1. Mishnah, Sotah, 1.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •yosef, rav, form of address used by Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 128| 1.4. "הָיוּ מַעֲלִין אוֹתָהּ לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם, וּמְאַיְּמִין עָלֶיהָ כְדֶרֶךְ שֶׁמְּאַיְּמִין עַל עֵדֵי נְפָשׁוֹת. וְאוֹמְרִים לָהּ, בִּתִּי, הַרְבֵּה יַיִן עוֹשֶׂה, הַרְבֵּה שְׂחוֹק עוֹשֶׂה, הַרְבֵּה יַלְדוּת עוֹשָׂה, הַרְבֵּה שְׁכֵנִים הָרָעִים עוֹשִׂים. עֲשִׂי לִשְׁמוֹ הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה, שֶׁלֹּא יִמָּחֶה עַל הַמָּיִם. וְאוֹמְרִים לְפָנֶיהָ דְּבָרִים שֶׁאֵינָהּ כְּדַאי לְשׁוֹמְעָן, הִיא וְכָל מִשְׁפַּחַת בֵּית אָבִיהָ: \n", | 1.4. "They bring her up to the great court which is in Jerusalem, and [the judges] solemnly admonish her in the same way that they admonish witnesses in capital cases. And they say to her, “My daughter, much is done by wine does much, much is done by frivolity, much is done by youth, much is done by bad neighbors. For the sake of His great name which is written in holiness do it so that it may not be rubbed out on the water.” And they say to her matters which neither she nor all the family of her father's house is worthy to hear.", |
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| 2. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •palestinian rabbis, sages, forms of address used by •address, forms of Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 38 |
| 3. Palestinian Talmud, Demai, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •babylonian rabbis, sages, forms of address used by •palestinian rabbis, sages, forms of address used by •address, forms of Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 39 |
| 4. Palestinian Talmud, Sotah, 1.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •yosef, rav, form of address used by Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 128 |
| 5. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •yosef, rav, form of address used by Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 128 |
| 6. Palestinian Talmud, Gittin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •yosef, rav, form of address used by Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 128 |
| 7. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •yosef, rav, form of address used by Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 128 |
| 8. Palestinian Talmud, Bava Metzia, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •palestinian rabbis, sages, forms of address used by •address, forms of Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 38 |
| 9. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •yosef, rav, form of address used by Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 128 |
10. Anon., Lamentations Rabbah, 3.17 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •palestinian rabbis, sages, forms of address used by •address, forms of Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 38| 3.17. עֵינִי נִגְּרָה וְלֹא תִדְמֶה וגו' עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמָיִם, רַבִּי אַחָא בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר בִּשְׁלשָׁה מְקוֹמוֹת מָצִינוּ רוּחַ הַקֹּדֶשׁ סָמוּךְ לַגְּאֻלָּה, מַאי טַעְמָא (ישעיה לב, יד): מְשׂוֹשׂ פְּרָאִים מִרְעֵה עֲדָרִים, מַה כְּתִיב אַחֲרָיו (ישעיה לב, טו): עַד יֵעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם וְהָיָה מִדְבָּר לַכַּרְמֶל וְהַכַּרְמֶל לַיַּעַר יֵחָשֵׁב. וְדִכְוָותֵיהּ (ישעיה ס, כב): הַקָּטֹן יִהְיֶה לָאֶלֶף וְהַצָּעִיר וגו', וּכְתִיב בַּתְרֵיהּ (ישעיה סא, א): רוּחַ ה' אֱלֹהִים עָלָי יַעַן מָשַׁח ה' אֹתִי, וְהָדֵין: עֵינִי נִגְּרָה, וּכְתִיב בַּתְרֵיהּ: עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמָיִם. עֵינִי עוֹלְלָה לְנַפְשִׁי, אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל חֲמֵשׁ מֵאוֹת בָּתֵּי סוֹפְרִים הָיוּ בְּבֵיתָר, וְהַקָּטָן שֶׁבָּהֶם לֹא הָיָה פָּחוֹת מִשְּׁלשׁ מֵאוֹת תִּינוֹקוֹת, וְהָיוּ אוֹמְרִים אִם יָבוֹאוּ הַשֹּׂוֹנְאִים עָלֵינוּ בַּמַּכְתְּבִים הַלָּלוּ אָנוּ יוֹצְאִין וְדוֹקְרִין אוֹתָן, וְכֵיוָן שֶׁגָּרְמוּ הָעֲוֹנוֹת וּבָאוּ הַשֹּׂוֹנְאִים, כָּרְכוּ כָּל אֶחָד וְאֶחָד בְּסִפְרוֹ וְשָׂרְפוּ אוֹתָם, וְלֹא נִשְׁתַּיֵּיר מֵהֶם אֶלָּא אֲנִי, וְקָרָאתִי עַל עַצְמִי עֵינִי עוֹלְלָה לְנַפְשִׁי מִכֹּל בְּנוֹת עִירִי. | |
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11. Anon., Genesis Rabba, 11.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •babylonian rabbis, sages, forms of address used by •palestinian rabbis, sages, forms of address used by •yosef, rav, form of address used by •address, forms of Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 39, 128| 11.4. רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי אָמַר, מִפְּנֵי אִיסְטְנִיסִים בֵּרְכוֹ בְּמַטְעַמִּים. רַבֵּנוּ עָשָׂה סְעוּדָה לְאַנְטוֹנִינוּס בְּשַׁבָּת, הֵבִיא לְפָנָיו תַּבְשִׁילִין שֶׁל צוֹנֵן אָכַל מֵהֶם וְעָרַב לוֹ, עָשָׂה לוֹ סְעוּדָה בַּחוֹל הֵבִיא לְפָנָיו תַּבְשִׁילִין רוֹתְחִין, אָמַר לוֹ אוֹתָן עָרְבוּ לִי יוֹתֵר מֵאֵלּוּ. אָמַר לוֹ תֶּבֶל אֶחָד הֵן חֲסֵרִין. אָמַר לוֹ וְכִי יֵשׁ קֵילָרִין שֶׁל מֶלֶךְ חָסֵר כְּלוּם, אָמַר לוֹ שַׁבָּת הֵן חֲסֵרִין, אִית לָךְ שַׁבָּת. רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי שַׁיְלֵיהּ לְרַבִּי, אָמַר לוֹ בְּנֵי בָּבֶל בִּזְכוּת מָה הֵן חַיִּים, אָמַר לוֹ בִּזְכוּת הַתּוֹרָה. וּבְנֵי אֶרֶץ יִשְׂרָאֵל בִּזְכוּת מָה, אָמַר לוֹ בִּזְכוּת מַעַשְׂרוֹת. וְאַנְשֵׁי חוּצָה לָאָרֶץ בִּזְכוּת מָה, אָמַר לוֹ בִּזְכוּת שֶׁהֵן מְכַבְּדִין אֶת הַשַּׁבָּתוֹת וְיָמִים טוֹבִים. אָמַר רַבִּי חִיָּא בַּר אַבָּא פַּעַם אַחַת זִמְנַנִי אָדָם אֶחָד בְּלוּדְקִיָא וְהֵבִיא לְפָנֵינוּ דְּיוֹסְקוּס אֶחָד טָעוּן בְּי"ו מוֹטוֹת, וּבוֹ מִכָּל מַה שֶּׁנִּבְרָא בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית, וְתִינוֹק אֶחָד הָיָה יוֹשֵׁב בְּאֶמְצָעִיתוֹ, וְהָיָה מַכְרִיז וְאוֹמֵר (תהלים כד, א): לַה' הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְישְׁבֵי בָהּ, כָּל כָּךְ לָמָּה שֶׁלֹא תָּזוּחַ דַּעְתּוֹ שֶׁל בַּעַל הַבַּיִת עָלָיו. אָמַרְתִּי לוֹ בְּנִי מֵהֵיכָן זָכִיתָ לְכָל הַכָּבוֹד הַזֶּה. אָמַר לִי, טַבָּח הָיִיתִי, וְכָל בְּהֵמָה יָפָה שֶׁהָיִיתִי רוֹאֶה כָּל יְמוֹת הַשַּׁבָּת הָיִיתִי מַפְרִישָׁהּ לְשַׁבָּת. וְאָמַרְתִּי לוֹ לֹא עַל מַגָּן זָכִיתָ. אָמַר רַבִּי תַּנְחוּמָא, עוֹבָדָא הֲוָה בְּרוֹמִי בַּעֲרוֹבַת צוֹמָא רַבָּה, וַהֲוָה תַּמָּן חַד חַיָּט וַאֲזַל דְּיִזְדַּבַּן לֵיהּ חַד נוּן, אִשְׁתְּכַח הוּא וְטַלְיָא דְּאִיפַּרְכוֹס קָיְימִין עִילָוֵיהּ, הֲוָה הָדֵין מַסֵּיק לֵיהּ בְּטִימֵי וְהָדֵין מַסֵּיק לֵיהּ בְּטִימֵי, עַד דְּמָטְיָא לִשְׁנֵים עָשָׂר דִּינָרִין, וּנְסָבֵא הַהוּא חַיָּטָא. בְּעָנָתָא דַּאֲרִיסְטוֹן אֲמַר אִיפַּרְכוֹס לְטַלְיָה לָמָּה לָא אַיְתֵית לִי נוּן. אֲמַר לֵיהּ, מָרִי מָה לִכְפֹּר מִינָךְ, אֲזַלִּית וְלָא הֲוָה תַּמָּן אֶלָּא חַד נוּן, וְאִשְׁתְּכָחִית אֲנָא וְחַד יְהוּדָאי קָיְימִין עִילָוֵיהּ, וַהֲוָה הוּא מַסֵּיק לֵיהּ בְּטִימֵי וַאֲנָא מַסֵּיק לֵיהּ בְּטִימֵי, עַד דְּמָטְיָא לִשְׁנֵים עָשָׂר דִּנָּרִין, מָה הֲוַת בְּעָא דְּנַיְיתָא לָךְ נוּן בִּתְרֵי עֲשַׂר דִּנָּרִין, אֶתְמְהָא. אֲמַר לֵיהּ מָאן הוּא, אֲמַר לֵיהּ בַּר נָשׁ פְּלַן, שְׁלַח בַּתְרֵיהּ וַאֲתָא לְגַבֵּיהּ, אֲמַר לֵיהּ מָה חֲמֵית חַיָּט יְהוּדָאי דַּאֲכַלְתְּ נוּן בִּתְרֵי עֲשַׂר דִּנָּרִין. אֲמַר לֵיהּ מָרִי אִית לָן חַד יוֹם, בְּכָל חוֹבִין דַּאֲנַן עָבְדִין כָּל יוֹמֵי שַׁתָּא, הוּא מְכַפֵּר עֲלֵינַן. וְכַד הוּא אֲתָא לֵית אֲנַן צְרִיכִין לְיַקּוּרֵי יָתֵיהּ. אֲמַר כֵּיוָן שֶׁהֵבֵאתָ רְאָיָה לִדְבָרֶיךָ הֲרֵי אַתָּה פָּטוּר. מַה פָּרַע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, הָלַךְ וְקָרַע אוֹתָהּ וְזִמֵּן לוֹ בְּתוֹכָהּ מַרְגָּלִיּוֹת טוֹבָה, וְהָיָה מִתְפַּרְנֵס הֵימֶנָּהּ כָּל יָמָיו. | 11.4. "...Bless it (the day) with delicacies. Rabbeinu (Rabbi Yehudah/Rebbi) made a feast for Antoninus on the Shabbat. They brought before him prepared foods that were cold. He ate from them and found them very tasty. He (Rebbi) made a feast for him (Antoninus) on a weekday and brought before him steaming foods. He (Antoninus) said to him (Rebbi) those (the cold food on Shabbat) tasted better to me than these (warm foods). He (Rebbi) explained that the warm weekday food was missing a single spice. He (Antoninus) said to him, ‘and is there anything in the king’s treasury that is lacking? He (Rebbi) said that the food was missing Shabbat, Do you have Shabbat?", |
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| 12. Palestinian Talmud, Terumot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •palestinian rabbis, sages, forms of address used by •address, forms of Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 38 |
| 13. Palestinian Talmud, Sheviit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 128 |
14. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 128| 23a. בעתם בלילי רביעיות ובלילי שבתות,שכן מצינו בימי שמעון בן שטח שירדו להם גשמים בלילי רביעיות ובלילי שבתות עד שנעשו חטים ככליות ושעורים כגרעיני זיתים ועדשים כדינרי זהב וצררו מהם דוגמא לדורות להודיע כמה החטא גורם שנאמר (ירמיהו ה, כה) עונותיכם הטו אלה וחטאתיכם מנעו הטוב מכם,וכן מצינו בימי הורדוס שהיו עוסקין בבנין בהמ"ק והיו יורדין גשמים בלילה למחר נשבה הרוח ונתפזרו העבים וזרחה החמה ויצאו העם למלאכתן וידעו שמלאכת שמים בידיהם:,מעשה ששלחו לחוני המעגל וכו': ת"ר פעם אחת יצא רוב אדר ולא ירדו גשמים שלחו לחוני המעגל התפלל וירדו גשמים התפלל ולא ירדו גשמים עג עוגה ועמד בתוכה כדרך שעשה חבקוק הנביא שנאמר (חבקוק ב, א) על משמרתי אעמדה ואתיצבה על מצור וגו',אמר לפניו רבונו של עולם בניך שמו פניהם עלי שאני כבן בית לפניך נשבע אני בשמך הגדול שאיני זז מכאן עד שתרחם על בניך התחילו גשמים מנטפין אמרו לו תלמידיו רבי ראינוך ולא נמות כמדומין אנו שאין גשמים יורדין אלא להתיר שבועתך,אמר לא כך שאלתי אלא גשמי בורות שיחין ומערות ירדו בזעף עד שכל טפה וטפה כמלא פי חבית ושיערו חכמים שאין טפה פחותה מלוג אמרו לו תלמידיו רבי ראינוך ולא נמות כמדומין אנו שאין גשמים יורדין אלא לאבד העולם,אמר לפניו לא כך שאלתי אלא גשמי רצון ברכה ונדבה ירדו כתיקנן עד שעלו כל העם להר הבית מפני הגשמים אמרו לו רבי כשם שהתפללת שירדו כך התפלל וילכו להם אמר להם כך מקובלני שאין מתפללין על רוב הטובה,אעפ"כ הביאו לי פר הודאה הביאו לו פר הודאה סמך שתי ידיו עליו ואמר לפניו רבש"ע עמך ישראל שהוצאת ממצרים אינן יכולין לא ברוב טובה ולא ברוב פורענות כעסת עליהם אינן יכולין לעמוד השפעת עליהם טובה אינן יכולין לעמוד יהי רצון מלפניך שיפסקו הגשמים ויהא ריוח בעולם מיד נשבה הרוח ונתפזרו העבים וזרחה החמה ויצאו העם לשדה והביאו להם כמהין ופטריות,שלח לו שמעון בן שטח אלמלא חוני אתה גוזרני עליך נידוי שאילו שנים כשני אליהו שמפתחות גשמים בידו של אליהו לא נמצא שם שמים מתחלל על ידך,אבל מה אעשה לך שאתה מתחטא לפני המקום ועושה לך רצונך כבן שמתחטא על אביו ועושה לו רצונו ואומר לו אבא הוליכני לרחצני בחמין שטפני בצונן תן לי אגוזים שקדים אפרסקים ורמונים ונותן לו ועליך הכתוב אומר (משלי כג, כה) ישמח אביך ואמך ותגל יולדתך,תנו רבנן מה שלחו בני לשכת הגזית לחוני המעגל (איוב כב, כח) ותגזר אומר ויקם לך ועל דרכיך נגה אור,ותגזר אומר אתה גזרת מלמטה והקדוש ברוך הוא מקיים מאמרך מלמעלה ועל דרכיך נגה אור דור שהיה אפל הארת בתפלתך,כי השפילו ותאמר גוה דור שהיה שפל הגבהתו בתפלתך ושח עינים יושיע דור ששח בעונו הושעתו בתפלתך ימלט אי נקי דור שלא היה נקי מלטתו בתפלתך ונמלט בבור כפיך מלטתו במעשה ידיך הברורין,אמר ר' יוחנן כל ימיו של אותו צדיק היה מצטער על מקרא זה (תהלים קכו, א) שיר המעלות בשוב ה' את שיבת ציון היינו כחולמים אמר מי איכא דניים שבעין שנין בחלמא,יומא חד הוה אזל באורחא חזייה לההוא גברא דהוה נטע חרובא אמר ליה האי עד כמה שנין טעין אמר ליה עד שבעין שנין אמר ליה פשיטא לך דחיית שבעין שנין אמר ליה האי [גברא] עלמא בחרובא אשכחתיה כי היכי דשתלי לי אבהתי שתלי נמי לבראי,יתיב קא כריך ריפתא אתא ליה שינתא נים אהדרא ליה משוניתא איכסי מעינא ונים שבעין שנין כי קם חזייה לההוא גברא דהוה קא מלקט מינייהו אמר ליה את הוא דשתלתיה א"ל בר בריה אנא אמר ליה שמע מינה דניימי שבעין שנין חזא לחמריה דאתיילידא ליה רמכי רמכי,אזל לביתיה אמר להו בריה דחוני המעגל מי קיים אמרו ליה בריה ליתא בר בריה איתא אמר להו אנא חוני המעגל לא הימנוהו אזל לבית המדרש שמעינהו לרבנן דקאמרי נהירן שמעתתין כבשני חוני המעגל דכי הוי עייל לבית מדרשא כל קושיא דהוו להו לרבנן הוה מפרק להו אמר להו אנא ניהו לא הימנוהו ולא עבדי ליה יקרא כדמבעי ליה חלש דעתיה בעי רחמי ומית אמר רבא היינו דאמרי אינשי או חברותא או מיתותא,אבא חלקיה בר בריה דחוני המעגל הוה וכי מצטריך עלמא למיטרא הוו משדרי רבנן לגביה ובעי רחמי ואתי מיטרא זימנא חדא איצטריך עלמא למיטרא שדור רבנן זוגא דרבנן לגביה למבעי רחמי דניתי מיטרא אזול לביתיה ולא אשכחוהו אזול בדברא ואשכחוהו דהוה קא רפיק יהבו ליה שלמא | 23a. b “In their season” /b means b on Wednesday eves, /b i.e., Tuesday nights, b and on Shabbat eves, /b i.e., Friday nights, because at these times people are not out in the streets, either due to fear of demonic forces that were thought to wander on Tuesday nights or due to the sanctity of Shabbat., b As we found /b in b the days of Shimon ben Shetaḥ that rain /b invariably b fell for them on Wednesday eves and on Shabbat eves, until wheat grew /b as big b as kidneys, and barley /b as big b as olive pits, and lentils as golden dinars. And they tied /b up some b of /b these crops as b an example [ i dugma /i ] for /b future b generations, to convey /b to them b how much /b damage b sin causes, as it is stated: /b “The Lord our God, Who gives rain, the former rain and the latter rain, in its season that keeps for us the appointed weeks of the harvest. b Your iniquities have turned away these things, and your sins have withheld the good from you” /b (Jeremiah 5:24–25)., b And we likewise found /b that b in the days of Herod /b that b they were occupied in the building of the Temple, and rain would fall at night. And the next day the wind would blow, the clouds would disperse, the sun would shine, and the people would go out to their work. And /b as rain would fall only at a time when it would not interfere with their labor, the nation b knew /b that b the work of Heaven /b was being performed b by their hands. /b ,§ The mishna taught: b An incident /b occurred in b which /b the people b sent /b a message b to Ḥoni HaMe’aggel. /b This event is related in greater detail in the following i baraita /i . b The Sages taught: Once, most of /b the month of b Adar had passed but rain had /b still b not fallen. They sent /b this message b to Ḥoni HaMe’aggel: Pray, and rain will fall. He prayed, but no rain fell. He drew a circle /b in the dust b and stood inside it, in the manner that the prophet Habakkuk did, as it is stated: “And I will stand upon my watch and set myself upon the tower, /b and I will look out to see what He will say to me, and what I shall answer when I am reproved” (Habakkuk 2:1). This verse is taken to mean that Habakkuk fashioned a kind of prison for himself where he sat.,Ḥoni b said before /b God: b Master of the Universe, Your children have turned their faces toward me, as I am like a member of Your household. /b Therefore, b I take an oath by Your great name that I will not move from here until you have mercy upon Your children /b and answer their prayers for rain. b Rain began to trickle /b down, but only in small droplets. b His students said to him: Rabbi, we have seen /b that b you /b can perform great wonders, b but /b this quantity of rain is not enough to ensure that b we will not die. It appears to us that /b a small amount of b rain is falling only /b to enable you b to dissolve your oath, /b but it is not nearly enough to save us.,Ḥoni b said /b to God: b I did not ask for this, but /b for b rain to /b fill the b cisterns, ditches, and caves. /b Rain b began to fall furiously, until each and every drop /b was as big b as the mouth of a barrel, and the Sages estimated that no drop was less than a i log /i /b in size. b His students said to him: Rabbi, we have seen /b that b you /b can call on God to perform miracles b and we will not die, /b but now b it appears to us that rain is falling only to destroy the world. /b ,Ḥoni again b said before /b God: b I did not ask for this /b harmful rain either, b but /b for b rain of benevolence, blessing, and generosity. /b Subsequently, the rains b fell in their standard manner, until all of the people /b sought higher ground and b ascended to the Temple Mount due to the rain. They said to him: Rabbi, just as you prayed that /b the rains b should fall, so too, pray that they should stop. He said to them: This is /b the tradition that b I received, that one does not pray over an excess of good. /b ,Ḥoni continued: b Nevertheless, bring me a bull. /b I will sacrifice it as b a thanks-offering /b and pray at the same time. b They brought him a bull /b for b a thanks-offering. He placed his two hands on its /b head b and said before /b God: b Master of the Universe, Your nation Israel, whom You brought out of Egypt, cannot /b bear b either an excess of good or an excess of punishment. You grew angry with them /b and withheld rain, b and they are unable to bear /b it. b You bestowed upon them /b too much b good, and they were /b also b unable to bear /b it. b May it be Your will that the rain stop and that there be relief for the world. Immediately, the wind blew, the clouds dispersed, the sun shone, and everyone went out to the fields and gathered for themselves truffles and mushrooms /b that had sprouted in the strong rain., b Shimon ben Shetaḥ relayed to /b Ḥoni HaMe’aggel: b If you were not Ḥoni, I would have decreed ostracism upon you. For were /b these b years like the years of Elijah, when the keys of rain /b were entrusted b in Elijah’s hands, /b and he swore it would not rain, b wouldn’t the name of Heaven have been desecrated by your /b oath not to leave the circle until it rained? Once you have pronounced this oath, either yours or Elijah’s must be falsified., b However, what can I do to you, as you nag God and He does your bidding, like a son who nags his father and /b his father b does his bidding. And /b the son b says to /b his father: b Father, take me to be bathed in hot water; wash me with cold water; give me nuts, almonds, peaches, and pomegranates. And /b his father b gives him. About you, the verse states: “Your father and mother will be glad and she who bore you will rejoice” /b (Proverbs 23:25)., b The Sages taught: What /b message did b the members of the Chamber of the Hewn Stone, /b the Great Sanhedrin, b send to Ḥoni HaMe’aggel? /b About you, the verse states: b “You shall also decree a matter, and it shall be established for you; and the light shall shine upon your ways. /b When they cast down, you will say: There is lifting up, for He saves the humble person. He will deliver the one who is not innocent and he will be delivered through the cleanness of your hands” (Job 22:28–30).,They interpreted: b “You shall also decree a matter”; you, /b Ḥoni, b decree from below, and the Holy One, Blessed be He, fulfills your statement from above. “And the light shall shine upon your ways”; a generation that was in darkness, you have illuminated /b it b with your prayer. /b , b “When they cast down, you will say: There is lifting up”; a generation that was cast down, you lifted it up with your prayer. “For He saves the humble person”; a generation that was humble in its transgression, you saved it through your prayer. “He will deliver the one who is not innocent”; a generation that was not innocent, you have delivered it through your prayer. “And he will be delivered through the cleanness of your hands”; you have delivered /b an undeserving generation b through the clean work of your hands. /b ,§ The Gemara relates another story about Ḥoni HaMe’aggel. b Rabbi Yoḥa said: All the days /b of the life b of that righteous man, /b Ḥoni, b he was distressed over /b the meaning of b this verse: “A song of Ascents: When the Lord brought back those who returned to Zion, we were like those who dream” /b (Psalms 126:1). b He said /b to himself: b Is there /b really a person b who can sleep and dream for seventy years? /b How is it possible to compare the seventy-year exile in Babylonia to a dream?, b One day, he was walking along the road /b when b he saw a certain man planting a carob tree. /b Ḥoni b said to him: This /b tree, b after how many years /b will it b bear /b fruit? The man b said to him: /b It will not produce fruit b until seventy years /b have passed. Ḥoni b said to him: Is it obvious to you that you will live seventy years, /b that you expect to benefit from this tree? b He said to him: That man /b himself b found a world /b full b of carob trees. Just as my ancestors planted for me, I too am planting for my descendants. /b ,Ḥoni b sat and ate bread. Sleep overcame him and he slept. A cliff formed around him, and he disappeared from sight and slept for seventy years. When he awoke, he saw a certain man gathering /b carobs from that tree. Ḥoni b said to him: /b Are b you the one who planted /b this tree? The man b said to him: I am his son’s son. /b Ḥoni b said to him: /b I can b learn from this that I /b have b slept for seventy years, /b and indeed b he saw that his donkey had sired several herds /b during those many years.,Ḥoni b went home and said to /b the members of the household: b Is the son of Ḥoni HaMe’aggel alive? They said to him: His son is no /b longer with us, but b his son’s son is /b alive. b He said to them: I am Ḥoni HaMe’aggel. They did not believe him. He went to the study hall, /b where he b heard the Sages say /b about one scholar: b His i halakhot /i are as enlightening /b and as clear b as in the years of Ḥoni HaMe’aggel, for when /b Ḥoni HaMe’aggel b would enter the study hall he would resolve for the Sages any difficulty they had. /b Ḥoni b said to them: I am he, but they did not believe him and did not pay him proper respect. /b Ḥoni b became very upset, prayed for mercy, and died. Rava said: This /b explains the folk saying b that people say: Either friendship or death, /b as one who has no friends is better off dead.,§ The Gemara relates another story, this time about Ḥoni HaMe’aggel’s descendants, who were also renowned for their righteous deeds. b Abba Ḥilkiyya was the son of Ḥoni HaMe’aggel’s son. And when the world was in need of rain they would send Sages to him, and he would pray for mercy, and rain would fall. Once the world was in need of rain, /b and b the Sages sent a pair of Sages to him /b so b that he would pray for mercy and rain would fall. They went to his house but they did not find him /b there. b They went to the field and found him hoeing /b the ground. b They greeted him, /b |
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15. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yosef, rav, form of address used by Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 128| 22a. שקרא ושנה ולא שימש תלמידי חכמים,אתמר קרא ושנה ולא שימש ת"ח ר' אלעזר אומר הרי זה עם הארץ ר' שמואל בר נחמני אמר הרי זה בור ר' ינאי אומר ה"ז כותי,רב אחא בר יעקב אומר הרי זה מגוש אמר רב נחמן בר יצחק מסתברא כרב אחא בר יעקב דאמרי אינשי רטין מגושא ולא ידע מאי אמר תני תנא ולא ידע מאי אמר,ת"ר איזהו ע"ה כל שאינו קורא ק"ש שחרית וערבית בברכותיה דברי ר' מאיר וחכ"א כל שאינו מניח תפילין בן עזאי אומר כל שאין לו ציצית בבגדו ר' יונתן בן יוסף אמר כל שיש לו בנים ואינו מגדלן ללמוד תורה אחרים אומרים אפילו קורא ושונה ולא שימש ת"ח זהו ע"ה,קרא ולא שנה הרי זה בור לא קרא ולא שנה עליו הכתוב אומר (ירמיהו לא, כז) וזרעתי את בית ישראל ואת בית יהודה זרע אדם וזרע בהמה,(משלי כד, כא) ירא את ה' בני ומלך ועם שונים אל תתערב אמר רבי יצחק אלו ששונים הלכות פשיטא מהו דתימא שונין בחטא וכדרב הונא דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו קמ"ל,תנא התנאים מבלי עולם מבלי עולם ס"ד אמר רבינא שמורין הלכה מתוך משנתן תניא נמי הכי א"ר יהושע וכי מבלי עולם הן והלא מיישבי עולם הן שנאמר (חבקוק ג, ו) הליכות עולם לו אלא שמורין הלכה מתוך משנתן,אשה פרושה וכו' ת"ר בתולה צליינית ואלמנה שובבית וקטן שלא כלו לו חדשיו הרי אלו מבלי עולם,איני והאמר רבי יוחנן למדנו יראת חטא מבתולה וקיבול שכר מאלמנה יראת חטא מבתולה דר' יוחנן שמעה לההיא בתולה דנפלה אאפה וקאמרה רבש"ע בראת גן עדן ובראת גיהנם בראת צדיקים ובראת רשעים יהי רצון מלפניך שלא יכשלו בי בני אדם,קיבול שכר מאלמנה דההיא אלמנה דהואי בי כנישתא בשיבבותה כל יומא הות אתיא ומצלה בי מדרשיה דר' יוחנן אמר לה בתי לא בית הכנסת בשיבבותך אמרה ליה רבי ולא שכר פסיעות יש לי,כי קאמר כגון יוחני בת רטיבי,מאי קטן שלא כלו לו חדשיו הכא תרגימו זה ת"ח המבעט ברבותיו,רבי אבא אמר זה תלמיד שלא הגיע להוראה ומורה דא"ר אבהו אמר רב הונא אמר רב מאי דכתיב (משלי ז, כו) כי רבים חללים הפילה ועצומים כל הרוגיה כי רבים חללים הפילה זה ת"ח שלא הגיע להוראה ומורה ועצומים כל הרוגיה זה ת"ח שהגיע להוראה ואינו מורה | 22a. is one b who read /b the Written Torah b and learned /b the Mishna b but did not serve Torah scholars /b in order to learn the reasoning behind the i halakhot /i . Since he believes himself knowledgeable, he issues halakhic rulings, but due to his lack of understanding he rules erroneously and is therefore considered wicked. His cunning is in his public display of knowledge, which misleads others into considering him a true Torah scholar., b It was stated: /b With regard to one who b read /b the Written Torah b and learned /b the Mishna b but did not serve Torah scholars, Rabbi Elazar says: This /b person b is an ignoramus. Rabbi Shmuel bar Naḥmani said: This /b person b is a boor. Rabbi Yannai says: This /b person b is /b comparable to b a Samaritan, /b who follows the Written Torah but not the traditions of the Sages., b Rav Aḥa bar Ya’akov says: This /b person b is /b comparable to b a sorcerer [ i magosh /i ], /b who uses his knowledge to mislead people. b Rav Naḥman bar Yitzḥak said: It is reasonable to /b accept the opinion of b Rav Aḥa bar Ya’akov, as people say /b proverbially: b The sorcerer chants and does not know what he is saying; /b so too, b the i tanna /i teaches /b the Mishna b and does not know what he is saying. /b ,§ b The Sages taught: Who is an ignoramus [ i am ha’aretz /i ]? /b It is b anyone who does not recite i Shema /i /b in the b morning and evening with its blessings; /b this is b the statement of Rabbi Meir. And the Rabbis say: /b It is b anyone who does not don phylacteries. Ben Azzai says: /b It is b anyone who does not have ritual fringes on his garment. Rabbi Yonatan ben Yosef said: /b It is b anyone who has sons and does not raise them to study Torah. i Aḥerim /i say: Even if one reads /b the Written Torah b and learns /b the Mishna b but does not serve Torah scholars, he is an ignoramus. /b ,If one b read /b the Written Torah b but did not learn /b the Mishna, b he is a boor. With regard to /b one who b did not read and did not learn /b at all, b the verse states: /b “Behold, the days come, says the Lord, b and I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast” /b (Jeremiah 31:26). One who has not studied at all is comparable to a beast.,The verse states: b “My son, fear the Lord and the king; and meddle not with those who are repeating” /b (Proverbs 24:21). b Rabbi Yitzḥak says: These are /b individuals b who repeatedly learn /b the b i halakhot /i /b but do not know the reasons behind them. The Gemara asks: b Isn’t /b that b obvious? /b How else could the verse be understood? The Gemara answers: He states this b lest you say /b that the verse is referring to individuals who b repeatedly /b commit b sins, and /b this is b in accordance with /b the words of b Rav Huna, as Rav Huna says: Once a person committed a transgression and repeated it, /b in his eyes b it became permitted for him. /b Since the verse could be interpreted in this manner, Rabbi Yitzḥak b teaches us /b that the verse is referring to those who learn without understanding., b It was taught /b in a i baraita /i : b The i tanna’im /i , /b who recite the tannaitic sources by rote, b are /b individuals b who erode the world. /b The Gemara is puzzled by this statement: b Could /b it b enter your mind /b that they are individuals b who erode the world? Ravina says: /b This statement is referring to those b who issue halakhic rulings based /b on b their /b knowledge of b i mishnayot /i . This is also taught /b in a i baraita /i : b Rabbi Yehoshua said: Are they /b individuals b who erode the world? Aren’t they settling the world, as it is stated: “His ways [ i halikhot /i ] are eternal” /b (Habakkuk 3:6)? The Sages read the term i halikhot /i as i halakhot /i , inferring that one who learns i halakhot /i attains eternal life. b Rather, /b this is referring to those b who issue halakhic rulings based /b on b their /b knowledge of b i mishnayot /i . /b ,§ The mishna states that b an abstinent woman /b is among those who erode the world. b The Sages taught: A maiden who prays /b constantly, b and a neighborly [ i shovavit /i ] widow /b who constantly visits her neighbors, b and a child whose months /b of gestation b were not completed, /b all b these are /b people b who erode the world. /b ,The Gemara asks: b Is that so? But didn’t Rabbi Yoḥa say: We learned /b the meaning of b fear of sin from a maiden, and /b the significance of b receiving /b divine b reward from a widow. /b The meaning of b fear of sin /b can be learned b from a maiden, as Rabbi Yoḥa heard a certain maiden who fell on her face /b in prayer, b and she was saying: Master of the Universe, You created the Garden of Eden and You created Gehenna, You created /b the b righteous and You created /b the b wicked. May it be Your will that men shall not stumble because of me /b and consequently go to Gehenna.,The significance of b receiving /b divine b reward /b can be learned b from a widow, as /b there was b a certain widow in whose neighborhood there was a synagogue, /b and despite this b every day she went and prayed in the study hall of Rabbi Yoḥa. /b Rabbi Yoḥa b said to her: My daughter, /b is there b not a synagogue in your neighborhood? She said to him: My teacher, don’t I attain a reward /b for all b the steps /b I take while walking to pray in the distant study hall?,The Gemara answers: b When it is stated /b in the i baraita /i that a maiden who prays constantly is one who erodes the world, it is referring, b for example, /b to b Yoḥani bat Retivi, /b who constantly prayed and pretended to be saintly but actually engaged in sorcery.,The Gemara asks: b What /b is the meaning of b a child whose months /b of gestation b were not completed? Here, /b in Babylonia, b they interpreted this /b as alluding to an imperfect, incomplete b Torah scholar who scorns his teachers. /b , b Rabbi Abba says: This is a student who has not /b yet b attained /b the ability b to issue /b halakhic b rulings, and /b yet b he issues rulings /b and is therefore compared to a prematurely born child. This is b as Rabbi Abbahu says /b that b Rav Huna says /b that b Rav says: What /b is the meaning of that b which is written: “For she has cast down many wounded; and a mighty host are all her slain” /b (Proverbs 7:26)? b “For she has cast down [ i hippila /i ] many wounded”; this /b is referring to b a Torah scholar who has not /b yet b attained /b the ability b to issue rulings, and /b yet b he issues rulings. “And a mighty host [ i ve’atzumim /i ] are all her slain”; this /b is referring to b a Torah scholar who has attained /b the ability b to issue rulings, but does not issue rulings /b and prevents the masses from learning Torah properly. |
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16. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 39| 119a. עבידנא יומא טבא לרבנן אמר רבא תיתי לי דכי אתא צורבא מרבנן לקמאי לדינא לא מזיגנא רישי אבי סדיא כמה דלא מהפיכנא בזכותי' אמר מר בר רב אשי פסילנא ליה לצורבא מרבנן לדינא מ"ט דחביב עלי כגופאי ואין אדם רואה חובה לעצמו,רבי חנינא מיעטף וקאי אפניא דמעלי שבתא אמר בואו ונצא לקראת שבת המלכה רבי ינאי לביש מאניה מעלי שבת ואמר בואי כלה בואי כלה רבה בר רב הונא איקלע לבי רבה בר רב נחמן קריבו ליה תלת סאוי טחיי א"ל מי הוה ידעיתון דאתינא אמרו ליה מי עדיפת לן מינה,רבי אבא זבן בתליסר אסתירי פשיטי בישרא מתליסר טבחי ומשלים להו אצינורא דדשא ואמר להו אשור הייא אשור הייא ר' אבהו הוה יתיב אתכתקא דשינא ומושיף נורא רב ענן לביש גונדא דתנא דבי רבי ישמעאל בגדים שבישל בהן קדירה לרבו אל ימזוג בהן כוס לרבו,רב ספרא מחריך רישא רבא מלח שיבוטא רב הונא מדליק שרגי רב פפא גדיל פתילתא רב חסדא פרים סילקא רבה ורב יוסף מצלחי ציבי ר' זירא מצתת צתותי רב נחמן בר יצחק מכתף ועייל מכתף ונפיק אמר אילו מקלעין לי ר' אמי ור' אסי מי לא מכתיפנא קמייהו ואיכא דאמרי ר' אמי ורבי אסי מכתפי ועיילי מכתפי ונפקי אמרי אילו איקלע לן רבי יוחנן מי לא מכתפינן קמיה,יוסף מוקיר שבי הוה ההוא נכרי בשבבותיה דהוה נפישי נכסיה טובא אמרי ליה כלדאי כולהו נכסי יוסף מוקר שבי אכיל להו אזל זבנינהו לכולהו ניכסי זבן בהו מרגניתא אותבה בסייניה בהדי דקא עבר מברא אפרחיה זיקא שדייה במיא בלעיה כוורא אסקוה אייתוה אפניא דמעלי שבתא אמרי מאן זבין כי השתא אמרי להו זילו אמטיוהו לגבי יוסף מוקר שבי דרגיל דזבין אמטיוה ניהליה זבניה קרעיה אשכח ביה מרגניתא זבניה בתליסר עיליתא דדינרי דדהבא פגע ביה ההוא סבא אמר מאן דיזיף שבתא פרעיה שבתא,בעא מיניה רבי מר' ישמעאל ברבי יוסי עשירים שבא"י במה הן זוכין א"ל בשביל שמעשרין שנאמר (דברים יד, כב) עשר תעשר עשר בשביל שתתעשר שבבבל במה הן זוכין א"ל בשביל שמכבדין את התורה,ושבשאר ארצות במה הן זוכין א"ל בשביל שמכבדין את השבת דאמר רבי חייא בר אבא פעם אחת נתארחתי אצל בעל הבית בלודקיא והביאו לפניו שלחן של זהב משוי ששה עשר בני אדם ושש עשרה שלשלאות של כסף קבועות בו וקערות וכוסות וקיתוניות וצלוחיות קבועות בו ועליו כל מיני מאכל וכל מיני מגדים ובשמים וכשמניחים אותו אומרים (תהלים כד, א) לה' הארץ ומלואה וגו' וכשמסלקין אותו אומרים (תהלים קטו, טז) השמים שמים לה' והארץ נתן לבני אדם אמרתי לו בני במה זכית לכך אמר לי קצב הייתי ומכל בהמה שהיתה נאה אמרתי זו תהא לשבת אמרתי לו [אשריך שזכית] וברוך המקום שזיכך לכך,א"ל קיסר לרבי יהושע בן חנניא מפני מה תבשיל של שבת ריחו נודף אמר לו תבלין אחד יש לנו ושבת שמו שאנו מטילין לתוכו וריחו נודף אמר לו תן לנו הימנו אמר לו כל המשמר את השבת מועיל לו ושאינו משמר את השבת אינו מועיל לו,א"ל ריש גלותא לרב המנונא מאי דכתיב (ישעיהו נח, יג) ולקדוש ה' מכובד א"ל זה יוה"כ שאין בו לא אכילה ולא שתיה אמרה תורה כבדהו בכסות נקיה וכבדתו רב אמר להקדים ושמואל אמר לאחר אמרו ליה בני רב פפא בר אבא לרב פפא כגון אנן דשכיח לן בישרא וחמרא כל יומא במאי נישנייה אמר להו אי רגיליתו לאקדומי אחרוה אי רגיליתו לאחרוה אקדמוה רב ששת בקיטא מותיב להו לרבנן היכא דמטיא שימשא בסיתוא מותיב להו לרבנן היכא דמטיא טולא כי היכי דליקומו הייא ר' זירא | 119a. b I make a feast for the Sages. Rava said: May I receive /b my reward b because when a young Torah scholar comes before me for judgment, I do not put my head on the pillow until I seek /b as many of b his merits /b as possible, based on conditions and his claims. b Mar bar Rav Ashi said: I am disqualified to /b sit in b judgment of a young Torah scholar. What is the reason /b that I am disqualified? It is b because /b the Torah scholar b is as beloved to me as my /b own b self, and a person does not find fault in himself. /b ,The Gemara now returns to the issue of delight in and deference to Shabbat. b Rabbi Ḥanina would wrap himself /b in his garment b and stand at nightfall on Shabbat eve, /b and b say: Come and we will go out to greet Shabbat the queen. Rabbi Yannai put on his garment on Shabbat eve and said: Enter, O bride. Enter, O bride. /b The Gemara relates: b Rabba bar Rav Huna happened /b to come b to the house of Rabba bar Rav Naḥman. They brought /b before b him three se’a of oiled biscuits. /b He b said to them: Did you know I was coming /b and prepared all of this in my honor? b They said to him: Are you /b more b important to us than /b Shabbat? The biscuits were prepared in deference to Shabbat., b Rabbi Abba bought thirteen plain staters [ i astirei peshitei /i ] /b worth half a i zuz /i b of meat from thirteen butchers /b in deference to Shabbat, so that he would have various types of fine meat. b And he would place /b the meats b at the door hinge /b at the entrance to his house to hurry to bring another type of meat. b And /b he b said to /b the cooks, in order to rush them: b Hurry and prepare it, hurry and prepare it. /b The Gemara also relates: b Rabbi Abbahu would sit on an ivory chair [ i takhteka /i ] and fan the fire /b cooking the food for Shabbat, in order to play a role in preparations for Shabbat. b Rav A would don a /b simple b black garment /b for the Shabbat preparations, b as the school of Rabbi Yishmael taught: /b While wearing the b garments in which he cooked a pot /b of food b for his master, one should not dilute a cup of wine for his Master. /b One should wear a garment appropriate for the task at hand., b Rav Safra /b would b roast the head /b of an animal to prepare it for Shabbat. b Rava salted /b a b i shibuta /i /b fish in deference to Shabbat. b Rav Huna kindled lamps /b in deference to Shabbat. b Rav Pappa spun the wicks /b for the Shabbat lamp. b Rav Ḥisda cut the beets /b in preparation for Shabbat. b Rabba and Rav Yosef cut wood. Rabbi Zeira prepared thin sticks /b for kindling. b Rav Naḥman bar Yitzḥak /b would b load /b objects b on his shoulder and enter, load /b objects b on his shoulder and exit. He said: If Rabbi Ami and Rabbi Asi happened to /b visit b me, would I not load /b objects b on my shoulder before them? /b So too, it is fitting to do so in deference to Shabbat. b And some say /b that b Rabbi Ami and Rabbi Asi /b would b load /b objects b on their shoulders and enter, load /b objects b on their shoulders and exit. They said: If Rabbi Yoḥa happened /b to come b to /b visit b us, would we not load /b objects b on our shoulders before him? /b ,The Gemara relates with regard to b Yosef who cherishes Shabbat: There was a gentile in his neighborhood whose property was extremely plentiful. The astrologers said to /b the gentile with regard to b all his property: Yosef who cherishes Shabbat will consume it. /b The gentile b went and sold all of his property, /b and with the money he received b he bought a pearl, /b and he b placed it in his hat. When he was crossing a river /b in b a ferry, the wind blew /b his hat b and cast it into the water, /b and b a fish swallowed it. /b The fish b was /b caught and b removed /b from the water and b it was brought /b to shore adjacent to b nightfall on Shabbat eve. /b The fishermen b said: Who buys /b fish at a time b like this? /b The townspeople b said to /b the fishermen: b Go bring it to Yosef who cherishes Shabbat, as he regularly purchases /b delicacies in deference to Shabbat. b They brought it to him /b and b he purchased it. He ripped /b the fish open and b found a pearl inside it. He sold it for thirteen vessels filled with golden dinars /b ( i Tosafot /i ). b This elderly man /b who b encountered him and said: One who lends /b to b Shabbat, Shabbat repays him. /b , b Rabbi /b Yehuda HaNasi b raised a dilemma before Rabbi Yishmael, son of Rabbi Yosei: /b With regard to b the wealthy of Eretz Yisrael, by what /b virtue b do they merit /b their wealth? He b said to him: Because they tithe, as it is stated: “A tithe you shall tithe [ i asser te’asser /i ] /b from all the crops of your seed that come out of the field each year” (Deuteronomy 14:22). The Sages interpreted this homiletically: b Take a tithe [ i asser /i ] so that you will become wealthy [ i titasher /i ]. /b He asked: With regard to b the wealthy of Babylonia, /b who are not obligated to tithe, b by what /b virtue b do they merit /b their wealth? He b said to him: Because they honor the Torah /b and the Sages in Babylonia.,With regard to b the wealthy of other countries, /b where there are no Sages, b by what /b virtue b do they merit /b their wealth? He b said to him: Because they honor Shabbat, as Rabbi Ḥiyya bar Abba said: One time I was hosted at /b the home of b a homeowner in Laodicea and /b they b brought before him a table of gold /b that was so heavy it required b sixteen people to carry it, and /b there were b sixteen chains of silver attached to it, and /b there were b bowls and cups and pitchers and flasks attached to it, and /b there were b all sorts of food, and delicacies, and fragrant spices on it. And when they placed it /b there b they /b would b say: “The earth and all that fills it is God’s, /b the world and all that inhabit it” (Psalms 24:1). b And when they removed it they /b would b say: “The heavens are God’s heavens, but the earth He gave to mankind” /b (Psalms 115:16). b I said to him: My son, what did you /b do to b merit this? He said to me: I was a slaughterer, and /b when I would come across parts b from every animal /b that I slaughtered that was b fine, I would say: This will be for Shabbat. I said to him: Happy are you that you merited /b this, b and blessed is God, Who has afforded you this merit. /b ,The Roman b emperor said to Rabbi Yehoshua ben Ḥaya: Why does the fragrance of a cooked Shabbat dish diffuse? /b He b said to him: We have a certain spice called dill [ i shevet /i ], which we place in /b the cooked dishes b and its fragrance diffuses. /b The emperor b said to him: Give us /b some b of it. /b He b said to him: For anyone who observes Shabbat, /b the spice b is effective, and for one who does not observe Shabbat, it is not effective. /b , b The Exilarch said to Rav Hamnuna: What /b is the meaning of that b which is written, “The holy one of God is honored” /b (Isaiah 58:13)? Rav Hamnuna b said to him: That is Yom Kippur, when there is no eating or drinking, /b and so the b Torah said: Honor it with a clean garment. /b And with regard to that which is stated about Shabbat, b “And you shall honor it,” Rav said: To /b honor Shabbat, b make /b the Shabbat feast b earlier /b than on other days, in order to show that one delights in eating it. b And Shmuel said: To /b honor Shabbat, b make /b the Shabbat feast b later, /b so that one’s appetite will be greater. b The sons of Rav Pappa bar Abba said to Rav Pappa: /b People b like us, for whom meat and wine is found /b on our table b every day, in what /b manner b can we change it /b on Shabbat? He b said to them: If you are accustomed to /b eating your meal b early, make it later /b on Shabbat; b if you are accustomed to making it late, make it earlier /b on Shabbat. This difference will underscore the uniqueness of Shabbat. The Gemara relates: b In the summer, Rav Sheshet would seat the Sages /b who attended his lecture in a place b where the sun would reach; in the winter, he would seat the Sages /b in a place b where the shade would reach. /b He did this b so /b that b they would stand quickly /b after the lecture ended and not engage in discussion, which would detract from the time devoted to delighting in Shabbat. b Rabbi Zeira /b |
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17. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 52 | 70b. b One may not send greetings to a woman /b even with a messenger, as this may cause the messenger and the woman to relate to each other inappropriately. Rav Naḥman countered by suggesting that he send his greetings b with her husband, /b which would remove all concerns. Rav Yehuda b said to him: This is what Shmuel says: One may not send greetings to a woman at all. /b Yalta, b his wife, /b who overheard that Rav Yehuda was getting the better of the exchange, b sent /b a message b to him: Release him /b and conclude your business with him, b so that he not equate you with another ignoramus. /b ,Desiring to release Rav Yehuda, Rav Naḥman b said to him: What is the reason /b that b the Master is here? /b Rav Yehuda b said to him: The Master sent me a summons. /b Rav Naḥman b said to him: Now /b that b I have not /b even b learned the Master’s /b form of b speech, /b as you have demonstrated your superiority to me by reproving me even over such matters, b could I /b have b sent a summons to the Master? /b Rav Yehuda b removed the summons from his bosom and showed it to him. /b While doing so, Rav Yehuda b said to him: Here is the man and here is the document. /b Rav Naḥman b said to him: Since the Master has come here, let him present his statement, in order that /b people b should not say: The Sages flatter one another /b and do not judge each other according to the letter of the law.,Rav Naḥman commenced the deliberation, and b said to him: What is the reason /b that b the Master excommunicated that man? /b Rav Yehuda replied: b He caused discomfort to an agent /b of one b of the Sages, /b and therefore he deserved the punishment of one who causes discomfort to a Torah scholar. Rav Naḥman challenged this answer: If so, b let the Master flog him, as Rav would flog one who causes discomfort to an agent of the Sages. /b Rav Yehuda responded: b I /b punished b him more severely than that. /b Rabbi Yehuda held that excommunication is a more severe punishment than flogging.,Rav Naḥman further inquired: b What is the reason /b that b the Master proclaimed about him that he is a slave? /b Rav Yehuda b said to him: /b Because he b is in the habit of calling people slaves, and /b it b is taught: 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 of his lineage being flawed is that b he never speaks in praise /b of others. b And Shmuel said: He disqualifies with his /b own b flaw. /b Rav Naḥman retorted: You can b say that Shmuel said /b this i halakha /i only b to /b the degree that one should b suspect him /b of being of flawed lineage. But b did he /b actually b say /b this b to /b the extent that one could b proclaim about him /b that he is of flawed lineage?,The Gemara continues the story: b Meanwhile, that litigant arrived from Neharde’a. That litigant said to Rav Yehuda: You call me a slave? I, who come from the house of the Hasmonean kings? /b Rav Yehuda b said to him: This is what Shmuel says: Anyone who says: I come from the house of the Hasmonean /b kings, b is a slave. /b As will be explained, only slaves remained of their descendants.,Rav Naḥman, who heard this exchange, b said to /b Rav Yehuda: b Does the Master not hold in accordance with this /b i halakha /i b that Rabbi Abba says /b that b Rav Huna says /b that b Rav says: /b With regard to b any Torah scholar who proceeds to teach /b a ruling of b i halakha /i /b with regard to a particular issue, b if he said it before an action /b that concerns himself occurred, b they /b should b listen to him, /b and his ruling is accepted. b But if not, /b if he quoted the i halakha /i only after he was involved in an incident related to the i halakha /i he is quoting, b they do not listen to him, /b due to his personal involvement? Your testimony with regard to what Shmuel ruled should be ignored, as you stated it only after the incident. Rav Yehuda b said to /b Rav Naḥman: b There is Rav Mattana, who stands by my /b report, since he has also heard this ruling of Shmuel.,The Gemara continues: b Rav Mattana had not seen /b the city of b Neharde’a /b for b thirteen years. That /b very b day he arrived. /b Rav Yehuda b said to him: /b Does b the Master remember what Shmuel said when he was standing /b with b one foot on the bank and one foot on the ferry? /b Rav Mattana b said to him: This is what Shmuel said /b at that time: b Anyone who says: I come from the house of the Hasmonean /b kings, b is a slave, as none remained of them except for that young girl who ascended to the roof and raised her voice and said: /b From now on, b anyone who says: I come from the house of the Hasmonean /b kings, b is a slave. /b Other than this girl, the only members of the family who remained were descendants of Herod, and he was an Edomite slave.,The girl then b fell from the roof and died, /b leaving only slaves from the Hasmoneans. With the confirmation of the report of the statement of Shmuel, b they /b also b publicized /b in Neharde’a b about him, /b i.e., that man who claimed to come from the Hasmonean kings, b that he was a slave. /b ,The Gemara relates: On b that day, several marriage contracts were torn up in Neharde’a, /b as many had their marriages annulled after having discovered that they had married slaves. b When /b Rav Yehuda b was leaving /b Neharde’a, b they pursued him, /b seeking b to stone him, /b as because of him it was publicized that their lineage was flawed. Rav Yehuda b said to them: If you are silent, /b remain b silent. And if /b you will b not /b remain silent, b I will reveal about you this /b statement b that Shmuel said: There are two /b lines of b offspring in Neharde’a. One is called the dove’s house, and one is called the raven’s house. And your mnemonic /b with regard to lineage is: The b impure /b bird, the raven, is b impure, /b meaning flawed, and the b pure /b one, the dove, is b pure, /b meaning unflawed. Upon hearing this, b they threw /b all b those /b stones that they were intending b to stone him /b with b from their hands, /b as they did not want him to reveal who had a flawed lineage. b And /b as a result of all of the stones thrown into the river, b a dam arose in the Malka River. /b ,§ The Gemara continues the discussion of those with a flawed lineage: b Rav Yehuda proclaimed in Pumbedita: Adda and Yonatan, /b known residents of that town, are b slaves; Yehuda bar Pappa /b is a b i mamzer /i ; Bati bar Tuviyya, in his arrogance, did not accept a bill of manumission /b and is still a slave. b Rava proclaimed in /b his city of b Meḥoza: Balla’ai, Danna’ai, Talla’ai, Malla’ai, Zagga’ai: All /b these families b are /b of b flawed /b lineage. b Rav Yehuda /b likewise b says: Gova’ai, /b the inhabitants of a place called Gova, are in fact b Gibeonites, /b and their name has been corrupted. Similarly, those people known as b Dorenunita /b are from b the village of Gibeonites, /b and they may not marry Jews with unflawed lineage. b Rav Yosef says: /b With regard to b this /b place called b Bei Kuvei of Pumbedita, /b its residents b are all /b descendants b of slaves. /b , b Rav Yehuda says /b that b Shmuel says: Four hundred slaves, and some say four thousand slaves, were owned by Pashḥur ben Immer, /b a priest in the time of Jeremiah, b and /b due to their greatness b they were assimilated into the priesthood /b and became known as priests. b And any priest who has /b the trait of b insolence is only from them. Abaye said: They all sit in the rows /b of honor b that are in /b the city of b Neharde’a. /b The Gemara comments: And this statement b disagrees with /b the statement b of Rabbi Elazar, as Rabbi Elazar says: If you see an insolent priest, do not speculate about him /b that he may be of flawed lineage, b since it is stated: “For your people are as those who strive with a priest” /b (Hosea 4:4), which indicates that priests had a reputation for being cantankerous.,§ The Gemara discusses an idea raised earlier. b Rabbi Avin bar Rav Adda says /b that b Rav says: /b Concerning b anyone who marries a woman who is not suited for him /b to marry, b when the Holy One, Blessed be He, rests His Divine Presence /b upon the Jewish people, b He testifies with regard to all the tribes /b that they are His people, b but He does not testify with regard to he /b who married improperly, b as it is stated: “The tribes of the Lord, as a testimony to Israel” /b (Psalms 122:4). b When is it a testimony to Israel? When the tribes are the tribes of the Lord, /b but not when their lineage is flawed., b Rabbi Ḥama, son of Rabbi Ḥanina, says: When the Holy One, Blessed be He, rests His Divine Presence, He rests it only upon families of /b unflawed lineage b among Israel, as it is stated: “At that time, says the Lord, will I be the God of all the families of Israel” /b (Jeremiah 30:25). b of all Israel, is not stated, but “of all the families,” /b which includes only those of unflawed lineage, the renowned families of Israel.,The verse from Jeremiah ends with the words b “And they shall be my people.” Rabba bar Rav Huna says: This is a higher standard /b that differentiates b between /b those born as b Jews and converts, as with regard to /b those born as b Jews it is written about them: “And I will be their God, and they shall be My people” /b (Ezekiel 37:27), b whereas with regard to converts it is written: “For who is he that has pledged his heart to approach unto Me? says the Lord. And you shall be My people, and I will be your God” /b (Jeremiah 30:21–22). This teaches that converts are not drawn close to God, as indicated by the words “And I will be your God,” until they first draw themselves near to God, as indicated by the subsequent phrase “And you shall be my people.”, b Rabbi Ḥelbo says: Converts are /b as b difficult for the Jewish people as a scab. /b The proof is b that it is stated: “And the convert shall join himself with them, and they shall cleave [ i venispeḥu /i ] to the house of Jacob” /b (Isaiah 14:1). b It is written here “ i venispeḥu /i ,” and it is written there, /b among the types of leprosy: b “And for a sore and for a scab [ i sappaḥat /i ]” /b (Leviticus 14:56). The use of a term with a similar root indicates that converts are like a scab for the Jewish people., b Rabbi Ḥama bar Ḥanina says: When the Holy One, Blessed be He, /b |
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18. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 39| 87a. הכי השתא התם משתא וברוכי בהדי הדדי לא אפשר הכא אפשר דשחיט בחדא ומכסי בחדא:, big strongמתני׳ /strong /big שחט ולא כסה וראהו אחר חייב לכסות כסהו ונתגלה פטור מלכסות כסהו הרוח חייב לכסות:, big strongגמ׳ /strong /big ת"ר (ויקרא יז, יג) ושפך וכסה מי ששפך יכסה שחט ולא כסה וראהו אחר מנין שחייב לכסות שנאמר (ויקרא יז, יד) ואומר לבני ישראל אזהרה לכל בני ישראל,תניא אידך ושפך וכסה במה ששפך בו יכסה שלא יכסנו ברגל שלא יהיו מצות בזויות עליו תניא אידך ושפך וכסה מי ששפך הוא יכסנו מעשה באחד ששחט וקדם חבירו וכסה וחייבו רבן גמליאל ליתן לו י' זהובים,איבעיא להו שכר מצוה או שכר ברכה למאי נפקא מינה לברכת המזון אי אמרת שכר מצוה אחת היא ואי אמרת שכר ברכה הויין ארבעים מאי,תא שמע דא"ל ההוא צדוקי לרבי מי שיצר הרים לא ברא רוח ומי שברא רוח לא יצר הרים דכתיב (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח אמר ליה שוטה שפיל לסיפיה דקרא ה' צבאות שמו,אמר ליה נקוט לי זימנא תלתא יומי ומהדרנא לך תיובתא יתיב רבי תלת תעניתא כי הוה קא בעי מיברך אמרו ליה צדוקי קאי אבבא אמר (תהלים סט, כב) ויתנו בברותי רוש וגו',א"ל רבי מבשר טובות אני לך לא מצא תשובה אויבך ונפל מן הגג ומת אמר לו רצונך שתסעוד אצלי אמר לו הן לאחר שאכלו ושתו א"ל כוס של ברכה אתה שותה או ארבעים זהובים אתה נוטל אמר לו כוס של ברכה אני שותה יצתה בת קול ואמרה כוס של ברכה ישוה ארבעים זהובים,אמר רבי יצחק עדיין שנה לאותה משפחה בין גדולי רומי וקוראין אותה משפחת בר לויאנוס:,כסהו ונתגלה: אמר ליה רב אחא בריה דרבא לרב אשי מאי שנא מהשבת אבדה דאמר מר (דברים כב, א) השב אפילו מאה פעמים,אמר ליה התם לא כתיב מיעוטא הכא כתיב מיעוטא וכסהו:,כסהו הרוח: אמר רבה בר בר חנה אמר רבי יוחנן לא שנו אלא שחזר ונתגלה אבל לא חזר ונתגלה פטור מלכסות וכי חזר ונתגלה מאי הוי הא אידחי ליה אמר רב פפא זאת אומרת אין דיחוי אצל מצות,ומאי שנא מהא דתניא השוחט ונבלע דם בקרקע חייב לכסות התם כשרשומו ניכר:, big strongמתני׳ /strong /big דם שנתערב במים אם יש בו מראית דם חייב לכסות נתערב ביין רואין אותו כאילו הוא מים נתערב בדם הבהמה | 87a. The Gemara rejects this: b How can /b these cases b be compared? There, /b in the incident involving the students of Rav, it is b impossible to drink and recite a blessing simultaneously. /b Accordingly, by requesting a cup over which to recite the blessing of Grace after Meals, they demonstrated their desire to cease drinking. b Here, /b when one covers the blood of the undomesticated animal before slaughtering the bird, it is b possible to slaughter /b the bird b with the one /b hand b and cover /b the blood of the undomesticated animal b with the /b other b one. /b Accordingly, the act of covering the blood of the undomesticated animal is not considered an interruption of the acts of slaughter, since they could have been performed simultaneously., strong MISHNA: /strong If one b slaughtered /b an undomesticated animal or bird b and did not cover /b the blood, b and another /b person b saw /b the uncovered blood, the second person is b obligated to cover /b the blood. If one b covered /b the blood b and it was /b then b uncovered, /b he is b exempt from covering it /b again. If b the wind /b blew earth on the blood and b covered it, /b and it was consequently uncovered, he is b obligated to cover /b the blood., strong GEMARA: /strong b The Sages taught /b in a i baraita /i : The verse states: b “And he shall pour out /b its blood b and cover /b it with earth” (Leviticus 17:13), indicating that b the one who poured out /b its blood, i.e., slaughtered the animal, b shall cover it. /b If one b slaughtered /b the animal or bird b and did not cover /b the blood, b and another person saw /b the uncovered blood, b from where /b is it derived b that /b the person who saw the blood b is obligated to cover /b it? It is derived from the following verse, b as it is stated: “Therefore I said to the children of Israel” /b (Leviticus 17:12), which is b a warning to all the children of Israel /b to fulfill the mitzva of covering the blood., b It is taught /b in b another /b i baraita /i : The verse states: b “And he shall pour out /b its blood b and cover /b it with earth,” indicating that b with that which he poured out /b the blood b he shall cover it, /b i.e., he must use his hand, and b he /b may b not cover it with /b his b foot, so that mitzvot will not be contemptible to him. It is taught /b in b another /b i baraita /i : The verse states: b “And he shall pour out /b its blood b and cover /b it with earth,” indicating that b the one who poured out /b the blood b shall cover it. An incident /b occurred b involving one who slaughtered /b an undomesticated animal or bird b and another /b individual b preempted /b him b and covered /b the blood, b and Rabban Gamliel deemed him obligated to give ten gold coins to /b the one who performed the act of slaughter., b A dilemma was raised before /b the Sages: Are these ten gold coins b compensation /b for the stolen b mitzva or /b are they b compensation /b for the stolen b blessing /b recited over the mitzva? The Gemara elaborates: b What is the /b practical b difference? /b The difference is b with regard to /b a similar case involving b Grace after Meals. If you say /b the coins are b compensation for the mitzva, /b then with regard to Grace after Meals, since all its blessings constitute b one /b mitzva, one would be obligated to give only ten gold coins. b But if you say /b they are b compensation for the /b lost b blessing, /b then with regard to Grace after Meals the compensation b is forty /b gold coins, since Grace after Meals comprises four blessings. b What /b is the conclusion?,The Gemara suggests: b Come /b and b hear /b a proof from an incident in b which a certain heretic said to Rabbi /b Yehuda HaNasi: b He who created mountains did not create wind, and he who created wind did not create mountains; /b rather, each was created by a separate deity, b as it is written: “For behold, He Who forms the mountains and He Who creates the wind” /b (Amos 4:13), indicating that there are two deities: One who forms the mountains and one who creates the wind. Rabbi Yehuda HaNasi b said to him: Imbecile, go to the end of the verse, /b which states: b “The Lord, the God of hosts, is His name.” /b The verse emphasizes that God is the One Who both forms and creates.,The heretic b said to /b Rabbi Yehuda HaNasi: b Give me three days’ time and I will respond to you /b with b a rebuttal /b of your claim. b Rabbi /b Yehuda HaNasi b sat /b and fasted b three /b days of b fasting /b while awaiting the heretic, in order that he would not find a rebuttal. b When /b Rabbi Yehuda HaNasi b wanted to have a meal /b at the conclusion of those three days, b they said to him: /b That b heretic is standing at the doorway. /b Rabbi Yehuda HaNasi b recited /b the following verse about himself: b “They put gall into my food, /b and for my thirst they gave me vinegar to drink” (Psalms 69:22), i.e., my meal is embittered with the presence of this heretic.,When Rabbi Yehuda HaNasi came to the door he saw that it was in fact a different heretic, not the one who asked for three days to prepare a rebuttal. This heretic b said to him: Rabbi, I am a bearer of good tidings for you: Your enemy did not find a response, and he threw himself from the roof and died. /b Rabbi Yehuda HaNasi b said to /b the heretic: Since you have brought me good tidings, b would you like to dine with me? /b The heretic b said to him: Yes. After they ate and drank, /b Rabbi Yehuda HaNasi b said to /b the heretic: Would b you /b like to b drink the cup of blessing, /b i.e., the cup of wine over which the Grace after Meals is recited, b or /b would b you /b like to b take forty gold coins /b instead, and I will recite the Grace after Meals? The heretic b said to him: I /b will b drink the cup of blessing. A Divine Voice emerged and said: The cup of blessing is worth forty gold coins. /b Evidently, each one of the blessings in the Grace after Meals is worth ten gold coins.,The Gemara adds: b Rabbi Yitzḥak says: That family /b of the heretic who dined with Rabbi Yehuda HaNasi b still exists among the prominent /b families b of Rome, and /b that family b is called: The family of bar Luyyanus. /b ,§ The mishna teaches that if one b covered /b the blood b and it was /b then b uncovered /b he is not obligated to cover it again. b Rav Aḥa, son of Rava, said to Rav Ashi: What is different /b about this case from the mitzva of b returning a lost item, where the Master said: /b The verse states with regard to the obligation to return a lost item: b “You shall return /b them to your brother” (Deuteronomy 22:1), b even one hundred times? /b ,Rav Ashi b said to /b Rav Aḥa: b There, /b in the verse discussing the obligation to return a lost item, b a restriction is not written /b in the verse to limit the obligation. b Here, /b in the verse discussing the obligation to cover the blood, b a restriction is written, /b as the verse states: b “And he shall cover it.” /b The usage of the term “it” indicates that one must cover the blood only one time.,§ The mishna teaches that if b the wind /b blew earth on the blood and b covered it /b one is obligated to cover the blood. b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: They taught /b this i halakha /i b only /b if the blood b was again uncovered. But /b if the blood b was not again uncovered /b one is b exempt from /b the obligation b to cover it. /b The Gemara asks: b And when /b the blood b was again uncovered, what of it? Isn’t it /b already b rejected /b from the mitzva of covering since it was covered by the wind? b Rav Pappa said: That is to say /b that b there is no permanent /b rejection b with regard to mitzvot. /b Although the wind covered the blood, the mitzva to cover it was not rendered null; rather, the mitzva simply could not be performed. Consequently, once the blood is again uncovered, the mitzva to cover the blood remains in place.,The Gemara asks: b But /b even if the wind covered the blood and it remained covered, why is one exempt from performing the mitzva of covering the blood? b What is different /b about this case b from that which is taught /b in a i baraita /i : In a case where b one slaughters /b an undomesticated animal or a bird b and /b its b blood is absorbed by the ground, /b one is b obligated to cover /b the blood? The Gemara responds: b There, /b the i baraita /i is referring to a case b where the impression /b of the blood b is /b still b recognizable, /b i.e., it was not entirely absorbed in the ground., strong MISHNA: /strong In a case of the b blood /b of an undomesticated animal or bird b that was mixed with water, if there is in /b the mixture b the appearance of blood /b one is b obligated to cover /b it. If the blood b was mixed with wine one views /b the wine b as though it is water, /b and if a mixture with that amount of water would have the appearance of blood one is obligated to cover it. Likewise, if the blood of an undomesticated animal or a bird b was mixed with the blood of a domesticated animal, /b which one does not have to cover, |
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19. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •babylonian rabbis, sages, forms of address used by •palestinian rabbis, sages, forms of address used by •address, forms of Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 39| 57b. אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה סח לי זקן אחד מאנשי ירושלים בבקעה זו הרג נבוזראדן רב טבחים מאתים ואחת עשרה רבוא ובירושלים הרג תשעים וארבע רבוא על אבן אחת עד שהלך דמן ונגע בדמו של זכריה לקיים מה שנאמר (הושע ד, ב) ודמים בדמים נגעו,אשכחיה לדמיה דזכריה דהוה קא מרתח וסליק אמר מאי האי אמרו ליה דם זבחים דאשתפוך אייתי דמי ולא אידמו,אמר להו אי אמריתו לי מוטב ואי לאו מסריקנא לבשרייכו במסרקי דפרזלי אמרי ליה מאי נימא לך נבייא הוה בן דהוה קא מוכח לן במילי דשמיא קמינן עילויה וקטלינן ליה והא כמה שנין דלא קא נייח דמיה,אמר להו אנא מפייסנא ליה אייתי סנהדרי גדולה וסנהדרי קטנה קטל עילויה ולא נח בחורים ובתולות קטל עילויה ולא נח אייתי תינוקות של בית רבן קטל עילויה ולא נח א"ל זכריה זכריה טובים שבהן איבדתים ניחא לך דאבדינהו לכולהו כדאמר ליה הכי נח,בההיא שעתא הרהר תשובה בדעתיה אמר ומה אם על נפש אחת כך ההוא גברא דקטל כל הני נשמתא על אחת כמה וכמה ערק אזל שדר שטר פרטתא בביתיה ואגייר,תנא נעמן גר תושב היה נבוזראדן גר צדק היה,מבני בניו של המן למדו תורה בבני ברק מבני בניו של סיסרא למדו תינוקות בירושלים מבני בניו של סנחריב למדו תורה ברבים מאן אינון שמעיה ואבטליון,היינו דכתיב (יחזקאל כד, ח) נתתי את דמה על צחיח סלע לבלתי הכסות,(בראשית כז, כב) הקול קול יעקב והידים ידי עשו הקול זה אדריינוס קיסר שהרג באלכסנדריא של מצרים ששים רבוא על ששים רבוא כפלים כיוצאי מצרים קול יעקב זה אספסיינוס קיסר שהרג בכרך ביתר ארבע מאות רבוא ואמרי לה ארבעת אלפים רבוא והידים ידי עשו זו מלכות הרשעה שהחריבה את בתינו ושרפה את היכלנו והגליתנו מארצנו,דבר אחר הקול קול יעקב אין לך תפלה שמועלת שאין בה מזרעו של יעקב והידים ידי עשו אין לך מלחמה שנוצחת שאין בה מזרעו של עשו,והיינו דא"ר אלעזר (איוב ה, כא) בשוט לשון תחבא בחירחורי לשון תחבא אמר רב יהודה אמר רב מאי דכתיב (תהלים קלז, א) על נהרות בבל שם ישבנו גם בכינו בזכרנו את ציון מלמד שהראהו הקב"ה לדוד חורבן בית ראשון וחורבן בית שני חורבן בית ראשון שנאמר על נהרות בבל שם ישבנו גם בכינו בית שני דכתיב (תהלים קלז, ז) זכור ה' לבני אדום את יום ירושלים האומרים ערו ערו עד היסוד בה,אמר רב יהודה אמר שמואל ואיתימא רבי אמי ואמרי לה במתניתא תנא מעשה בד' מאות ילדים וילדות שנשבו לקלון הרגישו בעצמן למה הן מתבקשים אמרו אם אנו טובעין בים אנו באין לחיי העולם הבא דרש להן הגדול שבהן (תהלים סח, כג) אמר ה' מבשן אשיב אשיב ממצולות ים מבשן אשיב מבין שיני אריה אשיב ממצולות ים אלו שטובעין בים,כיון ששמעו ילדות כך קפצו כולן ונפלו לתוך הים נשאו ילדים ק"ו בעצמן ואמרו מה הללו שדרכן לכך כך אנו שאין דרכנו לכך על אחת כמה וכמה אף הם קפצו לתוך הים ועליהם הכתוב אומר (תהלים מד, כג) כי עליך הורגנו כל היום נחשבנו כצאן טבחה,ורב יהודה אמר זו אשה ושבעה בניה אתיוהו קמא לקמיה דקיסר אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כ, ב) אנכי ה' אלהיך אפקוהו וקטלוהו,ואתיוהו לאידך לקמיה דקיסר אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כ, ב) לא יהיה לך אלהים אחרים על פני אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כב, יט) זובח לאלהים יחרם אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות לד, יד) לא תשתחוה לאל אחר אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים ד, לט) וידעת היום והשבות אל לבבך כי ה' הוא האלהים בשמים ממעל ועל הארץ מתחת אין עוד אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים כו, יז) את ה' האמרת וגו' וה' האמירך היום כבר נשבענו להקדוש ברוך הוא שאין אנו מעבירין אותו באל אחר ואף הוא נשבע לנו שאין מעביר אותנו באומה אחרת,א"ל קיסר אישדי לך גושפנקא וגחין ושקליה כי היכי דלימרו קביל עליה הרמנא דמלכא א"ל חבל עלך קיסר חבל עלך קיסר על כבוד עצמך כך על כבוד הקב"ה על אחת כמה וכמה,אפקוהו למיקטליה אמרה להו אימיה יהבוהו ניהלי ואינשקיה פורתא אמרה לו בניי לכו ואמרו לאברהם אביכם אתה עקדת מזבח אחד ואני עקדתי שבעה מזבחות אף היא עלתה לגג ונפלה ומתה יצתה בת קול ואמרה (תהלים קיג, ט) אם הבנים שמחה,ר' יהושע בן לוי אמר זו מילה שניתנה בשמיני ר' שמעון בן לקיש אמר אלו ת"ח שמראין הלכות שחיטה בעצמן דאמר רבא כל מילי ליחזי איניש בנפשיה בר משחיטה ודבר אחר,רב נחמן בר יצחק אמר אלו תלמידי חכמים שממיתין עצמן על דברי תורה כדר' שמעון בן לקיש דאמר ר"ש בן לקיש אין דברי תורה מתקיימין אלא במי שממית עצמו עליהם שנאמר (במדבר יט, יד) זאת התורה אדם כי ימות באהל וגו' אמר רבה בר בר חנה א"ר יוחנן ארבעים סאה | 57b. § With regard to the Babylonian exile following the destruction of the First Temple, b Rabbi Ḥiyya bar Avin says /b that b Rabbi Yehoshua ben Korḥa says: An old man from /b among b the inhabitants of Jerusalem related to me: In this valley /b that lies before you, b Nebuzaradan, captain of the guard /b of the Babylonian king Nebuchadnezzar, b killed 2,110,000 /b people. b And in Jerusalem /b itself b he killed 940,000 /b people b on one stone, until the blood /b of his victims b flowed and touched the blood of Zechariah to fulfill what is stated: “And blood touches blood” /b (Hosea 4:2).,The Gemara clarifies the details of what happened: Nebuzaradan b found the blood of Zechariah, /b the son of Jehoiada the priest, and saw b that it was bubbling up /b from the ground, and b he said: What is this? /b Those in the Temple b said to him: /b It is b sacrificial blood that had been poured /b there. b He brought /b animal b blood, /b compared it to the blood bubbling up from the ground, b and /b saw that b it was not similar /b to it.,Nebuzaradan b said to /b them: b If you tell me /b whose blood this is, it will be b well /b for you. b But if not, I will comb your flesh with iron combs. They said to him: What shall we say to you? He was a prophet among us, who used to rebuke us about heavenly matters, /b and b we rose up against him, and killed him /b (II Chronicles 24:20–22), b and for many years /b now b his blood has not settled. /b ,Nebuzaradan b said to them: I will appease /b Zechariah. b He brought /b the members of b the Great Sanhedrin and /b of b a lesser Sanhedrin /b and b killed them alongside /b the bubbling blood, b but /b it still b did not settle. /b He then brought b young men and virgins and killed them alongside it, but /b it still b did not settle. He /b then b brought schoolchildren and killed them alongside it, but /b it still b did not settle. /b Finally Nebuzaradan b said to him: Zechariah, Zechariah, I have killed the best of them. /b Would it b please you if I destroyed them all? When he said this, /b the blood at last b settled. /b , b At that moment /b Nebuzaradan b contemplated /b the idea of b repentance /b and b said /b to himself: b If, for /b the death of b one soul, /b that of Zechariah, God punishes the Jewish people in b this /b manner, then b that man, /b that is to say, I, b who has killed all of those souls, all the more so /b will be I be subject to great punishment from God. b He fled, sent to his house a document detailing /b what was to be done with his property, b and converted /b to Judaism.,A Sage b taught /b a i baraita /i relating to this matter: b Naaman, /b commander of the army of the king of Aram (see II Kings, chapter 5), was not a convert, as he did not accept all of the mitzvot, but rather he b was a i ger toshav /i , a gentile who resides in Eretz Israel and observes the seven Noahide mitzvot. Nebuzaradan, /b by contrast, b was a convert, /b as explained previously.,The Gemara adds that some b of Haman’s descendants studied Torah in Bnei Brak, /b and some b of Sisera’s descendants taught children /b Torah b in Jerusalem, /b and some b of Sennacherib’s descendants taught Torah in public. Who are they? /b They are b Shemaya and Avtalyon, /b the teachers of Hillel the Elder.,As for the incident involving the blood of Zechariah, b this is /b alluded to by b that which is written: “I have set her blood upon the bare rock that it should not be covered” /b (Ezekiel 24:8).,§ Apropos its discussion of the destruction of the Temple and the calamities that befell Israel, the Gemara cites the verse: b “The voice is the voice of Jacob, but the hands are the hands of Esau” /b (Genesis 27:22), which the Sages expounded as follows: b “The voice”; this /b is the cry stirred up by b the emperor Hadrian, who /b caused the Jewish people to cry out when he b killed six hundred thousand on six hundred thousand in Alexandria of Egypt, twice /b the number of men b who left Egypt. “The voice of Jacob”; this is /b the cry aroused by b the emperor Vespasian, who killed four million /b people b in the city of Beitar. And some say: /b He killed b forty million /b people. b “And the hands are the hands of Esau”; this is the wicked kingdom /b of Rome b that destroyed our Temple, burned our Sanctuary, and exiled us from our land. /b , b Alternatively, “the voice is the voice of Jacob” /b means that b no prayer is effective /b in the world b unless /b some member of b the seed of Jacob has /b a part b in it. /b The second clause in the verse, b “and the hands are the hands of Esau,” /b means that b no war grants victory unless /b some member of b the seed of Esau has /b a part b in it. /b , b And this is /b what b Rabbi Elazar says: /b The verse that says: b “You shall be hid from the scourge of the tongue” /b (Job 5:21), means: b You shall /b need to b hide on account of quarrels /b provoked b by the tongue. Rav Yehuda says /b that b Rav says: What /b is the meaning of that b which is written: “By the rivers of Babylonia, there we sat down and wept, when we remembered Zion” /b (Psalms 137:1)? This b teaches that the Holy One, Blessed be He, showed David the destruction of the First Temple and the destruction of the Second Temple. /b He saw the destruction of b the First Temple, as it is stated: “By the rivers of Babylon, there we sat down and wept.” /b He saw the destruction of the b Second Temple, as it is written /b later in that same psalm: b “Remember, O Lord, against the children of Edom the day of Jerusalem, when they said: Raze it, raze it, to its very foundation” /b (Psalms 137:7), as the Second Temple was destroyed by the Romans, “the children of Edom.”, b Rav Yehuda says /b that b Shmuel says, and some say /b that it was b Rabbi Ami /b who says this, b and some say /b that b it was taught in a i baraita /i : /b There was b an incident involving four hundred boys and girls who were taken as captives for /b the purpose of b prostitution. /b These children b sensed on their own what they were expected /b to do, and b they said: If we /b commit suicide and b drown in the sea, /b will b we come to /b eternal b life in the World-to-Come? The oldest /b child b among them expounded /b the verse: b “The Lord said, I will bring back from Bashan, I will bring them back from the depths of the sea” /b (Psalms 68:23). b “I will bring back from Bashan,” /b i.e., b from between the teeth [ i bein shen /i ] of the lion, /b and b “I will bring them back from the depths of the sea” /b is referring to b those who drown in the sea /b for the sake of Heaven., b When the girls heard this, they all leapt and fell into the sea. The boys /b then b drew an i a fortiori /i /b inference b with regard to themselves and said: If these /b girls, b for whom /b sexual intercourse with men b is their natural way, /b act in b such /b a manner, then b we, for whom /b sexual intercourse with men b is not our natural way, /b should b all the more so /b conduct ourselves likewise. b They too leapt into the sea. Concerning them /b and others like them b the verse states: “As For Your sake we are killed all the day long; we are reckoned as sheep for the slaughter” /b (Psalms 44:23)., b And Rav Yehuda said: This /b verse applies to the b woman and her seven sons /b who died as martyrs for the sake of the sanctification of God’s name. The incident occurred as follows: b They brought /b in b the first /b of the woman’s sons b before the emperor /b and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “I am the Lord your God” /b (Exodus 20:2). b They /b immediately b took him out and killed him. /b , b And they /b then b brought /b in b another /b son b before the emperor, /b and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “You shall have no other gods beside Me” /b (Exodus 20:3). And so b they took him out and killed him. They /b then b brought in /b yet b another /b son before the emperor, and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “He that sacrifices to any god, /b save to the Lord only, b he shall be utterly destroyed” /b (Exodus 22:19). And so b they took him out and killed him. /b , b They /b then b brought /b in b another /b son, and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “You shall not bow down to any other god” /b (Exodus 34:14). And so b they took him out and killed him. They /b then b brought /b in yet b another /b son, and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “Hear, O Israel, the Lord is our God, the Lord is One” /b (Deuteronomy 6:4). And so b they took him out and killed him. /b , b They /b then b brought /b in b another /b son, and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “Know therefore this today, and consider it in your heart, that the Lord, He is God in heaven above and upon the earth beneath; there is no other” /b (Deuteronomy 4:39). And so b they took him out and killed him. /b , b They /b then b brought /b in yet b another /b son, and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “You have avouched the Lord /b this day to be your God… b and the Lord has avouched you this day /b to be a people for His own possession” (Deuteronomy 26:17–18). b We already took an oath to the Holy One, Blessed be He, that we will not exchange Him for a different god, and He too has taken an oath to us that He will not exchange us for another nation. /b ,It was the youngest brother who had said this, and the emperor pitied him. Seeking a way to spare the boy’s life, b the emperor said to him: I will throw down my seal before you; bend over and pick it up, so that /b people b will say /b that b he has accepted the king’s authority [ i harmana /i ]. /b The boy b said to him: Woe [ i ḥaval /i ] to you, Caesar, woe to you, Caesar. /b If you think that b for the sake of your honor /b I should fulfill your command and do b this, /b then b for the sake of the honor of the Holy One, Blessed be He, all the more so /b should I fulfill His command.,As b they were taking him out to be killed, his mother said to them: Give him to me so that I may give him a small kiss. She said to him: My son, go and say to your father Abraham, You bound one /b son to the b altar, but I bound seven altars. She too /b in the end b went up to the roof, fell, and died. A Divine Voice emerged and said: “A joyful mother of children” /b (Psalms 113:9), as she raised her children to be devoted in their service of God., b Rabbi Yehoshua ben Levi says /b concerning the verse: “For Your sake we are killed all the day long” (Psalms 44:23), that b this /b is referring to b circumcision, which was given for the eighth /b day, as the blood of our newborn sons is spilled for the sake of the covet with God. b Rabbi Shimon ben Lakish says: /b This verse was stated in reference to b Torah scholars who demonstrate the i halakhot /i of slaughter on themselves, /b meaning that they demonstrate on their own bodies how ritual slaughter should be performed and occasionally injure themselves in the process. This is b as Rava says: A person may demonstrate anything using himself /b to illustrate the act b except for slaughter and another matter, /b a euphemism for sexual intercourse., b Rav Naḥman bar Yitzḥak says: These /b people in the verse b are Torah scholars who kill themselves over the words of Torah, in accordance with /b the statement of b Rabbi Shimon ben Lakish. As Rabbi Shimon ben Lakish says: The words of the Torah endure only for one who kills himself over them, as it is stated: “This is the Torah, when a man dies in a tent” /b (Numbers 19:14). b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: Forty i se’a /i /b |
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20. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •palestinian rabbis, sages, forms of address used by •address, forms of Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 38| 53b. ירשיע,ואמר ר' יוחנן מניין שמחל לו הקב"ה על אותו עון שנאמר (שמואל א כח, יט) מחר אתה ובניך עמי עמי במחיצתי,א"ר אבא אי איכא דמשאיל להו לבני יהודה דדייקי לשני מאברין תנן או מעברין תנן אכוזו תנן או עכוזו תנן ידעי,שאילינהו ואמרי ליה איכא דתני מאברין ואיכא דתני מעברין איכא דתני אכוזו ואיכא דתני עכוזו,בני יהודה דייקי לישנא מאי היא דההוא בר יהודה דאמר להו טלית יש לי למכור אמרו ליה מאי גוון טליתך אמר להו כתרדין עלי אדמה,בני גליל דלא דייקי לישנא מאי היא (דתניא) דההוא בר גלילא [דהוה קאזיל] ואמר להו אמר למאן אמר למאן אמרו ליה גלילאה שוטה חמר למירכב או חמר למישתי עמר למילבש או אימר לאיתכסאה,ההיא איתתא דבעיא למימר לחברתה תאי דאוכליך חלבא אמרה לה שלוכתי תוכליך לביא,ההיא אתתא דאתיא לקמיה דדיינא אמרה ליה מרי כירי תפלא הוית לי וגנבוך מין וכדו הוות דכד שדרו לך עילויה לא מטי כרעיך אארעא,אמהתא דבי רבי כי הוה משתעיא בלשון חכמה אמרה הכי עלת נקפת בכד ידאון נישריא לקיניהון,וכד הוה בעי דליתבון הוה אמרה להו יעדי בתר חברתה מינה ותתקפי עלת בכד כאילפא דאזלא בימא,רבי יוסי בר אסיין כי הוה משתעי בלשון חכמה אמר עשו לי שור במשפט בטור מסכן,וכד הוה שאיל באושפיזא אמר הכי גבר פום דין חי מה זו טובה יש,רבי אבהו כי הוה משתעי בלשון חכמה הוה אמר הכי אתריגו לפחמין ארקיעו לזהבין ועשו לי שני מגידי בעלטה איכא דאמרי ויעשו לי בהן שני מגידי בעלטה,אמרו ליה רבנן לרבי אבהו הצפיננו היכן רבי אלעאי צפון אמר להן עלץ בנערה אהרונית אחרונית עירנית והנעירתו,אמרי לה אשה,ואמרי לה מסכתא,אמרי ליה לרבי אלעאי הצפיננו הכין רבי אבהו [צפון] אמר להן נתייעץ במכתיר והנגיב למפיבשת,אמר רבי יהושע בן חנניה מימי לא נצחני אדם חוץ מאשה תינוק ותינוקת אשה מאי היא פעם אחת נתארחתי אצל אכסניא אחת עשתה לי פולין ביום ראשון אכלתים ולא שיירתי מהן כלום שנייה ולא שיירתי מהן כלום ביום שלישי הקדיחתן במלח כיון שטעמתי משכתי ידי מהן,אמרה לי רבי מפני מה אינך סועד אמרתי לה כבר סעדתי מבעוד יום אמרה לי היה לך למשוך ידיך מן הפת,אמרה לי רבי שמא לא הנחת פאה בראשונים ולא כך אמרו חכמים אין משיירין פאה באילפס אבל משיירין פאה בקערה,תינוקת מאי היא פעם אחת הייתי מהלך בדרך והיתה דרך עוברת בשדה והייתי מהלך בה אמרה לי תינוקת אחת רבי לא שדה היא זו אמרתי לה לא דרך כבושה היא אמרה לי ליסטים כמותך כבשוה,תינוק מאי היא פעם אחת הייתי מהלך בדרך וראיתי תינוק יושב על פרשת דרכים ואמרתי לו באיזה דרך נלך לעיר אמר לי זו קצרה וארוכה וזו ארוכה וקצרה והלכתי בקצרה וארוכה כיון שהגעתי לעיר מצאתי שמקיפין אותה גנות ופרדיסין,חזרתי לאחורי אמרתי לו בני הלא אמרת לי קצרה אמר לי ולא אמרתי לך ארוכה נשקתיו על ראשו ואמרתי לו אשריכם ישראל שכולכם חכמים גדולים אתם מגדולכם ועד קטנכם:,רבי יוסי הגלילי הוה קא אזיל באורחא אשכחה לברוריה אמר לה באיזו דרך נלך ללוד אמרה ליה גלילי שוטה לא כך אמרו חכמים אל תרבה שיחה עם האשה היה לך לומר באיזה ללוד,ברוריה אשכחתיה לההוא תלמידא דהוה קא גריס בלחישה | 53b. b he did them mischief” /b (i Samuel 14:47).,The Gemara concludes the mention of Saul on a positive note. b And Rabbi Yoḥa said: From where /b is it derived b that the Holy One, Blessed be He, forgave him for that sin, /b the massacre of Nov, the city of priests? b As it is stated /b that the spirit of Samuel said to him: “And the Lord will also deliver Israel with you into the hand of the Philistines, b and tomorrow shall you and your sons be with me” /b (i Samuel 28:19); the phrase b “with me” /b means b within my partition /b together with me in heaven, i.e., on the same level as the righteous prophet Samuel.,The Gemara returns to the earlier question with regard to the correct reading of the word i me’abberin /i . b Rabbi Abba said: If there is anyone who can ask the people of Judea, who are precise in their language, /b whether the term in the mishna that b we learned /b is b i me’abberin /i /b with an i alef /i b or i me’abberin /i /b with an i ayin /i , he should ask them. Similarly, with regard to the blemishes of a firstborn animal, b was /b the term meaning its hindquarters that b we learned /b in the mishna b i akkuzo /i /b with an i alef /i , b or did we learn i akkuzo /i /b with an i ayin /i ? b They would know. /b ,The Gemara answers: b One asked /b the people of Judea, b and they said to him: Some teach i me’abberin /i /b with an i alef /i , b and some teach i me’abberin /i /b with an i ayin /i . b Some teach i akkuzo /i /b with an i alef /i , b and some teach i akkuzo /i /b with an i ayin /i . Both versions are well founded and neither one is erroneous.,Having mentioned that b the people of Judea are precise in their speech, /b the Gemara asks: b What is /b the meaning of this? The Gemara answers with an example: b As /b in the case of b a certain person from Judea who said to those /b within earshot: b I have a cloak to sell. They said to him: What color is your cloak? He said to them: Like beets on the ground, /b providing an exceedingly precise description of the exact shade of the cloak, the green tint of beet greens when they first sprout.,The Gemara returns to b the people of the Galilee, who are not precise in their speech. What is /b the meaning of this? The Gemara cites examples: b As it was taught /b in a i baraita /i b that /b there was b a certain person from the Galilee who would walk and say /b to people: b Who has i amar /i ? Who has i amar /i ? They said to him: Foolish Galilean, /b what do you mean? Galileans did not pronounce the guttural letters properly, so it was unclear whether he sought b a donkey [ i ḥamor /i ] to ride, or wine [ i ḥamar /i ] to drink, wool [ i amar /i ] to wear, or a lamb [ i imar /i ] to slaughter. /b This is an example of the lack of precision in the Galileans’ speech.,The Gemara cites another example of the lack of linguistic precision of the Galileans: There was b a certain woman who wanted to say to her friend: /b My neighbor, b come and I will feed you milk [ i ta’i de’okhlikh ḥelba /i ]; /b however, due to the imprecise articulation of her words, b she said to her: My neighbor, /b may a b lioness eat you [ i tokhlikh lavya /i ]. /b ,The Gemara cites another example of the ignorance and incivility of the Galileans: There was b a certain woman who came before a judge /b intending to say: Master, sir [ i Mari kiri /i , spelled with a i kuf /i ], I had a board, and they stole it from me [ i tavla havet li ugenavuha mimeni /i ]. But instead b she said to him: Master, servant [ i Mari kiri /i , /b spelled with a i kaf /i ], b I had a beam and they stole you from me /b [ b i tafla havet li ugenavukh min /i /b ]. b And it was so /b large, b that when they would hang you upon it, your feet would not reach the ground. /b ,In contrast to the speech of the Galileans, which indicates ignorance and loutishness, the Gemara cites examples of the clever phraseology of the inhabitants of Judea and the Sages: b The maidservant in the house of Rabbi /b Yehuda HaNasi, b when she would speak enigmatically, /b employing euphemistic terminology or in riddles, b she would say as follows: The ladle /b used for drawing wine from the jug b is /b already b knocking against /b the bottom of b the jug, /b i.e., the wine jug is almost empty. b Let the eagles fly to their nests, /b i.e., let the students return home, as there is nothing left for them to drink., b And when /b Rabbi Yehuda HaNasi b wanted them to sit, she would say to them: Let us remove /b the stopper b from another /b jug, b and let the ladle /b float b in the jug like a ship sailing in the sea. /b ,The Gemara also relates that b when Rabbi Yosei bar Asyan would speak enigmatically, he would say: Prepare for me an ox in judgment on a poor mountain. /b His method was to construct words by combining words from Aramaic translations of Hebrew words or Hebrew translations of Aramaic words. Ox is i tor /i in Aramaic; judgment is i din /i . Combined they form i teradin /i , beets. Mountain in Hebrew is i har /i , which they pronounced i ḥar /i ; poor is i dal /i . Together it spells i ḥardal /i , mustard. Thus, Rabbi Yosei bar Asyan was requesting beets in mustard., b And when he would inquire about an inn, he would say as follows: This man here is raw; what is this good that there is? /b The phrase “this man here is raw” is used in a similar syllable-by-syllable translation: man in Hebrew is i ish /i ; here is i po /i ; this is i zeh /i ; and raw is i na /i . All together, they sound like i ushpazikhna /i , i.e., an innkeeper (Rabbeinu Ḥael). In other words, Rabbi Yosei bar Asyan was asking after the innkeeper., b When Rabbi Abbahu would speak enigmatically, he would say as follows: Make the coals the color of an i etrog /i ; beat the golden ones, /b i.e., spread out the coals, which redden like gold when they glow; b and make me two speakers-in-the-dark, /b i.e., roosters, which announce the dawn when it is still dark. b Some say /b a slightly different version: b And they shall make me in them, /b on the coals, i.e., roast for me on top of the coals, b two speakers-in-the-dark. /b ,In a similarly clever manner, b the Sages said to Rabbi Abbahu: Show us [ i hatzpinenu /i ] where Rabbi Elai is hiding [ i tzafun /i ], /b as we do not know his whereabouts. b He said to them: He rejoiced with the latter [ i aḥaronit /i ] Aharonic [ i Aharonit /i ] girl; she is lively [ i eiranit /i ] and kept him awake [ i vehiniratu /i ]. /b ,There are two ways to understand this cryptic statement: b Some say /b it refers to b a woman, /b i.e., he married a young girl from a priestly family [Aharonic], who is his second [latter] wife, from a village [ i eiranit /i ], and he is sleeping now because she kept him awake during the night., b And some say /b it refers to b a tractate. /b The term girl refers to the tractate; Aharonic indicates that it is a tractate from the order of i Kodashim /i , which deals with the priestly service. The phrase the latter means that it is his latest course of study, and lively alludes to the challenging nature of the subject matter. Since he was awake all night studying, he is presently sleeping.,The Gemara continues: b They said to Rabbi Elai: Show us where Rabbi Abbahu is hiding, /b as we do not know where he is. b He said to them: He has taken counsel with the one who crowns, /b i.e., the i Nasi /i , who appoints the Sages, b and has gone south /b [ b i hingiv /i /b ] b to Mephibosheth, /b i.e., he has headed to the Sages of the south, referred to here as Mephibosheth, who was King Saul’s grandson and a great Sage of his time.,Having discussed the clever speech of various Sages, the Gemara relates that b Rabbi Yehoshua ben Ḥaya said /b as follows: b In /b all b my days, no person defeated me /b in a verbal encounter b except for a woman, a young boy, and a young girl. What is /b the encounter in which b a woman /b got the better of me? b One time I was staying at a certain inn /b and the hostess b prepared me beans. On the first day I ate them and left nothing over, /b although proper etiquette dictates that one should leave over something on his plate. On the b second /b day I again ate b and left nothing over. /b On the third day b she over-salted them /b so that they were inedible. b As soon as I tasted /b them, b I withdrew my hands from them. /b , b She said to me: My Rabbi, why aren’t you eating /b beans as on the previous days? Not wishing to offend her, b I said to her: I have already eaten during the daytime. She said to me: You should have withdrawn your hand from bread /b and left room for some beans., b She /b then b said to me: My Rabbi, perhaps you did not leave a remainder /b of food on your plate b on the first /b days, which is why you are leaving over food today. b Isn’t this what the Sages said: One need not leave a remainder in the pot [ i ilpas /i ], but one must leave a remainder on the plate /b as an expression of etiquette ( i Tosafot /i ). This is the incident in which a woman got the better of Rabbi Yehoshua ben Ḥaya., b What is /b the incident with b a young girl? One time I was walking along the path, and the path passed through a field, and I was walking on it. A certain young girl said to me: My Rabbi, isn’t this a field? /b One should not walk through a field, so as not to damage the crops growing there. b I said to her: Isn’t it a well-trodden path /b in the field, across which one is permitted to walk? b She said to me: Robbers like you have trodden it. /b In other words, it previously had been prohibited to walk through this field, and it is only due to people such as you, who paid no attention to the prohibition, that a path has been cut across it. Thus, the young girl defeated Rabbi Yehoshua ben Ḥaya in a debate., b What is /b the incident with b a young boy? One time I was walking along the path, and I saw a young boy sitting at the crossroads. And I said to him: On which path shall we walk /b in order to get b to the city? He said to me: This /b path b is short and long, and that /b path b is long and short. I walked on the /b path that was b short and long. When I approached the city I found that gardens and orchards surrounded it, /b and I did not know the trails leading through them to the city., b I went back /b and met the young boy again and b said to him: My son, didn’t you tell me /b that this way is b short? He said to me: And didn’t I tell you /b that it is also b long? I kissed him on his head and said to him: Happy are you, O Israel, for you are all exceedingly wise, from your old to your young. /b ,Having discussed wise speech and the wisdom of Jewish women, the Gemara cites the following story: b Rabbi Yosei HaGelili was walking along the way, /b and b met Berurya. He said to her: On which path shall we walk /b in order to get b to Lod? She said to him: Foolish Galilean, didn’t the Sages say: Do not talk much with women? You should have said /b your question more succinctly: b Which /b way b to Lod? /b ,The Gemara relates more of Berurya’s wisdom: b Berurya came across a certain student who was whispering his studies /b rather than raising his voice. |
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21. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yosef, rav, form of address used by Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 128| 45b. דניחא להו דמקבע להו בחובה (מעיקרא),ת"ש נשים מזמנות לעצמן ועבדים מזמנים לעצמן נשים ועבדים וקטנים אם רצו לזמן אין מזמנין (והא נשים אפילו מאה) והא מאה נשי כתרי גברי דמיין וקתני נשים מזמנות לעצמן ועבדים מזמנין לעצמן,שאני התם דאיכא דעות,א"ה אימא סיפא נשים ועבדים אם רצו לזמן אין מזמנין אמאי לא והא איכא דעות,שאני התם משום פריצותא,תסתיים דרב דאמר אם רצו לזמן אין מזמנין דאמר רב דימי בר יוסף אמר רב שלשה שאכלו כאחת ויצא אחד מהם לשוק קוראין לו ומזמנין עליו טעמא דקוראין לו הא לא קוראין לו לא,שאני התם דאקבעו להו בחובה מעיקרא,אלא תסתיים דר' יוחנן הוא דאמר אם רצו לזמן אין מזמנין דאמר רבה בר בר חנה א"ר יוחנן שנים שאכלו כאחת אחד מהן יוצא בברכת חבירו,והוינן בה מאי קא משמע לן תנינא שמע ולא ענה יצא ואמר רבי זירא לומר שאין ברכת המזון ביניהם תסתיים,א"ל רבא בר רב הונא לרב הונא והא רבנן דאתו ממערבא אמרי אם רצו לזמן מזמנין מאי לאו דשמיע להו מר' יוחנן לא דשמיע להו מרב מקמי דנחית לבבל:,גופא אמר רב דימי בר יוסף אמר רב שלשה שאכלו כאחת ויצא אחד מהם לשוק קוראין לו ומזמנין עליו אמר אביי והוא דקרו ליה ועני,אמר מר זוטרא ולא אמרן אלא בשלשה אבל בעשרה עד דנייתי,מתקיף לה רב אשי אדרבה איפכא מסתברא תשעה נראין כעשרה שנים אין נראין כשלשה,והלכתא כמר זוטרא מ"ט כיון דבעי לאדכורי שם שמים בציר מעשרה לאו אורח ארעא,אמר אביי נקיטינן שנים שאכלו כאחת מצוה ליחלק תניא נמי הכי שנים שאכלו כאחת מצוה ליחלק במה דברים אמורים כששניהם סופרים אבל אחד סופר ואחד בור סופר מברך ובור יוצא:,אמר רבא הא מילתא אמריתא אנא ואיתמרה משמיה דרבי זירא כוותי שלשה שאכלו כאחת אחד מפסיק לשנים ואין שנים מפסיקין לאחד, ולא והא רב פפא אפסיק ליה לאבא מר בריה איהו וחד שאני רב פפא דלפנים משורת הדין הוא דעבד,יהודה בר מרימר ומר בר רב אשי ורב אחא מדפתי כרכי ריפתא בהדי הדדי לא הוה בהו חד דהוה מופלג מחבריה לברוכי להו (יתבי וקא מיבעיא להו) הא דתנן שלשה שאכלו כאחת חייבין לזמן הני מילי היכא דאיכא אדם גדול אבל היכא דכי הדדי נינהו חלוק ברכות עדיף,בריך איניש לנפשיה אתו לקמיה דמרימר אמר להו ידי ברכה יצאתם ידי זימון לא יצאתם וכי תימרו ניהדר ונזמן אין זימון למפרע,בא ומצאן כשהן מברכים מהו אומר אחריהם רב זביד אמר ברוך ומבורך רב פפא אמר עונה אמן,ולא פליגי הא דאשכחינהו דקא אמרי נברך והא דאשכחינהו דקא אמרי ברוך אשכחינהו דקא אמרי נברך אומר ברוך ומבורך אשכחינהו דקא אמרי ברוך עונה אמן,תני חדא העונה אמן אחר ברכותיו הרי זה משובח ותניא אידך הרי זה מגונה,לא קשיא הא בבונה ירושלים הא בשאר ברכות,אביי עני ליה בקלא כי היכי דלשמעו פועלים וליקומו דהטוב והמטיב לאו דאורייתא רב אשי עני ליה בלחישא כי היכי דלא נזלזלו בהטוב והמטיב | 45b. in the case of a waiter, b because from the outset, they prefer to establish /b their i zimmun /i b as an obligation /b rather than as an option.,The Gemara cites yet another proof. b Come and hear: Women form a i zimmun /i for themselves and slaves form a i zimmun /i for themselves; /b however, b women, slaves, and minors, /b even b if they wish to form a i zimmun /i /b together, b they may not form a i zimmun /i . b But aren’t one hundred women /b considered b the equivalent of two men, /b in that they cannot constitute a prayer quorum? b And /b yet, the i baraita /i b teaches /b that b women form a i zimmun /i for themselves and /b Canaanite b slaves form a i zimmun /i for themselves /b . Apparently, like women, two men can form a i zimmun /i on their own. /b ,The Gemara rejects this: b There it is different because, /b although women cannot constitute a prayer quorum, since b there are /b three individual b minds, /b i.e., people, three women can fulfill the verse: “Praise God with me, and we will exalt His name together.” Two men cannot.,The Gemara objects: b If so, say the latter clause /b of this i baraita /i : b Women and slaves, if they wish to form a i zimmun /i , they may not form a i zimmun /i . Why not? Aren’t /b they individual b minds, /b which should enable the collective praise of God?,The Gemara responds: That is not the reason that women and slaves were prohibited from forming a i zimmun /i together. Rather, b it is different there, /b as the Sages were concerned with regard to women and slaves joining together b due to promiscuity. /b ,In the dispute between Rav and Rabbi Yoḥa, it is unclear which i amora /i held which opinion. The Gemara seeks to resolve this: b Conclude that Rav /b is the one who b said: If they wanted to join together, they may not form a i zimmun /i . As Rav Dimi bar Yosef said /b that b Rav said: Three /b people b who ate as one and one of them went out to the marketplace, they call him and include him in the i zimmun /i . The reason is because they call him; /b by inference, b if they do not call him, no, /b they cannot form a i zimmun /i .,The Gemara rejects this proof: b It is different there, /b in the case of three who ate together and one of them left, because b from the outset, they established themselves as /b a group of three who were b obligated /b to form a i zimmun /i . That is why they need to call him and include him in their i zimmun /i .,The Gemara now attempts to prove the opposite: b Rather, conclude that Rabbi Yoḥa is the one who said: If they wanted to join together, they may not form a i zimmun /i , as Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: Two /b people b who ate as one, one fulfills his obligation /b to recite a blessing b with the /b recitation of the b blessing of the other. /b ,The Gemara comments: b And we discussed it /b in an attempt to clarify the i halakha /i . b What is he teaching us? We /b already b learned this /b i halakha /i explicitly: b One who heard /b a blessing b and did not respond, /b nevertheless b he fulfilled /b his obligation b And Rabbi Zeira said: /b Rabbi Yoḥa’s statement teaches us that b there is no blessing of i zimmun /i among them. /b Indeed, b conclude /b that Rabbi Yoḥa is the i amora /i who held that two may not form a i zimmun /i .,With regard to this, b Rava bar Rav Huna said to /b his father b Rav Huna: Didn’t the Sages who came from the West, /b from Eretz Yisrael, b say that /b two individuals who ate together, b if they wanted to join together, they may form a i zimmun /i ? What, is it not that they heard /b it b from Rabbi Yoḥa, /b who was from Eretz Yisrael? Rav Huna answered: b No, /b this is not a proof, as it is possible b that they heard /b this i halakha /i b from Rav before he /b left Eretz Yisrael and b descended to Babylonia. /b ,The Gemara now explains b the matter /b of Rav’s statement b itself: Rav Dimi bar Yosef said /b that b Rav said: Three /b people b who ate as one and one of them went out to the marketplace, they call him and include him in the i zimmun /i , /b even if he is not beside them. And b Abaye said: This is /b only in a case b that they call him and he responds, /b but if he is too far away to answer he cannot be included., b Mar Zutra said: We only said /b this, that it is sufficient to hear and answer, b with regard to /b a i zimmun /i of b three; but, with regard to /b a quorum of b ten, /b they may not form a i zimmun /i which includes mention of God’s name b until /b the one who left b comes /b and sits with them., b Rav Ashi strongly objects to this: On the contrary, the opposite is more reasonable. Nine /b people who ate together b appear like ten, /b so even if one is missing, the quorum does not seem to be incomplete. b Two /b people who ate together b do not appear like three, /b so it would be reasonable to require the actual presence of the third.,The Gemara concludes: b And the i halakha /i is in accordance with /b the opinion of b Mar Zutra. b What /b is b the reason? Because /b in b /b a i zimmun /i of ten b they need to mention the Name of Heaven, /b and b /b it is b not proper conduct /b to invoke the Name of Heaven with b fewer than ten /b people present. /b ,With regard to the i halakhot /i of i zimmun /i , b Abaye said /b that b we have a tradition: Two /b people b who ate as one, it is a mitzva /b for them b to separate /b and for each to recite a blessing for himself. b This was also taught /b in a i baraita /i : b Two /b people b who ate as one, it is a mitzva /b for them b to separate /b The i baraita /i , however, adds: b In what /b case b are these matters stated? /b Specifically b when both /b individuals b are learned people [ i soferim /i ] /b and capable of reciting prayers and blessings. b However, /b if b one of them was a learned person and the other an ignoramus, the learned person recites the blessing /b and b the ignoramus thereby fulfills /b his obligation., b Rava said: This is a statement that I said and it was stated in the name of Rabbi Zeira in accordance with my /b opinion: b Three /b people b who ate as one /b but did not conclude their meals together, b one interrupts /b his meal in order b to /b join the other b two /b in a i zimmun /i , b but two do not interrupt /b their meal b to /b join the other b one /b in a i zimmun /i .,The Gemara challenges: b And /b do two really b not /b interrupt their meal to join the other one in a i zimmun /i ? b Didn’t Rav Pappa interrupt /b his meal b to /b enable b Abba Mar, his son, /b to recite the i zimmun /i blessing; and, in that case, it was Rav Pappa b and one /b other person? The Gemara responds: The case of b Rav Pappa is different, as /b he b acted beyond the letter of the law. /b ,The Gemara relates that three Sages, b Yehuda bar Mareimar, Mar bar Rav Ashi and Rav Aḥa of Difti ate bread together. None among them was greater than the other /b in either age or wisdom, rendering him the obvious choice to b recite the blessing on their behalf. They sat down and raised a dilemma: That which we learned /b in our mishna: b Three /b people b who ate as one are required to join together /b and recite Grace after Meals, does b that apply only when there is a great man /b among them, b but where they are on a par with each other, /b perhaps b separating /b and reciting independent b blessings is preferable? /b ,Indeed, that is what they did, and b each person recited the blessing for himself. /b Later, b they came before Mareimar /b to ask him if they had acted correctly. Mareimar b said to them: /b Although b you fulfilled your /b obligation to recite a b blessing /b over your food, b you did not fulfill /b your obligation to form a b i zimmun /i . And if you say: Let us go back and form a i zimmun /i , there is no retroactive i zimmun /i . /b Once the blessing over the meal has been recited, one can no longer recite the i zimmun /i .,The Gemara discusses another question: b One who came and found them reciting the /b i zimmun /i b blessing, what does he say after them /b in response to the i zimmun /i . b Rav Zevid said /b that he says: b Blessed /b is He b and blessed /b is His Name for ever and all time ( i Tosafot /i ). b Rav Pappa said: He answers amen. /b ,The Gemara explains that Rav Zevid and Rav Pappa b do not disagree. This is /b in a case b where he found them saying: Let us bless; and that is /b in a case b where he found them saying: Blessed be. /b The Gemara specifies: b Where he found them saying: Let us bless, he says: Blessed /b is He b and blessed /b is His Name for ever and all time; b where he found them saying: Blessed be, he answers amen. /b ,A similar explanation resolves a difficulty in a related topic. b One /b i baraita /i b taught: One who answers amen after his /b own b blessings, it is praiseworthy. Another /b i baraita /i b taught: It is reprehensible. /b ,The Gemara resolves this apparent contradiction: This is b not difficult. This, /b where the first i baraita /i says that it is praiseworthy to answer amen after his own blessing, b is in /b the blessing: b Who builds Jerusalem; this, /b where the second i baraita /i deems it offensive, b is in other blessings. /b ,The Gemara relates: b Abaye would answer /b amen b aloud /b after reciting the blessing: Who builds Jerusalem, b so the workers would hear and stand /b to return to work, b as /b the ensuing blessing: b Who is good and does good, is not /b required b by Torah law, /b so the laborers working for the homeowner need not recite it. b Rav Ashi, /b on the other hand, would b answer /b amen b in a whisper, so that /b those who heard him b would not relate to /b the blessing: b Who is good and does good, with contempt. /b |
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22. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •palestinian rabbis, sages, forms of address used by •address, forms of Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 38| 22a. וכן ירדן שנטל מזה ונתן לזה מה שנטל נטל ומה שנתן נתן,בשלמא גזלן וירדן דקא חזי להו ומיאש אלא גנב מי קא חזי ליה דמיאש תרגמה רב פפא בלסטים מזוין אי הכי היינו גזלן תרי גווני גזלן,ת"ש שטף נהר קוריו עציו ואבניו ונתנו בתוך שדה חבירו הרי אלו שלו מפני שנתיאשו הבעלים טעמא דנתיאשו הבעלים הא סתמא לא הכא במאי עסקינן כשיכול להציל,אי הכי אימא סיפא אם היו הבעלים מרדפין אחריהם חייב להחזיר אי ביכולין להציל מאי אריא מרדפין אפילו אין מרדפין נמי הכא במאי עסקינן ביכולין להציל על ידי הדחק מרדפין לא אייאוש אין מרדפין אייאושי מיאש,ת"ש כיצד אמרו התורם שלא מדעת תרומתו תרומה הרי שירד לתוך שדה חבירו וליקט ותרם שלא ברשות אם חושש משום גזל אין תרומתו תרומה ואם לאו תרומתו תרומה,ומנין הוא יודע אם חושש משום גזל ואם לאו הרי שבא בעל הבית ומצאו ואמר לו כלך אצל יפות אם נמצאו יפות מהן תרומתו תרומה ואם לאו אין תרומתו תרומה ליקטו הבעלים והוסיפו עליהן בין כך ובין כך תרומתו תרומה,וכי נמצאו יפות מהן תרומתו תרומה אמאי בעידנא דתרם הא לא הוה ידע תרגמה רבא אליבא דאביי דשויה שליח,ה"נ מסתברא דאי ס"ד דלא שוויה שליח מי הויא תרומתו תרומה והא אתם (במדבר יח, כח) גם אתם אמר רחמנא לרבות שלוחכם מה אתם לדעתכם אף שלוחכם לדעתכם,אלא הכא במאי עסקינן כגון דשויה שליח וא"ל זיל תרום ולא א"ל תרום מהני וסתמיה דבעל הבית כי תרום מבינונית הוא תרום ואזל איהו ותרם מיפות ובא בעל הבית ומצאו וא"ל כלך אצל יפות אם נמצאו יפות מהן תרומתו תרומה ואם לאו אין תרומתו תרומה,אמימר ומר זוטרא ורב אשי אקלעו לבוסתנא דמרי בר איסק אייתי אריסיה תמרי ורימוני ושדא קמייהו אמימר ורב אשי אכלי מר זוטרא לא אכיל אדהכי אתא מרי בר איסק אשכחינהו וא"ל לאריסיה אמאי לא אייתית להו לרבנן מהנך שפירתא,אמרו ליה אמימר ורב אשי למר זוטרא השתא אמאי לא אכיל מר והתניא אם נמצאו יפות מהן תרומתו תרומה אמר להו הכי אמר רבא לא אמרו כלך אצל יפות אלא לענין תרומה בלבד משום דמצוה הוא וניחא ליה אבל הכא משום כסיפותא הוא דאמר הכי,תא שמע עודהו הטל עליהן ושמח הרי זה (ויקרא יא, לח) בכי יותן נגבו אף על פי ששמח | 22a. b and likewise, /b in the case of the b Jordan /b River or another river b that took /b an item b from this /b person b and gave /b it b to that /b person, in all those cases, b that which /b the person b took, he took, and that which /b the person b gave, he gave. /b Likewise, that which the river took, it took, and that which the river gave, it gave. The person who received the item need not return it.,The Gemara asks: b Granted /b in the cases of the b robber and /b the b Jordan /b River, one could say b that /b the owner b sees them /b take the item b and despairs /b of its recovery; b but /b in the case of the b thief, /b who takes the item surreptitiously, b does /b the owner b see him /b take the item and would b that /b lead him to b despair? /b The Gemara explains: b Rav Pappa interpreted /b the term thief in the i baraita /i to be referring to b armed bandits [ i listim /i ]; /b therefore, the owner is aware that the item was taken and he despairs of its recovery. The Gemara asks: b If so, this is /b the same as b a robber, /b why mention two identical cases? The Gemara answers: The i baraita /i mentioned b two types of robbers; /b in both cases the owner was aware that his item was taken.,The Gemara suggests: b Come /b and b hear /b a proof from a i baraita /i : If b a river swept /b away b one’s beams, one’s wood, or one’s stones and placed them into the field of another, these /b items belong b to /b the owner of the field b due to /b the fact b that the /b respective b owners despaired /b of their recovery. The Gemara infers from the i baraita /i : b The reason /b they belong to the finder is b that the owners despaired; but /b in b an unspecified /b case, where it is not definitively known that the owners despaired, they do b not /b belong to the finder. Apparently, despair that is not conscious is not considered despair. The Gemara rejects the proof: b With what are we dealing here? /b It is a case b where /b the owners are b capable of rescuing /b the beams, wood, or stones; therefore, their decision not to rescue them is a clear indication of despair.,The Gemara asks: b If so, say the latter clause /b of the same i baraita /i : b If the owners were pursuing /b the items, the finder is b obligated to return /b them. b If /b it is a case b where /b the owners are b capable of rescuing /b the items, b why /b did the i baraita /i b specifically /b cite a case where the owners were b pursuing /b the items? b Even /b if they were b not pursuing /b the lost items, the items b also /b remain in their ownership, as they did not despair of their recovery. The Gemara answers: b With what are we dealing here? /b It is a case b where /b the owners are b capable of rescuing /b the items b with difficulty. /b In that case, if the owners b pursue /b the items, it indicates that b they did not despair /b of their recovery, but if the owners b do not pursue /b the items, it indicates that b they despaired /b of their recovery.,The Gemara suggests: b Come /b and b hear /b a proof from a i baraita /i ( i Tosefta /i , i Terumot /i 1:5): b When did /b the Sages b say /b that in the case where b one separates i teruma /i without /b the owner’s b consent, his i teruma /i is /b considered b i teruma /i ? /b It is in a case where b there was /b someone b who entered another’s field and gathered /b produce from it b and separated i teruma /i without /b the owner’s b permission. If /b the owner is b concerned about /b his actions and view it b as robbery, his i teruma /i is not i teruma /i , but if /b he is b not /b concerned, b his i teruma /i is i teruma /i . /b ,The i baraita /i continues: b And from where would does he know whether /b the owner is b concerned about /b his actions and view it b as robbery or not? /b If b the owner came and found him /b separating i teruma /i b and said to him: /b You should have b gone to /b take the produce of b better /b quality and separate i teruma /i from that, then b if /b produce of b better /b quality b than /b the produce he had separated b is found, his i teruma /i is /b considered b i teruma /i , /b since the owner is assumed to have been sincere and pleased that the other has separated i teruma /i from his produce. b But if not, his i teruma /i is not i teruma /i , /b as it may be assumed that the owner was angry at him and was speaking sarcastically. The i baraita /i adds: If b the owners were gathering and adding /b to the i teruma /i he had separated, indicating that they agree to his act of separation, b either way, /b whether or not better-quality produce was found, b his i teruma /i is /b considered b i teruma /i . /b ,The Gemara questions the ruling of the i baraita /i : b But why /b is that the i halakha /i , that b if /b produce of b better /b quality b than /b the produce he had separated b is found his i teruma /i is i teruma /i ? At the time that he separated the i teruma /i , he did not know /b that the owner would ultimately agree. The i baraita /i states that the i teruma /i is i teruma /i from the moment he separated it, despite the fact that it was only later that he learned that the owner agreed. Apparently, in the case of despair as well, despair that is not conscious is considered despair, contrary to the opinion of Abaye. b Rava interpreted /b the matter b in accordance with /b the opinion b of Abaye: /b This is a case b where /b the owner b designated him /b as b an agent. /b , b So too, it is reasonable, as if it enters your mind that /b the owner b did not designate him /b as b an agent, would his i teruma /i be i teruma /i ? But doesn’t the Merciful One state: /b “So you also shall set apart a gift unto the Lord of all your tithes” (Numbers 18:28)? Once the verse states b “you,” /b the addition of the word “also” in the term b “you also” /b serves b to include an agent. /b Therefore, an agent separating i teruma /i has the same i halakhot /i as an owner separating i teruma /i . b Just as /b when b you, /b the owner, separate i teruma /i , it is b with your knowledge, so too /b when b your agent /b separates i teruma /i , it must be b with your knowledge. /b Evidently, in any event, one needs to be appointed as an agent to be capable of separating i teruma /i for another., b Rather, with what are we dealing here? /b It is a case b where /b the owner b designated him /b as b an agent and said to him: Go and separate i teruma /i , but /b he b did not say to him: Separate i teruma /i from these /b specific crops. b And /b when b the owner’s /b intent is b unspecified, /b and it is unclear which of his crops are meant to be separated b when /b the agent b separates i teruma /i , /b it is b from /b the crops of b intermediate quality /b that b he separates i teruma /i . And /b in this case, the agent b went and separated i teruma /i from higher-quality /b produce, b and the owner /b of the field b came and found him and said to him: /b You should have b gone to /b take the produce of b better /b quality and separate i teruma /i from that. b If /b produce of b better /b quality b than /b the produce he had separated b is found, his i teruma /i is /b considered b i teruma /i . But if not, his i teruma /i is not i teruma /i , /b ,The Gemara digresses with a related incident: b Ameimar, Mar Zutra, and Rav Ashi happened to /b come to b the orchard [ i levustana /i ] of Mari bar Isak. His sharecropper came and placed dates and pomegranates before them. Ameimar and Rav Ashi ate /b the fruit, but b Mar Zutra did not eat /b the fruit due to the concern that the sharecropper had provided them with the fruit without the approval of the owner of the field. b Meanwhile, Mari bar Isak came /b and b found them /b eating his fruit b and said to his sharecropper: Why didn’t you bring the Sages /b fruit b from those higher-quality /b fruits?, b Ameimar and Rav Ashi said to Mar Zutra: Now why is the Master not eating the fruit? But isn’t it taught /b in a i baraita /i : In a case where the owner of the field came and found him and said to him: You should have gone to take the produce of better quality and separate i teruma /i from that; b if /b produce of b better /b quality b than /b the produce he had separated b is found, his i teruma /i is /b considered b i teruma /i . /b Here too, it is clear that Mari bar Isak approved of the actions of his sharecropper. Mar Zutra b said to them /b that b this /b is what b Rava said: /b The Sages b said /b that the statement: You should have b gone to /b take the produce of b better /b quality and separate i teruma /i , indicates consent of the owner b only with regard to the matter of i teruma /i , due to /b the fact b that it is a mitzva and /b the owner b is amenable /b to having the mitzva fulfilled. b But here, /b in this incident, it is b due to shame that he said this: /b Why did you not bring these Sages fruit from those higher-quality fruits? He did not really want to give them the fruit.,The Gemara suggests: b Come /b and b hear /b another proof from a i baraita /i with regard to despair that is not conscious. It is written: “And if any part of their carcass falls upon any sowing seed that is to be sown, it is ritually pure. But when water is placed upon the seed, and any part of their carcass falls thereon, it is ritually impure unto you” (Leviticus 11:37–38). Produce becomes susceptible to contracting ritual impurity only after coming into contact with one of seven liquids: Wine, honey, oil, milk, dew, blood, and water. It is taught in the i baraita /i : If b the dew is still upon /b the produce and has not yet dried, and if the owner b was glad /b that the dew moistened the produce and kept it fresh, b that /b produce falls into the category of: “But b when /b water b is placed /b upon the seed,” and the produce is susceptible to contracting ritual impurity. If the produce b had dried /b when the owner found it, then b even though he was glad /b that the dew had moistened the produce, |
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23. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 128| 59b. ויכול למחות פחות מטפח אין לו חזקה ואין יכול למחות: , big strongגמ׳ /strong /big אמר רבי אסי אמר רבי מני ואמרי לה אמר רבי יעקב אמר רבי מני החזיק בטפח החזיק בד' מאי קאמר אמר אביי ה"ק החזיק רוחב טפח במשך ארבע החזיק ברוחב ארבע:,פחות מטפח אין לו חזקה ואינו יכול למחות: אמר רב הונא לא שנו אלא בעל הגג בבעל החצר אבל בעל החצר בבעל הגג יכול למחות ורב יהודה אמר אפילו בעל חצר בבעל הגג אינו יכול למחות,לימא בהיזק ראיה קמיפלגי דמר סבר שמיה היזק ומר סבר לאו שמיה היזק,לא דכולי עלמא שמיה היזק ושאני הכא דאמר ליה לתשמישתא לא חזי למאי חזי למתלא ביה מידי מהדרנא אפאי ותלינא ביה,ואידך אמר ליה זימנין דבעיתת: , big strongמתני׳ /strong /big לא יפתח אדם חלונותיו לחצר השותפין לקח בית בחצר אחרת לא יפתחנה בחצר השותפין בנה עלייה על גבי ביתו לא יפתחנה לחצר השותפין אלא אם רצה בונה את החדר לפנים מביתו ובונה עלייה על גבי ביתו ופותחה לתוך ביתו: , big strongגמ׳ /strong /big מאי איריא לחצר השותפין אפילו לחצר חבירו נמי לא,לא מיבעיא קאמר לא מיבעיא לחצר חברו דלא אבל לחצר השותפין דא"ל סוף סוף הא קא בעית אצטנועי מינאי בחצר קא משמע לן דאמר ליה עד האידנא בחצר הוה בעינא אצטנועי מינך השתא אפילו בבית נמי בעינא אצטנועי מינך,תנו רבנן מעשה באדם אחד שפתח חלוניו לחצר השותפין ובא לפני ר' ישמעאל בר רבי יוסי אמר לו החזקת בני החזקת ובא לפני רבי חייא אמר יגעת ופתחת יגע וסתום,אמר רב נחמן | 59b. b and /b the owner of the courtyard b can protest /b its construction. If it protrudes b less than a handbreadth, /b the owner of the house b has no /b means to establish b an acquired privilege for its /b use, b and /b the owner of the courtyard b cannot protest /b its construction., strong GEMARA: /strong b Rabbi Asi says /b that b Rabbi Mani says, and some say /b that b Rabbi Ya’akov says /b that b Rabbi Mani says: /b If one b established an acquired privilege with regard to /b a projection of b a handbreadth, /b he has b established an acquired privilege with regard to four /b handbreadths. The Gemara asks: b What is he saying? Abaye said /b that b this /b is what he b is saying: /b If one b established an acquired privilege /b with regard to a projection that measures b one handbreadth wide by four /b handbreadths b long, /b he has b established an acquired privilege with regard to /b extending the projection to b a width /b of b four /b handbreadths.,The mishna teaches that if the projection protrudes b less than a handbreadth /b the owner of the house b has no /b means to establish b an acquired privilege for its /b use, b and /b the owner of the courtyard b cannot protest. Rav Huna says: They taught only /b that the b owner of the roof /b cannot protest the actions b of /b the b owner of the courtyard, /b i.e., he may not demand that the owner of the courtyard refrain from construction that interferes with the former’s use of the projection. b But /b the b owner of the courtyard can protest /b the actions b of /b the b owner of the roof, /b and demand that the latter not build a projection of any size, even less than a handbreadth. He can also demand that the owner of the roof not use an existing projection, since it leads to damage caused by sight. b And Rav Yehuda says: Even /b the b owner of the courtyard cannot protest /b the actions b of /b the b owner of the roof. /b ,The Gemara suggests: b Shall we say that /b they b disagree with regard to damage /b caused by b sight? As /b one b Sage, /b Rav Huna, b holds /b that b it is considered /b to be b damage, /b and therefore the owner of the courtyard can protest, since the owner of the roof has the means to see into the other’s courtyard when using this projection, b and /b one b Sage, /b Rav Yehuda, b holds /b that b it is not considered /b to be b damage. /b ,The Gemara rejects this: b No, everyone /b agrees that damage caused by sight b is considered /b to be b damage. And /b Rav Yehuda holds it b is different here, as /b the owner of the roof can b say to /b the owner of the courtyard: The projection b is not suitable for use, /b since it is too small for me to stand upon and look into the courtyard. b For what /b purpose b is it suitable? To hang items on it, /b and nothing more. b I will turn my face /b away b and hang /b items b on it /b without looking into your courtyard., b And the other /b i amora /i , Rav Huna, holds that the owner of the courtyard can b say to /b the owner of the roof: There may be b times when you are frightened /b due to the height of the projection, and you will look into my courtyard while using it., strong MISHNA: /strong b A person may not open his windows, /b i.e., build an opening in a wall to use as a window, b into a courtyard belonging to partners, /b i.e., a courtyard in which he is a partner. If he b purchased a house in another, /b adjacent b courtyard, /b he b may not open /b the house b into a courtyard belonging to partners. /b If he b built a loft on top of his house, he may not open it into a courtyard belonging to partners. Rather, if he desired /b to build a loft, he may b build a room within his house, or /b he may b build a loft on top of his house, and open it into his house, /b not directly into the courtyard., strong GEMARA: /strong With regard to the mishna’s ruling that one may not open a window into a courtyard that he co-owns, the Gemara asks: b Why /b did the mishna b specifically /b render it prohibited for one to open a window b into a courtyard belonging to partners? /b One may b not /b open a window b into another’s courtyard either, /b as it will lead to damage caused by sight.,The Gemara replies that the mishna b is speaking /b utilizing the style of: b It is not necessary, /b as follows: b It is not necessary /b to say b that /b it is b not /b permitted for one to open a window b into another’s courtyard, /b where he is certainly not allowed to look; b but /b where one wants to open a window b into a courtyard belonging to partners, where /b the owner of the window can b say to /b the other partner: b Ultimately, /b since b you need to conceal /b yourself b from me /b and conduct yourself modestly b in the courtyard /b where I too am a partner and have the right to be present, why does it bother you if I open a window into there? Therefore, the mishna b teaches us that /b the partner may b say to him: Until now I needed to conceal /b myself b from you /b only when we were both b in the courtyard. Now I will need to conceal /b myself b from you even in the house, /b as you can see into my house from your window., b The Sages taught /b in a i baraita /i : There was b an incident involving a person who opened his windows into a courtyard belonging to partners and came before Rabbi Yishmael bar Rabbi Yosei, /b who b said to him: You have established an acquired privilege, my son; you have established an acquired privilege, /b and you may not be prevented from using the windows. b And he came before Rabbi Ḥiyya, /b who b said /b to him: b You toiled and opened /b the windows; you must b toil and seal /b them, as the partners have the right to prevent you from using these windows., b Rav Naḥman said: /b |
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24. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 128| 34b. והא תמר בביאה ראשונה איעברא א"ל תמר באצבע מעכה דאמר רבי יצחק כל מועכות של בית רבי תמר שמן ולמה נקרא שמן תמר ע"ש תמר שמעכה באצבעה והא הוו ער ואונן ער ואונן שמשו שלא כדרכן,מיתיבי כל עשרים וארבעה חדש דש מבפנים וזורה מבחוץ דברי ר' אליעזר א"ל הללו אינו אלא כמעשה ער ואונן,כמעשה ער ואונן ולא כמעשה ער ואונן כמעשה ער ואונן דכתיב (בראשית לח, ט) והיה אם בא אל אשת אחיו ושחת ארצה ולא כמעשה ער ואונן דאילו התם שלא כדרכה והכא כדרכה,בשלמא אונן דכתיב ביה ושחת ארצה אלא ער מנלן אמר רב נחמן בר יצחק דכתיב (בראשית לח, י) וימת גם אותו אף הוא באותו מיתה מת בשלמא אונן משום לא לו יהיה הזרע אלא ער מ"ט עבד הכי כדי שלא תתעבר ויכחיש יפיה,ת"ר (ויקרא טו, כד) אותה פרט לכלה דברי רבי יהודה וחכ"א פרט לשלא כדרכה אמר ליה הון בריה דרב נחמן לרב נחמן לימא קא סבר רבי יהודה התורה חסה על תכשיטי כלה אמר ליה לפי שאין אשה מתעברת מביאה ראשונה,במאי קמיפלגי רבנן סברי שכבת זרע פרט להעראה אותה פרט לשלא כדרכה ורבי יהודה סבר שלא כדרכה והעראה משכבת זרע נפקא אותה פרט לכלה,כי אתא רבין א"ר יוחנן כל ששהתה אחר בעלה עשר שנים ונשאת שוב אינה יולדת אמר רב נחמן לא שנו אלא שאין דעתה להנשא אבל דעתה להנשא מתעברת אמר ליה רבא לבת רב חסדא קא מרנני רבנן אבתריך אמרה ליה אנא דעתאי עלך הואי,ההיא דאתיא לקמיה דרב יוסף אמרה לו ר' אנא שהיתי אחר בעלי עשר שנים וילדתי א"ל בתי אל תוציאי לעז על דברי חכמים אמרה ליה לנכרי נבעלתי,אמר שמואל וכולן צריכות להמתין שלשה חדשים חוץ מגיורת ומשוחררת קטנה אבל קטנה בת ישראל צריכה להמתין ג' חדשים,ובמאי אי במיאון והאמר שמואל דלא בעיא ואי בגט האמרה שמואל חדא זימנא דאמר שמואל מיאנה בו אינה צריכה להמתין שלשה חדשים נתן לה גט צריכה להמתין שלשה חדשים אלא בזנות | 34b. b But didn’t Tamar become pregt from the first act of intercourse, /b despite the fact that she was a virgin at the time of her sexual act with Judah? Rav Naḥman b said: Tamar broke /b her hymen b with her finger /b prior to intercourse, and it is due to this that she became pregt from the first act of intercourse, b as Rabbi Yitzḥak said: All of those /b women b from the household of Rabbi /b Yehuda HaNasi b who break /b their hymens b are named Tamar /b by nickname. b And why are they named Tamar? /b They are called this b on account of Tamar, who broke /b her hymen b with her finger. /b The Gemara wonders about the proof from Tamar itself: b But weren’t there Er and O, /b her previous husbands, who presumably engaged in sexual intercourse with her? The Gemara responds: b Er and O engaged in sexual intercourse in an atypical manner, /b i.e., anal intercourse, and therefore she was still a virgin.,The Gemara b raises an objection /b from a i baraita /i : After a woman gives birth, her husband b penetrates inside and spills /b his semen b outside /b for b the entire twenty-four months /b during which the baby is breastfeeding, so that his wife not become pregt, as that would terminate her milk production and the child might die. This is b the statement of Rabbi Eliezer. They said to him: These /b acts b are nothing other /b than acts b similar to those of Er and O, /b which are prohibited. Regardless, it can be deduced from here that Er and O engaged in normative sexual intercourse with Tamar, only they did not fully complete the sexual act.,The Gemara answers: The i Tosefta /i actually means that what they did was b similar to the act of Er and O /b in some ways, but b not similar to the act of Er and O /b in other ways. The Gemara elaborates: b It was similar to the act of Er and O /b in that there was a spilling of semen, b as it is written: “And it came to pass when he had intercourse with his brother’s wife, that he spilled it on the ground” /b (Genesis 38:9). Yet it was b not similar to the act of Er and O, as there /b Er and O engaged in sexual intercourse in b an atypical manner, /b i.e., anal intercourse, b while here /b the i Tosefta /i is referring to sexual intercourse b in a typical manner. /b ,The Gemara continues to clarify what took place: b Granted, O /b engaged in unnatural sexual intercourse with her, b as it is written with regard to his /b act: b “That he spilled it on the ground” /b (Genesis 38:9). b However, from where do we /b derive that b Er /b engaged in unnatural sexual intercourse with her? b Rav Naḥman bar Yitzḥak said: As it is written /b with regard to O: b “And He slew him also” /b (Genesis 38:10). This indicates that b he, too, died the same death /b for performing the same transgression as his brother. The Gemara asks: b Granted, O /b engaged in anal intercourse because he did not want Tamar to give birth b as /b “he knew that b the seed would not be his” /b (Genesis 38:9). b However, /b with regard to b Er, what is the reason he acted /b in b this /b way? The Gemara responds: He did so in order b that she not become pregt and become less beautiful /b as a result of her pregcy., b The Sages taught: /b The verse states: “And the woman, b with whom /b a man shall lie giving seed, they shall both bathe themselves in water, and be unclean until the evening” (Leviticus 15:18). The extra term b “with whom” /b comes b to exclude a bride /b who does not become ritually impure; this is b the statement of Rabbi Yehuda. And the Rabbis say: It excludes /b the case of sexual intercourse performed b in an atypical manner. Hon, son of Rav Naḥman, said to Rav Naḥman: Shall we say that Rabbi Yehuda holds: The Torah spared a bride’s adornments, /b including her make-up, and therefore exempted her from submersion in water, as that might cause them ruin? Rav Naḥman b said to him: /b That is not the reason. Rather, b it is because a woman does not become pregt from the first act of intercourse. /b Therefore, that act of intercourse would not cause ritual impurity, as it is not considered intercourse that can result in the implanting of seed.,The Gemara asks: b With regard to what do /b Rabbi Yehuda and the Rabbis b disagree? The Rabbis hold /b that the phrase b “giving seed” excludes the initial stage of intercourse, /b during which there is no emission of semen. And the extra phrase b “with whom” excludes intercourse that is performed in an atypical way. Rabbi Yehuda, /b on the other hand, b holds that /b the exclusion of both b atypical /b sexual intercourse b and the initial stage of intercourse were derived from /b the phrase b “giving seed,” /b as neither of these are sexual acts that might bring about the birth of a seed, i.e., a child. The phrase b “with whom” /b then b excludes a bride. /b ,On the topic of intercourse that cannot result in conception, the Gemara relates the following: b When Ravin came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: Any /b woman who b waits after her husband /b has died or divorced her for b ten years /b without intercourse b and is then married can no longer bear children. Rav Naḥman said: They taught /b this principle b only /b with regard to cases b where she did not intend to get married /b at a later time, b but /b if b she intended to get married /b at some point, b she can become pregt /b later on. b Rava said to /b his wife, the b daughter of Rav Ḥisda: The Sages are gossiping about you. /b From the time she was widowed from her first husband until the time that she was married to Rava, more than ten years passed, yet she bore him children. It seemed as though she had engaged in intercourse in the meantime. b She said to him: My mind was on you. /b Indeed, it is told that already as a young girl she prophesized that she would marry Rava.,The Gemara relates: b A certain /b woman b who came before Rav Yosef said to him: My teacher, I waited after my husband’s /b death for b ten years, and /b nevertheless b I gave birth. He said to her: My daughter, do not cast aspersions on the statement of the Sages. She said to him /b in confession: b I had sexual intercourse with a gentile /b during those ten years.,§ b Shmuel said: And all of those /b women who had sexual intercourse, and there is therefore a concern that they might be pregt, b must wait three months /b before marrying so as to differentiate between a child born from the previous intercourse and a child born from this marriage, b except for a female convert /b who is a minor b and a female released slave who is a minor. /b Although it is possible that they had sexual intercourse, they cannot become pregt in any case. b However, a female Israelite who was a minor /b and had intercourse b must wait three months /b like all other women.,The Gemara asks: b And with regard to what /b situation is this statement referring? b If it is /b referring to a minor who was released from her marriage b by refusal, /b as a minor girl who was married to a man by her mother or brothers may refuse to remain married to her husband until reaching majority, b but didn’t Shmuel say that she is not required /b to wait three months? b And if /b it is referring to a woman who received b a bill of divorce /b as a minor, b didn’t Shmuel /b already b state /b this i halakha /i b one time? /b Why would he repeat this ruling, b as Shmuel said: A female minor who refused /b her husband b need not wait three months /b before her second marriage, but if b he gave her a bill of divorce, she must wait three months, /b so as not to make a distinction between an adult divorcée and a minor divorcée. b Rather, /b it must be that this is referring to a female minor who was involved in b licentious sexual intercourse. /b |
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