1. Hebrew Bible, Psalms, 61.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •palestinian rabbis, sages, appeals for financial support •financial support, palestinian rabbis appeals to non-rabbinic jews for Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 32| 61.8. "יֵשֵׁב עוֹלָם לִפְנֵי אֱלֹהִים חֶסֶד וֶאֱמֶת מַן יִנְצְרֻהוּ׃", | 61.8. "May he be enthroned before God for ever! Appoint mercy and truth, that they may preserve him.", |
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| 2. Tosefta, Avodah Zarah, 3.9-3.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •palestinian rabbis, sages, appeals for financial support •financial support, palestinian rabbis appeals to non-rabbinic jews for Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 31, 32 |
3. Anon., Leviticus Rabba, 5.4, 25.1-25.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •palestinian rabbis, sages, appeals for financial support •financial support, palestinian rabbis appeals to non-rabbinic jews for Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 29, 30| 5.4. מַתָּן אָדָם יַרְחִיב לוֹ (משלי יח, טז), מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי עֲקִיבָא שֶׁהָלְכוּ לְחוֹלוֹת אַנְטוֹכְיָא לְעֵסֶק מִגְבַת צְדָקָה לַחֲכָמִים, וַהֲוָה תַּמָּן חַד בַּר נָשׁ וַהֲוָה שְׁמֵיהּ אַבָּא יוּדָן, וַהֲוָה יָהֵיב פַּרְנָסָה בְּעַיִן טוֹבָה, פַּעַם אַחַת יָרַד מִנְּכָסָיו וְרָאָה רַבּוֹתֵינוּ שָׁם וְנִתְכַּרְכְּמוּ פָנָיו, הָלַךְ לוֹ אֵצֶל אִשְׁתּוֹ, אָמְרָה לוֹ אִשְׁתּוֹ מִפְּנֵי מָה פָּנֶיךָ חוֹלָנִיּוֹת, אָמַר לָהּ רַבּוֹתַי כָּאן וְאֵינִי יוֹדֵעַ מַה לַּעֲשׂוֹת, אִשְׁתּוֹ שֶׁהָיְתָה צַדֶּקֶת מִמֶּנּוּ אָמְרָה לוֹ לֹא נִשְׁתַּיֵּר לָנוּ אֶלָּא שָׂדֶה פְּלוֹנִי בִּלְבָד, לֵךְ מְכֹר חֶצְיָהּ וּתְנָהּ לָהֶן, הָלַךְ וּמָכַר חֶצְיָה וּנְתָנָהּ לָהֶן, נִתְפַּלְּלוּ עָלָיו וְאָמְרוּ הַמָּקוֹם יְמַלֵּא חֶסְרוֹנְךָ. לְאַחַר יָמִים הָלַךְ לַחֲרשׁ בַּחֲצִי שָׂדֵהוּ, עִם כְּשֶׁהוּא חוֹרֵשׁ נִפְתְּחָה הָאָרֶץ לְפָנָיו וְנָפְלָה פָּרָתוֹ שָׁם וְנִשְׁבְּרָה רַגְלָהּ, יָרַד לְהַעֲלוֹתָהּ וְהֵאִיר הַקָּדוֹשׁ בָּרוּךְ הוּא עֵינוֹ וּמָצָא שָׁם סִימָה, אָמַר לְטוֹבָתִי נִשְׁבְּרָה רֶגֶל פָּרָתִי. בַּחֲזִירַת רַבּוֹתֵינוּ לְשָׁם שָׁאֲלוּ עָלָיו וְאָמְרוּ מָה אַבָּא יוּדָן עָבֵיד, אֲמַר לְהוֹן הוּא אַבָּא יוּדָן דְּעַבְדֵי, אַבָּא יוּדָן דְּעִזְּיָן, אַבָּא יוּדָן דִּגְמַלֵּי, אַבָּא יוּדָן דְּתוֹרֵי, מַן יָכוֹל לְמֶחֱמֵי סְבַר אַפּוֹיָא דְאַבָּא יוּדָן. כֵּיוָן שֶׁשָּׁמַע יָצָא לִקְרָאתָן, אָמְרוּ לֵיהּ מָה אַבָּא יוּדָן עָבֵיד, אֲמַר לָהֶן עָשְׂתָה תְּפִלַּתְכֶם פֵּרוֹת וּפֵרֵי פֵּרוֹת, אָמְרוּ לוֹ חַיֶּיךָ אַף עַל פִּי שֶׁנָּתְנוּ אֲחֵרִים יוֹתֵר מִמְּךָ לְךָ כָּתַבְנוּ בָּרֹאשׁ, נְטָלוּהוּ וְהוֹשִׁיבוּהוּ אֶצְלָן וְקָרְאוּ עָלָיו זֶה הַפָּסוּק: מַתָּן אָדָם יַרְחִיב לוֹ. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָזַל לְבָצְרָה וַהֲוָה תַּמָּן חַד בַּר נָשׁ וַהֲוָה שְׁמֵיהּ אַבָּא יוּדָן רַמַּאי, וְחַס וְשָׁלוֹם לָא הֲוָה רַמַּאי, אֶלָּא דַּהֲוָה מְרַמֵּי בְּמִצְוָתָא, כַּד הַוְיָן פָּסְקִין כָּל עַמָּה, הֲוָה פָּסֵיק כָּל קֳבֵל כֻּלְּהוֹן, נְטָלוֹ רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְהוֹשִׁיבוֹ אֶצְלוֹ וְקָרָא עָלָיו הַפָּסוּק הַזֶּה: מַתָּן אָדָם יַרְחִיב לוֹ. רַבִּי חִיָּא בַּר אַבָּא עָבֵיד פְּסִיקָה לְמִתַּן בְּבֵי מִדְרְשָׁא דִטְבֶרְיָא, וַהֲוָה תַּמָּן חַד בַּר נָשׁ מִן בְּנוֹ דְסִילְכָא וּפָסַק חָדָא לִיטְרָא דִּדְהַב, נְטָלוֹ רַבִּי חִיָא בַּר אַבָּא וְהוֹשִׁיבוֹ אֶצְלוֹ וְקָרָא עָלָיו הַפָּסוּק הַזֶּה: מַתָּן אָדָם יַרְחִיב לוֹ. אָמַר רַבִּי אַבָּהוּ כְּתִיב (דברים יב, יט): הִשָּׁמֶר לְךָ פֶּן תַּעֲזֹב אֶת הַלֵּוִי, וּכְתִיב בַּתְרֵיהּ (דברים יב, כ): כִּי יַרְחִיב ה' אֶת גְּבֻלְךָ, וְכִי מָה עִנְיָן זֶה לָזֶה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְפִי מַתְּנוֹתֶיךָ מַרְחִיבִין לְךָ. רַבִּי אַחָא בְּשֵׁם רַבִּי הוֹשַׁעְיָא עֶבֶד מֵבִיא פָּר וְרַבּוֹ מֵבִיא פָּר, הָעֶבֶד קֹדֶם לְרַבּוֹ, דִּתְנַן תַּמָּן (גמרא הוריות יב, ב): פַּר הַמָּשִׁיחַ וּפַר הָעֵדָה עוֹמְדִים, פַּר הַמָּשִׁיחַ קוֹדֵם לְפַר הָעֵדָה לְכָל מַעֲשָׂיו. 25.1. וְכִי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם כָּל עֵץ מַאֲכָל (ויקרא יט, כג), הֲדָא הוּא דִכְתִיב (משלי ג, יח): עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ, אָמַר רַב הוּנָא בְּשֵׁם רַבִּי אַחָא שֶׁלֹּא יִהְיוּ דִבְרֵי תוֹרָה בְּעֵינֶיךָ כְּאָדָם שֶׁיֵּשׁ לוֹ בַּת בּוֹגֶרֶת וְהוּא רוֹצֶה לְהַשִּׂיאָהּ לְאֶחָד, אֶלָּא (משלי ב, א): בְּנִי אִם תִּקַּח אֲמָרָי וּמִצְוֹתַי תִּצְפֹּן אִתָּךְ, אִם יֵשׁ לְךָ זְכוּת קַח אֲמָרָי. רַב הוּנָא בְּשֵׁם רַבִּי בִּנְיָמִין בֶּן לֵוִי אָמַר, מָשָׁל לְמֶלֶךְ שֶׁאָמַר לִבְנוֹ צֵא לִפְרַקְמַטְיָא, אָמַר לוֹ אַבָּא מִתְיָרֵא אֲנִי בַּדֶּרֶךְ מֵהַלִּסְטִים וּבַיָּם מִפְּנֵי אַפִּירָטִין, מֶה עָשָׂה אָבִיו נָטַל מַקֵּל וַחֲקָקוֹ וְנָתַן בּוֹ קָמֵיעַ וּנְתָנָהּ לִבְנוֹ וְאָמַר לוֹ יְהִי הַמַּקֵּל הַזֶּה בְּיָדֶךָ וְאִי אַתָּה מִתְיָרֵא מִשּׁוּם בְּרִיָּה, אַף כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, אֱמֹר לְיִשְׂרָאֵל בָּנַי עִסְקוּ בַּתּוֹרָה וְאֵין אַתֶּם מִתְיָרְאִים מִשּׁוּם אֻמָּה, אִלּוּ נֶאֱמַר עֵץ חַיִּים הִיא לָעֲמֵלִים בָּהּ, לֹא הָיְתָה תְּקוּמָה לְשׂוֹנְאֵי יִשְׂרָאֵל, אֶלָּא לַמַּחֲזִיקִים. אִלּוּ נֶאֱמַר אֲשֶׁר לֹא יִלְמַד, לֹא הָיְתָה תְּקוּמָה לְשׂוֹנְאֵי יִשְׂרָאֵל, אֶלָּא (דברים כז, כו): אֲשֶׁר לֹא יָקִים אֶת [כל] דִּבְרֵי הַתּוֹרָה הַזֹּאת, לְכָךְ נֶאֱמַר: עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. רַב הוּנָא אָמַר אִם נִכְשַׁל אָדָם בַּעֲבֵרָה חַיָּב מִיתָה בִּידֵי שָׁמַיִם, מַה יַּעֲשֶׂה וְיִחְיֶה, אִם הָיָה לָמוּד לִקְרוֹת דַּף אֶחָד קוֹרֵא שְׁנֵי דַפִּים, וְאִם הָיָה לָמוּד לִשְׁנוֹת פֶּרֶק אֶחָד יִשְׁנֶה שְׁנַיִם, וְאִם אֵינוֹ לָמוּד לִקְרוֹת וְלִשְׁנוֹת, מַה יַּעֲשֶׂה וְיִחְיֶה, יֵלֵךְ וְיֵעָשֶׂה פַּרְנָס עַל הַצִּבּוּר וְגַבַּאי שֶׁל צְדָקָה וְהוּא חַי, שֶׁאִלּוּ נֶאֱמַר אָרוּר אֲשֶׁר לֹא יִלְמַד, לֹא הָיְתָה תְּקוּמָה, אֶלָּא אָרוּר אֲשֶׁר לֹא יָקִים. אִלּוּ נֶאֱמַר עֵץ חַיִּים לָעֲמֵלִים בָּהּ, לֹא הָיְתָה תְּקוּמָה, אֶלָּא עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. (קהלת ז, יב): כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף, אָמַר רַבִּי אַחָא בְּשֵׁם רַבִּי תַּנְחוּם בֶּן רַבִּי חִיָּא לָמַד אָדָם וְלִמֵּד וְשָׁמַר וְעָשָׂה וְהָיְתָה סִפֵּק בְּיָדוֹ לְמַחוֹת וְלֹא מִחָה, לְהַחֲזִיק וְלֹא הֶחֱזִיק, הֲרֵי זֶה בִּכְלַל אָרוּר, הֲדָא הוּא דִכְתִיב: אָרוּר אֲשֶׁר לֹא יָקִים. רַבִּי יִרְמְיָה אָמַר בְּשֵׁם רַבִּי חִיָּא לֹא לָמַד אָדָם וְלֹא עָשָׂה וְלֹא שָׁמַר וְלֹא לִמֵּד לַאֲחֵרִים וְלֹא הָיְתָה סִפֵּק בְּיָדוֹ לְהַחֲזִיק וְהֶחֱזִיק, וְלֹא לְמַחוֹת וּמִחָה, הֲרֵי זֶה בִּכְלַל בָּרוּךְ. 25.2. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה אָמְרוּ בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת צֵל וְחֻפּוֹת לְבַעֲלֵי הַמִּצְווֹת אֵצֶל בְּנֵי תוֹרָה בְּגַן עֵדֶן, וְאִית לֵיהּ תְּלָתָא קְרָיָן, חָדָא (קהלת ז, יב): כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף. ב', (ישעיה נו, ב): אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹאת. וְהָדֵין, עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. שִׁמְעוֹן אַחִי עֲזַרְיָה אָמַר מִשְׁמוֹ, וַהֲלוֹא שִׁמְעוֹן הָיָה גָּדוֹל מֵעֲזַרְיָה, אֶלָּא עַל יְדֵי שֶׁהָיָה עֲזַרְיָה עוֹסֵק בִּפְרַקְמַטְיָא וְנוֹתֵן בְּפִיו שֶׁל שִׁמְעוֹן, לְפִיכָךְ נִקְרֵאת הֲלָכָה עַל שְׁמוֹ, וְדִכְוָתַהּ (דברים לג, יח): וְלִזְבוּלֻן אָמַר שְׂמַח זְבוּלֻן בְּצֵאתֶךָ וְיִשָּׂשכָר בְּאֹהָלֶיךָ, וַהֲלוֹא יִשָּׂשכָר גָּדוֹל הָיָה מִזְּבוּלוּן, אֶלָּא עַל יְדֵי שֶׁהָיָה זְבוּלוּן מְפָרֵשׁ מִיִּשׁוּב וְעוֹסֵק בִּפְרַקְמַטְיָא וּבָא וְנוֹתֵן לְתוֹךְ פִּיו שֶׁל יִשָּׂשכָר, נוֹתֵן לוֹ שָׂכָר בַּעֲמָלוֹ, לְפִיכָךְ נִקְרָא הַפָּסוּק עַל שְׁמוֹ, שֶׁנֶּאֱמַר: שְׂמַח זְבוּלֻן בְּצֵאתֶךָ וְיִשָּׂשכָר בְּאֹהָלֶיךָ. אָמַר רַבִּי תַּנְחוּמָא כָּל מִי שֶׁיּוֹצֵא לַמִּלְחָמָה וְאֵינוֹ מְכַוֵּן לִבּוֹ לַמִּלְחָמָה, סוֹף שֶׁהוּא נוֹפֵל בַּמִּלְחָמָה, אֲבָל שִׁבְטוֹ שֶׁל זְבוּלוּן בֵּין מִתְכַּוֵּן בֵּין שֶׁאֵינוֹ מִתְכַּוֵּן, יוֹצְאִין לַמִּלְחָמָה וְנוֹצְחִין, הֲדָא הוּא דִכְתִיב (דברי הימים א יב, לד): מִזְּבֻלּוּן יוֹצְאֵי צָבָא עֹרְכֵי מִלְחָמָה, וְלַעֲדֹר בְּלֹא לֵב וָלֵב, מַהוּ בְּלֹא לֵב וָלֵב, אֶלָּא בֵּין מִתְכַּוְּנִין בֵּין שֶׁאֵינָן מִתְכַּוְּנִין הֵם יוֹצְאִים וּמְנַצְחִין. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי, מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ אָדָם הָרִאשׁוֹן, שֶׁלֹּא יָכֹלְתָּ לַעֲמֹד עַל צִוּוּיְךָ שָׁעָה אֶחָת, וַהֲרֵי בָּנֶיךָ מַמְתִּינִין לְעָרְלָה שָׁלשׁ שָׁנִים. אָמַר רַב הוּנָא כַּד שָׁמַע בַּר קַפָּרָא כָּךְ, אָמַר יָפֶה דָּרַשׁ רַבִּי יְהוּדָה בֶּן אֲחוֹתִי, הֲדָא הוּא דִכְתִיב (ויקרא יט, כג): וְכִי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם כָּל עֵץ מַאֲכָל. | |
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| 4. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •palestinian rabbis, sages, appeals for financial support •financial support, palestinian rabbis appeals to non-rabbinic jews for Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 30 |
5. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 46| 58b. איפכא מסתברא אמר ליה איסמיה,אמר ליה לא הכי קאמר קדשים שחייב באחריותן חייב דאיתרבו מבה' וכחש ושאינו חייב באחריותן פטור דאמעיט מבעמיתו וכחש:,רבי יהודה אומר אף המוכר ספר תורה מרגלית ובהמה אין להם אונאה: תניא רבי יהודה אומר אף המוכר ספר תורה אין לה אונאה לפי שאין קץ לדמיה בהמה ומרגלית אין להם אונאה מפני שאדם רוצה לזווגן,אמרו לו והלא הכל אדם רוצה לזווגן ורבי יהודה הני חשיבי ליה והני לא חשיבי ליה ועד כמה אמר אמימר עד כדי דמיהם,תניא ר' יהודה בן בתירא אומר אף המוכר סוס וסייף וחטיטום במלחמה אין להם אונאה מפני שיש בהן חיי נפש:, big strongמתני׳ /strong /big כשם שאונאה במקח וממכר כך אונאה בדברים לא יאמר לו בכמה חפץ זה והוא אינו רוצה ליקח אם היה בעל תשובה לא יאמר לו זכור מעשיך הראשונים אם הוא בן גרים לא יאמר לו זכור מעשה אבותיך שנאמר (שמות כב, כ) וגר לא תונה ולא תלחצנו:, big strongגמ׳ /strong /big ת"ר (ויקרא כה, יז) לא תונו איש את עמיתו באונאת דברים הכתוב מדבר אתה אומר באונאת דברים או אינו אלא באונאת ממון כשהוא אומר (ויקרא כה, יד) וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך הרי אונאת ממון אמור הא מה אני מקיים (ויקרא כה, יז) לא תונו איש את עמיתו באונאת דברים,הא כיצד אם היה בעל תשובה אל יאמר לו זכור מעשיך הראשונים אם היה בן גרים אל יאמר לו זכור מעשה אבותיך אם היה גר ובא ללמוד תורה אל יאמר לו פה שאכל נבילות וטריפות שקצים ורמשים בא ללמוד תורה שנאמרה מפי הגבורה,אם היו יסורין באין עליו אם היו חלאים באין עליו או שהיה מקבר את בניו אל יאמר לו כדרך שאמרו לו חביריו לאיוב (איוב ד, ו) הלא יראתך כסלתך תקותך ותום דרכיך זכר נא מי הוא נקי אבד,אם היו חמרים מבקשין תבואה ממנו לא יאמר להם לכו אצל פלוני שהוא מוכר תבואה ויודע בו שלא מכר מעולם ר"י אומר אף לא יתלה עיניו על המקח בשעה שאין לו דמים שהרי הדבר מסור ללב וכל דבר המסור ללב נאמר בו ויראת מאלהיך,א"ר יוחנן משום ר"ש בן יוחאי גדול אונאת דברים מאונאת ממון שזה נאמר בו (ויקרא כה, יז) ויראת מאלהיך וזה לא נאמר בו ויראת מאלהיך ור' אלעזר אומר זה בגופו וזה בממונו רבי שמואל בר נחמני אמר זה ניתן להישבון וזה לא ניתן להישבון,תני תנא קמיה דרב נחמן בר יצחק כל המלבין פני חבירו ברבים כאילו שופך דמים א"ל שפיר קא אמרת דחזינא ליה דאזיל סומקא ואתי חוורא אמר ליה אביי לרב דימי במערבא במאי זהירי א"ל באחוורי אפי דאמר רבי חנינא הכל יורדין לגיהנם חוץ משלשה,הכל ס"ד אלא אימא כל היורדין לגיהנם עולים חוץ משלשה שיורדין ואין עולין ואלו הן הבא על אשת איש והמלבין פני חבירו ברבים והמכנה שם רע לחבירו מכנה היינו מלבין אע"ג דדש ביה בשמיה,אמר רבה בר בר חנה אמר רבי יוחנן | 58b. b The opposite is reasonable. /b An oath concerning sacrificial animals for which one does not bear responsibility is considered to be a matter related to the Lord even more than an oath concerning a sacrificial animal for which one bears responsibility, as in the latter case it is owned by the person in some respects. The i tanna /i b said to him: Should I delete /b this i baraita /i because it is corrupted?,Rabbi Yitzḥak bar Abba b said to him: No, this is what /b the i baraita /i is b saying: /b For an oath taken concerning b sacrificial /b animals b for which one bears responsibility, /b one is b liable /b to bring an offering for a false oath, b as it is included /b due to the phrase b “against the Lord, and deals falsely.” /b It is derived from this that one is liable for taking a false oath even with regard to an item which belongs, to a certain degree, to the Lord. b And /b with regard to b sacrificial /b animals b for which one does not bear responsibility, /b one is b exempt, as it is excluded /b by the phrase: b With his neighbor and deals falsely. /b It is derived from this that one is liable to bring an offering for a false oath only if it pertained to property that belongs to a layman, i.e., his neighbor, but not for an item that belongs completely to God, as is the case with regard to sacrificial animals for which one does not bear responsibility.,§ The mishna teaches: b Rabbi Yehuda says: Even /b in the case of b one who sells a Torah scroll, a pearl, or an animal, /b those items b are not /b subject to the i halakhot /i of b exploitation. It is taught /b in a i baraita /i that b Rabbi Yehuda says: Even /b in the case of b one who sells a Torah scroll, /b it b is not /b subject to the i halakhot /i of b exploitation, as there is no limit to its value. /b It is the Torah of God, which is priceless. b An animal and a pearl are not /b subject to the i halakhot /i of b exploitation because a person seeks to pair them. /b An animal is paired with an animal of similar strength so that they can be yoked together to work in the field. A pearl is paired with a similar pearl to fashion jewelry. Since there is a need to obtain a specific variant of these items, one is not particular about the price.,The i baraita /i continues: The Rabbis b said to him: But isn’t /b it the case that with regard to b every item, a person seeks to pair /b them with similar items under certain circumstances? According to your explanation, the i halakhot /i of exploitation would never apply. The Gemara asks: b And /b what does b Rabbi Yehuda /b respond to that question? He claims that b these are significant to /b a person, b but those are not significant to him. /b In other words, it is particularly important to find a precise match for an animal and a pearl. The Gemara continues to analyze Rabbi Yehuda’s opinion. b And up to how much /b can one deviate from the value of items for which exploitation does not apply, as Rabbi Yehuda is clearly not saying that any deviation is acceptable? b Ameimar said: /b One can deviate b up to /b double b their value. /b , b It is taught /b in a i baraita /i that b Rabbi Yehuda ben Beteira says: Even /b in the case b one who sells a horse, or a sword, or a helmet [ i veḥatitom /i ] during wartime, /b these items b are not /b subject to the i halakhot /i of b exploitation, because they /b then b have /b the capacity to preserve b life, /b and a person is willing to pay any price for them., strong MISHNA: /strong b Just as /b there is a prohibition against b exploitation [ i ona’a /i ] in buying and selling, so is there i ona’a /i in statements, /b i.e., verbal mistreatment. The mishna proceeds to cite examples of verbal mistreatment. b One may not say to /b a seller: b For how much /b are you selling b this item, if he does not wish to purchase /b it. He thereby upsets the seller when the deal fails to materialize. The mishna lists other examples: b If one is a penitent, /b another b may not say to him: Remember your earlier deeds. If one is the child of converts, /b another b may not say to him: Remember the deeds of your ancestors, as it is stated: “And a convert shall you neither mistreat, nor shall you oppress him” /b (Exodus 22:20)., strong GEMARA: /strong b The Sages taught: /b It is written: b “And you shall not mistreat [ i tonu /i ] one man his colleague; /b and you shall fear your God, for I am the Lord your God” (Leviticus 25:17). The i tanna /i explains: b The verse is speaking with regard to verbal mistreatment. /b The i baraita /i proceeds: Do b you say /b that it is speaking of b verbal mistreatment [ i be’ona’at devarim /i ], or /b perhaps b it is /b speaking b only with regard to monetary exploitation [ i be’ona’at mammon /i ]? When it says /b in a previous verse: b “And if you sell to your colleague an item that is sold, or acquire from your colleague’s hand, /b you shall not exploit [ i tonu /i ] his brother” (Leviticus 25:14), b monetary exploitation is /b explicitly b stated. How /b then b do I realize /b the meaning of the verse: b “And you shall not mistreat one man his colleague”? /b It is b with regard to verbal mistreatment. /b , b How so? If one is a penitent, /b another b may not say to him: Remember your earlier deeds. If one is the child of converts, /b another b may not say to him: Remember the deed of your ancestors. If one is a convert and /b he b came to study Torah, /b one b may not say to him: /b Does the b mouth that ate unslaughtered carcasses and animals that had wounds that would have caused them to die within twelve months [ i tereifot /i ], /b and b repugt creatures, and creeping animals, comes to study Torah that was stated from the mouth of the Almighty? /b , b If torments are afflicting /b a person, b if illnesses are afflicting him, or if he is burying his children, /b one b may not speak to him in the manner that /b the b friends of Job spoke to him: “Is not your fear of God your confidence, and your hope the integrity of your ways? Remember, I beseech you, whoever perished, being innocent?” /b (Job 4:6–7). Certainly you sinned, as otherwise you would not have suffered misfortune.,Likewise, b if donkey drivers are asking /b to purchase b grain from /b someone, and he has none, b he may not say to them: Go to so-and-so, as he sells grain, if he knows about him that he never sold /b grain at all. He thereby causes the donkey drivers and the would-be seller anguish. b Rabbi Yehuda says: One may not even cast his eyes on the merchandise /b for sale, creating the impression that he is interested, b at a time when he does not have money /b to purchase it. Verbal mistreatment is not typically obvious, and it is difficult to ascertain the intent of the offender, b as the matter is given to the heart /b of each individual, as only he knows what his intention was when he spoke. b And with regard to any matter given to the heart, it is stated: “And you shall fear your God” /b (Leviticus 25:17), as God is privy to the intent of the heart., b Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: Greater is /b the transgression of b verbal mistreatment than /b the transgression of b monetary exploitation, as with regard to this, /b verbal mistreatment, b it is stated: “And you shall fear your God.” But with regard to that, /b monetary exploitation, b it is not stated: “And you shall fear your God.” And Rabbi Elazar said /b this explanation: b This, /b verbal mistreatment, affects b one’s body; but that, /b monetary exploitation, affects b one’s money. Rabbi Shmuel bar Naḥmani says: This, /b monetary exploitation, b is given to restitution; but that, /b verbal mistreatment, b is not given to restitution. /b ,The Gemara relates that b the i tanna /i /b who recited i mishnayot /i and i baraitot /i in the study hall b taught /b a i baraita /i b before Rav Naḥman bar Yitzḥak: Anyone who humiliates another in public, it is as though he were spilling blood. /b Rav Naḥman bar Yitzḥak b said to him: You have spoken well, as we see that /b after the humiliated person blushes, b the red leaves /b his face b and pallor comes /b in its place, which is tantamount to spilling his blood. b Abaye said to Rav Dimi: In the West, /b i.e., Eretz Yisrael, b with regard to what /b mitzva b are they /b particularly b vigilant? /b Rav Dimi b said to him: /b They are vigilant b in /b refraining from b humiliating /b others, b as Rabbi Ḥanina says: Everyone descends to Gehenna except for three. /b ,The Gemara asks: b Does it enter your mind /b that b everyone /b descends to Gehenna? b Rather, say: Anyone who descends to Gehenna /b ultimately b ascends, except for three who descend and do not ascend, and these are they: One who engages in intercourse with a married woman, /b as this transgression is a serious offense against both God and a person; b and one who humiliates another in public; and one who calls /b another b a derogatory name. /b The Gemara asks with regard to b one who calls /b another a derogatory name: b That is /b identical to b one who shames /b him; why are they listed separately? The Gemara answers: b Although /b the victim b grew accustomed to /b being called that name b in /b place of b his name, /b and he is no longer humiliated by being called that name, since the intent was to insult him, the perpetrator’s punishment is severe., b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: /b |
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6. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •palestinian rabbis, sages, appeals for financial support •financial support, palestinian rabbis appeals to non-rabbinic jews for Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 30| 10b. א"ר חנן אפי' בעל החלומות אומר לו לאדם למחר הוא מת אל ימנע עצמו מן הרחמים שנאמר (קהלת ה, ו) כי ברוב חלומות והבלים ודברים הרבה כי את האלהים ירא,מיד (ישעיהו לח, ב) ויסב חזקיהו פניו אל הקיר ויתפלל אל ה',מאי קיר אמר רשב"ל מקירות לבו שנא' (ירמיהו ד, יט) מעי מעי אוחילה קירות לבי וגו',ר' לוי אמר על עסקי הקיר אמר לפניו רבונו של עולם ומה שונמית שלא עשתה אלא קיר אחת קטנה החיית את בנה אבי אבא שחפה את ההיכל כולו בכסף ובזהב על אחת כמה וכמה (ישעיהו לח, ג) זכר נא את אשר התהלכתי לפניך באמת ובלב שלם והטוב בעיניך עשיתי,מאי והטוב בעיניך עשיתי א"ר יהודה אמר רב שסמך גאולה לתפלה ר' לוי אמר שגנז ספר רפואות,תנו רבנן ששה דברים עשה חזקיהו המלך על ג' הודו לו ועל ג' לא הודו לו,על ג' הודו לו גנז ספר רפואות והודו לו כתת נחש הנחשת והודו לו גירר עצמות אביו על מטה של חבלים והודו לו,ועל ג' לא הודו לו סתם מי גיחון ולא הודו לו קצץ דלתות היכל ושגרם למלך אשור ולא הודו לו עבר ניסן בניסן ולא הודו לו,ומי לית ליה לחזקיהו (שמות יב, ב) החדש הזה לכם ראש חדשים זה ניסן ואין אחר ניסן,אלא טעה בדשמואל דאמר שמואל אין מעברין את השנה ביום שלשים של אדר הואיל וראוי לקובעו ניסן סבר הואיל וראוי לא אמרינן:,א"ר יוחנן משום ר' יוסי בן זמרא כל התולה בזכות עצמו תולין לו בזכות אחרים וכל התולה בזכות אחרים תולין לו בזכות עצמו,משה תלה בזכות אחרים שנא' (שמות לב, יג) זכור לאברהם ליצחק ולישראל עבדיך תלו לו בזכות עצמו שנאמר (תהלים קו, כג) ויאמר להשמידם לולי משה בחירו עמד בפרץ לפניו להשיב חמתו מהשחית,חזקיהו תלה בזכות עצמו דכתיב זכר נא את אשר התהלכתי לפניך תלו לו בזכות אחרים שנא' (מלכים ב יט, לד) וגנותי אל העיר הזאת להושיעה למעני ולמען דוד עבדי והיינו דריב"ל דאמר ריב"ל מאי דכתיב (ישעיהו לח, יז) הנה לשלום מר לי מר אפי' בשעה ששיגר לו הקב"ה שלום מר הוא לו:,(מלכים ב ד, י) נעשה נא עליית קיר קטנה,רב ושמואל חד אמר עלייה פרועה היתה וקירוה וחד אמר אכסדרה גדולה היתה וחלקוה לשנים,בשלמא למ"ד אכסדרה היינו דכתיב קיר אלא למ"ד עלייה מאי קיר,שקירוה,בשלמא למ"ד עלייה היינו דכתיב עליית אלא למ"ד אכסדרה מאי עליית,מעולה שבבתים.,ונשים לו שם מטה ושולחן וכסא ומנורה,אמר אביי ואיתימא ר' יצחק הרוצה להנות יהנה כאלישע ושאינו רוצה להנות אל יהנה כשמואל הרמתי שנאמר (שמואל א ז, יז) ותשובתו הרמתה כי שם ביתו וא"ר יוחנן שכל מקום שהלך שם ביתו עמו.,(מלכים ב ד, ט) ותאמר אל אישה הנה נא ידעתי כי איש אלהים קדוש הוא א"ר יוסי בר' חנינא מכאן שהאשה מכרת באורחין יותר מן האיש,קדוש הוא מנא ידעה רב ושמואל חד אמר שלא ראתה זבוב עובר על שולחנו וחד אמר סדין של פשתן הציעה על מטתו ולא ראתה קרי עליו,קדוש הוא א"ר יוסי בר' חנינא הוא קדוש ומשרתו אינו קדוש (שנא') (מלכים ב ד, כז) ויגש גיחזי להדפה א"ר יוסי בר' חנינא שאחזה בהוד יפיה.,עובר עלינו תמיד א"ר יוסי בר' חנינא משום רבי אליעזר בן יעקב כל המארח תלמיד חכם בתוך ביתו ומהנהו מנכסיו מעלה עליו הכתוב כאילו מקריב תמידין.,וא"ר יוסי בר' חנינא משום ראב"י אל יעמוד אדם במקום גבוה ויתפלל אלא במקום נמוך ויתפלל שנא' (תהלים קל, א) ממעמקים קראתיך ה',תניא נמי הכי לא יעמוד אדם לא על גבי כסא ולא ע"ג שרפרף ולא במקום גבוה ויתפלל אלא במקום נמוך ויתפלל לפי שאין גבהות לפני המקום שנאמר ממעמקים קראתיך ה' וכתיב (תהלים קב, א) תפלה לעני כי יעטוף.,וא"ר יוסי בר' חנינא משום ראב"י המתפלל צריך שיכוין את רגליו שנא' (יחזקאל א, ז) ורגליהם רגל ישרה,(א"ר יצחק א"ר יוחנן) וא"ר יוסי בר' חנינא משום ראב"י מאי דכתיב (ויקרא יט, כו) לא תאכלו על הדם לא תאכלו קודם שתתפללו על דמכם,(א"ד) א"ר יצחק א"ר יוחנן א"ר יוסי בר' חנינא משום ראב"י כל האוכל ושותה ואח"כ מתפלל עליו הכתוב אומר (מלכים א יד, ט) ואותי השלכת אחרי גויך אל תקרי גויך אלא גאיך אמר הקב"ה לאחר שנתגאה זה קבל עליו מלכות שמים:,ר' יהושע אומר עד ג' שעות: אמר רב יהודה אמר שמואל הלכה כרבי יהושע:,הקורא מכאן ואילך לא הפסיד:,אמר רב חסדא אמר מר עוקבא ובלבד שלא יאמר יוצר אור,מיתיבי הקורא מכאן ואילך לא הפסיד כאדם שהוא קורא בתורה אבל מברך הוא שתים לפניה ואחת לאחריה תיובתא דרב חסדא תיובתא,איכא דאמרי אמר רב חסדא אמר מר עוקבא מאי לא הפסיד שלא הפסיד ברכות תניא נמי הכי הקורא מכאן ואילך לא הפסיד כאדם שקורא בתורה אבל מברך הוא שתים לפניה ואחת לאחריה,א"ר מני גדול הקורא ק"ש בעונתה יותר מהעוסק בתורה מדקתני הקורא מכאן ואילך לא הפסיד כאדם הקורא בתורה מכלל דקורא בעונתה עדיף:, big strongמתני׳ /strong /big בית שמאי אומרים בערב כל אדם יטה ויקרא ובבקר יעמוד שנאמר (דברים ו, ז) ובשכבך ובקומך,ובית הלל אומרים כל אדם קורא כדרכו שנאמר ובלכתך בדרך,אם כן למה נאמר ובשכבך ובקומך בשעה שבני אדם שוכבים ובשעה שבני אדם עומדים,א"ר טרפון אני הייתי בא בדרך והטתי לקרות כדברי ב"ש וסכנתי בעצמי מפני הלסטים,אמרו לו כדי היית לחוב בעצמך שעברת על דברי ב"ה: | 10b. Similarly, b Rabbi Ḥa said: Even if the master of dreams, /b in a true dream, an angel ( i Ma’ayan HaBerakhot /i ) b tells a person that tomorrow he will die, he should not prevent himself from /b praying for b mercy, as it is stated: “For in the multitude of dreams and vanities there are many words; but fear God” /b (Ecclesiastes 5:6). Although the dream may seem real to him, that is not necessarily the case, and one must place his trust in God.,Having heard Isaiah’s harsh prophecy, b immediately “Hezekiah turned his face toward the wall and prayed to the Lord” /b (Isaiah 38:2).,The Gemara asks: b What is /b meant by the word b “wall [ i kir /i ]” /b in this context? Why did Hezekiah turn his face to a wall? b Rabbi Shimon ben Lakish said: /b This symbolically alludes to the fact that Hezekiah prayed to God b from the chambers [ i kirot /i ] of his heart, as it is stated /b elsewhere: b “My anguish, my anguish, I am in pain. The chambers of my heart. /b My heart moans within me” (Jeremiah 4:19)., b Rabbi Levi said: /b Hezekiah intended to evoke b matters /b relating b to a wall, /b and b he said before /b God: b Master of the Universe, and if the woman from Shunem, who made only a single small wall /b on the roof for the prophet Elisha, and b you revived her son, all the more so /b should you bring life to the descendant of b my father’s father, /b King Solomon, b who covered the entire /b Temple b Sanctuary with silver and gold. /b In his prayer, Hezekiah said: “Please, Lord, b please remember that I walked before You in truth, and with a complete heart, and what was good in Your eyes I did. /b And Hezekiah wept sore” (Isaiah 38:3).,The Gemara asks: To b what /b specific action was he referring when he said: b “And what was good in your sight I did”? /b Various opinions are offered: Mentioning Hezekiah’s merits, b Rav Yehuda said in the name of Rav that he juxtaposed redemption and prayer /b at sunrise instead of sleeping late, as was the custom of most kings ( i Iyyun Ya’akov /i ). b Rabbi Levi said: He suppressed the Book of Remedies /b upon which everyone relied., b The Sages taught: King Hezekiah performed six /b innovative b actions. With regard to three /b the Sages b agreed with him, and with regard to three they did not agree with him. /b , b With regard to three /b actions the Sages b agreed with him: /b br b He suppressed the Book of Remedies, and they agreed with him. /b br b He ground the copper snake /b through which miracles were performed for Israel (Numbers 21:9), destroying it because it had been used in idol worship (II Kings 18:4), b and they agreed with him. /b br b He dragged the bones of his /b evil b father, /b King Ahaz, b on a bed of ropes; /b meaning he did not accord his father a funeral fit for a king (II Chronicles 28:27), b and they agreed with him. /b ,Yet, b with regard to three /b other innovations, the Sages of his generation b did not agree with him: /b br b He stopped up the waters of the Gihon, /b the Pool of Siloam, diverting its water into the city by means of a tunnel (II Chronicles 32:30), b and they did not agree with him. /b br b He cut off the doors of the Sanctuary and sent them to the king of Assyria /b (II Kings 18:16), b and they did not agree with him. /b br b He intercalated Nisan in Nisan, /b creating a leap year by adding an extra month during the month of Nisan. That intercalation must be performed before the end of Adar (II Chronicles 30:2).,With regard to his intercalation of Nisan, the Gemara asks: b Did Hezekiah not /b accept the i halakha /i : b “This month will be for you the first of the months; /b it shall be the first for you of the months of the year” (Exodus 12:2)? By inference, b this /b first month b is Nisan, and no other /b month b is Nisan. /b How could Hezekiah add an additional Nisan in violation of Torah law?,The Gemara answers that the scenario was different. b Rather, Hezekiah erred with regard to /b the halakhic opinion ascribed in later generations to b Shmuel, /b as b Shmuel said: One may not intercalate the year on the thirtieth day of Adar, since it is fit to establish it /b as the New Moon of b Nisan. /b On the thirtieth day of each month, those who witnessed the new moon would come and testify before the court, which, based on their testimony, would declare that day the first day of the next month. Therefore, one may not declare a leap year on the thirtieth day of Adar, as it could potentially become the first of Nisan. Therefore, the Sages of Hezekiah’s generation did not agree with his decision to intercalate the year on the thirtieth of Adar. Hezekiah b held /b that b we do not say: Since /b that day b is fit to establish it /b as the New Moon is reason enough to refrain from intercalation of the year.,Stemming from the analysis of Hezekiah’s prayer, b Rabbi Yoḥa said in the name of Rabbi Yosei ben Zimra: Anyone who bases /b his prayer or request b upon his own merit, /b when God answers his prayer, b it is based upon the merit of others. And anyone who /b modestly b bases /b his prayer or request b upon the merit of others, /b when God answers his prayer, b it is based upon his own merit. /b ,The Gemara cites proof from Moses. When he prayed to God for forgiveness after the incident of the Golden Calf, b he based /b his request b upon the merit of others, as it is stated: “Remember Abraham, Isaac and Israel your servants, /b to whom You swore upon Yourself, and told them: I will increase your descendants like the stars of the heavens, and all of this land of which I have spoken, I will give to your descendants and they will inherit it forever” (Exodus 32:13). Yet when this story is related, God’s forgiveness of Israel b is based upon Moses’ own merit, as it is stated: “And He said He would destroy them, had Moses, His chosen, not stood before Him in the breach to turn back His destructive fury, lest He should destroy them” /b (Psalms 106:23)., b Hezekiah, /b however, b based /b his request b upon his own merit, as it is written: “Please, remember that I walked before You” /b (Isaiah 38:3). When God answered his prayers, b it was based upon the merit of others /b with no mention made of Hezekiah’s own merit, b as it is stated: “And I will protect this city to save it, for My sake and for the sake of David, My servant” /b (II Kings 19:34). b And that is what Rabbi Yehoshua ben Levi /b said. b As Rabbi Yehoshua ben Levi said: What is /b the meaning of b that which is written: “Behold, for my peace I had great bitterness; /b but You have, in love to my soul, delivered it from the pit of corruption; for You have thrown all my sins behind Your back” (Isaiah 38:17)? This verse teaches that b even when the Holy One, Blessed be He, sent him peace /b and told him that he would recover from his illness, b it was bitter for him, /b because God did not take his merit into consideration.,Having mentioned the chamber on the roof built for Elisha by the woman from Shunem, the Gemara now describes the entire event. The woman from Shunem suggested to her husband: b “Let us make, I pray thee, a small chamber on the roof, /b and let us place a bed, table, stool and candlestick for him there, and it will be, when he comes to us, that he will turn in there” (II Kings 4:10)., b Rav and Shmuel /b argued over the meaning of small chamber. b One /b of them b said: They had an uncovered second story /b on their roof, b over which they built a ceiling; /b and b one /b of them b said: There was an enclosed veranda [ i akhsadra /i ] and they divided it in half. /b ,The Gemara comments: b Granted, according to the one who said that it was an enclosed veranda /b which they divided in two, it makes sense b that /b the term b wall [ i kir /i ] was written. However, according to the one who said that they had an /b open b second story, what is /b the meaning of b wall? /b ,The Gemara responds: The one who said that they had an uncovered second story interprets i kir /i not as wall but as ceiling meaning that they b built a ceiling /b [ i kirui /i ] over it.,On the other hand, b granted, according to the one who said that they had an /b uncovered b second story, /b it makes sense b that /b the term b second story /b [ b i aliyat /i ] was written. But according to the one who said /b that it was b an enclosed veranda, what is /b the meaning of the term b second story? /b ,The Gemara responds: The one who said that it was an enclosed veranda interprets i aliyat /i not as second story, but b as the most outstanding [ i me’ula /i ] of the rooms. /b ,Incidental to this discussion, the Gemara analyzes the statement made by the woman from Shunem to her husband with regard to the provisions that they would place in the room for Elisha: b “And let us place a bed, table, stool and candlestick for him there.” /b , b Abaye, and some say Rabbi Yitzḥak, said: /b A great man b who seeks to enjoy /b the contributions of those who seek to honor him b may enjoy /b those gifts, b as Elisha /b enjoyed gifts given him by the woman from Shunem, among others. b And one who does not seek to enjoy /b these gifts b should not enjoy them, as /b was the practice of the prophet b Samuel from Rama, /b who would not accept gifts from anyone at all. From where do we know that this was Samuel’s custom? b As it is stated: “And he returned to Rama, for there was his house, /b and there he judged Israel, and he built an altar to the Lord” (I Samuel 7:17). b And /b similarly, b Rabbi Yoḥa said: Every place where /b Samuel b went, his house was with him, /b so he would have everything that he needed and not be forced to benefit from public contributions. One may opt to conduct himself in accordance with either of these paths.,Regarding the woman from Shunem: b “And she said to her husband: Behold now, I perceive that he is a holy man of God /b who passes by us continually” (II Kings 4:9). b Rabbi Yosei, son of Rabbi Ḥanina, said: From here, /b where the woman from Shunem perceived the prophet’s greatness before her husband did, derive b that a woman recognizes /b the character of her b guests more than a man /b does.,The Gemara notes that the woman from Shunem said that b “he is holy.” /b The Gemara asks: b From where did she know /b that he was holy? b Rav and Shmuel /b disagreed over this. b One /b of them b said: She never saw a fly pass over his table; and the other said: She spread a /b white b linen sheet on his bed, /b and despite that even the smallest stain is visible on white linen, and nocturnal seminal emissions are not uncommon, b she never saw /b the residue of b a seminal emission on it. /b ,With regard to the verse: b “He is holy,” Rabbi Yosei, son of Rabbi Ḥanina, said: /b The woman from Shunem intimated that: b He is holy, /b but b his attendant, /b Geihazi, b is not holy, /b as she saw no indication of holiness in him ( i Iyyun Ya’akov /i ). Here too, she correctly perceived the character of her guest, b as it is /b later b stated: “And Geihazi approached her to push her away [ i lehodfa /i ]” /b (II Kings 4:27). And b Rabbi Yosei, son of Rabbi Ḥanina, said: He grabbed her by the majesty of her beauty [ i hod yofya /i ], /b meaning that when he pushed her he grabbed her breasts in a licentious manner.,With regard to the phrasing of the verse: “He is a holy man of God b who passes by us continually,” Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: /b From this verse we derive that b one who hosts a Torah scholar in his home and lets him enjoy his possessions, the verse ascribes to him /b credit b as if he is sacrificing the daily [ i tamid /i ] offering, /b as the verse states: “Passes by us continually [ i tamid /i ].”,With regard to the i halakhot /i of prayer, b Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: A person should not stand in a high place and pray; rather, /b he should stand b in a low place and pray, as it is stated: “I called to You, Lord, from the depths” /b (Psalms 130:1)., b That was also taught /b in a i baraita /i : b One should neither stand upon a chair nor upon a stool, nor in a high place and pray. Rather, /b one should stand b in a low place and pray, for there is no haughtiness before God. As it is stated: “I called to You, Lord, from the depths” and it is written: “A prayer for the impoverished, when he is faint /b and pours out his complaint before God” (Psalms 102:1). It is appropriate to feel impoverished when praying and make one’s requests humbly., b And Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: When praying, one should align his feet /b next to each other, as a single foot, in order to model oneself after the angels, with regard to whom b it is stated: “And their feet were a straight foot” /b (Ezekiel 1:7)., b Rabbi Yitzḥak said /b that b Rabbi Yoḥa said and Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: What is /b the meaning of b that which is written: “You shall not eat with the blood” /b (Leviticus 19:26)? b You may not eat before you pray for your blood. /b One may not eat before he prays., b Others say /b that b Rabbi Yitzḥak said /b that b Rabbi Yoḥa said /b that b Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: One who eats and drinks and later prays, about him the verse states /b the rebuke of the prophet in the name of God: b “And Me you have cast behind your back” /b (I Kings 14:9). One who sees to his own bodily needs by eating and drinking before prayer casts God aside, according his arrogance and ego priority over God (Maharsha). Indeed, b do not read your back [ i gavekha /i ]; rather, your pride [ i ge’ekha /i ]. The Holy One, Blessed be He, said: After this /b one b has become arrogant /b and engaged in satisfying his own needs, b he /b only then b accepted upon himself the kingdom of Heaven. /b ,We learned in the mishna that b Rabbi Yehoshua says: /b One may recite the morning i Shema /i b until three hours /b of the day. b Rav Yehuda said /b that b Shmuel said: The i halakha /i is in accordance with /b the opinion of b Rabbi Yehoshua. /b ,We also learned in the mishna that b one who recites /b i Shema /i b from that time onward loses nothing; /b although he does not fulfill the mitzva of reciting of i Shema /i at its appointed time, b he is /b nevertheless considered like one who reads the Torah, and is rewarded accordingly.,With regard to this ruling, b Rav Ḥisda said /b that b Mar Ukva said: /b This only applies b provided one does not recite: Who forms light [ i yotzer or /i ], /b or the rest of the blessings recited along with i Shema /i , as they pertain only to the fulfillment of the mitzva of reciting of the morning i Shema /i ; after the third hour, they are inappropriate.,The Gemara b raises an objection to /b Rav Ḥisda’s statement from a i baraita /i : b One who recites /b i Shema /i b from that time onward loses nothing, and is considered like one who reads Torah, but he recites two blessings beforehand and one /b blessing b thereafter. /b This directly contradicts Rav Ḥisda’s statement, and the Gemara notes: Indeed, b the refutation /b of the statement b of Rav Ḥisda is a /b conclusive b refutation, /b and Rav Ḥisda’s opinion is rejected in favor of that of the i baraita /i ., b Some say that Rav Ḥisda said /b that b Mar Ukva said /b the opposite: b What is /b the meaning of: b Loses nothing, /b in the mishna? This means that one who recites i Shema /i after the third hour b does not lose /b the opportunity to recite b the blessings /b and is permitted to recite them although the time for the recitation of i Shema /i has passed. b That was also taught /b in a i baraita /i : b One who recites /b i Shema /i b after this time loses nothing, and is considered like one who reads the Torah, but he recites two blessings beforehand and one thereafter. /b ,With regard to our mishna, b Rabbi Mani said: Greater is one who recites i Shema /i at its /b appropriate b time than one who engages in Torah /b study. A proof is cited based on b what was taught /b in the mishna: b One who recites /b i Shema /i b after this time loses nothing and is /b considered b like one who reads the Torah. /b This is proven b by inference, /b since b one who recites /b i Shema /i b at its /b appointed b time is greater /b than one who does not, and one who does not is equal to one who reads the Torah, when one recites i Shema /i at its appointed time he fulfills two mitzvot, that of Torah study and that of the recitation of i Shema /i ., strong MISHNA: /strong Beit Shammai and Beit Hillel disputed the proper way to recite i Shema /i . b Beit Shammai say: /b One should recite i Shema /i in the manner indicated in the text of i Shema /i itself. Therefore, b in the evening every person must recline /b on his side and recite i Shema /i , in fulfillment of the verse: “When you lie down,” b and in the morning he must stand /b and recite i Shema /i , in fulfillment of the verse: When you rise, b as it is stated: “When you lie down, and when you rise.” /b , b And Beit Hillel say: Every person recites /b i Shema /i b as he is, /b and he may do so in whatever position is most comfortable for him, both day and night, b as it is stated: “And when you walk along the way,” /b when one is neither standing nor reclining ( i Me’iri /i )., b If so, /b according to Beit Hillel, b why was it stated: “When you lie down, and when you rise”? /b This is merely to denote time; b at the time when people lie down and the time when people rise. /b ,With regard to this i halakha /i , b Rabbi Tarfon said: /b Once, b I was coming on the road /b when I stopped and b reclined to recite /b i Shema /i b in accordance with the statement of Beit Shammai. /b Although Rabbi Tarfon was a disciple of Beit Hillel, he thought that fulfilling the mitzva in accordance with the opinion of Beit Shammai would be a more meticulous fulfillment of the mitzva, acceptable to all opinions. Yet in so doing, b I endangered myself due to the highwaymen [ i listim /i ] /b who accost travelers.,The Sages b said to him: You deserved /b to be in a position where you were b liable /b to pay b with your life, as you transgressed the statement of Beit Hillel. /b This statement will be explained in the Gemara. |
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7. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •palestinian rabbis, sages, appeals for financial support •financial support, palestinian rabbis appeals to non-rabbinic jews for Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 32| 85b. והאמצעי אסור,יתיב רב ברונא וקאמר להא שמעתא א"ל רבי אליעזר בר בי רב אמר רב הכי א"ל אין אחוי לי אושפיזיה אחוי ליה אתא לקמיה דרב א"ל אמר מר הכי א"ל אין,א"ל והא מר הוא דאמר לזה בשלשול ולזה בזריקה שניהן אסורין,א"ל מי סברת דקיימי כשורה לא דקיימי כחצובה img 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k3Gh1gwRCZkcppJj9MlrwIlu0LgTWl91MHoES6Txl78V+hppQkVAs+T9j+1BsAaW2/gnQ/RV+R1I6HjxUOrcb+MQHd6pcaVzOdAJBGZjKzVahn2adgc/hbHm9BuDMPBVGtXSE0waZKlW5fUvITIwRH/S4vH5ZDd62bjeM3i6+tJ2H7UdKfGFfC8EaoDFHc7U0gN1UtthoboxEAZoDPMGaS9QiKjSYWTxA9OI7/TGPuXuFsi7U1LgDd9p/an58uAu+EXtqDX/Fd6aXMaCbVej4MZ6MoqK7Z8Qgye1UYQ4Bo9zjMM8ZtD0rqeNYo3K89wZhlMWryrSzn0kyTzOeAynwzHi0dW4G/eOLcJgylH+K4Is4YKZTROAIOQO6ozDE8XI+BLb5HjDWwmxrF3Jt2e8qcNGxH1o6Tnh7fPRzeTY0LGeDTHdXT5uV1rve4H70Q3OzQqDmYJUREVlHmdjArBVLQYvpio60DloNFxa1Nxlkg0sXYJd/cI9kZdEal5PCGfEMpBYiQuUwC57mZggOzbxXvZ3rlEs1oFFNXGwlw4tFgLXFueJ6N4Poqe8iZCWR+8XgKHWual5rhz5Grj8CQ3nhBgTCAEjcfqhNgq96+cWIPzRgDo+1f2YTKftQcBy/+cPLQFrkb27fAr3vzbB6cizm85uWvxkc3zty6ZunTWoPXzx2/wm7hz5axDm//mzWOK1Bev4a1xP4NeJsLre6dgszE3T3j2drFYmGZOhXevnXF6z+Kx7i0kt4QDUM8ENgWmTSbFXH3/7DIfd4dLjhLdLy+vLZrh4TPB7XHo/i+vQt48PEMKl7Z0otvndwCtMvVNGNCB096EJceEprwNT4+9hRn3uadhR5b7jJg63BUMA/rRYSPLfTyP7PAj8RocG+YOjLoWQKhYMONwx9JJ/84cBK+b1iiEAAN+69WsmlvLaoVzMCEntxBpawYqAOjf4O4NQAsFcjBr/UbvXusNWPaedbMvHVk7d4Kb3zSPY/5+/TrWcm1U1qrfi2bI+pVyFZTyV2Z4dp48uAP4W7EIU6Wopb9r7dU+I0b1aWxNlXUwSCDh05I0shpd5lvoPcBMWs1q31HshydiHkz87etntihR97zw10Q3/1XevDbWfe7o9kE7/9L4AzmbCeg81VGig+MSLSbTysnEaV7QmSFDb6RNafLLh/gnF3Fyh7vMBZ4CfSH57Zd3tz+/DOUTnmobFEFM7RUn07d/Zg32HtmFhDX40tSBTdb6uGtDmXTkJ9ZYWuZtBWxoZoWlCy2GfnFqbAmeFKgSVChmIxZJUFpGpzGKsQT3QnG2NBFQNLFsXDKxd7vfrH50TGj+a3jrHYtH2WG5INQNjfxrJLFKqMzG3YqKOJYMCF+qnFwUdfNIyusb4OaR7b4wGx5Z4OgGPBO5NoqAxNO4KO2EamgzWOtUuUX00C+f1qVNFRVewxanDW1+cf8/SpfwzF1B2LhgJC3j3AGQ7LJ5mOqFfyiel8mehQHKvYEFAz86NiqrQwBV1LZT4/Li0ykJbeuXXOQ9QAXTtKQS+USuOn14p+c3j8c9Cnp0/cCtQP/LB9cc2Tw3+Nj6J2EHI0MPAYViTL+mVYrJzR7dscCAFuHSPeB+vVpXA3+/vIv4/CoUYMC5fSu2L/PesdIbtBmwZoZcGGFg66M7Fo8d0KKUmG/o8PrhOUQDFkzrP35QKx6viwNXwZAuNc7v9kVfnTywLWyreG4GiBzzJ7k5lbB0qF+sajEIDrnrWX5giuUSSxXAI+V1mKAumGKQBb1z9Qy/aQMALt8L3nPp2LqXd06lvr6B278kXi/2DQALtj+sZwP0QJYfpeRGiVH36+DUr20Np9JZ61fM3ahqPudKucXMSSxVslJhxuoj9VR3iaNFdXF8+idxYVn0OS0WsnHn0n9gmkf2a4LHFoimrt4uE4a0U2In0d/mNfIsmaaEBXWoJ3oR29Qu/vjKfjb2Pp0L6UjEAm8znoYzSK/TydF7B/oDRA70MIwkVzsiOJu0zrYVjNcmqHFykmBaPHok9V04WDpPI47i3+3RuioO65Z1i3eU1iWDMT7x/7XKZO7RpCweR1K3fE6b+XFakZ43Ebuk45Th9BgAEvtE4GKGScLwK6ulNAMIIeQYs3S70hrxTi6Y1g/GH8CjTsUcQKil+GWCDv67ap4nkmbAO6vmj9aZb05XIqRNhr5llbORlaqeFTGtqlcj3HEF6KmBZ4BMFaBNtlFsEE/nurx+p/du8sGmnxvQrd7Ewe1UeqOs1MbfuXRsjQxrSa9fOmsIWjXf6jD2oOt7D8RzoP6d/G+RKoQzMIDwvpvJ1tJjJBkYCzGohyEH8KWWyUHkZyrbE+zq+QNrPN0a4zRkjd9YaFzPcLTj1wTkadvcv2Ve0JE1eHjxjfNbMSbBEiKdeVfc1/QKvwkEalU8n0UVz6fI807lskvUUIH16d1LvwayWpeVoC5XaE9Qr3jHe3RXX28PtJAfXN3f4vdiJHk1kVNkgAHaGHBjfkOsj8rFGNwHViCnGL5LsanWrpCDmBOpJIig5zAVdOrc2HQd2Iy/Jg3i1l8BrMd4tEQLMeT0lh8yM7hShyo6GkdC6REBg+A0M+EbEGi42zZHNqZYfosqhwP+UL9afvDcsb1LNi+d2rdLHfASXLBIuqfaRc34uW0OxjjAA91fMntQBxckKXEv7p4CiCMYGV5sZFXpqf7apAKbMW9U0QgQECD2KTIfeqF/l7qK2iYJ6gBxBF7XQWczMcDAeSpoEpCIyCbqYIa5uZQqqIwEwBoNjM1QerZgT50F2z5JQXDMyuDhY+C8W8tfRb2ReH+17yjw25wp7rMmuLm5OoHzu8G7rLyG1Qtl08bdmkl+MZ/uiMMFiKtKRhsv3L2yRwnOMgxkMBNDYmY52qQh+XOiMEcZ1r9XyEHY+VhphYrmWvBXwpNkEdZXdxKqis3AItIrltG8XSrFhKsNtZ8UfU255OgzrUeU7PI3Gj+GY1WZQgQNYeZP8VB8u8ipumKO6A1o8Gs29v2Dtw/FHA5rlQvBJk/LuM/UFlXFm23mVKypUzGl/Y8vRSWNF2i2chaP/kZeU1zG5Q2Hgzu9tHZtXDXFtRtA4gC40U8KrK21a+UWLx9dLro8RnfgudToiEPgHGZNmZxee0PuTEbgSdggm/Ndqv884o/mePt4gKdWlxE04bXUQ2PyZ20bZ3RiMxvXyF+nfA7cj7hoxlCtLiO8uH0QJj6KJsyXl8BzAavFEBGWT6dKBRnOq7CZl6hHYbs1rTx9VA98YmgBnlb3AJsqpKfqKQT4Zd2quURf4ttboomNKOFtxW4gJkSGHjXuJ7h071ZXSYWRYO0zsZ8S96TE2fsNB/IgPL8TKOYznfxvgV7Art6q1xLKDMRR6s1PiXyWQjkVawOXEkuFNS5+waNGqSwyNrIpQDeuUszh37me/qu8xfI/8bcIM+nH5yHg2cRnlxOjLsq0QeJe6GjyW4mk52GEHgAve7XF7HxSPpnnH80pse4t6xRAz+1bNw1899A2HzOJWebFZMGuopsCGfgDaIiSuS1WDEuePqIriYEc4ZuWpdgpQzugpAo8B5CYFXD0aFFDtJi7t8QjTolnSuZjKBMsOXMJ3ji0VxNBm3O3b+N0hNfpsdfBc4lRgRh/F+yS4cxTbcJ4xAkklNH6S098uHudj7Uz0Ff9RQ+vz+76Z9viCXGPA7n3z+pXyjWkez0tZOGdjUsmFsihznkVhLBz28H5kxuHqfOBsj04ThV6F3R8zfK5o3FYL5g6kMBrFrLlkNNr0fjXLRxlrInYlYZlkxbjTiKD1p6FoyKCHJtwB9r5qA9/fn4FZ2JiuVDsAAhYq/xPWvINoNO+fnko4IIFkfgsGE6qtKTkufkcc9vBwlCp/72r+2KjLqFLICYFH98s6zJ4cNDD4B2Dujmhvs6b3CMt9qoZzSoDQrRgWP9F7wg/G2BRBA+hea2i8vhpr25fPhUHRN82v3GfXqDVKfkGGe/RXQl4ickVVidU4dzM4+sHCOUbNl46H0M1UXRt8euK+aOQ2wS8smmJF4/q8yFw+07tjVOoTk1Kvn5wUshQkSbrvgEc/y1qsiBQ3grci/cQZWrqpWsIyXGyfM2zAUu9cJNh73Y1wLQN7F4XR8+Vc8fh7TtmscAkaijwQOUb/Fvx1xgHB3VtFyshrF7qx3//8sRXycPrh3nr3hBK52aP64TT9a7NyyVFBeGxEBlAW/7b1b8B7UTfPIUL1PFPLqlhLdBSY0gbWSunIo2rF4A8MyIogGo5gk1YLGIkNWlU4llwAtgGFRsArAMPrcPt0p9fR1DiniJDd/fvVB2xql5tKqe8ufZt4fU1gBZFr3d3EFOCd2uWzqZeyIrd5tY5MZuxX9saeOe3SolZ8Ph7qjvh95k1toe48YL1cxsXj8W5HExkFzMzDq4hYgXQR3t3rBn/7LIq3UsqlcEoJBIypcS7Aasm4WGryS+DqaZke1H7G4Ibx2vRGlXeUVAXsFF1AFYUVotlQL4G/77E3dRzhlGl24/RF3VdGVg1oDEeLWEeOJEWQ9Z1j39yxntkO0RkR/VzTo+7wWuSZcwYZb4PoDm59yg4QqrpoIG1XjSagBtJKDkMmq2frAO3bd5B6kynphU+wQI3UjsqWONP3wzc3LpuIaTzrPEdkZ701CBDwIwV9DvhNeJGVjTnxD0vtKI9Rze/4Ll12oQa67SxNq3wvKZ6FBBvPj6/hks1MqwR/kMZ5fHVnR6daqF+zp3U8/Pr63aJ0ma17a8AN4bIIuI0r1mEmutnnOYFXWXI9GZgkqZosNZvU5//KSuTFnuTAmsicIL98Czmzin08vTRnU/tXohHGxrTkO8Ia2s7ya9DkWUH0sduLX9VlHMTOeu2e2UNcoUbXRH+ZT3qgVquUzGHvGmDddnButYMSd3SP0eFH+attGacRyv/FdPMuMYzYkjSGKq0LjHtqHZumC1m6MPC6dbBvI+5hlNVvZhSMk/ULnUBT0yiWWwQW27XuCymrHIWSeaj+NHjIy/sgMCV+t2lWfnZY7uZCUYwCWgDJ55BqhZ+x6VGQYsUtQKrih3ZIe6osHHJnzazU42nX89NqstF1RmVuBsByNfog7Dyx7VT2yj264ObfbyGdUSXTZ0KjurXxBiCxuDmBU2eki07uFFYgTQS0HsAcXE4Hx7mdRQjUVHEiPkkA5u+R2vMPLWfRm6NjUsmok1aAg+LeUp3Lu+TYxZg2UOZGU7oBTdUgi87lf7Ra7grFTVMmqEpGMTR+Q/FpaKVdiXq7JiVObZTDDOLfXIRqiR3r+xRzavK2M/ZYiSszYVIiJK6HmQJkLAz8ICw5j69wOm1PB7P3s4Q1vAokc+yZOZAg/A13v6yj+YFcKpm4dG13qalk9C7P/3IEKqNdknhexnSeaM+YdFNFuHo1B+ci/4Ha2uRYUcUEzkRp9r696J/tBXDPqGhCzy3Y6U3zl4MDNAmYUrsjGrg5FUZta3n3VpW2rxsMvrFGozBqVwFOlTNWJ4zSJ1Xc0JDFEn/3KhqPhR8C+m1FdbqRl0ble7SpAy4fP80GMJ6z/o5ehNum1yo01W0UqrdznhBcKroCMOIcHsQ++GxLrlWRTFTlDIOSwvWikB2BCyCVpKioRcN/3KurHJcDkMA7o+2Va4fXasEO1uY57dO8uokOD3J2l63OjVCVzAsLAGOgd3rW3V0ToraL4o7SrjEO1xaApBSVvuOEdiUtNiIcwdW+Hq7b1k5BSzt2X/28h7dVYy8Ne3Cnzaqi04ij5LV0bttVT41DpDfHFJqZaHcKh8CqhlM4nWPFpX2b5yDY83bxxe05kr0/FTPzkGHVishAzo7Loee3vTw+m7rNUeye3XBH0FbtQyjs1NHdv4xE4O3f9Tfr1vLKuMHtD6w9e8DW+fnzC4nTZXMp0lssabO8B+fC+pKIFSFmzdMoSSZKk8VfzjZ5K21hwB6vWjaQBzWMXfP0KcdSN9NKyn7rRVgom4ewUOT4LFv0xytp+7ykZWi5/BdKG4rb1AhJyPtEprfkbl3eTf3/pnKimZ9zH/V9GFYhLi2Ci5QLJ+FH9UT+HguTdy3VsdDLehvgmQghMBLWHaL1wj1yIDO4MQUXNer6IgL1GJhwAfn9BQNaV9Wsi5t2rsb+J2z+xbzUllNBavkIDHu4HqxYMyRjfN0Pac00QLQhNW+o6g7ZFElZT1+S2w7SvfcU+y0mDUKhiDri6rwQG5JEq8L5GAGd6uPnsv8g5zHScQEwYdDz/jn+4lZ6/vnsR2LR/whFlO9F7wH/OA3vX/X5hWI0FjRk8SmAEmTiBTo6iyXNWn3ewkC1lzsbY3Yx21d7jWgWz28P2B2iYJ0JvUak2bFZKx6L7EVtnikJhh/mZBDBHyDgnH9m6MM10I5mZd3zuolAT66fjjiwi6UbDPGvWX9yrnRk1/eRYDW5k7tQwxv2khXGGcPXmlarSAKn/VfLLpLIk5thTQdnD8PO6xNfHLvWk807lgPAHc0NxOGtHsfFbx/yzy59KJL2ftX9m1bNqVX62q1y2ZvUDXvD/LGz8ykIe1x14fWmIc+Ghl6SNxbc0Cb5k6FKxVm6pR3dK6ar7i8U7W4oae4V+bvRXu3qVinQnYiDkIUnT+91pX5wA9/jZcjuNJfh4FLgLPKolPPWIcG5YZ0a4SC7Yb1cvHy7CBgCdKazS3EsIjLR9dNGtoWtnBx//IaRTPB890rpiOPOOxJHCpOiFA4Nqx3uxpApob3k2JCEFEC8wfE04chB6ASD9kj3IYbPpDfUeGTY91byNspaIoVmI/Moh5xD86LMugree81Nv6RAmsibhr8sM5XjiMBDAp0F2CrwerA57BGqeyBB1ehy08vruCuVdT1TA5KKPilA6uaVisgR9SVzo4mJun5VbHH8fdIiZtn184bAX66fSlASEmAWUCgk9CbBaYcPvkOer71CcjH6MsUemLOGa1UTOLpWX7iirx5XCYFcQ8UWBof7NywlM+fPeH5m/tnAQoM7t5AD9Y921STCWvKW0HcZ/OY+NatU71bVEarCTSIC231K2fDp8e9Y80Uqz9TRccdLAc3+wi0Kg/t6hYRq/O/vKzxbatsqnoagFGIux1R7oT2yOLiIyApyvxKUYB03ggE8i1LJuCYi9LkqWhSs1TmJjUL4AMI3LsCF/UFdSr93aDtbNJLJXxQ2isVhZsiR+KaecMorB9iwO1j9SpmRw1uXjo+6uYhNew4u2ynX+kk0iqi+zb8pXBSKbRTHiAhxi2c5n4iwA/1Ka8j8+r+KYGWLWyAI09vHL6IKTj6SRIsGxuO3Cs3zm2JCNxO5DtpRTHuU8y8P7uilq+f3UDL3mCN3YPf1v9JmHpmjkXd4xKfXdb17S6ZORDC2kp6HB5f3yfvvoPvvq6OuNTSMtwPQjH6UNOVcfLHKd48ImUx4d6pfh2qI1g3rJpT9PSrpwTPNfl+IRVkxqpVBMQ5vP9KL11Yz53Qa/u/k3EacvvyTtIFw/E6FnRVRwgUlkrH4KYfltfuR0TT0Ag0fxqyt5NLKdxzeu/KTir7+r8PHpIkgsvyhioSIg53c9aNDwGw3rHCC8+DjLXydLoexXKGfiyBRt2w0CROS0kJmZeE9ZPruwCs0Q+/V8xmhTXL88L3wF+7YJ3yJqRR1Tyoz8PdGvyQyRYNgfBtVD0vLNFs21/FofAfLbUVaDITy+toELzh1tA3z2zJmV1huV2alb90bJ1WWf/eoVicQPEzCFIdnR6tqyJH8z+zBo/2aEKH9d71s0QCbWUvdSvmTHp5ha5i0XxXZqKHVbZZnWRb5Bzg1ducg+PKoVX4zmYNq+RdOd+T6nv9rtitZ65KjA5uWbco6vOZgyt2b5iDxeJglbg6OpeKfXQOjaR4AQcoyRoErBiGRLG0mApj4w4tJg+bFXETBwzWtcpng/GMynIxDamMxTrrTiFWrFOx1cTeXD5vJF2+blWnSFT4YdSJ3NmYD1GX9AIy9bDbhgOUpjjouX21HrLPz68ou4NINKRdw1/wd0Wk4VQBTQbYoEu1ON2SlDg/x41x8DL1XcSvxTMhOeTTq5C1C8fTYQ10nqc3DuJ1RhKjLlLRzW4CR5sMgxnSm6e4B+eBUo5CkwZ0rePuWpu1PzZcVWMXm3tYp5FKoKlGfNy6LUYhB+/p2qo6suXFRQVvXTVN0dHxF3u2rAzxWvEV3Dtu3AnjOBtqxvJXkFHh9e1TuDq6yHuAzwQ3jDVyCHwoZQhSf3ilTiOyFocSaG57nl6/yCADCPw9d2h1I6dC6PLVs4v/zh+nxmvry4O6/v72wRkc1mHnN+N7iFKr7vC28hgN4vNUM8GpMj+0e92Dv8/DjuIWlT0bZolVa20q5YSHF7t8e/88uj95SJdbF/elx91/Hx0qVcLlyICp1PcdXSof3bGY+/IhNvIK7huCH7t4XLXJ3dUzW7u3qUGnIRMGt4YEWrGH+PvZW5nHfNSHeT1YsbfsXo4Xn13pM3LB1L5ktQGs7YRHQdCOWi4/s8R7EHqsYcXcuCdSYNMmDepIlCuGT/6SCxpqWDBhPhPJUraEm+LQjn/Em+mf5O7NH6tre5oxqnN85AXcV3Zu71K7DLjG0SMZyHgkJvLCHhHWMKQCHFuXTVnnN57IWcdb8xnjhtvCmlUrCp9pXr0IXiZRzL1oVUOsoYl5S9f5TWMTouF50MEtUl7zNMJXPLC3ajfWpb6jQSNxMNeP5+fOGISiahleHacNYK3QEJ4FWoPs/7a/uhNvrraPySBua2l2/r1kzWETn8ok5dbJ6IhjWjM1Yi1v75x3rpjvyqEN4J8Mtb2r8YYhxEUL4r2gWmXyNK9duluLmhCW00f/wYt7mIj7I146KlXwSpUzpQ9u/mfDwikoMwzZ6Bd6DwZ30t7ego1vX+nNEP5GBCOXanmBiC37ZRKeILy2txoWtW4uUcyHCNkSbNVxw51H8ya5qxx6eLE/naoK8PL8rmVeA9vj1iKInrF3LxCuPnAz9Iw/+kTb+mVgzDQ4Xzh9CLzvNao7XgIHHMtmj8Lp9ZJ5o7Jn0YE1kPk6w0KxVhpyfKcfXpjfOM7TvpBy+0VGyfqeIrr46pWW209LEr1lsp+F04rD3PuoxIeBiqiX9HbF9MFE5ijuzkfTAGbg7uU9CNaDejRA53DjUv5zrGvjSrXLqepyhl/Y5fKbstPjyL4tFVgTEkWV4kwrpyI4ypzctdiAIhMCsjY063vYd8SY4Opwr1ru9UPRv3d4+yJNTQ/56wHLJqNoGPD8q4gTe1dMR/2LDt1v3Us3HocD3MTr9qUAaFQA5yP7NEUwiQw9BB4CkBGJydZF+MxdObFlxtgeCCuz/MCofWC8yldWs3RWHNbhF7YZBylTTUUG5Uwzauth8U727SAn9UTfPgkuYdl6uj0yRdzFqEIhWSRfN2+4VA6F+xJznawAgDmvIWGxhlFL4QUerSAui8soUky+27lq+vgBbQj5etH0Id1aVMODnlBtVdX2jLDR8oVUlWFxWPM6vM68gv71tnnYq37t68ij+RQjOjw/v0IysnbioRxy6+xmHF3g3gsWtaMODVzc3CEtEa2SKkUtTyRcFtMGfslM9QvLRtQ/mvRsU11xqLrWGdLDRWV7wrtVsgCD0+ugoysE9Z4eijJiK2A5w1W1jKUU0KvqxTPDHrGpcUStFrIOAHTqR11OeHReV5ri1fuqaULLaAFJPK8KTJTXcat6v6BiT1KOwSTwT2VTRU4px6xMqQJKGUfR63F5l56qQg2vMjB0fDt67UAUQxGMq6thmwJq3WOUqC5isJowScWvpE45hXUZ8AJE/TrVgUVxIKxVX6pXMTtRW+7dk7N6opuBzIAXXvmG9mLYMhGX4jXcFVAStUWJo1pltZKltnSmSaFWG1kJTwBS92pTE8eDyiV+UPnAcAEIRhUJVlijeDWeSLymZWN/R9s85khF2occn9+wBJ/+UdDEIiuB6wJPmJjVWMnxBuli2oQyrFmVD9Za0GLi0PZ4sSeVjo7rjeJGDGrPqWFuHff9ZDvcYomcwgivc2VVYO1cJfdluWY3Z3vjJjuzqlSpN8ghilF2qUsKHACs/5roRgjvCNYkb3R3rYY+IFWICecpe8+x1Jk3qXMb6DtaAqVdtpBeIyQtkINZ5N1PXwkwsIixKqc7DYEo5IXwyrGqov/WEv8CCub6OQ/F9iQ/utCrNy6HpL8Lo4fR25P4ZVe6skBhTZjzTBAaVc1DlBeLe3xW495ljYIj1J5Pen6fIR3HY1q0MY4fY+QQuGolMy2ZOxiTQzAJcf6ErvFPkO1JcPktHwrrp21pw31lnp3NjCYtGsJXQiTfObxc4zucyAhXuZs5uNDTVTm2KrsrayU/Coby+hVCYJPWFlhCRgSALpqPQdRs7uQ+L+6eoNtUA5b/iVddhDkGvM4mRV/rDM3Yu9i2aaL94dQGZdlxsjsG7UdFdd0hws5p5h1xPG3yqIH/Gke1+r/mHNG/KQLTat9Rn9+E0GDN8b9XyJzy+iKaw1/yY7yR5cxHttnldTR/PLwUcP3AKuVDKfH/TPtDEIh9zVmTc8xygm7gh3HlCGRE1dCZer/mnDFWKYzm2cfl9cMzcuykVv19dH0X+kiObIxB+rjJNIivQW2CVSY/v8S+uwXD1eD9XSun4JvTERW3BZ3dwgzUMewnM9K22nSc9Mwxi2XT0gnoowD0ezf5kDZVRNqTYy6hm7PG9ji/b3nggeUwx0taVF+eRRzmP78VUt/ztvaFkaNq9MME9NwC4hrS3I59dEG0z5zbjjfVo0UlQOhi7h1XvFDbfP4c0mzHSu8DW3yOByzyGt6pZ+tfgb4zqq+Y0TO8V30i8YeKIbDxqBt7tZmNFjFFAU+zYoCuuGCy+7BejaCliUt+gz4xdkCLR6i8n5pcCdJm0+/RjYObfbYsndzBuUz7RmWO7VgIBoBSRdDRslaJqZ6dNy4ef27vUnAJS4Sa8e0SuV+Zf5BPMjkw3p7dlGj5xuU/RF9FRVD/W+eNr9m8UmZGnQrZQVcfheybNtK1SB6x/DT4Bz1ctcs5jh/Uds+62eAvhBdKfoDrgyTbHI+71SPObwG4pYMU6XvXz0mOCRE3rtI5wBzH3DupgjVSVVV1quiyh0abgtOUGvclNqypU8EJg1sLtjbbVZa51QeasUNdBMuUeqJK+lQLJCzPmZBKBUFnLyJKeJ9YMK2JSAZ4HRoi6Gw+obv0VKPgqOHYuhDndcMZcKKMdiyjFSgT1JKDDdGe+pxm7x9W001ZeDF2QGvDiVxdyt0M8sfsIZzKlafiKmoVgOwnHi6E6dDUcCw9qo0vWIpfGNOPefUWllppgTeL0HrhbVT1nbM/cVLAYS3mfCI5BHdcQXotEBvPYemS3KcX94P/E5nX+ydxjwMvH1szd4Kbu2vtZrUK1SiVBRBEl+oFbAbloC7uXucTejrg9f1zn1+FJ0WHxNw+G37W/+qJTU9DjwBKB5TvXq2rpSc+lNPZIoNCzmyKe3Z+6oiOHp1/H9Ov6XA355BT66VIWskowSYDfpjrJ4ZgA3LmHao16dWHkvmsJRRipbHHP/1oe2PjEW6NfCa4tWtQGl4GHlqBkGz4H41jHwcqsMa5gRQOEI6+V7aA6PtZ5zfuZmAAoMjp7yJAo05lsjVzKgz+FlWS6x1QrEW1XxzMp8TCLYaIAzLJzBaxEnvresVWzvcETA8AESZau7Wp+nMuZkCXujPHdq1VLqv3yC5ADunctMzovk0A6BtWzQ24JWCPgFs2rpHfunOqcoBfH17dQwhLJBlBmaDJLwrmEqUN8Bb8p9mTlYElVgAegLe+vLpRuiDzKeYqMnkDjPn08roMW8KIBdp9cDkAd7tpXRI2V5AZdUvJNcZJqlRbTc84pZeqb8ZQRxjteFpGP5W3Uo0eNJYus7ceLatsWzZF0WXcGr+PCpZhjXWalQx7DvhmCqpKeJi+RHGkmrCKGEgLvI49nib5ssRaNAywsrGLmkDbONoUPdaPXenkImfYc/F3wNK/fmYrGacKrx3lIi6iKvHk2j69UkpU7NMLgDLzsL1Z+fZGAeraSHkrmvOmOKHNA0DMb5oHmiTnqvnEzevw3H80/9l+VGzwK+cMR7Cmxj1lAHz2BgV+jYXLmKRQ7dRfeUCLPxA8UPtAaoCBOxQ7Hx4COmNUZ2oRjwwAWuvc+5/gtemD4zO6byZgeIBAI1gD3nhmz780HT3xGV6qv3vzyt8K1iYDgm0R628JbnVFOQ4HsfZl2ysGkiMpUof7GIUWzcwx3Y9tXyjwGrwGIjO2CQ3rmMUiZwHR2LFdXjs9jzhvK43sKw3ltixznAFjNxm+TBy1yv6EB+gs9xmxc/UMCg0BogzaoEo0e1cSg7y/vIugO5hpnzQ/eGOpzkzuzDchI+hJoEnhkwGtUgZh/Dr6qNCzVVX8ecAnUdqDQiJg2/UrKfutbP93MqytxZsjC3qBONRad/xXFKz8NjQEm9ro8ONgpFM9O5HxyhqVx2bLFQqryoR4j+q06Z/xCg3Ba0Y3rpIHzdOelTMtDGOvXGHSM2BQ5PH/BtbWLY84ST98DGDd+LeCmAlNl7DotiypRW5YMB84BnarLW1exynxfAiv8/2kAHex1wC59oUZrwSviiIk0NnYla5vk7NRN1SwZzcyYzVFjBGUaynbmCUDR/uTG0cIo/TSWQPO7F1opSF4ZuSXz/iG9V2dy6lC9nWotkFAhSrQh7MNbi2sccOhbN0357E0KztzSuBD01pFjNijoR0cnsCobSyOhls4vc/RHXPlT6jIkCTzoaZyZlGFzQk6hXjNqLYGKPmdSLYeadZ6I1E0+8xxPQlfLcemiCHYpj0QQI7Il4PBA7Bmj+2yb5NKDpGbBpK1KB6yX3AHlc1vLPLy2LV8Jpf0TmDTCPOTsbZmkkMaUBUhAzlOgvD28YW02AgEDvi/prUK5cmuii1+dTcQQuCXvEz9yvmwDd90j+RX11BAFuyD98h2cLNRwvbEy7D+8ELypaUSGzxRBsALkVcPEBbRkX0boxH4erlz75+Jsxh3Gz1Qq3R28xICr79Xunm8JvRV2I1uLX/t0a46QqZ/Zg6QzLsOe9YtwJc1Xo710NYFxh0+9d8SnAiD//q2r7ZpyRj5u7hbBMKajZVt83VL/iDuwsBrCAN2533kJa3tPGDFdBiLDy28758GVy+eWbtlYkajb+3YR5tiCLPGjrZwkgsMzxor1SNMeaekhyaLvtpx/dtrjevGsH4ffUms6Imt6eFuzncu78Dka+QWloofcgkyrMf0dDEDF9zlAS3oMDllyYwhCCmG9XLJGKy/hogL6q210OWtoJ0w1jnk9BYpYVRORWUTIzdKKYuProkREOCvyDBrFOeSXqd/VEqTGlNvKW1OWVHn9i/jkt9hfhn1+oqJkLfvrVCI0cghBBSUyPMZw3sAkh1z+6xFs7HqgsnuxPpFuWz2wlobrmce4ujEf5W3XGRU3P6yQDOnwnjjC6cNffswCJzcubhf8rnM1HIvXb1REFBJTV7e5KtJ6OktCl6jg30nbvH79No+eJlHKk+fHnfDyCpt7cR6XzEr5PcyorOvs0sF+Gv2zEyv5lVw+gUdZm3rlswAiO0Ct4H20bZ+KQTf6iUzNaiWEx9XU6eSb+6JeaUPr4rCcsSFAIQlvxa18LY21sFTS7nk5+BSsfPh9Drp6UUc1gM61ESuXpp5TDxibhyGNOT3Uo4hR7ZCuL+5f1bih7fG9mkCI3sIvIa7SmWATJtxR2iVI2LTeNCBVnWKIQLYrXlleP7q1inYvdjHYvWDgFWzUNporbI/QXcg3alm/VbMveO4Jysq4hi24YOghOuJiqmUvwaoNvxt/rjeRAKw9sieRebSMzy75JUqyKPyI+ybCJUBrEwWi5WywxKIGTMQ20W7qb4xwFEcs1jgkOtVyBV+bjtODBGh2L1uDhhX5I0D4Fd319pn9y3VaECkEvf59VUcYnD7AlSoQptz50DgoKHlV34m5Ph6KVo32VqjgaRj3iNc0Ug2W2Wgb+AHyRCs8XFBkRQfb4hMXkWj9uJZA6lhVgZSvIhJ7x9Zd01Kxp3jDB4CK2CFseE2p9AUZYBlic9O37+0XTDai0s8Xt87AUcyeVibbwJiuwRtJSRBet3BwhBSMJ2I8SSZwiOP9ai2KONCvwwvJDwVBWL+ywdCl+EQrNNfQUuumN/7PjLQvLtTDorgbajwX+/cszdHj0DDs7uWiBWjuFStyYGoUUoI5jqOUCWmkP38Bs+cS3pxHc8pZvB6X9BdFmHN7W7+W6Hk6Ks2JYKvJLvfA9AqW4faGI3cT3h+Ar6yBYGocqgUkCJCSlUhUtLxJTYMZp/zGG2AnBbXZcQWn4aKUg6q1dKiVhEd+ZqzC4IZBrFN342ePKBCbWuaDB51VKW4NHCWs+Y360a54EM2iMOXn/+SgvQdJIdIIQwc7gNjkUkQ8E1A3tiPr7SbYfCmN2y0y2lNpUUErtn0YQqG0TwGG3XYFXVjEHsk/i8tEd9n6PGNQxbFiaj2o0u7OTi8e3xOvJZy6hVN6avpA2+OLJiM3DBjpNbqO7B4HPVhVmfvaENYk1a5tDdhuOR2ZLuvSK/j7/C43oiHSEGJPT1W1CFvBfrj+cBfG6iiH4xhpzeWta3piOXn0rUZjLwmAoTXd3Hxpj1/CO6YICc8un4A4G7K6xsqvIZ1MeGjcLNBNuklwP/H1lwPs2vMeN9MHVeD7gBouz7xNEeEmSVPtZB8PfYQDfVpVxUCEB5Th7umvgmj0BBAN4CChGbJ19ujS7Py9sLaPvIhCNTk2QywVhthhTr+L0EvETpDbByZTdD9wd0bVCnmoMCasyoiWTMzLTCf25+DWlHlkIz1yWTusb1ypOmvs4oQzXHG/kO7EEv1oFT3i6htAv3jJF4rhnPpKJJHraPzwncAAU+x06bFk99MTeDYL+D/94L3fH5zI/ZJ0H/rZ/8za/D189vA+euH55bMGQpW4dK/hvmvmnrp2Dpwh/vwWEhPvXhkVdTNI6mvQ5JeXrkbvOvAFp+z+5Y+Cds/rGcD7xGu00Z2mDC4dciZTbLwY+CBMr1WAeGtXEQRKABSk/sVwF8cGAvKR+OlGEtA2ptUzbv938mXDq8CcvfTG/tvB22Pj7xw+r8le9fP+me6x+GtPoB/zp3Qy7lanvEDW3p0qT3czdnLs0P/TnVqlMriXDVfr9bVxrm3SpfknpQ3ISvnjaxeMhO0V3VqUlbeTKpRqQFdazLf+HDQ3iJyDPBkAyE9mZQ7Ex/5Tu1v8zNgmANd63RyKefauIxshxjagWpTYtR1lBzYBGW7s7Bz/nijPVpUqlpMKTaayYGpXTZ7+UJMgRzynSyZGKcy2UoXpHQoNvK8mDOQmvA04vBa37FNnQpWKZXJe2SXc/v/8ZnYY43viIDVXj6Te25eOv5ucED4eX9ouBHzBvFUnc+vUt+FW32yHJ/+KT3+dvTtk6f3/hv75OK2FdP+muh2as/Sd5FBqe8iqGjIJj3nMQIFmNiJAD/P3s4SanPQtO/r5d6jZZWyBcQsG4vBVFlECACqu2j6QKCt4I95ebajwxq3PcGsWGPSycXd2rJkEui0bTFDk55lgghhlQ6wAjaqvDNbdi4Btw9ZE0YxHU9Ql2DIkH6QkiBmD1mTpuBvX5QJVgTKEnmYlrWLquUQVjbgcgkPKUzMJpXSxuuYA4f2dZPhYdQYMJMdVBcK4DUGEKttmrfVc942HYdERkOvpR8+xVzVV+fw7n69zMCZAQdESRtqp/oy5c3N5FfhRm5SNjkxOphNfGpaOuKoX//48hrg1U/1Mqh5LQ3hlY3RwN1F3gNsQCj+ztUTG/t1cDod8M+J7X6Anpzds2zbsikj3BqN7dfyuP/iPevmr5w3xtuzR5emlaoVzwZ5lFhnjEuDwgCUB+ZP6X1wu09ilDXJLDVhXP+WI/9wPrd3KeC6x3f8vWOF18VDq4ES++b+2WP+fstmDdvgN3H9wokHtvju2ejj+Ufz8oVUxDTLDwRxNcE+rc/UKe/4Ifoq6EPN0lmbOxVGDEmfo6oY7571c9rWLwlOACu6dGStq0u5/ZvmdWxcrkGVHNKbDrBGNoNn17ZtUALvpGMWy+CuDQAEm9cs0tmlwsH18xdPH4x/o1x+Bu6cjN6aOabXlKFdh3Rv0q5++VIFlCdXLxh51N9vyZzBQEoZ69G0YVVHyP2b1sj3+cVl8O3FU/tqoVMsFwNY/Gi3JuUKWsC3QDcmDOqwccmkHatmubWrRQJX/8jvyHRwLrtwxqCLhzYGHly9zm9C6InNO1fPXO87fnS/FmPcW7x5cB5ZnNNjb0ZFHD+9e2nwsfXbl08d3beZzwS3KkWZ5XNHg4lPenZpvd+4hlVzd21WabmPJxAEvIa7hp7ZRheEpBG1qfeLFa/VhkFA8sFndqz07tmq6uYlk57eOMzG3U17E8alqXY6hd5bKzeP+W/N9CBs50btIdWK53BtTXsAoMOTT+AEsMTPsRnTSflPbzS/ccYch26hJd/lzGg/2Fsc8QyDe4nIllBlPvIzpP36Q1RQ0nNrQg7HZwRCph/jDa+NWKvpdHWteUvgBeN4Xa0QpWV1TIatAfgEsHG30t6FfL0x4Xu3YNNK9V29S8xXJKxhSkFawv9fYG2cZfxdYf3/AIedkSy/lvf4AAAAGnpUWHRqcGVnOmNvbG9yc3BhY2UAAHjaMwIAADMAM4k4IzUAAAAkelRYdGpwZWc6c2FtcGxpbmctZmFjdG9yAAB42jOsMNQxhGAAEW8C553+HpkAAAAASUVORK5CYII=",א"ל רב פפא לרבא לימא שמואל לית ליה דרב דימי דכי אתא רב דימי א"ר יוחנן מקום שאין בו ד' על ד' מותר לבני רה"ר ולבני רה"י לכתף עליו ובלבד שלא יחליפו,התם רשויות דאורייתא הכא רשויות דרבנן וחכמים עשו חיזוק לדבריהם יותר משל תורה,אמר ליה רבינא לרבא מי אמר רב הכי והא איתמר שני בתים משני צידי רשות הרבים רבה בר רב הונא אמר רב אסור לזרוק מזה לזה ושמואל אמר מותר לזרוק מזה לזה,א"ל לאו מי אוקימנא דמדלי חד ומתתי חד זימנין דמגנדר ונפיל ואתי לאיתויי:, big strongמתני׳ /strong /big הנותן את עירובו בבית שער אכסדרה ומרפסת אינו עירוב והדר שם אינו אוסר עליו,בית התבן ובית הבקר ובית העצים ובית האוצרות הרי זה עירוב והדר שם אוסר רבי יהודה אומר אם יש שם תפיסת יד של בעל הבית אינו אוסר:, big strongגמ׳ /strong /big אמר רב יהודה בריה דרב שמואל בר שילת כל מקום שאמרו הדר שם אינו אוסר הנותן את עירובו אינו עירוב חוץ מבית שער דיחיד וכל מקום שאמרו חכמים אין מניחין בו עירוב מניחין בו שיתוף חוץ מאויר מבוי,מאי קמ"ל תנינא הנותן את עירובו בבית שער אכסדרה ומרפסת אינו עירוב עירוב הוא דלא הוי הא שיתוף הוי,בית שער דיחיד ואויר דמבוי איצטריכא ליה דלא תנן תניא נמי הכי הנותן את עירובו בבית שער אכסדרה ומרפסת ובחצר ובמבוי ה"ז עירוב והתנן אין זה עירוב אימא ה"ז שיתוף,שיתוף במבוי לא מינטר אימא בחצר שבמבוי,אמר רב יהודה אמר שמואל בני חבורה שהיו מסובין וקדש עליהן היום פת שעל השלחן סומכין עליהן משום עירוב ואמרי לה משום שיתוף,אמר רבה ולא פליגי כאן במסובין בבית כאן במסובין בחצר,אמר ליה אביי לרבה תניא דמסייע לך עירובי חצירות בחצר ושיתופי מבואות במבוי והוינן בה עירובי חצירות בחצר והתנן הנותן את עירובו בבית שער אכסדרה ומרפסת אינו עירוב אימא עירובי חצירות בבית שבחצר שיתופי מבואות בחצר שבמבוי:,רבי יהודה אומר אם יש שם תפיסת יד וכו': היכי דמי תפיסת יד כגון חצירו של בונייס,בן בונייס אתא לקמיה דרבי אמר להו פנו מקום לבן מאה מנה אתא איניש אחרינא אמר להו | 85b. b and the middle /b ruin b is prohibited /b to both of them., b Rav Beruna sat and stated this i halakha /i /b in the name of Rav. b Rabbi Elazar, a student of the Torah academy, said to him: Did Rav /b actually b say this? /b Rav Beruna b said to him: Yes, /b he did. He said to him: b Show me his /b place of b lodging, /b and I will go and ask him myself. b He showed him /b where Rav lived. Rabbi Elazar b came before Rav /b and b said to him: /b Did b the Master /b actually b say this? He said to him: Yes, /b I did.,Rabbi Elazar then b said to /b Rav: Since you prohibit using the middle ruin, you evidently maintain that one person renders it prohibited for another by way of the air. That being the case, it must be that you permit the resident of each house to use the adjacent ruin because one’s use of the ruin, while not convenient for him, is more convenient than the other person’s usage. b But wasn’t it the Master /b himself who b said: /b With regard to a place that can be used by the residents of b the one /b courtyard only b by lowering /b an object down to it b and /b by the residents of b another /b courtyard only b by throwing /b an object on top of it, so that neither courtyard has convenient access to it, b both /b sets of residents b are prohibited /b from using it, although lowering an object is more convenient than throwing it?,Rav b said to him: Do you think that /b we are dealing with a case of three ruins b positioned /b alongside each other b in /b a straight b line? No. They are /b arranged in the form b of a tripod /b , i.e. in a triangular form. In other words, two of the ruins, each adjacent to one of the houses, are located next to each other; the third is positioned adjacent to one side of the other two, near both houses. The middle ruin is prohibited to the residents of both houses because both houses have equally inconvenient but direct access to it. However, each of the other ruins is permitted to the resident of the adjacent house, as he has direct access to it, while the resident of the other house can reach it only through the air of the ruin nearest to him, and Rav maintains that one person does not render it prohibited for use by another by way of the air., b Rav Pappa said to Rava: Let us say /b that b Shmuel, /b who maintains that one renders it prohibited for another by way of the air, b does not agree with /b the opinion b of Rav Dimi. When Rav Dimi came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: A place less than four by four /b handbreadths in size is an exempt domain with respect to carrying on Shabbat. Consequently, if this place is located between a public domain and a private domain, b it is permitted for /b both b the people in the public domain and the people in the private domain to adjust /b the burden b on their shoulders in it, as long as they do not exchange /b objects with each other by way of the exempt domain. According to Shmuel’s opinion this should be prohibited due to the air of a different domain.,Rava replied: b There, /b Rabbi Yoḥa is dealing b with /b an exempt domain situated between a public domain and a private domain, the two existing b domains by Torah law. /b In that case, the Sages did not prohibit the use of the place due to the air. By contrast, b here, /b with regard to the air between private domains, we are dealing b with domains /b between which carrying is prohibited b by rabbinic law, and the Sages reinforced their statements /b even b more than those of the Torah; /b they added preventive measures in order to safeguard their decrees. Consequently, according to Shmuel, the Sages indeed decreed that one renders it prohibited for another by way of the air., b Ravina said to Rava: But did Rav /b actually b say this, /b that one person does not render it prohibited for use by another by way of the air? b But wasn’t it stated /b that i amora’im /i disagreed with regard to b two houses /b belonging to one person that stood b on two /b opposite b sides of a public domain. Rabba bar Rav Huna /b said that b Rav said: /b It is b prohibited to throw /b an object b from one /b house b to the other; and Shmuel said /b that it is b permitted to throw from one to the other. /b Rav apparently forbade the act of throwing due to the prohibited air of the public domain that lies between the two houses.,Rava b said to him: Wasn’t it established that one /b house was relatively b higher and the /b other b one /b was b lower /b than the first? Rav prohibited throwing from one domain to the other, not due to the air of the public domain, but rather due to the difficulty of throwing from a low place to a higher one, as the thrown object b might sometimes roll and fall /b back into the public domain b and /b people might b come to pick it up /b and carry it from the public domain to the private domain. It was for this reason that Rav prohibited throwing an object from one house to another., strong MISHNA: /strong With regard to b one who placed his i eiruv /i /b of courtyards b in a gatehouse /b or in b a portico, /b a roofed structure without walls or with incomplete walls, b or /b one who deposited it in b a balcony, /b this b is not a /b valid b i eiruv /i . And one who resides there, /b in any of these structures, b does not render it prohibited /b for the homeowner and the other residents of the courtyard to carry, even if he did not contribute to the i eiruv /i .,If, however, one deposited his i eiruv /i in b a hay shed or /b in b a cowshed or /b in b a woodshed or /b in b a storehouse, this is /b a valid b i eiruv /i , /b as it is located in a properly guarded place. b And one who resides there /b with permission, if he neglected to contribute to the i eiruv /i , he b renders it prohibited /b for the homeowner and the other residents of the courtyard to carry. b Rabbi Yehuda says: If the homeowner has there, /b in the hay shed or the other places listed above, b a right of usage, /b i.e., if he is entitled to use all or part of the area for his own purposes, then the one who lives there b does not render it prohibited /b for the homeowner, as the area is considered the homeowner’s quarters, and the person living there is classified as a member of his household., strong GEMARA: /strong b Rav Yehuda, son of Rav Shmuel bar Sheilat, said: Any place /b with regard to b which /b the Sages b said /b that b one who resides there does not render it prohibited /b for the other residents of the courtyard to carry, b one who places his i eiruv /i /b there, his b is not a /b valid b i eiruv /i , except for a gatehouse /b that belongs b to an individual. /b If a structure is used as a passageway by only one person, he does not render it prohibited for the other residents of the courtyard, and an i eiruv /i placed there is a valid i eiruv /i . b And any place /b with regard to b which the Sages said /b that b a joining /b of courtyards b may not be placed there, a merging /b of alleyways b may be placed there, except for /b the b airspace /b of an b alleyway, /b which is not inside one of the courtyards.,The Gemara asks: b What is he teaching us /b by this? b We have /b already b learned /b this in the mishna: With regard to b one who placed his i eiruv /i in a gatehouse /b or in b a portico /b or in b a balcony, it is not a /b valid b i eiruv /i . /b It can be inferred from the mishna that b an i eiruv /i , it is not, a merging /b of the alleyway, it b is. /b What, then, is novel in this statement?,The Gemara answers: b It was necessary for him /b to teach the i halakha /i of b a gatehouse /b that belongs b to an individual and /b the i halakha /i of b the airspace /b of b an alleyway, which we did not learn /b in the mishna. b This was also taught /b in a i baraita /i : b One who placed his i eiruv /i in a gatehouse, /b or in b a portico, or /b in b a balcony, or in a courtyard, or in an alleyway, this is /b a valid b i eiruv /i . But didn’t we learn /b in the mishna that this b is not an i eiruv /i ? /b Rather, you must b say /b that the i baraita /i should read: b This is /b a valid b merging /b of the alleyway.,The Gemara raises a difficulty: But if one places the food of the b merging /b of the alleyway b in the alleyway /b itself, it is b not /b properly b guarded, /b which means that it is as though he has not placed the merging of the alleyway there at all. Rather, you must b say /b that the i baraita /i should read: If he placed his merging of the alleyway b in a courtyard in the alleyway, /b it is valid., b Rav Yehuda said /b that b Shmuel said: /b If there were b a group /b of people b who were dining /b together on Shabbat eve, b and the day became sanctified for them, /b i.e., Shabbat began while they were eating, b they may rely upon the bread on the table for an i eiruv /i /b of courtyards, so that they are all permitted to carry in the courtyard. b And some say /b they may rely on the bread b for a merging /b of the alleyway., b Rabba said: /b The two versions b do not disagree /b with regard to whether the bread counts as an i eiruv /i or a merging of the alleyway. Rather, b here, /b the teaching that states it can be used as an i eiruv /i , is referring to a case b where /b they are b dining in the house, /b as food deposited in a house can be used as an i eiruv /i for the courtyard. By contrast, b there /b it is referring to a situation b where /b they are b dining in the courtyard, /b and they may therefore rely on the bread only as a merging of the alleyway but not as an i eiruv /i ., b Abaye said to Rabba: /b A i baraita /i b was taught that supports you. Joinings of courtyards /b are deposited b in a courtyard, and mergings of alleyways /b are placed b in an alleyway. And we discussed /b this i baraita /i and raised a difficulty: How can it be that b i eiruvin /i of courtyards /b are deposited b in a courtyard? But didn’t we learn /b in the mishna: If b one deposited his i eiruv /i in a gatehouse, /b or in b a portico, or /b in b a balcony it is not a /b valid b i eiruv /i ? /b The mishna clearly indicates that the i eiruv /i may not be deposited in the airspace of a courtyard. Rather, you must b say /b that the i baraita /i should read as follows: b i Eiruvin /i of a courtyard /b are placed b in a house in /b that b courtyard; /b whereas b mergings of alleyways /b are placed b in a courtyard /b that opens b into /b that b alleyway. /b ,We learned in the mishna that b Rabbi Yehuda says: If /b the homeowner b has there, /b in the hay shed or one of the other places listed, b a right of usage, /b the person living there does not render the courtyard prohibited. The Gemara asks: b What are the circumstances of a right of usage? /b The Gemara answers: b For example, the courtyard of /b a man named b Bonyas, /b an extremely wealthy individual who allowed various people to take up residence on his property, and he kept some of his many possessions in the living quarters assigned to those people. As he retained the right to remove his articles from their apartments, those areas continued to be regarded as quarters belonging to Bonyas and the people living there were deemed members of his household.,The Gemara relates another incident involving Bonyas and his wealth: The b son of Bonyas came before Rabbi /b Yehuda HaNasi. Realizing from his visitor’s clothing that he was dealing with a wealthy individual, Rabbi Yehuda HaNasi b said to /b his attendants: b Make way for one /b who possesses b one hundred i maneh /i , /b i.e., one hundred times one hundred i zuz /i , as one of this status deserves to be honored in accordance with his riches. Later, b another person came /b before him, and Rabbi Yehuda HaNasi once again turned to his attendants and b said to them: /b |
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8. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 46| 63a. קא מדברת אלמנות חיים אמרה ליה אי לדידי ציית יתיב תרי סרי שני אחריני אמר ברשות קא עבידנא הדר אזיל ויתיב תרי סרי שני אחריני בבי רב כי אתא אייתי בהדיה עשרין וארבעה אלפי תלמידי שמעה דביתהו הות קא נפקא לאפיה אמרו לה שיבבתא שאילי מאני לבוש ואיכסאי אמרה להו (משלי יב, י) יודע צדיק נפש בהמתו כי מטיא לגביה נפלה על אפה קא מנשקא ליה לכרעיה הוו קא מדחפי לה שמעיה אמר להו שבקוה שלי ושלכם שלה הוא,שמע אבוה דאתא גברא רבה למתא אמר איזיל לגביה אפשר דמפר נדראי אתא לגביה א"ל אדעתא דגברא רבה מי נדרת א"ל אפילו פרק אחד ואפי' הלכה אחת אמר ליה אנא הוא נפל על אפיה ונשקיה על כרעיה ויהיב ליה פלגא ממוניה ברתיה דר"ע עבדא ליה לבן עזאי הכי והיינו דאמרי אינשי רחילא בתר רחילא אזלא כעובדי אמה כך עובדי ברתא,רב יוסף בריה דרבא שדריה אבוהי לבי רב לקמיה דרב יוסף פסקו ליה שית שני כי הוה תלת שני מטא מעלי יומא דכפורי אמר איזיל ואיחזינהו לאינשי ביתי שמע אבוהי שקל מנא ונפק לאפיה אמר ליה זונתך נזכרת איכא דאמרי אמר ליה יונתך נזכרת איטרוד לא מר איפסיק ולא מר איפסיק:, big strongמתני׳ /strong /big המורדת על בעלה פוחתין לה מכתובתה שבעה דינרין בשבת ר' יהודה אומר שבעה טרפעיקין עד מתי הוא פוחת עד כנגד כתובתה ר' יוסי אומר לעולם הוא פוחת והולך עד שאם תפול לה ירושה ממקום אחר גובה הימנה וכן המורד על אשתו מוסיפין על כתובתה שלשה דינרין בשבת ר' יהודה אומר שלשה טרפעיקין:, big strongגמ׳ /strong /big מורדת ממאי רב הונא אמר מתשמיש המטה ר' יוסי ברבי חנינא אמר ממלאכה תנן וכן המורד על אשתו בשלמא למ"ד מתשמיש לחיי אלא למאן דאמר ממלאכה מי משועבד לה אין באומר איני זן ואיני מפרנס,והאמר רב האומר איני זן ואיני מפרנס יוציא ויתן כתובה ולאו לאמלוכי ביה בעי:,מיתבי אחת לי ארוסה ונשואה ואפי' נדה ואפילו חולה ואפי' שומרת יבם,(בשלמא למאן דאמר ממלאכה שפיר אלא למאן דאמר מתשמיש נדה בת תשמיש היא אמר לך אינו דומה מי שיש לו פת בסלו למי שאין לו,איכא דאמרי) בשלמא למאן דאמר מתשמיש היינו דקתני חולה | 63a. b will you lead /b the life of a b widow of a living man, /b living alone while your husband is in another place? b She said to him: If he /b would b listen to me, he would sit /b and study b for another twelve years. /b When Rabbi Akiva heard this b he said: I have permission to do /b this. b He went back and sat for another twelve years in the study hall. When he came /b back b he brought twenty-four thousand students with him. His wife heard and went out /b toward him b to greet him. Her neighbors said: Borrow some clothes and wear them, /b as your current apparel is not appropriate to meet an important person. b She said to them: “A righteous man understands the life of his beast” /b (Proverbs 12:10). b When she came to him she fell on her face and kissed his feet. His attendants pushed her /b away as they did not know who she was, and b he said to them: Leave her /b alone, as b my /b Torah knowledge b and yours is /b actually b hers. /b ,In the meantime b her father heard that a great man came to the town. He said: I will go to him. Maybe he will nullify my vow /b and I will be able to support my daughter. b He came to him /b to ask about nullifying his vow, and Rabbi Akiva b said to him: Did you vow thinking that /b this Akiva b would become a great man? He said to him: /b If I had believed he would know b even one chapter or even one i halakha /i /b I would not have been so harsh. b He said to him: I am he. /b Ben Kalba Savua b fell on his face and kissed his feet and gave him half of his money. /b The Gemara relates: b Rabbi Akiva’s daughter did the same /b thing b for ben Azzai, /b who was also a simple person, and she caused him to learn Torah in a similar way, by betrothing herself to him and sending him off to study. b This /b explains the folk saying b that people say: The ewe follows the ewe; the daughter’s actions are the same as her mother’s. /b ,On the same subject it is related: b Rav Yosef, son of Rava, was sent by his father to the study hall /b to learn b before /b the great Sage b Rav Yosef. /b They b agreed /b that b he /b should sit for b six years /b in the study hall. b When three years had /b passed, b the eve of Yom Kippur arrived /b and b he said: I will go and see the members of my household, /b meaning his wife. b His father heard and took a weapon, /b as if he were going to war, b and went to meet him. /b According to one version b he said to him: Did you remember your mistress, /b as you are abandoning your studies to see a woman? b There are /b those b who say /b that he said to him: b Did you remember your dove? /b Since both father and son were involved in an argument, b they were preoccupied /b and b this Master did not eat the cessation /b meal before Yom Kippur b and that Master /b also b did not eat the cessation /b meal that day., strong MISHNA: /strong A woman b who rebels against her husband /b is fined; b her marriage contract is reduced /b by b seven dinars /b each b week. Rabbi Yehuda says: Seven half-dinars [ i terapa’ikin /i ] /b each week. b Until when does he reduce /b her marriage contract? b Until /b the reductions are b equivalent to her marriage contract, /b i.e., until he no longer owes her any money, at which point he divorces her without any payment. b Rabbi Yosei says: He can always continue to deduct /b from the sum, even beyond that which is owed to her due to her marriage contract, b so that if she will receive an inheritance from another source, he can collect /b the extra amount b from her. And similarly, /b if a man b rebels against his wife, /b he is fined and an extra b three dinars a week are added to her marriage contract. Rabbi Yehuda says: Three i terapa’ikin /i . /b , strong GEMARA: /strong The Gemara asks: b Against what /b does b she rebel; /b what is the nature of the rebellion discussed in the mishna? b Rav Huna said: Against /b engaging in b marital relations. Rabbi Yosei, son of Rabbi Ḥanina, said: Against /b the b tasks /b she is obligated to perform for her husband. The Gemara clarifies this dispute. b The mishna states: Similarly, if /b a man b rebels against his wife. Granted, according to the one who says /b that the rebellion is b against marital relations, it is well, /b as this type of rebellion can apply equally to a husband. b However, according to the one who says /b that she rebels b against /b performing b tasks, is he subjugated to her /b to perform tasks? The Gemara answers: b Yes, /b he is, as the mishna is discussing b someone who says: I will not sustain and I will not support /b my wife.,The Gemara asks: b But didn’t Rav say: One who says: I will not sustain and I will not support /b my wife b must /b immediately b divorce /b her b and give her /b the payment for her b marriage contract? /b What relevance is there to a discussion of a weekly fine? The Gemara answers: b Shouldn’t he be consulted /b to investigate whether he will retract his decision? In the interim, while the court discusses the issue with him and explains that he must divorce his wife if he does not retract his decision, he is fined by the addition of three dinars per week to her marriage contract.,The Gemara b raises an objection /b from a i baraita /i with regard to a rebellious woman: b It is the same to me, /b i.e., the same i halakha /i applies, if the woman who rebelled is b a betrothed woman, or a married woman, or even a menstruating woman, or even /b if she is b ill, or even /b if she is b a widow waiting for her i yavam /i /b to perform levirate marriage.,The Gemara discusses the i baraita /i . b Granted, according to the one who says /b that her rebelliousness is referring to performing b tasks, it is well. However, according to the one who says /b that she rebels b against /b engaging in b marital relations, /b is b a menstruating woman fit to /b engage in b marital relations? /b She is not, and therefore there would be no significance to her refusal. The Gemara answers: The one who advocates that opinion could have b said to you: One who has bread in his basket, /b i.e., one who has engaged in marital relations with his wife in the past, b is not comparable to one who does not have /b bread in his basket. Since she declares her refusal to engage in marital relations, he suffers from this refusal even when she is menstruating or ill., b There are /b those b who say /b that the objection was phrased differently. b Granted, according to the one who says /b that the rebellion discussed in the mishna is referring to b engaging in marital relations, this /b explanation b is /b consistent with b that which is taught /b with regard to b an ill woman, /b that she be fined as a rebellious woman, as even if she is not capable of working, she can still be rebellious with regard to marital relations. |
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9. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •palestinian rabbis, sages, appeals for financial support •financial support, palestinian rabbis appeals to non-rabbinic jews for Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 32 | 70a. b she may not eat. /b ,§ The mishna teaches that b converts and emancipated slaves /b ascended from Babylonia. The Gemara asks: b From where do we /b derive this? b Rav Ḥisda says: As the verse states /b with regard to the eating of the Paschal offering upon the return to Eretz Yisrael: “And the children of Israel who had come back from the exile ate, b and all such as had separated themselves to them from the impurity of the nations of the land /b to seek the Lord, the God of Israel, did eat” (Ezra 6:21), indicating that converts and emancipated slaves who had abandoned “the impurity of the nations of the land,” i.e., idolatry, joined Ezra.,The mishna taught that b i mamzerim /i /b were among those who ascended from Babylonia. The Gemara asks: b From where do we /b derive this? The Gemara answers: b As it is written: “And Sanballat the Horonite and Tobiah the servant, the Ammonite, heard” /b (Nehemiah 2:19), b and /b elsewhere b it is written /b with regard to Tobiah the Ammonite: b “For there were many in Judah sworn to him because he was the son-in-law of Shecaniah the son of Arah; and his son Jehoha had taken the daughter of Meshullam the son of Berechiah” /b (Nehemiah 6:18). The Gemara proceeds to explain: This i tanna /i b holds /b that in the case of b a gentile or a slave who engaged in sexual intercourse with a Jewish woman, the offspring is a i mamzer /i . /b Since Tobiah the Ammonite, a gentile, married a Jewish woman, as did his son, there were clearly i mamzerim /i among those who ascended.,The Gemara asks: b This works out well according to the one who says /b that in that case b the offspring is a i mamzer /i . But according to the one who says /b that the lineage of b the offspring is unflawed /b and has the status of the mother, b what can be said? And furthermore, from where /b is it clear b that /b Jehoha b had offspring /b from this wife? b Perhaps he did not have offspring, /b and it is possible that there were no i mamzerim /i . b And furthermore, /b even if they did have offspring, b from where /b is it clear b that they had /b offspring b here, /b in Babylonia, who then b ascended /b to Eretz Yisrael? b Perhaps they were there, /b in Eretz Yisrael, all the time, as they may have been one of the families that was not exiled to Babylonia, and therefore they cannot be used as the proof that i mamzerim /i ascended from Babylonia., b Rather, /b the proof that i mamzerim /i were among those who ascended from Babylonia is b from here: “And these were they that ascended from Tel Melah, Tel Harsha, Cherub, Addon, and Immer; but they could not tell their fathers’ houses, nor their offspring, whether they were of Israel” /b (Nehemiah 7:61). The Gemara explains that these names are to be interpreted as follows: b “Tel Melah”; these are people whose /b licentious b actions were similar to the act of Sodom, which was turned into a mound of salt [ i tel melaḥ /i ]. “Tel Harsha”; this /b is referring to one b who calls /b a man b father, and his mother silences him, /b as the word i ḥarsha /i is similar to i maḥarishto /i , meaning: Silences him. In any event, the statement that there were those who acted licentiously, as did the people of Sodom, means that there were i mamzerim /i among them.,The Gemara continues with its explication of the verse: b “But they could not tell their fathers’ houses, nor their offspring, whether they were of Israel”; this /b is referring to b a foundling who is gathered from the marketplace. /b Such a person does not even know if he is Jewish, as he has no knowledge of his parents. With regard to the names b “Cherub, Addon, and Immer,” Rabbi Abbahu says /b that these terms should be expounded as follows: b The Master [ i Adon /i ], /b God, b said: I said /b that b the Jewish /b people b shall be as important before Me as a cherub, but they made themselves /b impudent b as a leopard [ i namer /i ]. There are /b those b who say /b a different version: b Rabbi Abbahu said: The Master [ i Adon /i ] said /b that b although they made themselves as a leopard [ i namer /i ], they are as important before Me as a cherub. /b ,§ Explicating the same verse, b Rabba bar bar Ḥana says: /b In the case of b anyone who marries a woman who is not suited for him /b to marry due to her lineage, b the verse ascribes him /b blame b as though he plowed [ i ḥarash /i ] all /b of b the entire world and sowed it with salt [ i melaḥ /i ], as it is stated /b with regard to those of flawed lineage who ascended from Babylonia: b “And these were they that ascended from Tel Melah, Tel Harsha.” /b , b Rabba bar Rav Adda says /b that b Rav says: /b In the case of b anyone who marries a woman /b of flawed lineage only b for the sake of money, he will have offspring /b who will act b inappropriately, as it is stated: “They have dealt treacherously against the Lord, for they have begotten strange children; /b now shall the new moon devour them with their portions” (Hosea 5:7).,Rabba bar Rav Adda explains the verse: b And lest you say /b that at least the b money /b that they received as dowry b was spared, /b although they suffer from the acts of their offspring, b the verse states: “Now shall the new moon devour them with their portions,” /b meaning their property shall be consumed in a single month. b And lest you say his portion /b will be lost b but not the portion /b of his wife, b the verse states “their portions” /b in the plural. b And lest you say /b this will occur b after a long time, /b but in the interim he will benefit from the money, b the verse states: “The new moon.” /b The Gemara asks: b From where may /b it b be inferred /b that their money will be lost immediately? b Rav Naḥman bar Yitzḥak said: A month comes and a month goes, and their money is /b already b lost. /b In any event, the fact that the punishment they receive is the loss of their portions indicates that the sin in this case was marrying for the sake of money., b And Rabba bar Rav Adda says, and some say Rabbi Salla says /b that b Rav Hamnuna says: /b In the case of b anyone who marries a woman who is not suited for him /b to marry due to her lineage, b Elijah binds him /b in the manner that those liable to receive lashes are bound, b and the Holy One, Blessed be He, straps him. And /b a Sage b taught: Concerning all of them, Elijah writes and the Holy One, Blessed be He, signs /b the following: b Woe to he who disqualifies his offspring, and who brings a flaw to his family /b lineage, b and who marries a woman who is not /b halakhically b suited for him /b to marry. b Elijah binds him and the Holy One, Blessed be He, straps him. /b ,He further said: b And anyone who disqualifies /b others by stating that their lineage is flawed, that is a sign that he himself b is /b of b flawed /b lineage. Another indication that one’s lineage is flawed is that b he never speaks in praise /b of others. b And Shmuel says: /b If one habitually claims that others are flawed, b he disqualifies /b himself b with his /b own b flaw. /b The flaw he accuses them of having is in fact the one that he has.,§ The Gemara recounts a related incident: There was b a certain man from Neharde’a who entered a butcher shop in Pumbedita. He said to them: Give me meat. They said to him: Wait until the servant of Rav Yehuda bar Yeḥezkel has taken /b his meat, b and /b then b we will give /b it b to you. /b The man b said /b to them in anger: b Who is /b this b Yehuda bar Sheviske’el, /b a derogatory name for a glutton for meat, b that he should precede me, that he should take before me? They went /b and b told Rav Yehuda /b what the man had said. Rav Yehuda b excommunicated him, /b in accordance with the i halakha /i of one who disparages a Torah scholar. b They /b also b said /b to him that the same man b was in the habit of calling people slaves. /b Rav Yehuda b proclaimed about him that he is a slave /b and may not marry a Jew.,The Gemara continues the story: b That /b man b went and summoned /b Rav Yehuda b to judgment before Rav Naḥman, /b who was a judge in Neharde’a. When the b summons arrived /b in Pumbedita, b Rav Yehuda went before Rav Huna /b to seek his council. Rav Yehuda b said to him: Should I go or should I not go? /b Rav Huna b said to him: /b As for the obligation b to go, you are not required to go, since you are a great man /b and therefore are not under the jurisdiction of Rav Naḥman’s court. b But due to the honor of the Exilarch’s house, /b as Rav Naḥman was the son-in-law of the Exilarch, b get up /b and b go. /b ,Rav Yehuda b arrived /b in Neharde’a and b found /b Rav Naḥman b constructing a parapet. /b Rav Yehuda b said to /b Rav Naḥman: b Does the Master not hold in accordance with that /b i halakha /i that b Rav Huna bar Idi says /b that b Shmuel says: Once a person has been appointed a leader of the community, he is prohibited from performing labor before three /b people, so that he not belittle the honor of his position? Rav Naḥman b said to him: It is /b merely b a little fence [ i gundarita /i ] that I am constructing. /b Rav Yehuda b said to him: Is /b the term b i ma’akeh /i , which is written in the Torah, or /b the corresponding term b i meḥitza /i , which the Sages said, distasteful /b to you? Why do you use a term that is used by neither the Torah nor the Sages?,During their meeting, Rav Naḥman b said to him: Let the Master sit on the bench [ i karfita /i ]. /b Rav Yehuda b said to him: Is /b the term b i safsal /i , which the Sages said, or /b the word b i itzteva /i , which /b common b people say, distasteful /b to you? Why are you using uncommon terms? Rav Naḥman then b said to him: Let the Master eat a citron [ i etronga /i ]. /b Rav Yehuda b said to him: This is what Shmuel said: Anyone who says i etronga /i /b demonstrates b one-third of a haughtiness of spirit. /b Why? He should b either /b say b i etrog /i , as the Sages called it, or i etroga /i , as /b common b people say /b in Aramaic. Saying i etronga /i is a sign of snobbery, as it was employed by the aristocratic class. He subsequently b said to him: Let the Master drink a cup [ i anbaga /i ] /b of wine. Rav Yehuda b said to him: Is /b the term b i ispargus /i , as the Sages called it, or i anpak /i , as /b common b people say, distasteful /b to you?,Later on, Rav Naḥman b said to him: Let /b my daughter b Donag come /b and b pour us drinks. /b Rav Yehuda b said to him: This is what Shmuel says: One may not make use of a woman /b for a service such as this. Rav Naḥman replied: b She is a minor. /b Rav Yehuda retorted: b Shmuel explicitly says: One may not make use of a woman at all, whether /b she is b an adult or a minor. /b ,Later on, Rav Naḥman suggested: b Let the Master send /b greetings of b peace to /b my wife b Yalta. /b Rav Yehuda b said to him: This is what Shmuel says: A woman’s voice is /b considered b nakedness, /b and one may not speak with her. Rav Naḥman responded: It is b possible /b to send your regards b with a messenger. /b Rav Yehuda b said to him: This is what Shmuel says: /b |
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10. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •palestinian rabbis, sages, appeals for financial support •financial support, palestinian rabbis appeals to non-rabbinic jews for Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 31| 51a. דכל גריוא דבעינא שקילנא שקל דיקולא רבה חפייה כופרא וסחפיה על רישיה ואזל ואמר ליה ליכיל לי מר ארבעין גריוי חיטי דרשינא בך אחוך רבי א"ל לאו אזהרתך דלא תבדחן א"ל חיטי דרשינא קא נסיבנא,א"ל בר קפרא לברתיה דרבי למחר שתינא חמרא בריקודא דאבוך ובקירקני דאמך בן אלעשה חתניה דרבי הוה ועשיר גדול הוה אזמניה לבי הילולא דרבי שמעון ברבי,א"ל בר קפרא לרבי מאי (ויקרא כ, יג) תועבה כל דא"ל רבי דהכין הוא תועבה פרכה בר קפרא א"ל פרשיה את א"ל תיתי דביתכי תירמי לי נטלא אתת רמיא ליה א"ל לר' קום רקוד לי דאימר לך הכי אמר רחמנא תועבה תועה אתה בה,לכסא אחרינא א"ל מאי (ויקרא יח, כג) תבל א"ל כי עניינא קדמאה א"ל עיביד לי דאומר לך עבד אמר ליה תבל הוא תבלין יש בה מי שניא הדא ביאה מן כולהון ביאות,אמר ליה ומאי (ויקרא יח, יז) זימה אמר ליה עיביד כי עניינא קדמאה עבד ואמר ליה זו מה היא לא יכיל בן אלעשה למיסבל קם ונפק הוא ואינתתיה מתמן,מאי בן אלעשה דתניא לא לחנם פיזר בן אלעשה את מעותיו אלא להראות בהן תספורת של כ"ג,דכתיב (יחזקאל מד, כ) כסום יכסמו את ראשיהם תנא כעין לולינית מאי לולינית א"ר יהודה תספרתא יחידתא היכי דמי אמר רבא ראשו של זה בצד עיקרו של זה והיינו תספורת של כהן גדול:,ובדלעת הרמוצה: מאי דלעת הרמוצה אמר שמואל קרא קרקוזאי רב אשי אמר דלעת הטמונה ברמץ,איתיביה רבינא לרב אשי רבי נחמיה אומר דלעת ארמית היא דלעת המצרית כלאים עם היונית כלאים עם הרמוצה תיובתא:,מתני' הנודר ממעשה קדרה אין אסור אלא ממעשה רתחתא אמר קונם היורד לקדרה שאני טועם אסור בכל הנעשה בקדרה:,גמ' תניא הנודר מן היורד לקדרה אסור ביורד לאלפס שכבר ירד לקדרה קודם שיורד לאלפס מן היורד לאלפס מותר ביורד לקדרה מן הנעשה בקדרה מותר בנעשה באלפס מן הנעשה באלפס מותר בנעשה בקדרה,הנודר מן היורד לתנור אין אסור אלא בפת ואם אמר כל מעשה תנור עלי אסור בכל הנעשים בתנור: | 51a. b that any i se’a /i I wish I will take. He took a large palm basket, smeared it with tar, and overturned it upon his head, and went, and said to /b Rabbi Yehuda HaNasi: b Let the Master measure for me /b the b forty i se’a /i of wheat that I am owed by you. Rabbi /b Yehuda HaNasi b laughed /b at this and b said to him: Did I not warn you not to make me laugh? He said to him: /b What b I am taking from you /b is simply b the wheat that I am owed by you. /b ,The Gemara relates another story. b Bar Kappara said to the daughter of Rabbi /b Yehuda HaNasi, whose husband’s name was ben Elasa: b Tomorrow I will drink wine at your father’s dancing and your mother’s singing [ i kirekanei /i ]. Ben Elasa was the son-in-law of Rabbi /b Yehuda HaNasi b and was a very wealthy man. /b Rabbi Yehuda HaNasi b invited him to the wedding of Rabbi Shimon, son of Rabbi /b Yehuda HaNasi., b Bar Kappara said to Rabbi /b Yehuda HaNasi at the wedding: b What /b is the meaning of the word b i to’eva /i , /b abomination, used by the Torah to describe homosexual intercourse (see Leviticus 18:22)? b Whatever /b it was b that Rabbi /b Yehuda HaNasi b said to /b bar Kappara in explanation, claiming b that this is /b the meaning of b i to’eva /i , bar Kappara refuted it /b by proving otherwise. Rabbi Yehuda HaNasi b said to him: You explain it. /b Bar Kappara b said to him: Let your wife come and pour me a goblet /b of wine. b She came /b and b poured him /b wine. Bar Kappara then b said to Rabbi /b Yehuda HaNasi: b Arise /b and b dance for me, so that I will tell you /b the meaning of the word: b This is what the Merciful One is saying /b in the Torah in the word b i to’eva /i : You are straying after it [ i to’e ata bah /i ], /b i.e., after an atypical mate.,When they came b to /b drink b another cup, /b bar Kappara b said to him: What /b is the meaning of the word b i tevel /i , /b perversion, as in the verse: “Neither shall any woman stand before a beast, to lie down thereto; it is perversion [ i tevel /i ]” (Leviticus 18:23)? Rabbi Yehuda HaNasi b said /b various explanations b to him, as /b he did b the previous /b time, which were all refuted again by bar Kappara. Bar Kappara then b said to him: Perform for me /b as you did before, so b that I will tell you. /b Rabbi Yehuda HaNasi b did /b so. Bar Kappara then b said to him /b that the phrase: b “It is i tevel /i ” /b means: Does b it have /b any b spice [ i tevalin yesh bah /i ]? Is this act of sexual intercourse /b with an animal b different than all other acts of sexual intercourse, /b which would cause one to engage in such a repulsive action?,Rabbi Yehuda HaNasi b said to /b bar Kappara: b And what /b is the meaning of the word b i zimma /i , /b lewdness, as in the verse: “They are near kinswomen; it is lewdness [ i zimma /i ]” (Leviticus 18:17), stated with regard to a man who engages in sexual intercourse with a woman and her daughter? b He said to him: Perform for me as /b you did b the previous /b time. Rabbi Yehuda HaNasi b did /b so, b and /b bar Kappara b said to him /b that i zimma /i means: b What is she [ i zo ma hi /i ]? /b This man would be confused about how to refer to his wives; his wife is also his other wife’s mother or daughter. b Ben Elasa could not tolerate /b Rabbi Yehuda HaNasi’s humiliation, so b he and his wife arose and left /b the wedding.,In b what /b other context is b ben Elasa /b mentioned? He is mentioned in a i baraita /i , b as it is taught: Ben Elasa did not dispense his money /b on his special haircut b for naught. Rather, /b he spent it b to show /b others what b the haircut of a High Priest /b looked like., b As it is written /b with regard to the priests: b “They shall poll their heads” /b (Ezekiel 44:20), and it is b taught /b in a i baraita /i : This haircut is b like a i luleyanit /i . /b The Gemara asks: b What is a i luleyanit /i ? Rav Yehuda said: /b It is b a unique haircut. /b The Gemara asks: b What is /b this haircut b like? Rava said: The edge of this /b hank of hair b is by the roots of that /b hank of hair. The hair is cut in the form of hanks that do not overlap. b And this is the haircut of a High Priest, /b for which ben Elasa paid a large sum.,§ It is stated in the mishna that one who said: Cooked food is i konam /i for me, and for that reason I will not taste it, is b permitted to /b taste a i turemita /i egg b and the i remutza /i gourd. /b The Gemara asks: b What /b is b the i remutza /i gourd? Shmuel said: /b A type of b gourd /b that grows in b Karkuza [ i kara karkuzai /i ], /b which does not cook well. b Rav Ashi said: A gourd that is insulated in embers [ i remetz /i ]. /b , b Ravina raised an objection to /b the definition given by b Rav Ashi /b from a i baraita /i : The halakha is that one who plants different types of vegetables in close proximity to each other violates, by rabbinic law, the transgression of diverse kinds (see i Kilayim /i ). Concerning which types of gourd are considered to be different types, b Rabbi Neḥemya says /b that b an Aramean gourd is /b identical to b the Egyptian gourd, /b and one is permitted to plant them together. However, there is a prohibition of b diverse kinds /b when it is planted b with the Greek /b gourd, and there is a prohibition of b diverse kinds /b when it is planted b with the i remutza /i /b gourd. This indicates that the i remutza /i gourd is a type of gourd rather than a gourd prepared in a certain manner. This is b a conclusive refutation /b of Rav Ashi’s opinion.,mishna In the case of b one who vows /b that food b cooked in a dish /b is forbidden to him, he is b prohibited from /b eating b only /b food that is b cooked by boiling /b it in a dish, i.e., its main preparation is in a dish. However, if b one said: That which enters into a dish is i konam /i /b for me, and for b that /b reason b I /b will not b taste /b it, he is b prohibited /b from tasting b anything cooked in a dish, /b even if the final stage of the food’s preparation is not in a dish.,gemara b It is taught /b in a i baraita /i : b One who vows /b that b that which enters into a dish /b is forbidden b to /b him is also b prohibited from /b eating b that which enters a stewpot, as it has already entered into a dish before it enters into the stewpot. /b Food would be cooked in a dish and then it would be cooked some more in a stewpot. However, if one b vowed that that which enters into the stewpot /b is forbidden to him, he is b permitted to /b eat from b that which enters into a dish, /b i.e., food that is cooked only in a regular dish. If one b vows /b that b that which is cooked in a dish /b is forbidden to him, he is b permitted to /b eat b that which is cooked in a stewpot, /b as he referred only to foods whose main preparation is in a dish. Similarly, if one b vows /b that b that which is cooked in a stewpot /b is forbidden to him, he is b permitted to /b eat b that which is cooked in a dish. /b , b One who vows /b that b that which enters into an oven /b is forbidden b to /b him is b prohibited only from /b eating b bread, /b as that is the main food that is baked in an oven. b But if /b one b said: Anything made in an oven is /b forbidden b to me, /b he is b prohibited from /b eating b anything made in an oven. /b |
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11. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 46| 49b. ואינו מתקבל:,תנו רבנן לעולם ימכור אדם כל מה שיש לו וישא בת תלמיד חכם לא מצא בת תלמיד חכם ישא בת גדולי הדור לא מצא בת גדולי הדור ישא בת ראשי כנסיות לא מצא בת ראשי כנסיות ישא בת גבאי צדקה לא מצא בת גבאי צדקה ישא בת מלמדי תינוקות ולא ישא בת עמי הארץ מפני שהן שקץ ונשותיהן שרץ ועל בנותיהן הוא אומר (דברים כז, כא) ארור שוכב עם כל בהמה,תניא ר' אומר עם הארץ אסור לאכול בשר (בהמה) שנאמר (ויקרא יא, מו) זאת תורת הבהמה והעוף כל העוסק בתורה מותר לאכול בשר בהמה ועוף וכל שאינו עוסק בתורה אסור לאכול בשר בהמה ועוף:,אמר רבי אלעזר עם הארץ מותר לנוחרו ביום הכיפורים שחל להיות בשבת אמרו לו תלמידיו ר' אמור לשוחטו אמר להן זה טעון ברכה וזה אינו טעון ברכה:,אמר רבי אלעזר עם הארץ אסור להתלוות עמו בדרך שנאמר (דברים ל, כ) כי היא חייך ואורך ימיך על חייו לא חס על חיי חבירו לא כל שכן,אמר רבי שמואל בר נחמני אמר רבי יוחנן עם הארץ מותר לקורעו כדג אמר רבי שמואל בר יצחק ומגבו:,תניא אמר רבי עקיבא כשהייתי עם הארץ אמרתי מי יתן לי תלמיד חכם ואנשכנו כחמור אמרו לו תלמידיו רבי אמור ככלב אמר להן זה נושך ושובר עצם וזה נושך ואינו שובר עצם:,תניא היה רבי מאיר אומר כל המשיא בתו לעם הארץ כאילו כופתה ומניחה לפני ארי מה ארי דורס ואוכל ואין לו בושת פנים אף עם הארץ מכה ובועל ואין לו בושת פנים:,תניא רבי אליעזר אומר אילמלא אנו צריכין להם למשא ומתן היו הורגין אותנו,תנא רבי חייא כל העוסק בתורה לפני עם הארץ כאילו בועל ארוסתו בפניו שנאמר (דברים לג, ד) תורה צוה לנו משה מורשה אל תקרי מורשה אלא מאורסה,גדולה שנאה ששונאין עמי הארץ לתלמיד חכם יותר משנאה ששונאין עובדי כוכבים את ישראל ונשותיהן יותר מהן: תנא שנה ופירש יותר מכולן,תנו רבנן ששה דברים נאמרו בעמי הארץ אין מוסרין להן עדות ואין מקבלין ממנו עדות ואין מגלין להן סוד ואין ממנין אותן אפוטרופוס על היתומים ואין ממנין אותן אפוטרופוס על קופה של צדקה ואין מתלוין עמהן בדרך ויש אומרים אף אין מכריזין על אבידתו,ותנא קמא זמנין דנפיק מיניה זרעא מעליא ואכיל ליה שנאמר (איוב כז, יז) יכין וצדיק ילבש:,וכן מי שיצא וכו':,למימרא דרבי מאיר סבר כביצה הוא דחשיב ורבי יהודה סבר כזית נמי חשיב ורמינהי עד כמה הן מזמנין עד כזית ורבי יהודה אומר עד כביצה,אמר רבי יוחנן מוחלפת השיטה,אביי אמר לעולם לא תיפוך התם בקראי פליגי הכא בסברא פליגי התם בקראי פליגי רבי מאיר סבר (דברים ח, י) ואכלת זו אכילה ושבעת זו שתיה ואכילה בכזית ורבי יהודה סבר ואכלת ושבעת אכילה שיש בה שביעה ואיזו זו בכביצה,הכא בסברא פליגי דרבי מאיר סבר חזרתו כטומאתו מה טומאתו בכביצה אף חזרתו בכביצה ור' יהודה סבר חזרתו | 49b. b and unacceptable. /b , b The Sages taught: A person should always /b be willing to b sell all he has /b in order to b marry the daughter of a Torah scholar. /b If b he cannot find the daughter of a Torah scholar, he should marry the daughter of /b one of the b great /b people b of the generation, /b who are pious although they are not Torah scholars. If b he cannot find the daughter of /b one of the b great /b people b of the generation, he should marry the daughter of /b one of b the heads of the congregations. /b If b he cannot find the daughter of /b one of b the heads of the congregations, he should marry the daughter of /b one of b the charity collectors. /b If b he cannot find the daughter of /b one of b the charity collectors, he should marry the daughter of /b one of b the schoolteachers. /b However, b he should not marry the daughter of an ignoramus [ i am ha’aretz /i ] because they are vermin and their wives are /b similar to b a creeping animal, /b as their lifestyle involves the violation of numerous prohibitions. b And with regard to their daughters /b the verse b states: “Cursed is he who lies with an animal” /b (Deuteronomy 27:21), as they are similar to animals in that they lack any knowledge or moral sense.,The Gemara continues its discussion with regard to an ignoramus. b It was taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: It is prohibited for an ignoramus to eat meat, as it is stated: “This is the law [ i torah /i ] of the beast and of the fowl” /b (Leviticus 11:46). He expounds: b Anyone who engages in Torah /b study b is permitted to eat the meat of animals and fowl, and anyone who does not engage in Torah /b study b is prohibited to eat the meat of animals or fowl. /b ,The Gemara proceeds to mention some sharply negative statements of the Sages in which they overstated their negative sentiments with regard to ignoramuses, although these ignoramuses were wicked in addition to being boors ( i ge’onim /i ). b Rabbi Elazar said: It is permitted to stab an ignoramus /b to death b on Yom Kippur that occurs on Shabbat. His students said to him: Master, /b at least b say /b that it is permitted b to slaughter him. He said to them: /b I intentionally used the word stab, as b this /b term, slaughtering, b requires a blessing /b when one slaughters an animal, b and that /b term, stabbing, b does not require a blessing /b in any context., b Rabbi Elazar said: It is prohibited to accompany an ignoramus /b while traveling b on the road /b due to concern that the ignoramus might try to harm his traveling partner, b as it is stated /b with regard to Torah: b “For it is your life and the length of your days” /b (Deuteronomy 30:20). An ignoramus has not studied any Torah, indicating that b he is not concerned about his own life; /b with regard b to another’s life, all the more so. /b , b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yoḥa said: It is permitted to tear /b open b an ignoramus like a fish. Rabbi Shmuel bar Yitzḥak said: And /b one may cut him open b from his back /b and thereby cause his immediate death by piercing his spinal cord rather than his stomach., b It was taught /b in a i baraita /i that b Rabbi Akiva said: When I was an ignoramus I said: Who will give me a Torah scholar /b so that b I will bite him like a donkey? His students said to him: Master, say /b that you would bite him b like a dog! He said to them: /b I specifically used that wording, as b this one, /b a donkey, b bites and breaks bones, and that one, /b a dog, b bites but does not break bones. /b , b It was taught /b in a i baraita /i that b Rabbi Meir would say: Anyone who marries off his daughter to an ignoramus /b is considered b as though he binds her and places her before a lion. /b Why is this so? b Just as a lion mauls /b its prey b and eats and has no shame, so too, an ignoramus strikes /b his wife b and /b then b engages in sexual relations /b with her without appeasing her first, b and has no shame. /b , b It was taught /b in a i baraita /i that b Rabbi Eliezer says: If we did not need /b the ignoramuses b for business, they would kill us. /b ,The Gemara shifts to a discussion of an ignoramus who has some degree of sensitivity ( i Me’iri /i ). b Rabbi Ḥiyya taught: Anyone who engages in Torah /b study b in the presence of an ignoramus, /b causing the ignoramus embarrassment and anguish over his inability to study Torah, b is considered as though he had sexual relations with /b the ignoramus’s b betrothed /b bride b in his presence, as it is stated: “Moses commanded us the Torah, an inheritance /b [ b i morasha /i /b ] for the congregation of Jacob” (Deuteronomy 33:4). b Do not read it /b as b inheritance [ i morasha /i ]; rather, /b read it as b betrothed [ i me’orasa /i ]. /b The Torah is compared to the betrothed bride of the Jewish people until one studies it and thereby consummates his marriage with it.,Similarly, he said: b The hatred which ignoramuses have for a Torah scholar is greater than the hatred that the nations of the world have for the Jewish people. And /b the b wives /b of the ignoramuses hate Torah scholars b more than /b the ignoramuses themselves. b It was taught /b in the i Tosefta /i that one b who studied /b Torah b and left /b his studies hates Torah scholars b more than all of them. /b , b The Sages taught: Six statements were made with regard to ignoramuses: One may not entrust them with testimony, /b i.e., one may not appoint them as witnesses to a particular event or transaction. Additionally, b one may not accept testimony from them, /b as they are not considered trustworthy, and b one should not reveal a secret to them, /b as they will reveal it. b One may not appoint them as steward [ i apotropos /i ] over /b an estate belonging to b orphans, /b due to concern that they might make improper use of the orphans’ property. Likewise, b one may not appoint them as guardian over a charity fund. /b Finally, b one should not accompany them /b while traveling b on the road, /b due to concern for one’s safety. b And there are those who say: One does not even announce their lost /b items, meaning that if one finds a lost article from such a person, he is allowed to keep it without making an effort to locate the owner ( i Me’iri /i ).,The Gemara asks: What is the reasoning of b the first i tanna /i , /b who holds that one must announce having found the lost article of an ignoramus? The Gemara explains: b Sometimes upstanding offspring will come from him and will consume /b the property, b as it is stated: “He may prepare it but the just shall put it on” /b (Job 27:17). It is possible for a wicked person to prepare something for himself that will later be used by a righteous person.,The Gemara returns to explaining the mishna. It was taught: b And so too, one who left /b Jerusalem with sacrificial meat in his possession must return to Jerusalem to burn it, just as one is required to return in order to remove leaven from his possession. According to Rabbi Meir, this i halakha /i applies with regard to an egg-bulk of sacrificial meat or leaven, whereas Rabbi Yehuda disagrees and says the minimum amount for both is an olive-bulk.,The Gemara asks: b Is that to say that Rabbi Meir holds /b that b an egg-bulk is /b the minimal amount that is considered b significant, and Rabbi Yehuda holds that an olive-bulk is also /b considered b significant? /b The Gemara b raises a contradiction /b from a mishna in i Berakhot /i : b How much /b food must one eat in order b to obligate /b those with whom he ate b in a i zimmun /i ? An olive-bulk /b of food is sufficient according to the unattributed opinion in the mishna, which is generally that of Rabbi Meir. b And Rabbi Yehuda says: An egg-bulk /b is the minimum measure to obligate those with whom one ate in a i zimmun /i . This seems to contradict the opinions of Rabbi Meir and Rabbi Yehuda stated in the mishna here., b Rabbi Yoḥa said: The opinions are reversed /b in one of these sources, and must be emended., b Abaye said: Actually, do not reverse /b the opinions. b There, they disagree with regard to /b the interpretation of b verses, /b while b here, they disagree with regard to logical reasoning. /b How so? b There, /b with regard to i zimmun /i , b they disagree with regard to /b the interpretation of b verses. Rabbi Meir holds /b that the verse: “And you shall eat and be satisfied and bless the Lord your God” (Deuteronomy 8:10) should be understood as follows: b “And you shall eat,” that is eating; “and be satisfied,” that is drinking. /b The standard halakhic principle is that b eating /b is defined as the consumption of b an olive-bulk. And Rabbi Yehuda holds: “And you shall eat and you shall be satisfied” /b refers b to eating that includes satisfaction. And what is /b considered eating with satisfaction? It is consumption of b an egg-bulk. /b ,However, b here, /b in the cases of leaven and consecrated food, b they disagree /b not with regard to the interpretation of verses but b with regard to logical reasoning, as Rabbi Meir holds: /b The requirement to b return /b consecrated food b is analogous to its ritual impurity. Just as its /b susceptibility to b ritual impurity is /b only when it is the size of an b egg-bulk, so too, /b the requirement to b return it is /b only when it is the size of an b egg-bulk. And Rabbi Yehuda holds: /b The requirement to b return /b consecrated food |
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12. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 30| 92a. יקבוהו לאום ואין לאום אלא עוברין שנאמר (בראשית כה, כג) ולאום מלאום יאמץ ואין קבה אלא קללה שנאמר (במדבר כג, ח) מה אקב לא קבה אל ואין בר אלא תורה שנאמר (תהלים ב, יב) נשקו בר פן יאנף,עולא בר ישמעאל אומר מנקבין אותו ככברה כתיב הכא (משלי יא, כו) יקבוהו לאום וכתיב התם (מלכים ב יב, י) ויקב חור בדלתו ואמר אביי כי אוכלא דקצרי,ואם למדו מה שכרו אמר רבא אמר רב ששת זוכה לברכות כיוסף שנאמר (משלי יא, כו) וברכה לראש משביר ואין משביר אלא יוסף שנאמר (בראשית מב, ו) ויוסף הוא [השליט על הארץ הוא] המשביר לכל עם הארץ,אמר רב ששת כל המלמד תורה בעוה"ז זוכה ומלמדה לעולם הבא שנאמר (משלי יא, כה) ומרוה גם הוא יורה,אמר רבא מניין לתחיית המתים מן התורה שנאמר (דברים לג, ו) יחי ראובן ואל ימות יחי ראובן בעולם הזה ואל ימות לעולם הבא רבינא אמר מהכא (דניאל יב, ב) ורבים מישני אדמת עפר יקיצו אלה לחיי עולם ואלה לחרפות לדראון עולם רב אשי אמר מהכא (דניאל יב, יג) ואתה לך [לקץ] ותנוח ותעמוד לגורלך לקץ הימין,אמר רבי אלעזר כל פרנס שמנהיג את הצבור בנחת זוכה ומנהיגם לעוה"ב שנאמר (ישעיהו מט, י) כי מרחמם ינהגם ועל מבועי מים ינהלם,וא"ר אלעזר גדולה דעה שניתנה בין שתי אותיות שנאמר (שמואל א ב, ג) כי אל דעות ה',וא"ר אלעזר גדול מקדש שניתן בין שתי אותיות שנאמר (שמות טו, יז) פעלת ה' מקדש ה' כוננו ידיך מתקיף לה רב אדא קרחינאה אלא מעתה גדולה נקמה שניתנה בין שתי אותיות דכתיב (תהלים צד, א) אל נקמות ה' אל נקמות הופיע,אמר ליה למילתיה הכי נמי כדעולא דאמר עולא שתי הופעיות הללו למה אחת למדת טובה ואחת למדת פורענות,ואמר ר' אלעזר כל אדם שיש בו דעה כאילו נבנה בית המקדש בימיו שזה ניתן בין שתי אותיות וזה ניתן בין שתי אותיות,ואמר ר' אלעזר כל אדם שיש בו דעה לסוף מתעשר שנאמר (משלי כד, ד) ובדעת חדרים ימלאו כל הון יקר ונעים,ואמר ר' אלעזר כל אדם שאין בו דעה אסור לרחם עליו שנאמר (ישעיהו כז, יא) כי לא עם בינות הוא על כן לא ירחמנו עושהו ויוצרו לא יחוננו,וא"ר אלעזר כל הנותן פיתו למי שאין בו דעה יסורין באין עליו שנאמר (עובדיה א, ז) לחמך ישימו מזור תחתיך אין תבונה בו ואין מזור אלא יסורין שנאמר (הושע ה, יג) וירא אפרים את חליו ויהודה את מזורו,ואמר ר' אלעזר כל אדם שאין בו דעה לסוף גולה שנאמר (ישעיהו ה, יג) לכן גלה עמי מבלי דעת,ואמר ר"א כל בית שאין דברי תורה נשמעים בו בלילה אש אוכלתו שנאמר (איוב כ, כו) כל חשך טמון לצפוניו תאכלהו אש לא נופח ירע שריד באהלו אין שריד אלא ת"ח שנאמר (יואל ג, ה) ובשרידים אשר ה' קורא,ואמר ר' אלעזר כל שאינו מהנה תלמידי חכמים מנכסיו אינו רואה סימן ברכה לעולם שנאמר (איוב כ, כא) אין שריד לאכלו על כן לא יחיל טובו אין שריד אלא תלמידי חכמים שנאמר ובשרידים אשר ה' קורא,ואמר רבי אלעזר כל שאינו משייר פת על שלחנו אינו רואה סימן ברכה לעולם שנאמר אין שריד לאכלו על כן לא יחיל טובו,והאמר רבי אלעזר כל המשייר פתיתים על שלחנו כאילו עובד ע"ז שנאמר (ישעיהו סה, יא) העורכים לגד שלחן והממלאים למני ממסך לא קשיא הא דאיכא שלימה בהדיה הא דליכה שלימה בהדיה,ואמר רבי אלעזר כל המחליף בדבורו כאילו עובד ע"ז כתיב הכא (בראשית כז, יב) והייתי בעיניו כמתעתע וכתיב התם (ירמיהו י, טו) הבל המה מעשה תעתועים,ואמר רבי אלעזר כל המסתכל בערוה קשתו ננערת שנאמר (חבקוק ג, ט) עריה תעור קשתך,ואמר רבי אלעזר לעולם הוי קבל וקיים אמר רבי זירא אף אנן נמי תנינא בית אפל אין פותחין לו חלונות לראות נגעו ש"מ,אמר ר' טבי אמר ר' יאשיה מאי דכתיב (משלי ל, טז) שאול ועוצר רחם ארץ לא שבעה מים וכי מה ענין שאול אצל רחם אלא לומר לך מה רחם מכניס ומוציא אף שאול מכניס ומוציא,והלא דברים קל וחומר ומה רחם שמכניסין בו בחשאי מוציאין ממנו בקולי קולות שאול שמכניסין בו בקולות אינו דין שמוציאין ממנו בקולי קולות מיכן תשובה לאומרין אין תחיית המתים מן התורה,תנא דבי אליהו צדיקים שעתיד הקדוש ברוך הוא להחיותן אינן חוזרין לעפרן שנאמר (ישעיהו ד, ג) והיה הנשאר בציון והנותר בירושלים קדוש יאמר לו כל הכתוב לחיים בירושלים מה קדוש לעולם קיים אף הם לעולם קיימין | 92a. b the people [ i leom /i ] shall curse him [ i yikkevuhu /i ], /b but blessing shall be upon the head of one who provides” (Proverbs 11:26). b And /b the term b i leom /i /b is referring to b nothing other than fetuses, as it is stated: /b “Two nations are in your womb, and two peoples shall be separated from your bowels; b and the one i leom /i shall overcome the other i leom /i ” /b (Genesis 25:23). b And i kabbo /i /b is referring to b nothing other than curse, as it is stated /b in the statement of Balaam: b “How can I curse one who is not cursed [ i kabbo /i ] by God?” /b (Numbers 23:8). b And i bar /i /b is referring to b nothing other than Torah, as it is stated: “Pay homage to i bar /i lest He be angry” /b (Psalms 2:12), i.e., observe the Torah to avoid God’s wrath., b Ulla bar Yishmael says: One perforates like a sieve /b a person who withholds i halakha /i from a student. b It is written here: /b “He who withholds i bar /i , b the people i yikkevuhu /i ” /b (Proverbs 11:26), b and it is written there: “And he bored [ i vayyikkov /i ] a hole in its lid of it” /b (II Kings 12:10). b And Abaye says: /b One perforates him b like a launderers’ utensil /b used for sprinkling water on garments., b And if one teaches /b the student i halakha /i rather than withholding it, b what is his reward? Rava says /b that b Rav Sheshet says: He is privileged /b to receive b blessings like Joseph, as it is stated /b at the end of that verse: b “But blessing shall be upon the head of one who provides [ i mashbir /i ]” /b (Proverbs 11:26). b And i mashbir /i /b is referring to b no /b one b other than Joseph, as it is stated: “And Joseph was the governor of the land, and he was the provider [ i hamashbir /i ] to all the people of the land” /b (Genesis 42:6)., b Rav Sheshet says: Anyone who teaches Torah in this world is privileged and teaches it in the World-to-Come, as it is stated: “And he who satisfies abundantly [ i umarveh /i ] shall be satisfied himself [ i yoreh /i ]” /b (Proverbs 11:25). Rav Sheshet interprets the verse homiletically: By transposing the letters of the word i marveh /i : i Mem /i , i reish /i , i vav /i , i heh /i , one arrives at the word i moreh /i , meaning teaches. The verse means that one who teaches [ i moreh /i ] will teach [ i yoreh /i ] in the future as well.,The Gemara returns to the topic of the source for resurrection in the Torah. b Rava says: From where /b is b resurrection of the dead /b derived b from the Torah? /b It is derived from a verse, b as it is stated: “Let Reuben live and not die, /b in that his men become few” (Deuteronomy 33:6). This is interpreted: b “Let Reuben live” in this world “and not die” in the World-to-Come. Ravina says /b that resurrection is derived b from here: “And many of those who sleep in the dust of the earth shall awaken, some to everlasting life, and some to reproaches and everlasting disgrace” /b (Daniel 12:2). b Rav Ashi says /b proof is derived b from here: “But go you your way until the end be; and you shall rest, and arise to your lot at the end of days” /b (Daniel 12:13).,§ b Rabbi Elazar says: Any communal leader who leads the community calmly, /b without anger and honestly, b is privileged and leads them in the World-to-Come, as it is stated: “For he that has compassion upon them will lead them, even by the springs of water shall he guide them” /b (Isaiah 49:10). Just as he led them in this world, so too will he guide them in the World-to-Come.,The Gemara proceeds to cite additional statements of Rabbi Elazar relating to recommended conduct. b And Rabbi Elazar says: Great is knowledge, as it was placed between two letters, /b two names of God, b as it is stated: “For a God of knowledge is the Lord” /b (I Samuel 2:3)., b And Rabbi Elazar says: Great is the Holy Temple, as it /b too b was placed between two letters, /b two names of God, b as it is stated: /b “The place in which to dwell that b You have made, Lord, the Temple, Lord, which Your hands have prepared” /b (Exodus 15:17). b Rav Adda Karḥina’a objects to /b the explanation that being placed between two names of God accords significance. b If that is so, /b the same should hold true for vengeance. Shall one say: b Great /b is b vengeance, as it was placed between two letters, as it is written: “God of vengeance, Lord, God of vengeance shine forth” /b (Psalms 94:1)?,Rabbi Elazar b said to him: In its context, indeed, /b vengeance is great, b in accordance with /b the statement b of Ulla. As Ulla says /b with regard to b these two appearances: /b “O Lord, God to Whom vengeance belongs; God to Whom vengeance belongs, appear” (Psalms 94:1), and: “He appeared from Mount Paran” (Deuteronomy 33:2), b why /b are both necessary? b One, /b the second verse, is necessary b for the attribute of /b divine b good, /b with which God gave the Torah at Sinai, b and one, /b the first verse, is necessary b for the attribute of /b divine b punishment, /b with which God exacts vengeance against the enemies and oppressors of the Jewish people., b And Rabbi Elazar says: /b With regard to b any person in whom there is knowledge, /b it is b as though the Temple was built in his days, as this, /b knowledge, b was placed between two letters and that, /b the Temple, b was placed between two letters. /b , b And Rabbi Elazar says: Any person in whom there is knowledge ultimately becomes wealthy, as it is stated: “And by knowledge are the chambers filled with all precious and pleasant riches” /b (Proverbs 24:4)., b And Rabbi Elazar says: /b With regard to b any person in whom there is no knowledge, it is prohibited to have mercy upon him, as it is stated: “For it is a people of no understanding; therefore its Maker will have no mercy on them, and its Creator will show them no favor” /b (Isaiah 27:11). If God has no mercy upon them, all the more so should people not show them mercy., b And Rabbi Elazar says: /b With regard to b anyone who gives his bread to one without knowledge, afflictions befall him, as it is stated: “They who eat your bread will place i mazor /i under you, in whom there is no discernment” /b (Obadiah 1:7). b And i mazor /i /b means b nothing other than afflictions, /b based on the parallel with another verse, b as it is stated: “And Ephraim saw his sickness and Judah his wound [ i mezoro /i ]” /b (Hosea 5:13). This indicates that one who gives his bread to one without discernment will ultimately fall ill., b And Rabbi Elazar says: Any person in whom there is no knowledge is ultimately exiled, as it is stated: “Therefore my people are exiled, for lack of knowledge” /b (Isaiah 5:13)., b And Rabbi Elazar says: /b With regard to b any house in which there are no matters of Torah heard at night, the fire /b of Gehenna b consumes it, as it is stated: “All darkness is laid up for his treasures, a fire not fanned shall consume him; it shall go ill with a i sarid /i in his tent” /b (Job 20:26). b i Sarid /i /b is referring to b no /b one b but a Torah scholar, as it is stated: “And among the i seridim /i , those whom the Lord shall call” /b (Joel 3:5). A house that is dark at night and in which no Torah is heard will be consumed by a fire that does not require fanning with a bellows, the fire of Gehenna., b And Rabbi Elazar says: Anyone who does not benefit Torah scholars from his property never sees a sign of blessing, as it is stated: “None of his food shall remain [ i sarid /i ]; therefore his prosperity shall not endure” /b (Job 20:21). b i Sarid /i /b is referring to b no /b one b but Torah scholars, as it is stated: “And among the i seridim /i , those whom the Lord shall call.” /b No prosperity will come to one who does not share his food with a Torah scholar., b And Rabbi Elazar says: Anyone who does not leave bread on his table /b at the end of his meal indicating his gratitude to God for providing him more than enough b never sees a sign of blessing, as it is stated: “None of his food shall remain; therefore his prosperity shall not endure.” /b ,The Gemara asks: b But doesn’t Rabbi Elazar say: /b With regard to b anyone who leaves pieces /b of bread b on his table, it is as if he worships idols, as it is stated: “Who prepare a table for Fortune [ i Gad /i ] and offer blended wine for Destiny” /b (Isaiah 65:11). The people would leave pieces of bread on the table as an offering to the constellation i Gad /i , which they believed influences the fortune of the home. This practice was a form of idol worship. The Gemara answers: This apparent contradiction is b not difficult: This /b case, where leaving pieces of bread is a form of idol worship, applies b when there is a whole /b loaf together b with /b the pieces, as the addition of the pieces is clearly for idol worship; b that /b case, where failure to leave bread on the table is criticized, applies b when there is no whole /b loaf together b with /b the pieces., b And Rabbi Elazar says: /b With regard to b anyone who amends /b the truth b in his speech, it is as though he worships idols. /b As, b it is written here, /b in the verse where Jacob sought to resist taking his father’s blessing from Esau: b “And I shall seem to him a deceiver [ i metate’a /i ]” /b (Genesis 27:12), b and it is written there /b with regard to idol worship: b “They are vanity, the work of deception [ i tatuim /i ]” /b (Jeremiah 10:15)., b And Rabbi Elazar says: /b With regard to b anyone who looks at nakedness [ i erva /i ], his bow is emptied, /b i.e., he will be robbed of his potency, b as it is stated: “Your bow is stripped bare [ i erya /i ]” /b (Habakkuk 3:9)., b And Rabbi Elazar says: Forever be in the dark, /b i.e., anonymous, b and /b you will continue to b exist. Rabbi Zeira says: We learn /b a similar idea in a mishna b as well /b ( i Nega’im /i 2:3): In b a dark house, one does not open windows to /b illuminate b it /b in order b to see /b whether or not b its /b blemish is b leprosy, /b and the house retains the presumptive status of ritual purity. Those matters that are obscured are allowed to continue. The Gemara affirms: b Conclude from /b that mishna that this is so.,§ The Gemara returns to the topic of the source for resurrection in the Torah. b Rabbi Tavi says /b that b Rabbi Yoshiya says: What /b is the meaning of that b which is written: /b “There are three that are never satisfied… b the grave, and the barren womb, and earth that does not receive sufficient water” /b (Proverbs 30:15–16)? b And what does a grave have to do with a womb? Rather, /b they are juxtaposed b to say to you: Just as a womb takes in and gives forth, so too a grave takes in and /b also b gives forth, /b with the resurrection of the dead., b And are /b these b matters not /b inferred b i a fortiori /i : If /b with regard to b a womb, into which one introduces /b the embryo b in secret, one removes /b the baby b from it /b accompanied b by /b the b loud sounds /b of the woman crying out during childbirth, then with regard to b the grave, into which one introduces /b the corpse b with sounds /b of wailing and mourning the dead, b is it not right that one removes /b from it the resurrected dead accompanied b by /b the b loud sounds /b of the resurrected multitudes? b From here /b there is b a response to /b those who b say: There is no resurrection of the dead /b derived b from the Torah. /b , b The school of Eliyahu taught: The righteous whom the Holy One, Blessed be He, is destined to resurrect do not return to their dust, as it is stated: “And it shall come to pass, that he who remains in Zion and he who remains in Jerusalem shall be called holy, anyone who is written unto life in Jerusalem” /b (Isaiah 4:3). b Just as /b the b Holy One exists forever, so too will they exist forever. /b |
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13. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •palestinian rabbis, sages, appeals for financial support •financial support, palestinian rabbis appeals to non-rabbinic jews for Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 32| 23b. ומפני ביטול עניים שלא יהו עניים יושבין ומשמרין עכשיו מניח בעה"ב פאה ומפני חשד שלא יהיו עוברין ושבין אומרים תבא מארה לאדם שלא הניח פאה בשדהו ומשום (ויקרא יט, ט) בל תכלה אטו כולהו לאו משום בל תכלה נינהו אמר רבא מפני הרמאין:,אמר רב יצחק בר רדיפה א"ר הונא נר שיש לה שני פיות עולה לב' בני אדם אמר רבא מילא קערה שמן והקיפה פתילות כפה עליה כלי עולה לכמה בני אדם לא כפה עליה כלי עשאה כמין מדורה ואפילו לאחד נמי אינה עולה:,אמר רבא פשיטא לי נר ביתו ונר חנוכה נר ביתו עדיף משום שלום ביתו נר ביתו וקידוש היום נר ביתו עדיף משום שלום ביתו בעי רבא נר חנוכה וקידוש היום מהו קידוש היום עדיף דתדיר או דילמא נר חנוכה עדיף משום פרסומי ניסא בתר דאבעיא הדר פשטה נר חנוכה עדיף משום פרסומי ניסא:,אמר רב הונא הרגיל בנר הויין ליה בנים תלמידי חכמים הזהיר במזוזה זוכה לדירה נאה הזהיר בציצית זוכה לטלית נאה הזהיר בקידוש היום זוכה וממלא גרבי יין רב הונא הוה רגיל דהוה חליף ותני אפתחא דרבי אבין נגרא חזא דהוה רגיל בשרגי טובא אמר תרי גברי רברבי נפקי מהכא נפקי מינייהו רב אידי בר אבין ורב חייא בר אבין רב חסדא הוה רגיל דהוה חליף ותני אפיתחא דבי נשא דרב שיזבי חזא דהוה רגיל בשרגי טובא אמר גברא רבא נפק מהכא נפק מינייהו רב שיזבי,דביתהו דרב יוסף הות מאחרה ומדלקת לה אמר לה רב יוסף תניא (שמות יג, כב) לא ימיש עמוד הענן יומם ועמוד האש לילה מלמד שעמוד ענן משלים לעמוד האש ועמוד האש משלים לעמוד הענן סברה לאקדומה אמר לה ההוא סבא תנינא ובלבד שלא יקדים ושלא יאחר:,אמר רבא דרחים רבנן הוו ליה בנין רבנן דמוקיר רבנן הוו ליה חתנוותא רבנן דדחיל מרבנן הוא גופיה הוי צורבא מרבנן ואי לאו בר הכי הוא משתמען מיליה כצורבא מרבנן:,ולא בשמן שריפה וכו': מאי שמן שריפה אמר רבה שמן של תרומה שנטמאה ואמאי קרו לה שמן שריפה הואיל ולשריפה עומד ובשבת מ"ט לא מתוך שמצוה עליו לבערו גזרה שמא יטה א"ל אביי אלא מעתה ביו"ט לישתרי אלמה תנן אין מדליקין בשמן שריפה ביו"ט גזרה י"ט אטו שבת,רב חסדא אמר לשמא יטה לא חיישינן אלא הכא ביו"ט שחל להיות ע"ש עסקינן לפי שאין שורפין קדשים ביו"ט והא מדקתני סיפא אין מדליקין בשמן שרפה ביו"ט מכלל דרישא לאו ביו"ט עסקי' א"ר חנינא מסורא מה טעם קאמר מה טעם אין מדליקין בשמן שריפה ביו"ט לפי שאין שורפין קדשים ביו"ט | 23b. b And due to causing the poor to be idle; /b so that the b poor, /b who have no way of knowing when he is going to cut the grain and where in the field he is going to leave the i pe /i ’ i a /i , b will not be sitting and observing /b until he designates the i pe /i ’ i a /i and constantly saying to themselves: b Now the owner /b of the field b is placing i pe /i ’ i a /i . /b Now that he leaves the i pe /i ’ i a /i in a defined area at the end of his field, and the poor people know exactly where they can receive their portion, they need not waste their time in anticipation. b And due to suspicion; /b if one leaves the i pe /i ’ i a /i in the middle of the field, the poor will come and take their portion immediately when he designates the area of i pe /i ’ i a /i . When the owner then continues to cut and harvest the rest of the grain in the field, the i pe /i ’ i a /i will not be noticeable. Insisting that he leave i pe /i ’ i a /i at the end of the field ensures b that passersby will not say: A person who did not leave i pe /i ’ i a /i in his field should be cursed. /b We learned that the fourth reason is b due to /b the verse: b You shall not wholly reap. /b The Gemara wonders: b Aren’t all of /b these reasons b due to: You shall not wholly reap? /b All of the reasons explain that one may not reap his entire field and must leave i pe /i ’ i a /i at the end of his field. b Rava said: /b The meaning of the last reason is that i pe’a /i is separated that way b due to cheaters. /b There is concern that a person would not leave i pe /i ’ i a /i at all. He would claim that he already separated it in the middle of his field and that the poor already came and took it. In order to bolster the mitzva of i pe /i ’ i a /i , the Sages instituted that it must be separated specifically at the end of one’s field. In terms of the discussion in the Gemara, apparently, the desire to avoid arousing suspicion is a factor taken into consideration in determining i halakha /i ., b Rav Yitzḥak bar Redifa said /b that b Rav Huna said: Lighting an oil lamp that has two spouts, /b with one wick placed in each of the spouts, b is considered /b to have fulfilled the obligation of kindling the Hanukkah light b for two people. /b Similarly, b Rava said: One who filled a bowl /b with b oil and placed wicks all around it, /b if b he overturned a vessel on top of it, it is considered /b to have fulfilled the obligation of lighting the Hanukkah light b for several people, /b corresponding to the number of wicks. By overturning a vessel atop the bowl, each wick appears to be burning independently. If b one did not overturn a vessel on top of it, he /b thereby b made it /b appear b like a type of bonfire. /b From afar, the light from all of the flames appear to be a single flame. b And it is not even considered /b to have fulfilled the obligation of lighting the Hanukkah light b for one /b person because the mitzva is specifically to light a flame and not a bonfire., b Rava said: It is obvious to me /b that there is a fixed list of priorities. When a person is poor and must choose between purchasing oil to light b a /b Shabbat b lamp for his home /b or purchasing oil to light b a Hanukkah lamp, /b the Shabbat b lamp for his home takes precedence. /b That is b due to peace /b in b his home; /b without the light of that lamp, his family would be sitting and eating their meal in the dark. Similarly, if there is a conflict between acquiring oil to light b a lamp for his home /b and wine for b the sanctification [ i kiddush /i ] of /b Shabbat b day, the lamp for his home takes precedence due to peace in his home. /b However, b Rava raised a dilemma: /b When the conflict is between oil for b a Hanukkah lamp /b or wine for b i kiddush /i of /b Shabbat b day, what is /b the ruling in that case? Does b i kiddush /i of /b Shabbat b day take priority /b because it is b frequent, /b i.e., it is performed every week, and there is a principle: When there is a conflict between a frequent practice and an infrequent practice, the frequent practice takes precedence? b Or, perhaps the Hanukkah lamp takes precedence due to publicity of the miracle? After he raised the dilemma, he then resolved it /b on his own and he ruled that, in that case, the b Hanukkah lamp takes precedence due to publicity of the miracle. /b , b Rav Huna said: One who is accustomed to /b kindle b lights /b on Shabbat and Hanukkah will be rewarded and b have children who are Torah scholars, /b who will disseminate the light of Torah. b One who is meticulous in /b performing the mitzva of b i mezuza /i merits a beautiful house /b on which to affix his i mezuza /i . b One who is meticulous in /b performing the mitzva of ritual fringes b merits a beautiful garment. One who is meticulous in /b performing the mitzva i of b kiddush /b /i b of the day merits and fills jugs of wine. /b The Gemara relates: b Rav Huna was accustomed to pass by and teach at the entrance of /b the house of b Rabbi Avin the carpenter. He saw that /b Rabbi Avin b was accustomed to /b kindle b many lights /b in honor of Shabbat. Rav Huna b said: Two great men /b will b emerge from here. /b Indeed, b Rav Idi bar Avin and Rav Ḥiyya bar Avin, /b his two oldest sons, b emerged from their /b family. On a similar note, the Gemara relates: b Rav Ḥisda was accustomed to pass by and teach at the entrance of Rav Sheizvi’s /b father’s family home. b He saw that /b Rav Sheizvi’s father b was accustomed /b to kindle b many lights /b in honor of Shabbat. Rav b Ḥisda said: A great person /b will b emerge from here. /b Indeed, b Rav Sheizvi emerged from them. /b ,The Gemara relates that b Rav Yosef’s wife would kindle the /b Shabbat lights b late. Rav Yosef said to her: Wasn’t it taught /b in a i baraita /i with regard to the verse: b “The pillar of cloud by day, and the pillar of fire by night, departed not /b from before the people” b ( /b Exodus 13:22), this b teaches that the pillar of cloud would overlap /b with b the pillar of fire? /b The pillar of fire would appear slightly before nightfall. b And the pillar of fire /b would b overlap /b with b the pillar of cloud, /b as well. The pillar of cloud would appear slightly before daybreak. Therefore, in lighting the Shabbat lights it is also appropriate to light earlier, beginning Shabbat slightly before dark on Shabbat eve. b She thought to /b kindle the lights much b earlier, /b on Shabbat eve, long before nightfall. b An Elder said to her, we learned: As long as he neither /b lights too b early nor /b too b late. /b ,Similar to the reward due one who kindles the Shabbat lights, b Rava said: One who loves Sages will have children who are Sages. One who honors Sages will have sons-in-law who are Sages. One who stands in awe of the Sages will himself become a Torah scholar. And if he is not capable /b and lacks the talent to become a Torah scholar, b his statements will be received like /b the statements of b a Torah scholar. /b ,We learned in the mishna that b one may not /b light b with burnt oil /b on Shabbat. The Gemara asks: b What is burnt oil? Rabba said: /b It is b oil of i teruma /i that became ritually impure. And why did they call it burnt oil? Because its burning is imminent, /b as it is prohibited to eat this oil and one is obligated to burn it. The Gemara asks: b And what is the reason /b that one may b not /b light with it b on Shabbat? /b The Gemara explains: b Because it is a mitzva to burn it, /b the Sages issued b a decree lest, /b in doing so, b he /b come to b adjust /b the wick in order to hasten its burning. b Abaye said to him: But if /b what you say b is so, /b that the reason for the prohibition is a concern lest he adjust it, then, b on a Festival, /b when adjusting a wick is permitted, b it should be permitted /b to light with burnt oil. b Why /b then b did we learn /b in the mishna: b One may not light with burnt oil /b even b on a Festival? /b The Gemara answers: It is b a decree /b issued by the Sages prohibiting burning it even on b a Festival, due to /b the prohibition to burn it on b Shabbat. /b , b Rav Ḥisda said: /b The reason for the prohibition against lighting a Shabbat lamp with burnt oil is different, as b we are not concerned lest one /b come to b adjust /b the wick. b Rather, here, /b in our mishna, b we are dealing with a Festival that fell on Shabbat eve, /b in which case he must kindle Shabbat lights on the Festival. One may not light a Shabbat lamp with burnt oil on a Festival b because one may not burn consecrated items on a Festival, /b a prohibition that applies to i teruma /i as well. The Gemara asks: b But from the fact that we learned in the latter clause, /b i.e., the next mishna, that b one may not light with burnt oil on a Festival, by inference, /b in b the first clause /b of the mishna b we are not dealing with a Festival /b but rather with a standard Shabbat. b Rabbi Ḥanina from Sura said: /b This mishna must be understood in the following manner: These are not two distinct i halakhot /i ; rather, this mishna was stated employing the didactic style of b what is the reason. What is the reason /b that b one may not light with burnt oil on a Festival /b or on a Festival that falls on Shabbat eve? It is b because one may not burn consecrated items on a Festival /b at all. |
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14. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •palestinian rabbis, sages, appeals for financial support •financial support, palestinian rabbis appeals to non-rabbinic jews for Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 31| 21b. ביום אחד או בארבעה ימים אין זה דבר,דרוקרת עיר המוציאה חמש מאות רגלי הוה ויצאו ממנה שלשה מתים ביום אחד גזר רב נחמן בר רב חסדא תעניתא אמר רב נחמן בר יצחק כמאן כר"מ,דאמר ריחק נגיחותיו חייב קירב נגיחותיו לא כ"ש,א"ל רב נחמן בר רב חסדא לרב נחמן בר יצחק ליקום מר ליתי לגבן א"ל תנינא רבי יוסי אומר לא מקומו של אדם מכבדו אלא אדם מכבד את מקומו שכן מצינו בהר סיני שכל זמן שהשכינה שרויה עליו אמרה תורה (שמות לד, ג) גם הצאן והבקר אל ירעו אל מול ההר ההוא נסתלקה שכינה ממנו אמרה תורה (שמות יט, יג) במשוך היובל המה יעלו בהר,וכן מצינו באהל מועד שבמדבר שכל זמן שהוא נטוי אמרה תורה (במדבר ה, ב) וישלחו מן המחנה כל צרוע הוגללו הפרוכת הותרו זבין והמצורעים ליכנס שם,אמר ליה אי הכי ניקום אנא לגבי מר אמר ליה מוטב יבא מנה בן פרס אצל מנה בן מנה ואל יבא מנה בן מנה אצל מנה בן פרס,בסורא הוות דברתא בשיבבותיה דרב לא הוות דברתא סברו מיניה משום זכותיה דרב דנפיש איתחזי להו בחילמא רב דנפישא זכותיה טובא הא מילתא זוטרא ליה לרב אלא משום ההוא גברא דשייל מרא וזבילא לקבורה,בדרוקרת הוות דליקתא ובשיבבותיה דרב הונא לא הוות דליקתא סבור מינה בזכותא דרב הונא דנפיש איתחזי להו בחילמא האי זוטרא ליה לרב הונא אלא משום ההיא איתתא דמחממת תנורא ומשיילי לשיבבותיה,אמרו ליה לרב יהודה אתו קמצי גזר תעניתא אמרו ליה לא קא מפסדן אמר להו זוודא אייתו בהדייהו,אמרו ליה לרב יהודה איכא מותנא בחזירי גזר תעניתא נימא קסבר רב יהודה מכה משולחת ממין אחד משולחת מכל המינין לא שאני חזירי דדמיין מעייהו לבני אינשי,אמרו ליה לשמואל איכא מותנא בי חוזאי גזר תעניתא א"ל והא מרחק אמר ליכא מעברא הכא דפסיק ליה,אמרו ליה לרב נחמן איכא מותנא בארעא דישראל גזר תעניתא אמר אם גבירה לוקה שפחה לא כל שכן,טעמא דגבירה ושפחה הא שפחה ושפחה לא והא אמרו ליה לשמואל איכא מותנא בי חוזאי גזר תעניתא שאני התם כיון דאיכא שיירתא דלווי ואתיא בהדיה,אבא אומנא הוה אתי ליה שלמא ממתיבתא דרקיעא כל יומא ולאביי כל מעלי יומא דשבתא לרבא כל מעלי יומא דכיפורי הוה קא חלשא דעתיה דאביי משום דאבא אומנא אמרו ליה לא מצית למיעבד כעובדיה,ומאי הוו עובדיה דאבא אומנא דכי הוה עביד מילתא הוה מחית גברי לחוד ונשי לחוד ואית ליה לבושא דאית ביה קרנא דהוות בזיעא כי כוסילתא כי הוות אתיא ליה איתתא הוה מלביש לה כי היכי דלא ניסתכל בה ואית ליה דוכתא דצניעא דשדי ביה פשיטי דשקיל דאית ליה שדי ביה דלית ליה לא מיכסיף,כי הוה אתרמי ליה צורבא מרבנן אגרא מיניה לא שקיל ובתר דקאי יהיב ליה פשיטי ואמר ליה זיל בריא נפשך יומא חד שדר אביי זוגא דרבנן למיבדקיה אותבינהו ואכלינהו ואשקינהו ומך להו ביסתרקי בליליא | 21b. If all three died b on one day or over four days, /b this is not a plague of b pestilence. /b ,In explanation of the counterintuitive ruling that many deaths in one day is not indicative of a plague, the Gemara relates: b Drokart /b was a city that b sent out five hundred infantrymen, and three dead were removed from it on one day. Rav Naḥman bar Rav Ḥisda decreed a fast /b on account of the plague. b Rav Naḥman bar Yitzḥak said: In accordance with whose opinion /b did you declare this fast? It must be b in accordance with /b the opinion of b Rabbi Meir. /b ,This is related to the definition of a forewarned ox, an animal that has gored enough times to be considered a dangerous beast that requires careful supervision, b as /b Rabbi Meir b said: /b The owner of an ox is b liable /b to pay full damages if b its /b acts of b goring were separated, /b i.e., if it gored three times on three consecutive days, as claimed by the Rabbis. If b its /b acts of b goring were near /b each other, performed on a single day, is it b not all the more so /b that this animal should be classified as a forewarned ox? However, Rav Naḥman bar Yitzḥak continued, this represents a minority opinion. Just as Rabbi Meir’s reasoning is rejected for i halakha /i in the case of an ox, so too it is rejected with regard to a plague.,Upon hearing this impressive argument, b Rav Naḥman bar Rav Ḥisda said to Rav Naḥman bar Yitzḥak: Let the Master arise and come /b to live b with us /b as our community leader. Rav Naḥman bar Yitzḥak b said to him: We /b already b learned /b in a i baraita /i that b Rabbi Yosei says: /b It is b not the place of a person /b that b honors him; rather, /b the b person honors his place, as we found with regard to Mount Sinai, that as long as the Divine Presence rested upon it, the Torah said: “Neither let the flocks nor the herds feed before that mount” /b (Exodus 34:3). Once b the Divine Presence departed from /b the mountain, b the Torah said: “When the i shofar /i sounds long they shall come up to the mount” /b (Exodus 19:13). This indicates that the sanctity was not inherent to the place but was due to the Divine Presence resting there., b And we likewise found with regard to the Tent of Meeting that was in the wilderness, that whenever it was erected, the Torah said: “That they put out of the camp every leper” /b (Numbers 5:2). Once b the curtain was rolled up /b and the Tent of Meeting was prepared for travel, b i zavim /i and lepers were permitted to enter /b the place where it had stood. The place itself had no intrinsic sanctity; rather, it was sacred only because the Divine Presence was there. Accordingly, Rav Naḥman bar Yitzḥak maintained that there is no reason for him to move places to receive honor.,Rav Naḥman bar Rav Ḥisda b said to /b Rav Naḥman bar Yitzḥak: b If so, let me arise /b and come b to the Master, /b to learn Torah from you. Rav Naḥman bar Yitzḥak b said to him: /b It is b better /b that b one hundred dinars /b that is the b son of a i peras /i , /b fifty dinars, b should come to one hundred dinars /b that is the b son of one hundred dinars; but one hundred dinars /b that is the b son of one hundred dinars, should not come to one hundred dinars /b that is the b son of a i peras /i . /b In other words, although Rav Naḥman bar Yitzḥak was a learned scholar, comparable to one hundred dinars, it was nevertheless more appropriate for him to come to Rav Naḥman bar Rav Ḥisda. Whereas Rav Naḥman bar Yitzḥak was the son of a i peras /i , an ordinary man, Rav Naḥman bar Rav Ḥisda was the son of a scholar.,The Gemara relates another story involving a plague: Once b there was /b a plague of b pestilence in Sura, /b but b in the neighborhood of Rav there was no pestilence. /b The people b therefore thought /b that this was b due to Rav’s great merit. /b However, b it was revealed to them in a dream /b that b Rav’s merit was too great /b and b this matter too small for /b the merit of b Rav /b to be involved. b Rather, /b his neighborhood was spared b due to /b the acts of kindness of b a certain man, who /b would b lend his hoe [ i mara /i ] and shovel [ i zevila /i ] /b to prepare sites b for burial. /b ,The Gemara relates a similar incident. b In Drokart there was a fire, but in the neighborhood of Rav Huna there was no fire. /b The people b therefore thought /b that this was b due to Rav Huna’s great merit. It was revealed to them in a dream /b that b this /b matter was b too small for /b the merit of b Rav Huna /b to have played a role. b Rather, /b it was b due to a certain woman who heats her oven and lends it, /b i.e., the use of her oven, b to her neighbors. /b , b They said to Rav Yehuda: Locusts have come /b to our region. Rav Yehuda b decreed a fast. They said to him: They are not destroying /b anything, as they are eating only a little. b He said to them: Have they brought provisions with them, /b that they have something else to eat? Even if they are not damaging your crops now, they will certainly eat them soon.,On another occasion, b they said to Rav Yehuda: There is pestilence among the pigs. Rav Yehuda decreed a fast. /b The Gemara asks: b Let us say /b that b Rav Yehuda maintains /b that b a plague affecting one species /b will come to b affect all species, /b and that is why he decreed a fast. The Gemara answers: b No, /b in other cases there is no cause for concern. However, b pigs are different, as their intestines are similar to /b those of b humans. /b Consequently, their disease might spread to people., b They said to Shmuel: There is pestilence in /b the region of b Bei Ḥozai, /b which is quite a distance from Babylonia. Shmuel b decreed a fast. They said to him: But it is far /b from here. b He said: There is no crossing here that will stop /b the pestilence, and therefore there is cause for concern that it will reach us., b They said to Rav Naḥman: There is pestilence in Eretz Yisrael. Rav Naḥman decreed a fast /b in Babylonia, b saying: If the lady /b of the house, i.e., Eretz Yisrael, b is afflicted, /b is it b not all the more so /b that b the maidservant, /b Babylonia, will be afflicted?,The Gemara asks: The b reason /b for this ruling is apparently only because Eretz Yisrael is b a lady /b in comparison to the Diaspora, which is likened to b a maidservant. /b It may be inferred from this that in a case involving b a maidservant and a maidservant, /b i.e., two places in the Diaspora, there is no reason to fast. b But /b in the previous story, when b they said to Shmuel: There is pestilence in /b the region of b Bei Ḥozai, he decreed a fast /b in Neharde’a, despite the fact that Neharde’a is not considered a lady with respect to Bei Ḥozai. The Gemara answers: It b is different there. Since there are caravans /b that regularly travel from Bei Ḥozai to Neharde’a, the pestilence b will join and accompany /b them b in /b the caravans.,§ Apropos the above stories that deal with the merits of ordinary people, the Gemara relates: b Abba the Bloodletter would receive greetings from the yeshiva on High every day, and Abaye would receive /b these greetings b every Shabbat eve, and Rava would receive /b greetings only once a year b on Yom Kippur eve. /b Abaye b was distressed due to Abba the Bloodletter, /b as he did not understand why Abba received greater honor than he did. b They said to him: You are unable to perform what he does, /b and therefore you do not merit the same honor.,The Gemara asks: b And what were these /b righteous b deeds of Abba the Bloodletter? /b The Gemara explains b that when he would perform a matter /b of bloodletting, b he would bring in men separately from women, /b for reasons of modesty. b And he had /b a special b garment /b that b had a slit in the place of the incision [ i kusilta /i ] /b where the bloodletting instrument was inserted. b When a woman came to him, he would /b have b her dress in that garment, so that he would not see her /b exposed. b And /b furthermore, b he had a hidden place /b where he worked, b where /b customers b would place the coins [ i peshitei /i ] that he would take /b as his fee. In this manner, b one who had /b money b would throw /b it b there, /b while b one who did not have money was not embarrassed. /b , b When a Torah scholar came to him /b for bloodletting, b he would take no pay from him, and after /b the scholar b arose, /b Abba b would give him money and say to him: Go /b and purchase food with this money b to heal yourself, /b as it is important to eat healthy food after bloodletting. b One day, Abaye sent a pair of Sages to investigate /b the extent of Abba the Bloodletter’s righteousness. Abba the Bloodletter b sat them down, and gave them /b food b to eat, and gave them /b something b to drink. And at night he spread out mats [ i bistarkei /i ] for them /b to sleep on. |
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| 15. Anon., Avot Derabbi Nathan B, 11 (6th cent. CE - 8th cent. CE) Tagged with subjects: •palestinian rabbis, sages, appeals for financial support •financial support, palestinian rabbis appeals to non-rabbinic jews for Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 30 |
