1. Homer, Iliad, 21.273-21.283, 22.508-22.515 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •pompey, funeral rites of Found in books: Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 135, 136, 143 | 21.273. / in vexation of spirit, and the River was ever tiring his knees with its violent flow beneath, and was snatching away the ground from under his feet. 21.274. / in vexation of spirit, and the River was ever tiring his knees with its violent flow beneath, and was snatching away the ground from under his feet. Then the son of Peleus uttered a bitter cry, with a look at the broad heaven:Father Zeus, how is it that no one of the gods taketh it upon him in my pitiless plight to save me from out the River! thereafter let come upon me what may. 21.275. / None other of the heavenly gods do I blame so much, but only my dear mother, that beguiled me with false words, saying that beneath the wall of the mail-clad Trojans I should perish by the swift missiles of Apollo. Would that Hector had slain me, the best of the men bred here; 21.276. / None other of the heavenly gods do I blame so much, but only my dear mother, that beguiled me with false words, saying that beneath the wall of the mail-clad Trojans I should perish by the swift missiles of Apollo. Would that Hector had slain me, the best of the men bred here; 21.277. / None other of the heavenly gods do I blame so much, but only my dear mother, that beguiled me with false words, saying that beneath the wall of the mail-clad Trojans I should perish by the swift missiles of Apollo. Would that Hector had slain me, the best of the men bred here; 21.278. / None other of the heavenly gods do I blame so much, but only my dear mother, that beguiled me with false words, saying that beneath the wall of the mail-clad Trojans I should perish by the swift missiles of Apollo. Would that Hector had slain me, the best of the men bred here; 21.279. / None other of the heavenly gods do I blame so much, but only my dear mother, that beguiled me with false words, saying that beneath the wall of the mail-clad Trojans I should perish by the swift missiles of Apollo. Would that Hector had slain me, the best of the men bred here; 21.280. / then had a brave man been the slayer, and a brave man had he slain. But now by a miserable death was it appointed me to be cut off, pent in the great river, like a swine-herd boy whom a torrent sweepeth away as he maketh essay to cross it in winter. So spake he, and forthwith Poseidon and Pallas Athene 21.281. / then had a brave man been the slayer, and a brave man had he slain. But now by a miserable death was it appointed me to be cut off, pent in the great river, like a swine-herd boy whom a torrent sweepeth away as he maketh essay to cross it in winter. So spake he, and forthwith Poseidon and Pallas Athene 21.282. / then had a brave man been the slayer, and a brave man had he slain. But now by a miserable death was it appointed me to be cut off, pent in the great river, like a swine-herd boy whom a torrent sweepeth away as he maketh essay to cross it in winter. So spake he, and forthwith Poseidon and Pallas Athene 21.283. / then had a brave man been the slayer, and a brave man had he slain. But now by a miserable death was it appointed me to be cut off, pent in the great river, like a swine-herd boy whom a torrent sweepeth away as he maketh essay to cross it in winter. So spake he, and forthwith Poseidon and Pallas Athene 22.508. / But now, seeing he has lost his dear father, he will suffer ills full many—my Astyanax, whom the Troians call by this name for that thou alone didst save their gates and their high walls. But now by the beaked ships far from thy parents shall writhing worms devour thee, when the dogs have had their fill, as thou liest a naked corpse; 22.509. / But now, seeing he has lost his dear father, he will suffer ills full many—my Astyanax, whom the Troians call by this name for that thou alone didst save their gates and their high walls. But now by the beaked ships far from thy parents shall writhing worms devour thee, when the dogs have had their fill, as thou liest a naked corpse; 22.510. / yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 22.511. / yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 22.512. / yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 22.513. / yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 22.514. / yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 22.515. / So spake she weeping, and thereto the women added their laments. |
|
| 2. Homer, Odyssey, 5.299-5.312 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •pompey, funeral rites of Found in books: Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 143 |
| 3. Pindar, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •funeral, rites Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
| 4. Sophocles, Antigone, 781-785, 787-816, 786 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
| 5. Euripides, Trojan Women, 322-324, 351-352 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
| 6. Euripides, Medea, 626 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •funeral, rites Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
| 7. Euripides, Iphigenia At Aulis, 461, 460 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
8. Euripides, Hecuba, 461, 460 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56| 460. σχε πτόρθους Λατοῖ φίλᾳ ὠ- | |
|
| 9. Euripides, Alcestis, 922 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •funeral, rites Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
| 10. Theocritus, Idylls, 18.58 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •funeral, rites Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
| 11. Erinna, Fragments, 2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •funeral, rites Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
12. Septuagint, Ecclesiasticus (Siracides), 7.25 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •funeral rites, rituals Found in books: Hachlili (2005), Practices And Rites In The Second Temple Period, 311 | 7.25. Give a daughter in marriage; you will have finished a great task. But give her to a man of understanding. |
|
13. Polybius, Histories, 6.53-6.54 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •pompey, funeral rites of Found in books: Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 128 | 6.53. 1. Whenever any illustrious man dies, he is carried at his funeral into the forum to the soâcalled rostra, sometimes conspicuous in an upright posture and more rarely reclined.,2. Here with all the people standing round, a grown-up son, if he has left one who happens to be present, or if not some other relative mounts the rostra and discourses on the virtues and successful achievements of the dead.,3. As a consequence the multitude and not only those who had a part in these achievements, but those also who had none, when the facts are recalled to their minds and brought before their eyes, are moved to such sympathy that the loss seems to be not confined to the mourners, but a public one affecting the whole people.,4. Next after the interment and the performance of the usual ceremonies, they place the image of the departed in the most conspicuous position in the house, enclosed in a wooden shrine.,5. This image is a mask reproducing with remarkable fidelity both the features and complexion of the deceased.,6. On the occasion of public sacrifices they display these images, and decorate them with much care, and when any distinguished member of the family dies they take them to the funeral, putting them on men who seem to them to bear the closest resemblance to the original in stature and carriage.,7. These representatives wear togas, with a purple border if the deceased was a consul or praetor, whole purple if he was a censor, and embroidered with gold if he had celebrated a triumph or achieved anything similar.,8. They all ride in chariots preceded by the fasces, axes, and other insignia by which the different magistrates are wont to be accompanied according to the respective dignity of the offices of state held by each during his life;,9. and when they arrive at the rostra they all seat themselves in a row on ivory chairs. There could not easily be a more ennobling spectacle for a young man who aspires to fame and virtue.,10. For who would not be inspired by the sight of the images of men renowned for their excellence, all together and as if alive and breathing? What spectacle could be more glorious than this? 6.54. 1. Besides, he who makes the oration over the man about to be buried, when he has finished speaking of him recounts the successes and exploits of the rest whose images are present, beginning with the most ancient.,2. By this means, by this constant renewal of the good report of brave men, the celebrity of those who performed noble deeds is rendered immortal, while at the same time the fame of those who did good service to their country becomes known to the people and a heritage for future generations.,3. But the most important result is that young men are thus inspired to endure every suffering for public welfare in the hope of winning the glory that attends on brave men.,4. What I say is confirmed by the facts. For many Romans have voluntarily engaged in single combat in order to decide a battle, not a few have faced certain death, some in war to save the lives of the rest, and others in peace to save the republic.,5. Some even when in office have put their own sons to death contrary to every law or custom, setting a higher value on the interest of their country than on the ties of nature that bound them to their nearest and dearest.,6. Many such stories about many men are related in Roman history, but one told of a certain person will suffice for the present as an example and as a confirmation of what I say. |
|
| 14. Antipater of Sidon, Epigrams, 56 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •funeral, rites Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
15. Dionysius of Halycarnassus, Roman Antiquities, 20.13.2-20.13.3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •funeral rites/burials Found in books: Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 5 | 20.13.2. (2) The Athenians gained repute because they punished as harmful to the state the indolent and idle who followed no useful pursuits, and the Lacedaemonians because they permitted their oldest men to beat with their canes such of the citizens as were disorderly in any public place whatever; but for what took place in the homes they took no thought or precaution, holding that each man's house-door marked the boundary within which he was free to live as he pleased. 20.13.3. (3) But the Romans, throwing open every house and extending the authority of the censors even to the bed-chamber, made that office the overseer and guardian of everything that took place in the homes; for they believed that neither a master should be cruel in the punishments meted out to his slaves, nor a father unduly harsh or lenient in the training of his children, nor a husband unjust in his partnership with his lawfully-wedded wife, nor children disobedient toward their aged parents, nor should own brothers strive for more than their equal share, and they thought there should be no banquets and revels lasting all night long, no wantonness and corrupting of youthful comrades, no neglect of the ancestral honours of sacrifices and funerals, nor any other of the things that are done contrary to propriety and the advantage of the state. They plundered the possessions of the citizens on the ground that they were affecting the ways of a king. |
|
| 16. Catullus, Poems, 61.1-61.75 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
| 17. Philoxenus of Alexandria, Fragments, 828 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •funeral, rites Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
18. Ovid, Metamorphoses, 6.566-6.570, 11.428-11.429, 11.539-11.565, 11.723-11.730, 12.2-12.4, 12.612-12.618, 15.840 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •pompey, funeral rites of Found in books: Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 121, 122, 123, 124, 127, 135, 143| 6.566. et lacrimae fecere fidem. Velamima Procne 6.567. deripit ex umeris auro fulgentia lato 6.568. induiturque atras vestes et ie sepulcrum 6.569. constituit falsisque piacula manibus infert 6.570. et luget non sic lugendae fata sororis. 11.428. et laceras nuper tabulas in litore vidi, 11.429. et saepe in tumulis sine corpore nomina legi. 11.539. Non tenet hic lacrimas, stupet hic, vocat ille beatos, 11.540. funera quos maneant: hic votis numen adorat 11.541. bracchiaque ad caelum, quod non videt, inrita tollens 11.542. poscit opem, subeunt illi fraterque parensque, 11.543. huic cum pignoribus domus et quodcumque relictum est. 11.544. Alcyone Ceyca movet, Ceycis in ore 11.545. nulla nisi Alcyone est; et cum desideret unam, 11.546. gaudet abesse tamen. Patriae quoque vellet ad oras 11.547. respicere inque domum supremos vertere vultus, 11.548. verum ubi sit, nescit; tanta vertigine pontus 11.549. fervet, et inducta piceis e nubibus umbra 11.550. omne latet caelum, duplicataque noctis imago est. 11.551. Frangitur incursu nimbosi turbinis arbor, 11.552. frangitur et regimen, spoliisque animosa superstes 11.553. unda, velut victrix, sinuataque despicit undas, 11.554. nec levius, quam siquis Athon Pindumve revulsos 11.555. sede sua totos in apertum everterit aequor, 11.556. praecipitata cadit pariterque et pondere et ictu 11.557. mergit in ima ratem; cum qua pars magna virorum, 11.558. gurgite pressa gravi neque in aera reddita, fato 11.559. functa suo est: alii partes et membra carinae 11.560. trunca tenent: tenet ipse manu, qua sceptra solebat, 11.561. fragmina navigii Ceyx socerumque patremque 11.562. invocat heu! frustra. Sed plurima tis in ore 11.563. Alcyone coniunx: illam meminitque refertque, 11.564. illius ante oculos ut agant sua corpora fluctus, 11.565. optat et exanimis manibus tumuletur amicis. 11.723. hoc minus et minus est mentis sua, iamque propinquae 11.724. admotum terrae, iam quod cognoscere posset, 11.725. cernit: erat coniunx. “Ille est!” exclamat et una 11.726. ora, comas, vestem lacerat tendensque trementes 11.727. ad Ceyca manus “sic, o carissime coniunx, 11.728. sic ad me, miserande, redis?” ait. Adiacet undis 11.729. facta manu moles, quae primas aequoris undas 11.730. frangit et incursus quae praedelassat aquarum. 12.2. vivere lugebat, tumulo quoque nomen habenti 12.3. inferias dederat cum fratribus Hector ii. 12.4. Defuit officio Paridis praesentia tristi, 12.612. Iam timor ille Phrygum, decus et tutela Pelasgi 12.613. nominis, Aeacides, caput insuperabile bello, 12.614. arserat: armarat deus idem idemque cremabat; 12.615. iam cinis est, et de tam magno restat Achille 12.616. nescio quid parvam, quod non bene conpleat urnam: 12.617. at vivit totum quae gloria conpleat orbem! 12.618. Haec illi mensura viro respondet, et hac est 15.840. Hanc animam interea caeso de corpore raptam | |
|
| 19. Horace, Odes, 2.1.1-2.1.10, 2.1.21-2.1.32, 3.30.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •funerals, rites •pompey, funeral rites of Found in books: Keith and Myers (2023), Vergil and Elegy. 144; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 133 |
| 20. Hyginus, Fabulae (Genealogiae), 273.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •funeral, rites Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
| 21. Livy, History, 2.7.6, 2.7.11 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •funeral rites/burials Found in books: Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 5 |
| 22. Appian, Civil Wars, 2.86 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pompey, funeral rites of Found in books: Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 133 |
23. Mishnah, Shabbat, 23.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •funeral rites, rituals Found in books: Hachlili (2005), Practices And Rites In The Second Temple Period, 385| 23.5. "עוֹשִׂין כָּל צָרְכֵי הַמֵּת, סָכִין וּמְדִיחִין אוֹתוֹ, וּבִלְבַד שֶׁלֹּא יָזִיזוּ בוֹ אֵבֶר. שׁוֹמְטִין אֶת הַכַּר מִתַּחְתָּיו וּמַטִּילִין אוֹתוֹ עַל הַחֹל בִּשְׁבִיל שֶׁיַּמְתִּין. קוֹשְׁרִים אֶת הַלֶּחִי, לֹא שֶׁיַּעֲלֶה, אֶלָּא שֶׁלֹּא יוֹסִיף. וְכֵן קוֹרָה שֶׁנִּשְׁבְּרָה, סוֹמְכִין אוֹתָהּ בְּסַפְסָל אוֹ בַּאֲרֻכּוֹת הַמִּטָּה, לֹא שֶׁתַּעֲלֶה, אֶלָּא שֶׁלֹּא תוֹסִיף. אֵין מְעַמְּצִין אֶת הַמֵּת בְּשַׁבָּת, וְלֹא בְחֹל עִם יְצִיאַת נֶפֶשׁ. וְהַמְעַמֵּץ עִם יְצִיאַת נֶפֶשׁ, הֲרֵי זֶה שׁוֹפֵךְ דָּמִים: \n", | 23.5. "One may perform all the needs of the dead:One may anoint him with oil and wash him, provided that no limb of his is moved. One may remove the pillow from under him, and [thereby] place him on sand, in order that he should be better preserved. One may tie up the jaw, not in order that it should close but that it should not further [open]. And likewise, if a beam is broken, one may support it with a bench or bed posts, not in order that it [the break] should close up, but that it should go [open] no further. One may not close [the eyes of] a corpse on Shabbat, nor on weekdays when he is about to die, and he who closes the eyes [of a dying person] at the point of death is a murderer.", |
|
| 24. Martial, Epigrams, 3.93.23-3.93.27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •funeral, rites Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
| 25. Martial, Epigrams, 3.93.23-3.93.27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •funeral, rites Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
| 26. Seneca The Younger, Apocolocyntosis, 12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •funerals, rites Found in books: Keith and Myers (2023), Vergil and Elegy. 144 |
| 27. Lucan, Pharsalia, 1.549-1.552, 2.27, 2.35-2.36, 2.38-2.42, 2.297-2.303, 2.306-2.307, 2.322-2.323, 3.290-3.292, 4.393-4.401, 5.271-5.282, 5.364-5.374, 5.668-5.671, 6.533-6.537, 6.584-6.588, 6.787, 7.37-7.44, 7.739-7.742, 7.789-7.794, 7.796-7.799, 7.802, 8.727-8.735, 8.739-8.742, 8.746-8.747, 8.752-8.753, 8.755-8.775, 8.777-8.778, 8.793, 8.798-8.799, 8.806-8.816, 8.843-8.850, 8.858-8.859, 9.1-9.18, 9.24-9.27, 9.55-9.62, 9.70-9.72, 9.169-9.170, 9.173-9.180, 9.212-9.214, 9.227-9.236, 9.507-9.510, 9.601, 9.950, 9.1089-9.1104, 10.74, 10.378-10.381, 10.543-10.546 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pompey, funeral rites of •funeral rites/burials Found in books: Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 24, 25, 26, 27, 31, 32, 35, 36, 37; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143 |
| 28. Aristotle (Pseudo), Oeconomica, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •funeral rites Found in books: Brule (2003), Women of Ancient Greece, 159 |
29. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •funeral rites, rituals Found in books: Hachlili (2005), Practices And Rites In The Second Temple Period, 385| 53a. אי נימא לא שבת מחמת מלאכה אפילו ממלאכה דהתירא והתניא אור של חיה ושל חולה מברכין עליו,אר"נ בר יצחק מאי שבת ששבת מחמת מלאכת עבירה תנ"ה עששית שהיתה דולקת והולכת כל היום כולו למ"ש מברכין עליה:,ת"ר נכרי שהדליק מישראל וישראל שהדליק מנכרי מברכין עליו נכרי מנכרי אין מברכין עליו,מ"ש נכרי מנכרי דלא משום דלא שבת א"ה ישראל מנכרי נמי הא לא שבת,וכי תימא הך איסורא אזל ליה והא אחרינא הוא ובידא דישראל קא מתילדא אלא הא דתניא המוציא שלהבת לר"ה חייב אמאי חייב מה שעקר לא הניח ומה שהניח לא עקר,אלא לעולם דאיסורא נמי איתיה וכי קא מברך אתוספתא דהתירא קא מברך אי הכי נכרי מנכרי נמי,אין ה"נ גזרה משום נכרי ראשון ועמוד ראשון:,ת"ר היה מהלך חוץ לכרך וראה אור אם רוב נכרים אינו מברך אם רוב ישראל מברך,הא גופא קשיא אמרת אם רוב נכרים אינו מברך הא מחצה על מחצה מברך והדר תני אם רוב ישראל מברך הא מחצה על מחצה אינו מברך,בדין הוא דאפי' מחצה על מחצה נמי מברך ואיידי (דתנ') רישא רוב נכרים תנא סיפא רוב ישראל:,ת"ר היה מהלך חוץ לכרך וראה תינוק ואבוקה בידו בודק אחריו אם ישראל הוא מברך אם נכרי הוא אינו מברך,מאי איריא תינוק אפי' גדול נמי,אמר רב יהודה אמר רב הכא בסמוך לשקיעת החמה עסקי' גדול מוכחא מילתא דודאי נכרי הוא תינוק אימר ישראל הוא אקרי ונקיט:,ת"ר היה מהלך חוץ לכרך וראה אור אם עבה כפי הכבשן מברך עליו ואם לאו אינו מברך עליו,תני חדא אור של כבשן מברכין עליו ותניא אידך אין מברכין עליו,לא קשיא הא בתחלה הא לבסוף,תני חדא אור של תנור ושל כירים מברכין עליו ותניא אידך אין מברכין עליו,לא קשיא הא בתחלה הא לבסוף,תני חדא אור של בית הכנסת ושל בית המדרש מברכין עליו ותניא אידך אין מברכין עליו,ל"ק הא דאיכא אדם חשוב הא דליכא אדם חשוב,ואי בעית אימא הא והא דאיכא אדם חשוב ולא קשיא הא דאיכא חזנא הא דליכא חזנא,ואב"א הא והא דאיכא חזנא ולא קשיא הא דאיכא סהרא והא דליכא סהרא:,ת"ר היו יושבין בבית המדרש והביאו אור לפניהם בש"א כל אחד ואחד מברך לעצמו ובה"א אחד מברך לכולן משום שנאמר (משלי יד, כח) ברוב עם הדרת מלך,בשלמא ב"ה מפרשי טעמא אלא בית שמאי מאי טעמא קסברי מפני בטול בית המדרש,תניא נמי הכי של בית רבן גמליאל לא היו אומרים מרפא בבית המדרש מפני בטול בית המדרש:,אין מברכין לא על הנר ולא על הבשמים של מתים: מ"ט נר לכבוד הוא דעבידא בשמים לעבורי ריחא הוא דעבידי,אמר רב יהודה אמר רב כל שמוציאין לפניו ביום ובלילה אין מברכין עליו וכל שאין מוציאין לפניו אלא בלילה מברכין עליו,אמר רב הונא בשמים של בית הכסא ושמן העשוי להעביר את הזוהמא אין מברכין עליו,למימרא דכל היכא דלאו לריחא עבידא לא מברכין עלויה מיתיבי הנכנס לחנותו של בשם והריח ריח אפילו ישב שם כל היום כלו אינו מברך אלא פעם אחד נכנס ויצא נכנס ויצא מברך על כל פעם ופעם והא הכא דלאו לריחא הוא דעבידא וקמברך,אין לריחא נמי הוא דעבידא כי היכי דנירחו אינשי וניתו ונזבון מיניה,תנו רבנן היה מהלך חוץ לכרך והריח ריח אם רוב עובדי כוכבים אינו מברך אם רוב ישראל מברך רבי יוסי אומר אפי' רוב ישראל נמי אינו מברך מפני שבנות ישראל מקטרות לכשפים,אטו כולהו לכשפים מקטרן ה"ל מיעוטא לכשפים ומיעוטא נמי לגמר את הכלים אשתכח רובא דלאו לריחא עביד וכל רובא דלאו לריחא עביד לא מברך,אמר ר' חייא בר אבא אמר רבי יוחנן המהלך בערבי שבתות בטבריא ובמוצאי שבתות בצפורי והריח ריח אינו מברך מפני שחזקתו אינו עשוי אלא לגמר בו את הכלים,תנו רבנן היה מהלך בשוק של עכו"ם נתרצה להריח הרי זה חוטא: | 53a. b If we say /b that did not rest means that b it did not rest from labor, even from labor that is permitted? Wasn’t it taught /b in a i baraita /i that b over light /b that was kindled on Shabbat b for a woman giving birth or a /b dangerously b ill person, /b for whom one is permitted to perform prohibited labor on Shabbat, b one may recite a blessing /b during i havdala /i at the conclusion of Shabbat?, b Rav Naḥman bar Yitzḥak said: What is /b meant by b rested? /b Light b that rested from labor of transgression /b on Shabbat. However, if the light burned for the entire Shabbat or was kindled on Shabbat in a permissible manner, one may recite a blessing over it. b That /b i halakha /i b was also taught /b in a i baraita /i : b A lantern that was continuously burning throughout the entire day /b of Shabbat, b one may recite a blessing over it at the conclusion of Shabbat. /b , b The Sages taught /b in a i baraita /i : b A gentile who lit /b a candle b from /b a candle that was in the possession of b a Jew or if a Jew lit /b a candle b from a gentile, one may recite a blessing over it /b at the conclusion of Shabbat. However, b if a gentile /b lit a candle b from a gentile, one may not recite a blessing over it. /b ,The Gemara asks: b What is different /b about a candle that b a gentile /b lit b from a gentile, that /b one may b not /b recite a blessing over it? b Because /b the light b did not rest /b on Shabbat. b If so, /b the light of b a Jew /b who lit a candle b from a gentile also did not rest /b on Shabbat., b And if you say /b that b this prohibited /b flame b has gone and this /b flame b is a /b new and b different /b one which b came into being in the possession of a Jew, /b as a flame is not a concrete, static object, but rather it constantly recreates itself; b however, this /b i halakha /i b that was taught /b in a i Tosefta /i in tractate i Shabbat /i states: b One who carries out a flame /b from the private b to the public domain /b on Shabbat b is liable /b for carrying out from one domain to another. If the flame is constantly recreating itself, b why is he liable? That /b flame b which he lifted /b from the private domain b he did not place /b in the public domain b and that which he placed he did not lift. /b One is only liable for carrying out on Shabbat if he lifted an object from one domain and placed that same object in another domain. Since one who carries out a flame on Shabbat is considered liable, evidently, despite any change that it may undergo, the flame is essentially considered a single entity., b Rather, actually that prohibited /b flame b is also extant, and when one recites the blessing, he recites the blessing over the permitted addition /b to that flame. The Gemara asks: b If so, /b even if b a gentile /b lit a candle b from a gentile as well, /b the flame should be considered essentially new; one should be able to recite a blessing over the addition.,The Gemara answers: b Yes, it is indeed so. /b Fundamentally, there is no reason to prohibit doing so. However, the Sages issued b a decree because of the first gentile, /b who did not light the flame from another gentile, b and the first pillar /b of flame that was kindled on Shabbat. Consequently, they prohibited all somewhat similar cases, including when a gentile lights a flame from another gentile., b The Sages taught /b in a i baraita /i : b If one was walking outside the city, saw fire /b there, and wanted to recite the blessing over it as part of i havdala /i , b if /b the city has a b majority of gentiles he may not recite the blessing /b over the fire, but b if /b the city has a b majority of Jews, he may recite the blessing. /b ,The Gemara notes: b The matter itself is difficult /b in this i baraita /i . b You said /b in the i baraita /i that if the town has a b majority of gentiles he may not recite the blessing. /b By inference, if the town population was b half /b gentiles b and half /b Jews, b one may recite a blessing. And then you teach /b that b if /b the town has a b majority of Jews, he may recite the blessing. /b By inference, if the town population was b half /b gentiles b and half /b Jews, b one may not recite a blessing. /b The inferences from two sections of the i baraita /i are contradictory.,The Gemara responds: b By right, /b the i baraita /i should have taught that b even /b if the town population was b half /b gentiles b and half /b Jews, b one may recite a blessing, /b but b since in the first clause it taught: The majority of gentiles, in the latter clause it /b used the same expression and b taught: The majority of Jews. /b ,And b the Sages taught: One who was walking outside the city /b at the conclusion of Shabbat b and saw a child with a torch in his hand, he /b must b check after his /b background. b If /b the child b is a Jew, he may recite a blessing /b over this flame, b but if /b the child b is a gentile, he may not recite a blessing /b over it.,The Gemara asks: b Why was it taught /b specifically with regard to b a child? Even if he were an adult, /b one would b also /b need to investigate whether he was a Jew or a gentile in order to determine whether or not he may recite a blessing over the torch., b Rav Yehuda said /b that b Rav said: Here we are dealing with /b a case where, although it was the conclusion of Shabbat, it was still b soon after sunset. /b Therefore, in the case of b an adult, it is self-evident that he is a gentile, /b as a Jew would not be so quick to take fire in his hand immediately after Shabbat. In the case of b a child, /b however, b say that /b perhaps b he is a Jew /b and b it happened that he took /b the torch.,And b the Sages taught: One who was walking outside the city /b at the conclusion of Shabbat b and saw a fire, if /b the fire b is /b at least b as thick as the opening of a furnace, one may recite a blessing over it, /b as a fire of that kind is kindled for the light it produces as well. b And if /b it is b not /b at least that thick, b one may not recite a blessing over it. /b , b It was taught /b in b one /b i baraita /i : During i havdala /i , b one may recite a blessing over the fire of a furnace; and it was taught /b in b another /b i baraita /i : b One may not recite a blessing over /b the fire of a furnace. There is an apparent contradiction between the i baraitot /i .,The Gemara responds: This is b not difficult, /b as b this /b i baraita /i which prohibits reciting the blessing is speaking b at the beginning /b when the furnace was just kindled and the fire is designated solely to heat the objects in the furnace; b that /b i baraita, /i which permits reciting the blessing, is speaking b at the end, /b when the fire is no longer needed to heat the objects in the furnace, and its light is used for other purposes.,The Gemara cites a similar contradiction between i baraitot /i : b It was taught /b in b one /b i baraita /i : During i havdala /i , b one may recite a blessing over the fire of an oven or a stove; and it was taught /b in b another /b i baraita /i : b One may not recite a blessing over it. /b ,The Gemara responds: This is b not difficult, /b as a similar distinction between the i baraitot /i may be suggested. b This /b i baraita, /i which prohibits reciting the blessing, is speaking b at the beginning, /b when the oven or stove was just kindled and the fire is designated solely to heat the objects on the stove or in the oven; b that /b i baraita, /i which permits reciting the blessing, is speaking b at the end, /b when the fire is no longer needed to heat the objects on the stove or in the oven and its light is used for other purposes.,The Gemara cites another contradiction: b It was taught /b in b one /b i baraita /i : During i havdala /i , b one may recite a blessing over the light of a synagogue or a study hall; and it was taught /b in b another /b i baraita /i : b One may not recite a blessing over it. /b ,The Gemara responds: This is b not difficult, /b as b this /b i baraita, /i which prohibits reciting the blessing, is speaking in a case b where there is an important person /b in the synagogue and the fire is kindled in his honor and not to provide light; b that /b i baraita, /i which permits reciting the blessing, is speaking in a case b where there is no important person /b present and the fire is kindled to provide light., b And if you wish, say /b instead that b this /b i baraita /i and b that /b i baraita /i are speaking in a case b where there is an important person /b present in the synagogue, b and /b this is b not difficult /b because the contradiction can be resolved as follows: b This /b i baraita, /i which permits reciting the blessing, is speaking in a case b where there is a caretaker /b in the synagogue who uses the light; b that /b i baraita, /i which prohibits reciting the blessing, is speaking in a case b where there is no caretaker /b and the light is kindled for purposes of honor., b And if you wish, say /b instead that b this /b i baraita /i b and that /b i baraita /i are both referring to a case b where there is a caretaker /b present in the synagogue, b and /b this is b not difficult /b because the contradiction can be resolved as follows: b This /b i baraita, /i which prohibits reciting the blessing, is speaking in a case b where there is moonlight, /b so the caretaker did not light the fire to provide light as the moonlight is sufficient; b that /b i baraita, /i which permits reciting the blessing, is speaking in a case b where there is no moonlight, /b and the caretaker lights the fire to provide light., b The Sages taught /b in a i baraita /i : b People were seated in the study hall and they brought fire before them /b at the conclusion of Shabbat. b Beit Shammai say: Each and every individual recites a blessing for himself; and Beit Hillel say: One recites a blessing on behalf of everyone /b and the others answer amen. Beit Hillel’s reasoning is b as it is stated: “The splendor of the King is in the multitude of the people” /b (Proverbs 14:28). When everyone joins together to hear the blessing, the name of God is glorified.,The Gemara asks: b Granted, Beit Hillel, /b they b explain /b their b reasoning, but what is the reason /b for the opinion b of Beit Shammai /b to prohibit reciting the blessing communally? The Gemara answers: b They hold /b that it is prohibited b due to /b the fact that it will lead to b suspension of /b study in b the study hall. /b Waiting for someone to recite the blessing will interrupt Torah study for several minutes., b This /b concern for disrupting Torah study b was also taught /b in a i baraita /i : The members of b the house of Rabban Gamliel would not say good health /b when someone sneezed b in the study hall, due to /b the fact that it would lead to b suspension of /b study in b the study hall. /b ,We learned in the mishna: b One may neither recite a blessing over the candle nor over the spices /b designated to honor b the dead. /b The Gemara explains: b What is the reason? /b Because b a candle /b of the dead b is kindled for /b the purpose of b honoring /b the dead, not for light; b the spices /b are b to neutralize the /b bad b odor, /b not for their pleasant fragrance.,And b Rav Yehuda said /b that b Rav said: Any /b deceased b before whom /b a candle b is taken out /b both b by day and by night, /b it is evident that the candle is for the purpose of honoring the deceased; therefore, b one may not recite a blessing over it. And any /b deceased b before whom /b a candle b is taken out only by night, /b it is evident that the purpose of the candle is for its light alone, and b one may recite a blessing over it. /b ,Similarly, b Rav Huna said: Over spices /b used to deodorize b the bathroom and /b fragrant b oil /b intended b to remove filth, one may not recite a blessing /b as they are not used for their pleasant fragrance.,The Gemara asks: b Is that to say /b that b any /b case b where it is not used for its /b pleasant b fragrance, one may not recite a blessing over it? /b The Gemara b raises an objection /b based on the i Tosefta /i : b One who enters the store of a perfumer, and smelled a fragrance, even if he sat there throughout the entire day, he only recites a blessing once. /b However, b if one entered and exited, entered and exited, he recites a blessing on each and every occasion. Isn’t /b it a case b here, where /b the spices b are not intended for fragrance, /b as they are not used to improve the scent in the store, b and, /b nevertheless, b one recites a blessing? /b ,The Gemara responds: b Yes, /b in this case the spices b are also intended for fragrance; /b they are used to generate a scent in the store b so that people will smell /b them b and come and purchase from him. /b , b The Sages taught /b in a i baraita /i : b One who was walking outside a city and smelled a scent; if the majority /b of the town’s residents b are gentiles he may not recite a blessing /b over the scent, but b if the majority are Jews, he may recite a blessing. Rabbi Yosei says: Even if the majority are Jews, one may not recite a blessing, as the daughters of Israel burn incense to witchcraft /b and the spices were certainly made for witchcraft, not for their fragrance.,The Gemara asks: b Is that to say that they all burn incense to witchcraft? /b Rather, b there is a minority /b of people who burn incense b to witchcraft, and a /b different b minority /b who burn spices in order b to perfume /b their b garments with incense. A majority, /b therefore, exists that b does not use it for fragrance, and in a case where the majority does not use it for fragrance, one does not recite a blessing. /b ,Similarly, b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: One who walks on Shabbat eve in Tiberias /b or b at the conclusion of Shabbat in Tzippori, and smelled the scent /b of incense b may not recite a blessing, as the presumption is /b that b it was intended to perfume garments. /b ,On a related note, the Gemara cites the following: b The Sages taught /b in a i baraita /i : b One who was walking in the marketplace of idolators and willingly smelled /b the incense wafting there, b he is a sinner, /b as he should not have the intention to smell it. |
|
30. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hachlili (2005), Practices And Rites In The Second Temple Period, 384| 48b. התם משום מררייהו אי הכי היינו דקתני עלה אמר רשב"ג במה דברים אמורים שלא נגעו במטה אבל נגעו במטה אסורין,תרגמה עולא במטה הנקברת עמו דמחלפי בתכריכי המת,ת"ש כיס שעשאו להניח בו תפילין אסור להניח בו מעות הניח בו תפילין יניח בו מעות אימא עשאו והניח בו תפילין אסור להניח בו מעות כדרב חסדא,ת"ש אמר לאומן עשה לי תיק של ספר או נרתיק של תפילין עד שלא נשתמש בהן קודש מותר להשתמש בהן חול נשתמש בהן קודש אסור להשתמש בהן חול,תנאי היא דתניא ציפן זהב או שטלה עליהן עור של בהמה טמאה פסולות עור בהמה טהורה כשירות אע"פ שלא עיבדן לשמן ר"ש ב"ג אומר אף עור בהמה טהורה פסולות עד שיעבדו לשמן,א"ל רבינא לרבא מי איכא דוכתא דרמו ביה מת וארגי בגד למת א"ל אין כגון שכבי דהרפניא,דרש מרימר הלכתא כוותי' דאביי ורבנן אמרי הלכתא כוותי' דרבא והלכתא כוותיה דרבא,ת"ר הרוגי מלכות נכסיהן למלך הרוגי ב"ד נכסיהן ליורשין ר' יהודה אומר אף הרוגי מלכות נכסיהן ליורשין אמרו ליה לרבי יהודה והלא כבר נאמר (מלכים א כא, יח) הנה בכרם נבות אשר ירד שם לרשתו,אמר להן בן אחי אביו היה וראוי ליורשו היה והלא הרבה בנים היו לו אמר להן אותו ואת בניו הרג שנא' (מלכים ב ט, כו) אם לא את דמי נבות ואת דמי בניו ראיתי ורבנן ההוא בנים הראוין לצאת ממנו,בשלמא למאן דאמר נכסיהן למלך היינו דכתיב (מלכים א כא, יג) ברך נבות אלהים ומלך אלא למאן דאמר נכסיהן ליורשין למה לי ומלך,ולטעמיך אלהים למה לי אלא לאפושי ריתחא ה"נ לאפושי ריתחא,בשלמא למאן דאמר נכסיהן למלך היינו דכתיב (מלכים א ב, כח) וינס יואב אל אהל ה' ויחזק בקרנות המזבח וכתיב (מלכים א ב, כב) ויאמר לא (אצא) כי פה אמות אלא למאן דאמר נכסיהן ליורשין מאי נפקא ליה מינה לחיי שעה,(מלכים א ב, ל) וישב בניהו את המלך דבר לאמר כה דיבר יואב וכה ענני אמר ליה זיל אימא ליה תרתי לא תעביד בהאי גברא אי קטלית ליה קבול לטותיה דלטייה אבוך ואי לא שבקיה דליקו בלטותיה דלטייה אבוך (מלכים א ב, לא) ויאמר לו המלך עשה כאשר דבר ופגע בו וקברתו,אמר רב יהודה אמר רב כל קללות שקילל דוד את יואב נתקיימו בזרעו של דוד (שמואל ב ג, כט) אל יכרת מבית יואב זב ומצורע ומחזיק בפלך ונופל בחרב וחסר לחם,זב מרחבעם דכתיב (מלכים א יב, יח) והמלך רחבעם התאמץ לעלות במרכבה לנוס ירושלים וכתיב (ויקרא טו, ט) וכל המרכב אשר ירכב עליו הזב יטמא,מצורע מעוזיהו דכתיב (דברי הימים ב כו, טז) ובחזקתו גבה לבו עד להשחית וימעל בה' אלהיו ויבא אל היכל ה' להקטיר על מזבח הקטרת וכתיב (דברי הימים ב כו, יט) והצרעת זרחה במצחו,מחזיק בפלך מאסא דכתיב (מלכים א טו, כג) רק לעת זקנתו חלה את רגליו ואמר רב יהודה אמר רב שאחזו פודגרא א"ל מר זוטרא בריה דרב נחמן לרב נחמן היכי דמי א"ל כמחט בבשר החי מנא ידע אי בעית אימא מיחש הוה חייש ביה ואיבעית אימא מרביה הוה גמיר לה ואיבעית אימא (תהלים כה, יד) סוד ה' ליראיו ובריתו להודיעם,נופל בחרב מיאשיהו דכתיב (דברי הימים ב לה, כג) ויורו (המורים) למלך יאשיהו ואמר רב יהודה אמר רב שעשו כל גופו ככברה,וחסר לחם מיכניה דכתיב (מלכים ב כה, ל) וארוחתו ארוחת תמיד נתנה לו אמר רב יהודה אמר רב היינו דאמרי אינשי | 48b. The Gemara rejects this proof: b There, /b the parents threw the garments onto their son’s bier b because of their bitterness /b over his death, but they did not really mean to designate the garments to be buried with him. The Gemara raises a difficulty: b If so, /b how can one understand b that which is taught with regard to /b this i baraita /i : b Rabban Shimon ben Gamliel said: In what /b case b is this statement said? /b It is stated with regard to a case b where /b the garments b did not /b yet b touch the bier /b before they were saved. b But /b if b they /b already b touched the bier, they are forbidden. /b If no importance is ascribed to what is done out of bitterness, why should the garments that touched the bier be forbidden?, b Ulla interpreted /b the i baraita /i as referring to a case where the garments were thrown b onto a bier that was to be buried /b together b with /b the son, and it is possible b that /b those garments might b be mistaken for shrouds of the deceased. /b The Sages decreed that it is prohibited to derive benefit from such garments, lest people mistakenly think that just as they are permitted, so too, actual shrouds are permitted. There is no proof from here that mere designation is significant and that articles designated for the dead are permanently forbidden.,The Gemara suggests: b Come /b and b hear /b a proof in support of Abaye’s opinion from a i baraita /i : If b one fashioned a pouch in which to put phylacteries, it is prohibited to put money in it. /b If b he put phylacteries in it, /b but he did not designate it beforehand for that purpose, b he may /b still b put money in it. /b The ruling of the first clause indicates that designation is significant. The Gemara rejects this proof: b Say /b that the i baraita /i should be understood as follows: If b one fashioned /b a pouch for phylacteries b and /b then b put the phylacteries in it, it is prohibited to put money in it. /b This is b in accordance with /b the ruling b of Rav Ḥisda, /b that if one designated a cloth for the purpose of bundling phylacteries in it and then he wrapped the phylacteries in it, he may no longer use the cloth to hold money.,The Gemara suggests: b Come /b and b hear /b another i baraita /i that supports the opinion of Rava: If b one said to a craftsman: Fashion me a case [ i tik /i ] for /b a Torah b scroll, or: /b Fashion for me b a bag [ i nartik /i ] for phylacteries, as long as he has not /b yet b used them /b for b a sacred /b purpose, it is b permitted /b for him b to use them /b for b a mundane /b purpose. But if b he /b already b used them /b for b a sacred /b purpose, it is b prohibited /b for him b to use them /b for b a mundane /b purpose. This indicates that mere designation is nothing until the item is actually used for the purpose for which it had been designated.,The Gemara explains: The matter of whether or not mere designation is significant b is /b a dispute between b i tanna’im /i . As it is taught /b in a i baraita /i : If one took phylacteries and b coated them with gold or patched them /b with the b hide of a non-kosher animal, they are unfit. /b But if one patched them with the b hide of a kosher animal /b then b they are fit, and /b this is so b even though he did not prepare them, /b i.e., the hides, b for their sake, /b i.e., for the sake of their use in a mitzva. b Rabban Shimon ben Gamliel says: Even /b if he patched them with the b hide of a kosher animal they are unfit, /b and they remain unfit b until he prepares them for their sake. /b Preparing the hide for the sake of the mitzva is analogous to designating it for that purpose. The first i tanna /i and Rabban Shimon ben Gamliel, who disagree as to whether the hide must be prepared for the sake of the mitzva, differ as to whether designation is significant.,In connection with what was stated previously, that the i amora’im /i disagree whether one is prohibited from deriving benefit from a garment woven for the sake of a dead person, b Ravina said to Rava: Is there /b really such b a place where the deceased is /b first b placed /b on a bier b and /b only afterward do they begin to b weave a garment for the deceased? /b Rava b said to /b Ravina: b Yes, /b this is practiced on behalf of, b for example, the dead of Harpanya, /b where the people are so poor that they cannot prepare shrouds for themselves during their lifetimes., b Mareimar taught /b that the b i halakha /i /b is b in accordance with /b the opinion b of Abaye /b that mere designation is significant. b And the Rabbis say /b that the b i halakha /i is in accordance with /b the opinion b of Rava /b that mere designation is nothing. The Gemara concludes that the b i halakha /i /b is b in accordance with /b the opinion b of Rava /b that mere designation is nothing.,§ b The Sages taught /b in a i baraita /i : With regard to b those executed by /b a Jewish b king /b for crimes that they committed against him, b their property /b belongs b to the king. /b As for b those executed by the court /b for a capital transgression, b their property /b belongs b to /b their b heirs. Rabbi Yehuda says: Even /b with regard to b those executed by /b a Jewish b king, their property /b belongs b to /b their b heirs. /b The Rabbis b said to Rabbi Yehuda: But isn’t /b it b already stated: /b “Arise, go down to meet Ahab, king of Israel, who is in Samaria; b behold he is in the vineyard of Naboth, where he is gone down there to inherit it” /b (I Kings 21:18)? The wording of the verse indicates that Ahab went down there by right, proving that the property of those executed by the king legally belongs to the king.,Rabbi Yehuda b said to them: /b Ahab b was /b Naboth’s cousin, b the son of his paternal uncle, and /b therefore b he was fit to inherit /b from b him. /b Accordingly, he took possession of the property in his capacity as an heir, and not as the king. They said to him: b But Naboth had many sons. /b Why, then, did they not inherit from him? Rabbi Yehuda b said to them: /b Ahab b executed /b Naboth b and /b also b his sons, as it is stated: “I have seen /b yesterday b the blood of Naboth and the blood of his sons” /b (II Kings 9:26). The Gemara asks: b And /b how do b the Rabbis /b counter this claim? The Gemara answers: In their opinion, b that /b verse is referring to b the sons who would have issued from him /b had Naboth not been executed. Ahab was held accountable for the blood of Naboth and for the blood of his unborn children.,The Gemara raises a difficulty: b Granted, according to the one who says /b that b the property of /b those executed by the king belongs b to the king, that is /b the reason b that it is written /b that Jezebel arranged for witnesses to falsely testify that b “Naboth cursed God and the king” /b (I Kings 21:13). Since Naboth cursed the king, Ahab could execute him and seize his property. b But according to the one who says /b that b the property of /b those executed by the king belongs b to /b their b heirs, why do I /b need the testimony that Naboth cursed the b king? /b It would have sufficed for the witnesses to testify that he cursed God, in which case he would have been executed by the court, and Ahab would have taken possession of the vineyard as his heir.,The Gemara answers: b And according to your reasoning, /b that the witnesses testified that Naboth cursed the king so that Ahab could execute him and seize his property, b why do I /b need the additional testimony that Naboth cursed b God? Rather, /b you must say that the witnesses were instructed to testify that Naboth cursed both God and the king in order b to increase the anger /b of the judges by accusing him of a second offense. b So too, /b it can be argued that according to Rabbi Yehuda’s reasoning, the witnesses testified that Naboth also cursed the king in order b to increase the anger /b of the judges. No proof can be brought from here that the property of those executed by the king belongs to the king.,The Gemara raises another difficulty: b Granted, according to the one who says /b that b the property of /b those executed by the king belongs b to the king, that is /b the reason b that it is written: “And Joab fled to the tent of the Lord and caught hold of the horns of the altar” /b (I Kings 2:28), describing Joab’s actions after it became known that he supported Adonijah, b and /b furthermore b it is written: “And he said, I will not leave, for here I will die” /b (I Kings 2:30). Joab did not want to be put to death by the king because he did not want his property to pass into the king’s possession. b But according to the one who says /b that b the property of /b those executed by the king belongs b to /b their b heirs, what difference /b did taking refuge in the Sanctuary make b to him? /b The Gemara answers: Joab fled to the sanctuary in order b to live a short while /b longer. Consequently, there is no proof from here to either side of the dispute.,§ The Gemara continues to discuss the incident involving Joab. After Joab took refuge in the Sanctuary and King Solomon sent Benaiah, son of Jehoiada, to fall upon him, Benaiah ordered Joab to leave the sanctuary, whereupon Joab refused. The verse then states: b “And Benaiah brought the king word back, saying: So said Joab, and so he answered me” /b (I Kings 2:30). The Gemara explains: Joab b said to him: Go and say to /b Solomon: b You cannot perform two /b actions b to this man, /b i.e., to me, Joab. b If you kill him, /b i.e., me, b you /b and your descendants b will receive the curses with which your father cursed me. And if /b you do b not /b wish to receive those curses, b let him go so that he may receive the curses with which your father cursed him. /b And the next verse states: b “And the king said to him: Do as he has said, and fall upon him, and bury him.” /b Solomon thereby accepted his father’s curses upon himself and his descendants., b Rav Yehuda says /b that b Rav says: All the curses with which David cursed Joab were /b ultimately b fulfilled in David’s descendants, /b due to the curse that Solomon accepted upon himself. David cursed Joab: b “Let the house of Joab never lack such as are afflicted with a discharge, or a leper, or that hold onto a staff, or fall by the sword, or lack bread” /b (II Samuel 3:29).,The Gemara clarifies: The curse of being afflicted b “with a discharge,” /b i.e., a i zav /i , was fulfilled among Solomon’s descendants b in Rehoboam, as it is written: “And King Rehoboam made speed to get him up to his chariot [ i bamerkava /i ] to flee to Jerusalem” /b (I Kings 12:18), b and it is written: “And whatever saddle [ i hamerkav /i ] he that has a discharge rides upon shall be unclean” /b (Leviticus 15:9). The similarity between the words i merkava /i and i merkav /i indicates that Rehoboam was a i zav /i .,The curse of b “a leper” /b was fulfilled among Solomon’s descendants b in Uzziah, as it is written: “But when he was strong, his heart was lifted up to his destruction; for he transgressed against the Lord his God, and went into the Temple of the Lord to burn incense upon the altar of incense” /b (II Chronicles 26:16). b And it is /b also b written: “And leprosy broke out on his forehead” /b (II Chronicles 26:19).,The curse of those who b “hold onto a staff” /b was fulfilled among Solomon’s descendants b in Asa, as it is written /b concerning him: b “But in the time of his old age, he was diseased in his feet” /b (I Kings 15:23). b And Rav Yehuda says /b that b Rav says: /b This means b that he was seized with gout [ i podagra /i ]. Mar Zutra, son of Rav Naḥman, said to Rav Naḥman: What are the circumstances /b and symptoms of this disease? Rav Naḥman b said to him: /b The pain is b similar to /b the pain of b a needle /b piercing b live flesh. /b The Gemara asks: b How did /b Rav Naḥman b know /b what gout is like? The Gemara answers: b If you wish, say /b that he himself b suffered from /b the disease. b And if you wish, say /b that b he learned it /b as a tradition b from his teacher. And if you wish, say /b that he knew this through divine inspiration, as the verse states: b “The secret of the Lord is with them that fear Him; and He will show to them His covet” /b (Psalms 25:14).,The curse of those who b “fall by the sword” /b was fulfilled among Solomon’s descendants b in Josiah, as it is written: “And the archers shot at King Josiah” /b (II Chronicles 35:23), b and Rav Yehuda says /b that b Rav says: /b They shot him with so many arrows b that they turned his whole body into a sieve. /b ,The curse of those who b “lack bread” /b was fulfilled among Solomon’s descendants b in Jeconiah, as it is written /b concerning him: b “And as for his food allowance, there was a continual food allowance given him by the king, /b a daily portion for every day, all the days of his life” (II Kings 25:30). b Rav Yehuda says /b that b Rav says: This /b explains the adage b that people say: /b |
|
| 31. Epigraphy, Gvi, 1162, 1238, 1553, 1989, 658, 1551 Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
32. Vergil, Aeneis, 2.558 Tagged with subjects: •pompey, funeral rites of Found in books: Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 122 | 2.558. west wind and South, and jocund wind of morn |
|
| 33. Anon., Semahot, 12.9 Tagged with subjects: •funeral rites, rituals Found in books: Hachlili (2005), Practices And Rites In The Second Temple Period, 384 |
| 34. Meleager, Epigrams, 123 Tagged with subjects: •funeral, rites Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
| 35. Various, Anthologia Latina, 7.182, 7.291, 7.568, 7.610, 7.711-7.712 Tagged with subjects: •funeral, rites Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
| 36. Euripides, Her., 481, 483-484, 482 Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
| 37. Antonius Thallus, Antonius Thallus, 3 Tagged with subjects: •funeral, rites Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56 |
| 40. Manilius, Astronomica, 4.54-4.55 Tagged with subjects: •pompey, funeral rites of Found in books: Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 121 |
