna. b Rav Ashi objects to this /b interpretation: b If so, let Shmuel say: /b With regard to all of them b except for black, /b one examines them only when they are placed on a white linen cloth. b Rather, Rav Ashi says: /b Shmuel and Rav Yitzḥak bar Avudimi b disagree with regard to black /b blood b itself, /b whether it should be examined against the background of a white or a red cloth., b Ulla says: /b With regard to b all of /b these five types of blood enumerated in the mishna, if the color is b deeper than /b that which is described in the mishna the blood is b ritually impure; /b if it is b lighter than it, /b the blood is b ritually pure, as /b explicitly stated in the mishna with regard to b black. /b ,The Gemara asks: b But /b if so, b what is different /b about b black, that /b the mishna b mentions /b this i halakha /i only with regard to that color? The Gemara answers: The reason is that it might b enter your mind to say /b that b since Rabbi Ḥanina says: /b The b black /b blood mentioned in the mishna b is /b actually b red but /b its color b has faded, therefore, even /b if it is b lighter than /b that which is described in the mishna, b it should also be impure. /b Consequently, the mishna b teaches us /b that even with regard to black blood, if the color is lighter than the shade mentioned in the mishna, it is pure., b Rabbi Ami bar Abba says: And /b with regard to b all of /b these five types of blood, if the color is b deeper than /b that which is described in the mishna, the blood is b ritually impure; /b if it is b lighter than /b that which is described in the mishna, it is also b ritually impure, except for black, /b which is pure if it is lighter. The Gemara asks: b But /b if these types of blood, except for black, are impure whether they are deeper or lighter than the specific shade described in the mishna, b what purpose do the measures /b specified b by the Sages /b in the mishna b serve? /b The Gemara answers that these descriptions are b to the exclusion of /b a color that is b lighter than lighter, /b i.e., the color is so faint that it does not qualify as impure blood., b And there are /b those b who say /b a different version of the above statement. b Rami bar Abba says: And /b with regard to b all of /b these five types of blood, if the color is b deeper than that /b which is described in the mishna, it is b ritually pure; /b if it is b lighter than that, /b it is also b ritually pure, except for black, /b which is impure if it is deeper. b And for this /b reason b the measures, /b i.e., descriptions, b of the Sages are effective, /b as any discrepancy from these descriptions means that the blood is pure., b Bar Kappara says: And /b with regard to b all of them, /b if the color is b deeper than that, /b the blood is b impure; /b if it is b lighter than that, /b it is b pure, except /b for blood the color of b diluted /b wine, with regard to b which /b if the color is b deeper than that, /b the blood is b pure, /b and if it is b lighter than that, /b it is also b pure. /b The Gemara relates that in an effort to test b bar Kappara, /b the Sages brought before him blood that had the appearance of diluted wine and b they lightened it, and /b bar Kappara b deemed it pure. /b On another occasion b they deepened /b the color of blood that looked like diluted wine, b and /b again bar Kappara b deemed it pure. Rabbi Ḥanina says /b in astonishment: b How great /b is this b man whose heart, /b which is so sensitive it can distinguish between such similar shades of blood, b is in accordance with his /b ruling of b i halakha /i . /b ,§ The mishna teaches, with regard to the colors of impure blood: b And /b what is the color that is b like the bright /b color of the b crocus /b flower that is impure? It is like the brightest part of the flower, which is used to produce the orange-colored spice saffron. The Sages b taught: /b This is referring to the appearance of b moist /b saffron that is still fresh b and not /b to its b dry /b counterpart.,With regard to this color, it b is taught /b in b one /b i baraita /i that it is b like /b the b lower /b part of the crocus flower, b not like /b its b upper /b part; b and /b it b is taught /b in b another /b i baraita /i that it is b like /b the b upper /b part of the flower b and not like /b its b lower /b part; b and /b it b is taught /b in b another /b i baraita /i that it is b like /b its b upper /b part, b and all the more so /b blood whose color is b like /b its b lower /b part is impure; b and /b it b is taught /b in yet b another /b i baraita /i that it is b like /b its b lower /b part, b and all the more so /b blood whose color is b like /b its b upper /b part is impure., b Abaye says /b that these i baraitot /i do not contradict one another, as the crocus has b three layers /b of the brightly colored parts of the crocus flower harvested for saffron, one above the other, b and /b in each layer b there are three leaves, /b i.e., styles or stigmata.,In order to examine blood whose color is similar to saffron, you should b grasp /b the b middle leaf /b of the b middle layer in your hand /b and compare it to the blood. If they are similar, the blood is impure. Consequently, the four i baraitot /i do not contradict one another: The first two i baraitot /i are referring to the layer of leaves that must be examined. The first i baraita /i says that it is the lower one, as the middle layer is lower than the upper one, while the second i baraita /i states the reverse because the middle layer is higher than the lower one. Meanwhile, the last two i baraitot /i are dealing with the leaves within the middle layer. The i baraita /i that states: Like its lower part, and all the more so like its upper part, means: Like the lowest of the three leaves and all the more so like the middle leaf, which is above that leaf, while the other i baraita /i states a similar idea with regard to the upper and middle leaves. In any event, all four i baraitot /i are referring to the part of the crocus flower that is called by the mishna its brightest part.,The Gemara relates: b When /b people b would come before Rabbi Abbahu /b for him to examine blood whose color was similar to saffron, b he /b would b say to them: We learned /b that the mishna is referring specifically to crocus flowers that are still b in their clumps /b of earth in which they grew, as once they are detached from that earth their color changes.,§ The mishna states: b And /b what is the color that is b like water /b that inundates red b earth /b that is impure? In this regard b the Sages taught /b in a i baraita /i : In order to examine blood that is b like water /b that inundates red b earth, one brings fertile earth from the Beit Kerem Valley and one inundates /b the earth with enough b water /b until it pools on the surface; this is b the statement of Rabbi Meir. Rabbi Akiva says: /b One brings earth b from the Yodfat Valley. Rabbi Yosei says: From the Sikhnei Valley. Rabbi Shimon says: /b One can b even /b bring earth b from the Genosar Valley or /b from b similar /b places.,It b is taught /b in b another /b i baraita /i : b And /b to test whether blood is b like water /b that inundates red b earth, one brings fertile earth from the Beit Kerem Valley and one inundates /b the earth with an amount of b water /b that rises above the earth by the thickness b of the husk of garlic. And there is no /b required b measure for the water, because there is no /b required b measure for /b the b earth /b with which the examination must be performed; it is sufficient to use a small amount of earth with a small amount of water. b And one does not examine it /b when the water is b clear, /b as it does not have the color of the earth, but b rather /b when it is b muddy /b from the earth. And if the water b became clear /b because the earth settled, b one must muddy it again. And when one muddies it he does not muddy it by hand /b but b rather with a vessel. /b , b A dilemma was raised before /b the Sages: Does the statement that b one does not muddy it by hand /b but b rather with a vessel /b mean b that one should not put /b the dirt b into his hand and muddy /b the water with dirt in his hand, b but /b in a case where the earth is b in a vessel, when one muddies it /b by mixing the earth and water b with his hand /b one may b well /b do so? b Or perhaps /b the i baraita /i means b that /b even when the earth is in a vessel b one should not muddy /b the water by mixing it with earth b with his hand, /b but b rather with a vessel? /b ,The Gemara suggests: b Come /b and b hear /b a i baraita /i : b When one examines /b this water, b he examines it only with a cup. /b Evidently, it is necessary to use a vessel. The Gemara rejects this proof: b But you still have a dilemma. /b This i baraita /i merely states that the b examination /b must be performed while the water is b in a cup, /b but b with what /b is the b muddying /b performed? Must this be done by means of a vessel alone, or may one use his hand as well? The Gemara concludes: The dilemma b shall stand /b unresolved.,§ The Gemara relates: b When /b people would b come before Rabba bar Avuh /b to examine blood that is similar to water that inundates red earth, b he /b would b say to them: We learned /b that the examination must be conducted b in its place, /b i.e., the location the earth was taken from. But if the earth was transported elsewhere, the examination is no longer effective. The Gemara further relates that b Rabbi Ḥanina /b would b break up a clump of earth and examine with it, /b without mixing it in water. b Rabbi Yishmael, son of Rabbi Yosei, /b would b curse /b anyone who used this method that they should be punished b with diphtheria. /b |
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17. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •passions, female Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 211| 15a. בשלמא אינהו מיפרשי אלא אבהתייהו מנלן,כדעולא דאמר עולא כל מקום ששמו ושם אביו בנביאות בידוע שהוא נביא בן נביא שמו ולא שם אביו בידוע שהוא נביא ולא בן נביא שמו ושם עירו מפורש בידוע שהוא מאותה העיר שמו ולא שם עירו בידוע שהוא מירושלים,במתניתא תנא כל שמעשיו ומעשה אבותיו סתומין ופרט לך הכתוב באחד מהן לשבח כגון (צפניה א, א) דבר ה' אשר היה אל צפניה בן כושי בן גדליה בידוע שהוא צדיק בן צדיק וכל שפרט לך הכתוב באחד מהן לגנאי כגון (ירמיהו מא, א) ויהי בחדש השביעי בא ישמעאל בן נתניה בן אלישמע בידוע שהוא רשע בן רשע,אמר רב נחמן מלאכי זה מרדכי ולמה נקרא שמו מלאכי שהיה משנה למלך מיתיבי ברוך בן נריה ושריה בן מעשיה ודניאל ומרדכי בלשן וחגי זכריה ומלאכי כולן נתנבאו בשנת שתים לדריוש תיובתא,תניא אמר רבי יהושע בן קרחה מלאכי זה עזרא וחכ"א מלאכי שמו אמר רב נחמן מסתברא כמאן דאמר מלאכי זה עזרא דכתיב בנביאות מלאכי (מלאכי ב, יא) בגדה יהודה ותועבה נעשתה בישראל ובירושלם כי חלל יהודה קדש ה' אשר אהב ובעל בת אל נכר,ומאן אפריש נשים נכריות עזרא דכתיב (עזרא י, ב) ויען שכניה בן יחיאל מבני עילם ויאמר לעזרא אנחנו מעלנו באלהינו ונושב נשים נכריות,תנו רבנן ארבע נשים יפיפיות היו בעולם שרה (ואביגיל רחב) ואסתר ולמאן דאמר אסתר ירקרוקת היתה מפיק אסתר ומעייל ושתי,תנו רבנן רחב בשמה זינתה יעל בקולה אביגיל בזכירתה מיכל בת שאול בראייתה אמר רבי יצחק כל האומר רחב רחב מיד ניקרי א"ל רב נחמן אנא אמינא רחב רחב ולא איכפת לי אמר ליה כי קאמינא ביודעה ובמכירה,ומרדכי ידע את כל אשר נעשה מאי אמר רב אמר גבה המן מאחשורוש ושמואל אמר גבר מלכא עילאה ממלכא תתאה,ותתחלחל המלכה מאי ותתחלחל אמר רב שפירסה נדה ור' ירמיה אמר שהוצרכה לנקביה,ותקרא אסתר להתך אמר רב התך זה דניאל ולמה נקרא שמו התך שחתכוהו מגדולתו ושמואל אמר שכל דברי מלכות נחתכין על פיו,לדעת מה זה ועל מה זה אמר רבי יצחק שלחה לו שמא עברו ישראל על חמשה חומשי תורה דכתיב בהן (שמות לב, טו) מזה ומזה הם כתובים,ויגידו למרדכי את דברי אסתר ואילו איהו לא אזל לגביה מכאן שאין משיבין על הקלקלה,לך כנוס את כל היהודים וגו' עד אשר לא כדת אמר רבי אבא שלא כדת היה שבכל יום ויום עד עכשיו באונס ועכשיו ברצון וכאשר אבדתי אבדתי כשם שאבדתי מבית אבא כך אובד ממך,ויעבור מרדכי אמר רב שהעביר יום ראשון של פסח בתענית ושמואל אמר דעבר ערקומא דמיא,ויהי ביום השלישי ותלבש אסתר מלכות בגדי מלכות מיבעי ליה אמר רבי אלעזר אמר רבי חנינא מלמד שלבשתה רוח הקדש כתיב הכא ותלבש וכתיב התם (דברי הימים א יב, יט) ורוח לבשה את עמשי,ואמר רבי אלעזר אמר ר' חנינא לעולם אל תהי ברכת הדיוט קלה בעיניך שהרי שני גדולי הדור ברכום שני הדיוטות ונתקיימה בהן ואלו הן דוד ודניאל דוד דברכיה ארונה דכתיב (שמואל ב כד, כג) ויאמר ארונה אל המלך וגו' דניאל דברכיה דריוש דכתיב (דניאל ו, יז) אלהך די אנת פלח ליה בתדירא הוא ישיזבינך,ואמר רבי אלעזר אמר ר' חנינא אל תהי קללת הדיוט קלה בעיניך שהרי אבימלך קלל את שרה (בראשית כ, טז) הנה הוא לך כסות עינים ונתקיים בזרעה (בראשית כז, א) ויהי כי זקן יצחק ותכהין עיניו,ואמר רבי אלעזר אמר ר' חנינא בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם שופת קדרה ואח"כ נותן לתוכה מים אבל הקב"ה נותן מים ואחר כך שופת הקדרה לקיים מה שנאמר (ירמיהו י, יג) לקול תתו המון מים בשמים,ואמר ר"א אמר רבי חנינא כל האומר דבר בשם אומרו מביא גאולה לעולם שנאמר ותאמר אסתר למלך בשם מרדכי,ואמר ר"א אמר רבי חנינא צדיק אבד לדורו אבד משל לאדם שאבדה לו מרגלית כל מקום שהיא מרגלית שמה לא אבדה אלא לבעלה,וכל זה איננו שוה לי אמר רבי אלעזר אמר רבי חנינא בשעה שראה המן את מרדכי יושב בשער המלך אמר כל זה אינו שוה לי כדרב חסדא דאמר רב חסדא זה בא בפרוזבולי וזה בא | 15a. The Gemara asks in reference to the eight prophets descended from Rahab: b Granted, /b with regard to b them, it is explicit, /b i.e., the four sons recorded in the list were certainly prophets, as the Bible states this explicitly: Jeremiah was a prophet, his student Baruch was one of the sons of the prophets, his cousin Hanamel came to him at the word of God (see Jeremiah, chapter 32), and Seraiah was his student. b But as for their fathers, /b Hilkiah, Neriah, Shallum, and Mahseiah, b from where do we derive /b that they were prophets?,The Gemara answers: b As /b taught by b Ulla, as Ulla said: Wherever one’s name and his father’s name /b are mentioned b with regard to prophecy, it is known that he was a prophet the son of a prophet, /b and therefore his father’s name is also mentioned. And wherever b his name /b is mentioned b but not his father’s name, it is known that he was a prophet but not the son of a prophet. /b Similarly, wherever b his name and the name of his city are specified, it is known that he was from that /b particular b city, /b and wherever b his name /b is mentioned b but not the name of his city, it is known that he was from Jerusalem. /b , b It was taught in a i baraita /i : /b With regard to b anyone whose actions and the actions of his ancestors are obscured /b and not explained, b and the verse mentioned one of them favorably, for example, /b the way in which Zephaniah the prophet is introduced: b “The word of the Lord which came to Zephaniah the son of Cushi, the son of Gedaliah” /b (Zephaniah 1:1), b it is known that /b not only b was he a righteous man, /b he was also b the son of a righteous man. And /b conversely, b whenever the verse mentioned one of them unfavorably, for example, /b in the verse that introduces Ishmael as the one who killed Gedaliah, which states: b “And it came to pass in the seventh month that Ishmael the son of Nethaniah, the son of Elishama” /b (Jeremiah 41:1), b it is known that /b not only b was he a wicked man, /b he was also b the son of a wicked man. /b , b Rav Naḥman said: Malachi /b the prophet b is /b in fact b Mordecai, and why was he called Malachi? /b To indicate b that he was second to the king [ i melekh /i ], /b as Mordecai was appointed such, as is recorded at the end of the Megilla. The Gemara b raises an objection /b from the following i baraita /i : b Baruch, the son of Neriah; Seraiah, the son of Mahseiah; Daniel; Mordecai; Bilshan; Haggai; Zechariah; and Malachi; all prophesied in the second year of /b the reign of b Darius. /b The fact that the i baraita /i mentions Mordecai and Malachi separately indicates that they were two different people. The Gemara concludes: This is indeed b a conclusive refutation. /b , b It is taught /b in a i baraita /i : b Rabbi Yehoshua ben Korḥa said: Malachi is /b in fact b Ezra. And the Rabbis say /b otherwise: b Malachi was his /b real b name, /b and it was not merely another name for Ezra or another prophet. b Rav Naḥman said: /b It b stands to reason /b that indeed, they are one and the same person, b like /b the opinion of b the one who said that Malachi is Ezra, /b since there is a similarity between them, b as it is stated in Malachi’s prophecy: “Judah has dealt treacherously, and a disgusting thing has been done in Israel and in Jerusalem; for Judah has profaned the sanctity of the Lord which he loved, and has married the daughter of a strange god” /b (Malachi 2:11)., b And who /b was the one that b removed the foreign women /b who were married to Jews? It was b Ezra, as it is written: “And Shecaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra: We have broken faith with our God, and have married foreign women /b of the peoples of the land” (Ezra 10:2). It therefore appears that Malachi was one of Ezra’s names, as the Bible describes them both as confronting an intermarriage epidemic.,To complete the discussion about the prophetesses, the Gemara cites a i baraita /i in which b the Sages taught: There were four women of extraordinary beauty in the world: Sarah, and Abigail, Rahab, and Esther. And according to the one who said /b that b Esther was greenish /b in color, lacking natural beauty, only that a cord of divine grace was strung around her, b remove Esther /b from the list b and insert Vashti /b in her place, for she was indeed beautiful., b The Sages taught /b in a i baraita /i : b Rahab aroused impure thoughts by her name, /b i.e., the mere mention of her name would inspire lust for her; b Yael, by her voice; Abigail, by remembering her; Michal, the daughter of Saul, by her appearance. /b Similarly, b Rabbi Yitzḥak said: Anyone who says Rahab, Rahab, immediately experiences a seminal emission /b due to the arousal of desire caused by Rahab’s great beauty. b Rav Naḥman said to him: I say: Rahab, Rahab, and it does not affect me. /b Rabbi Yitzchak b said to /b Rav Naḥman: b When I said this, /b I was specifically referring b to one who knows her /b personally b and recognizes her /b beauty. Only for one who has met Rahab in person is the mere mention of her name capable of arousing lust.,§ The Gemara returns to its explanation of the verses of the book of Esther. The verse states: b “When Mordecai perceived all that was done, /b Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and bitter cry” (Esther 4:1). The Gemara asks: b What did /b Mordecai b say /b when he cried out? b Rav said: /b He said that b Haman has risen above Ahasuerus, /b for he saw that Haman had become even stronger than Ahasuerus himself, and that he controlled all affairs of the empire. b And Shmuel said: The upper King has prevailed over the lower king, /b saying this euphemistically and insinuating just the opposite. In other words, it would appear that Ahasuerus, the lower king, has prevailed over the higher King, God in Heaven, Who desires good for the Jewish people.,The verse states: b “Then the queen was exceedingly distressed” [ i vatitḥalḥal /i ] /b (Esther 4:4). The Gemara asks: b What is /b the meaning of b i vatitḥalḥal /i ? Rav said: /b This means b that she began to menstruate /b out of fear, as the cavities, i ḥalalim /i , of her body opened. b And Rabbi Yirmeya said: Her bowels were loosened, /b also understanding the verse as referring to her bodily cavities.,The verse states: b “Then Esther called for Hathach, /b one of the king’s chamberlains, whom he had appointed to attend upon her” (Esther 4:5). b Rav said: Hathach is /b in fact the prophet b Daniel. And why was he called Hathach? Because he was cut down [ i ḥatakh /i ] from his greatness /b during Ahasuerus’s reign, as he was demoted from his high position. Previously he had served as a senior minister, and now he had become Esther’s steward. b And Shmuel /b expounded the name Hathach as derived from i ḥatakh /i in the opposite sense, as he b said: /b Daniel was called Hathach b because all the affairs of the kingdom were decided [ i neḥtakhin /i ] by his word. /b ,The verse continues to relate that Esther sent Hathach to Mordecai after hearing about the decree: b “To know what this [ i zeh /i ] was, and why it [ i zeh /i ] was” /b (Esther 4:5). b Rabbi Yitzḥak said /b that Esther b sent /b a message b to /b Mordecai, saying: b Perhaps the Jews have transgressed the five books of the Torah, as it is written /b with regard to the two tablets: b “On this [ i zeh /i ] side and on the other [ i zeh /i ] side were they written” /b (Exodus 32:15).,The verse states: b “And they told Esther’s words to Mordecai” /b (Esther 4:12), b but he, /b Hathach himself, b did not go to /b tell b him /b directly. The Gemara explains: b From here /b we see that b one does not bring back a sad report. /b If one has nothing positive to say, it is best for him to remain silent. This explains why Hathach himself did not report the information to Mordecai, and Esther’s words had to be delivered by other messengers.,Esther sent a message to Mordecai: b “Go, gather together all the Jews /b who are present in Shushan, and fast for me, and neither eat nor drink for three days, night and day; I also and my maidens will fast likewise, and so will I go in to the king, b not according to the custom” /b (Esther 4:16). b Rabbi Abba said: It will not be according to /b my usual b custom, for every day until now /b when I submitted myself to Ahasuerus it was b under compulsion, but now /b I will be submitting myself to him b of my /b own free b will. /b And Esther further said: b “And if I perish, I perish” /b (Esther 4:16). What she meant was: b Just as I was lost to my father’s house /b ever since I was brought here, b so too, shall I be lost to you, /b for after voluntarily having relations with Ahasuerus, I shall be forever forbidden to you.,There is a dispute with regard to the meaning of the verse: b “So Mordecai passed [ i vaya’avor /i ]” /b (Esther 4:17). b Rav said: /b This means b that he passed the first day of Passover as a fast day, /b understanding the word i vaya’avor /i in the sense of sin [ i aveira /i ], as by doing so he transgressed the obligation to rejoice on the Festival. b And Shmuel said: /b It means b that he crossed over [ i avar /i ] a stream /b in order to bring the message to all.,The verse states: b “And it came to pass on the third day, that Esther clothed herself in royalty” /b (Esther 5:1). The Gemara asks: b It should have said: /b Esther clothed herself in b royal garments. Rabbi Elazar said /b that b Rabbi Ḥanina said: This teaches that she clothed herself with /b a b divine /b spirit of b inspiration, /b as b it is written here: “And she clothed herself,” and it is written elsewhere: “And the spirit clothed Amasai” /b (I Chronicles 12:19). Just as there the reference is to the spirit of divine inspiration, so too here, the term royalty is referring to the spirit of divine inspiration.,Apropos a statement that Rabbi Elazar said that Rabbi Ḥanina said, the Gemara records other such statements: b And Rabbi Elazar /b further b said /b that b Rabbi Ḥanina said: One should never regard the blessing of an ordinary person [ i hedyot /i ] as light in your eyes, as two /b of the b great men of /b their b generations received blessings from ordinary people and /b those blessings b were fulfilled in them. And they were David and Daniel. David, for Araunah blessed him, as it is written: “And Araunah said to the king, /b May the Lord your God accept you” (II Samuel 24:23), and it was fulfilled. b Daniel, for Darius blessed him, as it is written: “Your God Whom you serve continually, He will rescue you” ( /b Daniel 6:17), and this too was fulfilled when Daniel was saved from the lions’ den., b And Rabbi Elazar /b further b said /b that b Rabbi Ḥanina said: One should not regard the curse of an ordinary person as light in your eyes, for Abimelech cursed Sarah, /b saying: b “Behold, it is to you a covering of the eyes /b to all that are with you” (Genesis 20:16), b and /b indeed b this was fulfilled in her descendant, /b as it is stated: b “And it came to pass, that when Isaac was old, and his eyes were dim, /b so that he could not see” (Genesis 27:1). Abimelech’s curse of covered eyes was fulfilled through her son Isaac’s blindness., b And Rabbi Elazar /b further b said /b that b Rabbi Ḥanina said: Come and see that the attribute of the Holy One, Blessed be He, is unlike the attribute of /b a man of b flesh and blood; for /b it is b the attribute of flesh and blood /b that b a man places the pot on the fire and then puts in the water. However, the Holy One, Blessed be He, /b first b puts in the water and then places the pot on the fire, to fulfill that which is stated: “At the sound of His giving a multitude of waters in the heavens” /b (Jeremiah 10:13), which he explains as follows: First God set the multitudes of water in place, and afterward He created the heavens to hold the water., b And Rabbi Elazar /b further b said /b that b Rabbi Ḥanina said: Whoever reports a saying in the name of he who said it brings redemption to the world. As it is stated /b with respect to the incident of Bigthan and Teresh: b “And Esther reported it to the king in the name of Mordecai” /b (Esther 2:22), and this eventually brought redemption, as Mordecai was later rewarded for saving the king’s life, paving the way for the miraculous salvation., b And Rabbi Elazar /b further b said /b that b Rabbi Ḥanina said: /b When b a righteous man /b passes from this earth and is b lost, /b he b is lost /b only b for /b the rest of b his generation, /b who is now deprived of him, not for the righteous individual himself. This is b similar to a man who has lost a pearl. /b The pearl does not care if it is lost, as b wherever it is /b found, b it is /b still b a pearl; it is lost only to its owner. /b ,Haman said: b “Yet all this avails me nothing” /b (Esther 5:13). b Rabbi Elazar said /b that b Rabbi Ḥanina said: When Haman saw Mordecai sitting at the king’s gate he said: Yet all this avails me nothing. /b This may be understood b as /b was suggested b by Rav Ḥisda, for Rav Ḥisda said: This one, /b Mordecai, b came as /b one with the heritage of b a rich man [ i perozebuli /i ], /b whereas b that one, /b Haman, b came /b |
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18. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •passions, female Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 211| 58a. קצוצי תפילין נמצאו בראשי הרוגי ביתר רבי ינאי ברבי ישמעאל אמר שלש קופות של ארבעים ארבעים סאה במתניתא תנא ארבעים קופות של שלש שלש סאין,ולא פליגי הא דרישא הא דדרעא,אמר רבי אסי ארבעה קבין מוח נמצאו על אבן אחת עולא אמר תשעת קבין אמר רב כהנא ואיתימא שילא בר מרי מאי קראה (תהלים קלז, ח) בת בבל השדודה אשרי שישלם לך וגו' אשרי שיאחז ונפץ את עולליך אל הסלע:,(איכה ד, ב) בני ציון היקרים המסולאים בפז מאי מסולאים בפז אילימא דהוו מחפי בפיזא והאמרי דבי רבי שילא תרתי מתקלי איסתירי פיזא נחות בעלמא חדא ברומי וחדא בכולי עלמא אלא שהיו מגנין את הפז ביופיין,מעיקרא חשיבי דרומאי הוו נקטי בליונא דגושפנקא ומשמשי ערסייהו מכאן ואילך מייתו בני ישראל ואסרי בכרעי דפורייהו ומשמשי,אמר ליה חד לחבריה הא היכא כתיבא אמר ליה (דברים כח, סא) גם כל חלי וכל מכה אשר לא כתוב בספר התורה הזאת אמר כמה מרחיקנא מדוכתא פלן אמר ליה אינגד פוסתא ופלגא אמר ליה אי מטאי לגביה לא איצטריכי לך,אמר רב יהודה אמר שמואל משום רבן שמעון בן גמליאל מאי דכתיב (איכה ג, נא) עיני עוללה לנפשי מכל בנות עירי ארבע מאות בתי כנסיות היו בכרך ביתר ובכל אחת ואחת היו בה ארבע מאות מלמדי תינוקות וכל אחד ואחד היו לפניו ארבע מאות תינוקות של בית רבן,וכשהיה אויב נכנס לשם היו דוקרין אותן בחוטריהן וכשגבר אויב ולכדום כרכום בספריהם והציתום באש:,ת"ר מעשה ברבי יהושע בן חנניה שהלך לכרך גדול שברומי אמרו לו תינוק אחד יש בבית האסורים יפה עינים וטוב רואי וקווצותיו סדורות לו תלתלים הלך ועמד על פתח בית האסורים אמר (ישעיהו מב, כד) מי נתן למשיסה יעקב וישראל לבוזזים ענה אותו תינוק ואמר הלא ה' זו חטאנו לו ולא אבו בדרכיו הלוך ולא שמעו בתורתו,אמר מובטחני בו שמורה הוראה בישראל העבודה שאיני זז מכאן עד שאפדנו בכל ממון שפוסקין עליו אמרו לא זז משם עד שפדאו בממון הרבה ולא היו ימים מועטין עד שהורה הוראה בישראל ומנו רבי ישמעאל בן אלישע,אמר רב יהודה אמר רב מעשה בבנו ובבתו של ר' ישמעאל בן אלישע שנשבו לשני אדונים לימים נזדווגו שניהם במקום אחד זה אומר יש לי עבד שאין כיופיו בכל העולם וזה אומר יש לי שפחה שאין בכל העולם כולו כיופיה,אמרו בוא ונשיאם זה לזה ונחלק בוולדות הכניסום לחדר זה ישב בקרן זוית זה וזו ישבה בקרן זוית זה זה אומר אני כהן בן כהנים גדולים אשא שפחה וזאת אומרת אני כהנת בת כהנים גדולים אנשא לעבד ובכו כל הלילה,כיון שעלה עמוד השחר הכירו זה את זה ונפלו זה על זה וגעו בבכיה עד שיצאה נשמתן ועליהן קונן ירמיה (איכה א, טז) על אלה אני בוכיה עיני עיני יורדה מים,אמר ריש לקיש מעשה באשה אחת וצפנת בת פניאל שמה צפנת שהכל צופין ביופיה בת פניאל בתו של כהן גדול ששימש לפני ולפנים,שנתעלל בה שבאי כל הלילה למחר הלבישה שבעה חלוקים והוציאה למוכרה בא אדם אחד שהיה מכוער ביותר אמר לו הראני את יופיה אמר לו ריקא אם אתה רוצה ליקח קח שאין כיופיה בכל העולם כולו,אמר לו אף על פי כן הפשיטה ששה חלוקים ושביעי קרעתה ונתפלשה באפר אמרה לפניו רבונו של עולם אם עלינו לא חסת על קדושת שמך הגבור למה לא תחוס,ועליה קונן ירמיה (ירמיהו ו, כו) בת עמי חגרי שק והתפלשי באפר אבל יחיד עשי לך מספד תמרורים כי פתאום יבא השודד עלינו עליך לא נאמר אלא עלינו כביכול עלי ועליך בא שודד,אמר רב יהודה אמר רב מאי דכתיב (מיכה ב, ב) ועשקו גבר וביתו ואיש ונחלתו מעשה באדם אחד שנתן עיניו באשת רבו ושוליא דנגרי הוה,פעם אחת הוצרך (רבו) ללות אמר לו שגר אשתך אצלי ואלונה שיגר אשתו אצלו שהה עמה שלשה ימים קדם ובא אצלו אמר לו אשתי ששיגרתי לך היכן היא אמר לו אני פטרתיה לאלתר ושמעתי שהתינוקות נתעללו בה בדרך,אמר לו מה אעשה אמר לו אם אתה שומע לעצתי גרשה אמר לו כתובתה מרובה אמר לו אני אלווך ותן לה כתובתה עמד זה וגרשה הלך הוא ונשאה,כיון שהגיע זמנו ולא היה לו לפורעו אמר לו בא ועשה עמי בחובך והיו הם יושבים ואוכלים ושותין והוא היה עומד ומשקה עליהן והיו דמעות נושרות מעיניו ונופלות בכוסיהן ועל אותה שעה נתחתם גזר דין ואמרי לה על שתי פתילות בנר אחד:,לקח מן הסיקריקון וכו': אמר רב לא שנו אלא דאמר לו לך חזק וקני אבל בשטר קנה ושמואל אמר אף בשטר נמי לא קנה עד שיכתוב לו אחריות | 58a. b of phylactery boxes were found on the heads of those killed in Beitar. Rabbi Yannai, son of Rabbi Yishmael, says: /b There were found b three large baskets /b each holding b forty i se’a /i /b of phylactery boxes. And b it was taught in a i baraita /i : /b There were b forty large baskets /b each holding b three i se’a /i . /b ,The Gemara notes: b And /b these Sages b do not disagree: This /b Sage is referring to phylacteries b of the head, /b whereas b this /b Sage is referring to phylacteries b of the arm, /b for owing to the different manners in which they are fashioned, they are also different in size., b Rabbi Asi says: Four i kav /i of brains /b from children whose skulls were smashed b were found on one stone. Ulla says: Nine i kav /i . Rav Kahana said, and some say /b that it was b Sheila bar Mari /b who said: b What is the verse /b from which it is derived? b “O daughter of Babylon, marked for devastation; happy is he who shall repay you /b your recompense for what you have done to us. b Happy is he who shall seize and dash your little ones against the rock” /b (Psalms 137:8–9).,§ The verse states: b “The precious sons of Zion, comparable to fine gold” /b (Lamentations 4:2). b What /b is the meaning of the expression b “comparable to fine gold”? If we say that /b it means b they were covered in fine gold [ i piza /i ], /b this is difficult; b but didn’t the school of Rabbi Sheila say: Two i istira /i weights of fine gold came down into the world, one in Rome and one in all /b the rest of b the world. /b If so, it is certainly impossible to cover the inhabitants of Jerusalem with fine gold, as there is not enough of it in the entire world to do so. b Rather, /b this means that they would be so attractive b that they would disgrace fine gold because of their beauty. /b ,The Gemara relates that b initially the noblemen of Rome would keep an image /b imprinted b on a seal /b by their beds b and engage in sexual intercourse /b opposite that image, so that they would beget children of similar beauty. b From this /b point b forward, /b from the time of the Great Revolt, b they would bring Jewish children, tie them to the foot of their beds, and engage in sexual intercourse /b across from them, because they were so handsome.,It is related that it once happened that they did this to two children, and b one /b of them b said to the other: Where is this /b affliction b written /b in the Torah? The other b said to him: /b As it is written: b “Also every sickness, and every plague, which is not written in the book of this Torah” /b (Deuteronomy 28:61). The first one b said: How far am I /b in my studies b from this, /b i.e., how much more would I have had to learn in order to reach this verse? The other b said: Had you gone on one and a half columns [ i pusta /i ], /b you would have reached this. The first child b said to /b the other: b Had I reached this /b verse, b I would not have needed you, /b as I would have known on my own that the verse was speaking about this., b Rav Yehuda says /b that b Shmuel says in the name of Rabban Shimon ben Gamliel: What /b is the meaning of that b which is written: “My eye affects my soul because of all the daughters of my city” /b (Lamentations 3:51)? b There were four hundred synagogues in the city of Beitar, and in each and every one of them there were four hundred schoolteachers, and each and every one /b of these teachers b had four hundred schoolchildren. /b , b And when the enemy entered there, /b these schoolchildren b stabbed them with their pens [ i beḥotreihen /i ]. And when the enemy prevailed and caught them, they wrapped /b the children b in their scrolls and lit them on fire. /b , b The Sages taught /b another i baraita /i ( i Tosefta /i , i Horayot /i 2:5) relating to the fate of the Jewish children: There was b an incident involving Rabbi Yehoshua ben Ḥaya who /b once b went to the great city of Rome, /b where b they said to him: There is a child in prison /b with b beautiful eyes /b and b an attractive appearance, and his curly hair is arranged in locks. /b Rabbi Yehoshua b went and stood by the entrance to the prison. He said, /b as if speaking to himself: b “Who gave Jacob for a spoil, and Israel to the robbers?” /b (Isaiah 42:24). b That child answered by reciting /b the continuation of the verse: b “Did not the Lord, He against Whom we have sinned, and in Whose ways they would not walk, neither were they obedient to His law?” /b ,Rabbi Yehoshua b said: I am certain that, /b if given the opportunity, b this /b child will b issue /b halakhic b rulings in Israel, /b as he is already exceedingly wise. He said: I take an oath b by the Temple service that I will not move from here until I ransom him for whatever /b sum of b money they set for him. They said /b that b he did not move from there until he ransomed him for a great /b sum of b money, and not /b even b a few days /b had passed when this child then b issued /b halakhic b rulings in Israel. And who was /b this child? This was b Rabbi Yishmael ben Elisha. /b , b Rav Yehuda says /b that b Rav says: /b There was b an incident involving the son and the daughter of Rabbi Yishmael ben Elisha /b the High Priest, b who were taken captive /b and sold into slavery b to two /b different b masters. After some time /b the two masters b met in a certain place. This /b master b said: I have a male slave whose beauty is unmatched in all of the world, and that /b master b said: I have a female slave whose beauty is unmatched in all of the world. /b ,The two masters b said: Come, let us marry /b these two slaves b to one another and divide the children /b born to them between us, as they will certainly be very beautiful. They secluded them in a room. b This /b one, the son, b sat in one corner, and that /b one, the daughter, b sat in the other corner. He said: I am a priest /b and b the descendant of High Priests. Shall I marry a female slave? And she said: I am the daughter of a priest /b and b the descendant of High Priests. Shall I be married to a male slave? And they wept all /b through the b night. /b , b When dawn arrived they recognized each other /b and saw that they were brother and sister. b They fell on each other and burst into tears until their souls departed /b due to their great distress. b And with regard to them /b and others like them, b Jeremiah lamented: “For these things I weep; my eye, my eye runs down with water” /b (Lamentations 1:16)., b Reish Lakish says: /b There was b an incident involving a certain woman named Tzafenat bat Peniel. /b And why was she called this? She was called b Tzafenat /b because b they would all gaze [ i tzofin /i ] at her beauty, /b and she was called b bat Peniel /b because she was b the daughter [ i bat /i ] of the High Priest who served in the innermost sanctum [ i lifnai velefnim /i ] /b of the Temple.,And it happened that she was taken captive and b her captor abused /b and raped b her all night. The next day he dressed her in seven garments and took her out to sell her. A certain man who was especially ugly came /b and b said to /b the man who was selling her: b Show me her beauty. He said to him: Good-for-nothing, if you wish to buy /b her then b buy /b her, b for there is no beauty like hers in all of the world. /b ,The potential buyer b said to /b the seller: b Even so, /b I wish to see for myself. b He removed /b the b six /b outermost b garments, and she /b herself b tore the seventh, and rolled in ashes. She said before /b God: b Master of the Universe, /b even b if You have shown no pity to us, /b and have allowed us to be disgraced in this way, b why have You not shown pity to the sanctity of Your mighty name /b by which we are called?, b And with regard to her /b and others like her, b Jeremiah lamented: “O daughter of My people, gird yourself with sackcloth and roll in ashes; make you mourning as for an only son, most bitter lamentation, for the spoiler shall suddenly come upon us” /b (Jeremiah 6:26). b It is not stated: Upon you, but /b rather b “upon us,” /b for b the spoiler shall come, as it were, /b both b over Me and over you. /b God Himself shares this pain and His name is also disgraced.,§ b Rav Yehuda says /b that b Rav says: What /b is the meaning of that b which is written: /b “And they covet fields, and take them by violence; and houses, and take them away; b so they oppress a man and his house, even a man and his heritage” /b (Micah 2:2)? There was b an incident involving a certain man who set his eyes on his master’s wife, and he was a carpenter’s apprentice [ i shulya /i ]. /b , b One time his master needed to borrow /b some money, and his apprentice b said to him: Send your wife to me and I will lend her /b the money. b He sent his wife to him, /b and the apprentice b stayed with her for three days. He /b then b went back to /b his master b before /b she did, and the master b said to him: Where is my wife whom I sent to you? /b The apprentice b said to him: I sent her /b back b immediately, but I heard that the youth abused /b and raped b her on the way. /b ,The master b said to /b his apprentice: b What shall I do? /b The apprentice b said to him: If you listen to my advice, divorce her. He said to him: /b But b her marriage contract is large /b and I do not have the money to pay it. The apprentice b said to him: I will lend you /b the money, and b you will give her /b payment of b her marriage contract. /b The master b arose and divorced her, /b and the apprentice b went and married her. /b , b When the time came /b that the debt was due, b and he did not have /b the means with which b to repay it, /b the apprentice b said to /b his master: b Come and work off your debt with me. And they, /b the apprentice and his wife, b would sit and eat and drink, while he, /b the woman’s first husband, b would stand /b over them b and serve them their drinks. And tears would drop from his eyes and fall into their cups, and at that time /b the Jewish people’s b sentence was sealed, /b for remaining silent in the face of this injustice. b And some say /b that the Jewish people were punished b for two wicks in one lamp, /b a euphemism for the sin of adultery committed by this couple while the master was still married to the woman.,The Gemara returns to the mishna, which states: If b one /b first b purchased /b land b from a Sicarius, /b and afterward returned and purchased the same field from the prior landowner, so that he will be considered the legal owner of the field, his purchase is void. b Rav says: They taught /b that the purchase is void b only /b in a case where the prior owner b says to /b the buyer when he came to acquire the field from him: b Go, take possession /b of the field b and /b thereby b acquire /b it, as in such a case the prior owner can say that he did not actually mean to sell him the field. b But /b if he sold it to him b with a bill /b of sale, the buyer b acquires /b the field. b And Shmuel says: Even /b if he sold it to him b with a bill /b of sale, the buyer b does not acquire /b it b unless /b the prior owner b writes him a guarantee /b that if the field is repossessed by a creditor of the prior owner, the prior owner, who sold him the field, will compensate him for his loss, as by writing this guarantee he demonstrates that this is a true sale. |
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19. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •passions, female Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 211| 62b. בני בנים הרי הן כבנים כי תניא ההיא להשלים,מיתיבי בני בנים הרי הם כבנים מת אחד מהם או שנמצא סריס לא קיים פריה ורביה תיובתא דרב הונא תיובתא:,בני בנים הרי הם כבנים: סבר אביי למימר ברא לברא וברתא לברתא וכ"ש ברא לברתא אבל ברתא לברא לא א"ל רבא לשבת יצרה בעיא והא איכא,דכולי עלמא מיהת תרי מחד לא ולא והא אמרי ליה רבנן לרב ששת נסיב איתתא ואוליד בני ואמר להו בני ברתי בני נינהו,התם דחויי קמדחי להו דרב ששת איעקר מפירקיה דרב הונא,אמר ליה רבה לרבא בר מארי מנא הא מילתא דאמור רבנן בני בנים הרי הן כבנים אילימא מדכתיב (בראשית לא, מג) הבנות בנותי והבנים בני אלא מעתה והצאן צאני הכי נמי אלא דקנית מינאי הכא נמי דקנית מינאי,אלא מהכא (דברי הימים א ב, כא) ואחר בא חצרון אל בת מכיר אבי גלעד ותלד לו את שגוב וכתיב (שופטים ה, יד) מני מכיר ירדו מחוקקים וכתיב (תהלים ס, ט) יהודה מחוקקי,מתניתין דלאו כרבי יהושע דתניא רבי יהושע אומר נשא אדם אשה בילדותו ישא אשה בזקנותו היו לו בנים בילדותו יהיו לו בנים בזקנותו שנא' (קהלת יא, ו) בבקר זרע את זרעך ולערב אל תנח ידך כי אינך יודע אי זה יכשר הזה או זה ואם שניהם כאחד טובים,ר"ע אומר למד תורה בילדותו ילמוד תורה בזקנותו היו לו תלמידים בילדותו יהיו לו תלמידים בזקנותו שנא' בבקר זרע את זרעך וגו' אמרו שנים עשר אלף זוגים תלמידים היו לו לרבי עקיבא מגבת עד אנטיפרס וכולן מתו בפרק אחד מפני שלא נהגו כבוד זה לזה,והיה העולם שמם עד שבא ר"ע אצל רבותינו שבדרום ושנאה להם ר"מ ור' יהודה ור' יוסי ורבי שמעון ורבי אלעזר בן שמוע והם הם העמידו תורה אותה שעה,תנא כולם מתו מפסח ועד עצרת אמר רב חמא בר אבא ואיתימא ר' חייא בר אבין כולם מתו מיתה רעה מאי היא א"ר נחמן אסכרה,א"ר מתנא הלכה כרבי יהושע,אמר רבי תנחום א"ר חנילאי כל אדם שאין לו אשה שרוי בלא שמחה בלא ברכה בלא טובה בלא שמחה דכתיב (דברים יד, כו) ושמחת אתה וביתך בלא ברכה דכתיב (יחזקאל מד, ל) להניח ברכה אל ביתך בלא טובה דכתיב (בראשית ב, יח) לא טוב היות האדם לבדו,במערבא אמרי בלא תורה בלא חומה בלא תורה דכתיב (איוב ו, יג) האם אין עזרתי בי ותושיה נדחה ממני בלא חומה דכתיב (ירמיהו לא, כב) נקבה תסובב גבר,רבא בר עולא אמר בלא שלום דכתיב (איוב ה, כד) וידעת כי שלום אהלך ופקדת נוך ולא תחטא,אמר ריב"ל כל היודע באשתו שהיא יראת שמים ואינו פוקדה נקרא חוטא שנאמר וידעת כי שלום אהלך וגו' ואמר ריב"ל חייב אדם לפקוד את אשתו בשעה שהוא יוצא לדרך שנא' וידעת כי שלום אהלך וגו',הא מהכא נפקא מהתם נפקא ואל אישך תשוקתך מלמד שהאשה משתוקקת על בעלה בשעה שהוא יוצא לדרך א"ר יוסף לא נצרכה אלא סמוך לווסתה,וכמה אמר רבא עונה והני מילי לדבר הרשות אבל לדבר מצוה מיטרידי,ת"ר האוהב את אשתו כגופו והמכבדה יותר מגופו והמדריך בניו ובנותיו בדרך ישרה והמשיאן סמוך לפירקן עליו הכתוב אומר וידעת כי שלום אהלך האוהב את שכיניו והמקרב את קרוביו והנושא את בת אחותו | 62b. b Grandchildren are /b considered b like children. /b This indicates that if one’s children have passed away, he has fulfilled the mitzva to be fruitful and multiply only if they had children of their own, as they are considered like his own children. The Gemara responds: b When that /b i baraita /i b is taught /b it is with regard b to completing /b the required number of children, e.g., if he had only a son, but his son had a daughter, he has fulfilled the mitzva to be fruitful and multiply.,The Gemara b raises an objection /b to the opinion of Rav Huna from another i baraita /i : b Grandchildren are /b considered b like children. /b If b one of /b a man’s children b died or was discovered /b to be b a eunuch, /b the father has b not fulfilled /b the mitzva to be b fruitful and multiply. /b This directly contradicts Rav Huna’s statement that one fulfills the mitzva even if his children die. The Gemara concludes: b The refutation /b of the opinion b of Rav Huna is /b indeed b a conclusive refutation. /b ,§ It was taught in the i baraita /i that b grandchildren are /b considered b like children. Abaye thought to say /b that if one’s children die, he fulfills the mitzva to be fruitful and multiply through grandchildren, provided b a son /b was born b to /b his b son and a daughter to /b his b daughter, and all the more so /b if b a son /b was born b to /b his b daughter, /b as his grandchildren take the place of his children in these cases. b However, /b if b a daughter /b was born b to /b his b son, no, /b she cannot take the place of her father. b Rava said to him: /b We b require /b merely fulfillment of the verse: b “He formed it to be inhabited,” and there is /b fulfillment in this case, as the earth is inhabited by his descendants.,The Gemara comments: b In any event, everyone /b agrees that if one has b two /b grandchildren b from one /b child, b no, /b he has not fulfilled the mitzva to be fruitful and multiply, even if he has both a grandson and a granddaughter. The Gemara asks: b And /b has he b not? Didn’t the Rabbis say to Rav Sheshet: Marry a woman and have sons, /b as you have not yet fathered any sons, b and /b Rav Sheshet b said to them: The sons of my daughter are my sons? /b This indicates that one can fulfill the mitzva through grandchildren even if he did not have a son and daughter of his own.,The Gemara answers: b There, /b Rav Sheshet b was /b merely b putting them off. /b The real reason he did not want to get remarried was b because Rav Sheshet became impotent from Rav Huna’s discourse. /b Rav Huna’s discourses were so lengthy that Rav Sheshet became impotent after waiting for so long without relieving himself., b Rabba said to Rava bar Mari: From where is this matter that the Sages stated /b derived, that b grandchildren are /b considered b like children? If we say /b it is derived b from /b the fact b that it is written /b in Laban’s speech to Jacob: b “The daughters are my daughters and the children are my children” /b (Genesis 31:43), which indicates that Jacob’s children were also considered to be the children of their grandfather Laban, b if /b that is b so, /b does the continuation of Laban’s statement: b “And the flocks are my flocks” /b (Genesis 31:43), indicate that b so too, /b Jacob’s flocks were considered as belonging to Laban? b Rather, /b Laban was saying b that you, /b Jacob, b acquired /b them b from me. Here too, /b with regard to the children, Laban was saying: b You acquired /b them b from me, /b i.e., it is only due to me that you have children., b Rather, /b the proof is b from here: “And afterward Hezron went in to the daughter of Machir, the father of Gilead…and she bore him Segub” /b (I Chronicles 2:21), b and it is written: “Out of Machir came down governors” /b (Judges 5:14), b and it is written: “Judah is my governor” /b (Psalms 60:9). Consequently, the governors, who were from the tribe of Judah, were also called the sons of Machir, who was from the tribe of Manasseh. This must be because they were the children of Machir’s daughter and Hezron, indicating that grandchildren are considered like children.,§ The Gemara comments: b The mishna is not in accordance with /b the opinion of b Rabbi Yehoshua. As it is taught in a /b i baraita /i that b Rabbi Yehoshua says: /b If b a man married a woman in his youth, /b and she passed away, b he should marry /b another b woman in his old age. /b If b he had children in his youth, he should have /b more b children in his old age, as it is stated: “In the morning sow your seed, and in the evening do not withhold your hand; for you do not know which shall prosper, whether this or that, or whether they both alike shall be good” /b (Ecclesiastes 11:6). This verse indicates that a man should continue having children even after he has fulfilled the mitzva to be fruitful and multiply., b Rabbi Akiva says /b that the verse should be understood as follows: If one b studied Torah in his youth he should study /b more b Torah in his old age; /b if b he had students in his youth he should have /b additional b students in his old age, as it is stated: “In the morning sow your seed, etc.” They said /b by way of example that b Rabbi Akiva had twelve thousand pairs of students /b in an area of land that stretched b from Gevat to Antipatris /b in Judea, b and they all died in one period /b of time, b because they did not treat each other with respect. /b , b And the world was desolate /b of Torah b until Rabbi Akiva came to our Rabbis in the South and taught /b his Torah b to them. /b This second group of disciples consisted of b Rabbi Meir, Rabbi Yehuda, Rabbi Yosei, Rabbi Shimon, and Rabbi Elazar ben Shamua. And these are the very ones /b who b upheld /b the study of b Torah at that time. /b Although Rabbi Akiva’s earlier students did not survive, his later disciples were able to transmit the Torah to future generations.,With regard to the twelve thousand pairs of Rabbi Akiva’s students, the Gemara adds: It is b taught /b that b all of them died /b in the period b from Passover until i Shavuot /i . Rav Ḥama bar Abba said, and some say /b it was b Rabbi Ḥiyya bar Avin: They all died a bad death. /b The Gemara inquires: b What is it /b that is called a bad death? b Rav Naḥman said: Diphtheria. /b , b Rav Mattana said: The i halakha /i is in accordance with /b the opinion of b Rabbi Yehoshua, /b who said that one must attempt to have more children even if he has already fulfilled the mitzva to be fruitful and multiply.,§ Apropos the discussion with regard to the mitzva to have children, the Gemara cites statements about marriage in general. b Rabbi Tanḥum said /b that b Rabbi Ḥanilai said: Any man who does not have a wife is /b left b without joy, without blessing, without goodness. /b He proceeds to quote verses to support each part of his statement. He is b without joy, as it is written: “And you shall rejoice, you and your household” /b (Deuteronomy 14:26), which indicates that the a man is in a joyful state only when he is with his household, i.e., his wife. He is b without blessing, as it is written: “To cause a blessing to rest in your house” /b (Ezekiel 44:30), which indicates that blessing comes through one’s house, i.e., one’s wife. He is b without goodness, as it is written: “It is not good that man should be alone” /b (Genesis 2:18), i.e., without a wife., b In the West, /b Eretz Yisrael, they b say: /b One who lives without a wife is left b without Torah, /b and b without a wall /b of protection. He is b without Torah, as it is written: “Is it that I have no help in me, and that sound wisdom is driven from me?” /b (Job 6:13), indicating that one who does not have a wife lacks sound wisdom, i.e., Torah. He is b without a wall, as it is written: “A woman shall go round a man” /b (Jeremiah 31:21), similar to a protective wall., b Rava bar Ulla said: /b One who does not have a wife is left b without peace, as it is written: “And you shall know that your tent is in peace; and you shall visit your habitation and shall miss nothing” /b (Job 5:24). This indicates that a man has peace only when he has a tent, i.e., a wife.,On the same verse, b Rabbi Yehoshua ben Levi said: Whoever knows that his wife fears Heaven /b and she desires him, b and he does not visit her, /b i.e., have intercourse with her, is b called a sinner, as it is stated: And you shall know that your tent is in peace; /b and you shall visit your habitation. b And Rabbi Yehoshua ben Levi said: A man is obligated to visit his wife /b for the purpose of having intercourse b when he /b is about to b depart on a journey, as it is stated: “And you shall know that your tent is in peace, etc.” /b ,The Gemara asks: Is b this /b last statement b derived from here? /b It is b derived from there: “And your desire shall be to your husband” /b (Genesis 3:16), which b teaches that a wife desires her husband when he is about to depart on a journey. Rav Yosef said: /b The additional derivation cited by Rabbi Yehoshua ben Levi b is necessary only near /b the time of b her set pattern, /b i.e., when she expects to begin experiencing menstrual bleeding. Although the Sages generally prohibited intercourse at this time due to a concern that the couple might have intercourse after she begins bleeding, if he is about to depart on a journey he must have intercourse with her.,The Gemara asks: b And how much /b before the expected onset of menstrual bleeding is considered near the time of her set pattern? b Rava said: An interval /b of time, i.e., half a daily cycle, either a day or a night. The Gemara comments: b And this /b statement that a man must have intercourse with his wife before he departs on a journey b applies /b only if he is traveling b for an optional matter, but /b if he is traveling in order to attend b to a matter /b pertaining to a b mitzva, /b he is not required to have intercourse with his wife so that he not become b preoccupied /b and neglect the mitzva.,§ b The Sages taught: /b One b who loves his wife as /b he loves b himself, and who honors her more than himself, and who instructs his sons and daughters in an upright path, and who marries them off near the time /b when b they /b reach maturity, b about him the verse states: And you shall know that your tent is in peace. /b As a result of his actions, there will be peace in his home, as it will be devoid of quarrel and sin. One b who loves his neighbors, and who draws his relatives close, and who marries the daughter of his sister, /b a woman he knows and is fond of as a family relative and not only as a wife, |
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| 20. Philostratus The Elder, Imagines, 1.16.4 Tagged with subjects: •female passion Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 273, 274 |
| 21. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •passions, female Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 210 |
