1. Hebrew Bible, Exodus, 21.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Gamliel, Rabban
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 68; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 68
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21.10 If he take him another wife, her food, her raiment, and her conjugal rights, shall he not diminish.'' None |
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2. Hebrew Bible, Genesis, 1.27, 2.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Gamliel, Rabban • freedom, see slavery, in Pauline theology, R. Gamliel
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 71; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 134; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 134
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1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃'' None | sup>
1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.'' None |
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3. Hebrew Bible, Hosea, 5.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Gamliel, Rabban, encounters with ‘others’ • freedom, see slavery, in Pauline theology, R. Gamliel
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 165, 166, 167, 168, 176, 180; Hayes (2022), The Literature of the Sages: A Re-Visioning, 390
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5.6 בְּצֹאנָם וּבִבְקָרָם יֵלְכוּ לְבַקֵּשׁ אֶת־יְהוָה וְלֹא יִמְצָאוּ חָלַץ מֵהֶם׃'' None | sup>
5.6 With their flocks and with their herds they shall go To seek the LORD, but they shall not find Him; He hath withdrawn Himself from them.'' None |
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4. Hebrew Bible, Psalms, 94.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Gamliel, Rabban • freedom, see slavery, in Pauline theology, R. Gamliel
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 71; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 134; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 134
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94.9 הֲנֹטַע אֹזֶן הֲלֹא יִשְׁמָע אִם־יֹצֵר עַיִן הֲלֹא יַבִּיט׃'' None | sup>
94.9 He that planted the ear, shall He not hear? He that formed the eye, shall He not see?'' None |
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5. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Gamliel, Rabban • freedom, see slavery, in Pauline theology, R. Gamliel
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 71, 105; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 134; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 134
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4.13 כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃'' None | sup>
4.13 For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.'' None |
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6. Hebrew Bible, Isaiah, 13.3, 54.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Gamliel, Rabban • Rabban Gamliel • freedom, see slavery, in Pauline theology, R. Gamliel
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 119; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 100; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 67, 185; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 67, 185
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54.1 כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃'
54.1 רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃ ' None | sup>
54.1 Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.' ' None |
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7. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Gamliel, Rabban
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 69; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 69
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8. Mishnah, Avodah Zarah, 3.4 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Gamaliel (Gamliel) the Younger, R. • Gamliel, Rabban (also Gamaliel) • Gamliel, Rabban, encounters with ‘others’
Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 247; Hayes (2022), The Literature of the Sages: A Re-Visioning, 334, 335; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 111
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3.4 שָׁאַל פְּרוֹקְלוֹס בֶּן פִלוֹסְפוֹס אֶת רַבָּן גַּמְלִיאֵל בְּעַכּוֹ, שֶׁהָיָה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי, אָמַר לוֹ, כָּתוּב בְּתוֹרַתְכֶם, וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם. מִפְּנֵי מָה אַתָּה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי. אָמַר לוֹ, אֵין מְשִׁיבִין בַּמֶּרְחָץ. וּכְשֶׁיָּצָא אָמַר לוֹ, אֲנִי לֹא בָאתִי בִגְבוּלָהּ, הִיא בָאתָה בִגְבוּלִי, אֵין אוֹמְרִים, נַעֲשֶׂה מֶרְחָץ לְאַפְרוֹדִיטִי נוֹי, אֶלָּא אוֹמְרִים, נַעֲשֶׂה אַפְרוֹדִיטִי נוֹי לַמֶּרְחָץ. דָּבָר אַחֵר, אִם נוֹתְנִין לְךָ מָמוֹן הַרְבֵּה, אִי אַתָּה נִכְנָס לַעֲבוֹדָה זָרָה שֶׁלְּךָ עָרוֹם וּבַעַל קֶרִי וּמַשְׁתִּין בְּפָנֶיהָ, וְזוֹ עוֹמֶדֶת עַל פִּי הַבִּיב וְכָל הָעָם מַשְׁתִּינִין לְפָנֶיהָ. לֹא נֶאֱמַר אֶלָּא אֱלֹהֵיהֶם. אֶת שֶׁנּוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, אָסוּר. וְאֶת שֶׁאֵינוֹ נוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, מֻתָּר:'' None | sup>
3.4 Proclos, son of a plosphos, asked Rabban Gamaliel in Acco when the latter was bathing in the bathhouse of aphrodite. He said to him, “It is written in your torah, ‘let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)’; why are you bathing in the bathhouse of Aphrodite?” He replied to him, “We do not answer questions relating to torah in a bathhouse.” When he came out, he said to him, “I did not come into her domain, she has come into mine. People do not say, ‘the bath was made as an adornment for Aphrodite’; rather they say, ‘Aphrodite was made as an adornment for the bath.’ Another reason is, even if you were given a large sum of money, you would not enter the presence of your idol while you were nude or had experienced seminal emission, nor would you urinate before it. But this statue of Aphrodite stands by a sewer and all people urinate before it. In the torah it is only stated, “their gods” (Deuteronomy 12:3) what is treated as a god is prohibited, what is not treated as a deity is permitted.'' None |
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9. Mishnah, Berachot, 4.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Gamaliel (Gamliel) the Younger, R. • Gamliel, Rabban (also Gamaliel)
Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 21, 27; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 273, 527, 528
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4.3 רַבָּן גַּמְלִיאֵל אוֹמֵר, בְּכָל יוֹם מִתְפַּלֵּל אָדָם שְׁמֹנֶה עֶשְׂרֵה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה. רַבִּי עֲקִיבָא אוֹמֵר, אִם שְׁגוּרָה תְפִלָּתוֹ בְּפִיו, יִתְפַּלֵּל שְׁמֹנֶה עֶשְׂרֵה. וְאִם לָאו, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה:'' None | sup>
4.3 Rabban Gamaliel says: every day a man should pray the eighteen blessings. Rabbi Joshua says: an abstract of the eighteen. Rabbi Akiva says: if he knows it fluently he prays the eighteen, and if not an abstract of the eighteen.'' None |
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10. New Testament, Acts, 22.3, 26.5, 26.22-26.23 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Gamaliel (Gamliel) the Elder, R. • Gamaliel (Gamliel) the Younger, R. • Rabban Gamliel
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 1, 2; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 47, 302, 549, 553, 584, 599
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22.3 Ἐγώ εἰμι ἀνὴρ Ἰουδαῖος, γεγεννημένος ἐν Ταρσῷ τῆς Κιλικίας, ἀνατεθραμμένος δὲ ἐν τῇ πόλει ταύτῃ παρὰ τοὺς πόδας Γαμαλιήλ, πεπαιδευμένος κατὰ ἀκρίβειαν τοῦ πατρῴου νόμου, ζηλωτὴς ὑπάρχων τοῦ θεοῦ καθὼς πάντες ὑμεῖς ἐστὲ σήμερον,
26.5 προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν, ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος.
26.22 ἐπικουρίας οὖν τυχὼν τῆς ἀπὸ τοῦ θεοῦ ἄχρι τῆς ἡμέρας ταύτης ἕστηκα μαρτυρόμενος μικρῷ τε καὶ μεγάλῳ, οὐδὲν ἐκτὸς λέγων ὧν τε οἱ προφῆται ἐλάλησαν μελλόντων γίνεσθαι καὶ Μωυσῆς, 26.23 εἰ παθητὸς ὁ χριστός, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν.'' None | sup>
22.3 "I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day.
26.5 having known me from the first, if they are willing to testify, that after the strictest sect of our religion I lived a Pharisee.
26.22 Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come, 26.23 how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles."'' None |
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11. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gamaliel (Gamliel) the Elder, R. • Gamaliel (Gamliel) the Younger, R. • Rabban Gamliel
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 5; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 42, 583, 605, 606
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12. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Gamliel, Rabban
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 134; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 134
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13. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Rabban Gamliel • freedom, see slavery, in Pauline theology, R. Gamliel
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 119; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 100
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14. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Gamaliel (Gamliel) the Younger, R. • Gamliel, Rabban • R. Simeon b. Gamliel • Raban Gamliel
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 184; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 177; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 67; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 67; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 274
8b ואפילו (במדבר לב) עטרות ודיבון שכל המשלים פרשיותיו עם הצבור מאריכין לו ימיו ושנותיו,רב ביבי בר אביי סבר לאשלומינהו לפרשייתא דכולא שתא במעלי יומא דכפורי תנא ליה חייא בר רב מדפתי כתיב (ויקרא כג) ועניתם את נפשתיכם בתשעה לחדש בערב,וכי בתשעה מתענין והלא בעשרה מתענין אלא לומר לך כל האוכל ושותה בתשיעי מעלה עליו הכתוב כאילו מתענה תשיעי ועשירי.,סבר לאקדומינהו אמר ליה ההוא סבא תנינא ובלבד שלא יקדים ושלא יאחר,כדאמר להו ר\' יהושע בן לוי לבניה אשלימו פרשיותייכו עם הצבור שנים מקרא ואחד תרגום,והזהרו בורידין כרבי יהודה דתנן רבי יהודה אומר עד שישחוט את הורידין,והזהרו בזקן ששכח תלמודו מחמת אונסו דאמרינן לוחות ושברי לוחות מונחות בארון,אמר להו רבא לבניה כשאתם חותכין בשר אל תחתכו על גב היד איכא דאמרי משום סכנה ואיכא דאמרי משום קלקול סעודה,ואל תשבו על מטת ארמית ואל תעברו אחורי בית הכנסת בשעה שהצבור מתפללין. ואל תשבו על מטת ארמית. איכא דאמרי לא תגנו בלא ק"ש ואיכא דאמרי דלא תנסבו גיורתא וא"ד ארמית ממש,ומשום מעשה דרב פפא דרב פפא אזל לגבי ארמית הוציאה לו מטה אמרה לו שב אמר לה איני יושב עד שתגביהי את המטה הגביהה את המטה ומצאו שם תינוק מת מכאן אמרו חכמים אסור לישב על מטת ארמית,ואל תעברו אחורי בית הכנסת בשעה שהצבור מתפללין מסייע ליה לרבי יהושע בן לוי דאמר ר\' יהושע בן לוי אסור לו לאדם שיעבור אחורי בית הכנסת בשעה שהצבור מתפללין,אמר אביי ולא אמרן אלא דליכא פתחא אחרינא אבל איכא פתחא אחרינא לית לן בה ולא אמרן אלא דליכא בי כנישתא אחרינא אבל איכא בי כנישתא אחרינא לית לן בה ולא אמרן אלא דלא דרי טונא ולא רהיט ולא מנח תפילין אבל איכא חד מהנך לית לן בה:,תניא אמר ר"ע בשלשה דברים אוהב אני את המדיים כשחותכין את הבשר אין חותכין אלא על גבי השולחן כשנושקין אין נושקין אלא על גב היד וכשיועצין אין יועצין אלא בשדה,אמר רב אדא בר אהבה מאי קראה (בראשית לא) וישלח יעקב ויקרא לרחל וללאה השדה אל צאנו:,תניא אמר רבן גמליאל בשלשה דברים אוהב אני את הפרסיים הן צנועין באכילתן וצנועין בבית הכסא וצנועין בדבר אחר:,(ישעיהו יג) אני צויתי למקודשי תני רב יוסף אלו הפרסיים המקודשין ומזומנין לגיהנם:,רבן גמליאל אומר וכו\': אמר רב יהודה אמר שמואל הלכה כר"ג,תניא ר"ש בן יוחי אומר פעמים שאדם קורא ק"ש שתי פעמים בלילה אחת קודם שיעלה עמוד השחר ואחת לאחר שיעלה עמוד השחר ויוצא בהן ידי חובתו אחת של יום ואחת של לילה.,הא גופא קשיא אמרת פעמים שאדם קורא קרית שמע שתי פעמים בלילה אלמא לאחר שיעלה עמוד השחר ליליא הוא והדר תני יוצא בהן ידי חובתו אחת של יום ואחת של לילה אלמא יממא הוא,לא לעולם ליליא הוא והא דקרי ליה יום דאיכא אינשי דקיימי בההיא שעתא,אמר רב אחא בר חנינא אמר רבי יהושע בן לוי הלכה כרבי שמעון בן יוחי,איכא דמתני להא דרב אחא בר חנינא אהא דתניא רבי שמעון בן יוחי אומר משום ר\' עקיבא פעמים שאדם קורא ק"ש שתי פעמים ביום אחת קודם הנץ החמה ואחת לאחר הנץ החמה ויוצא בהן ידי חובתו אחת של יום ואחת של לילה,הא גופא קשיא אמרת פעמים שאדם קורא קרית שמע שתי פעמים ביום אלמא קודם הנץ החמה יממא הוא והדר תני יוצא בהן ידי חובתו אחת של יום ואחת של לילה אלמא ליליא הוא 28b רב אויא חלש ולא אתא לפרקא דרב יוסף למחר כי אתא בעא אביי לאנוחי דעתיה דרב יוסף א"ל מ"ט לא אתא מר לפרקא א"ל דהוה חליש לבאי ולא מצינא א"ל אמאי לא טעמת מידי ואתית א"ל לא סבר לה מר להא דרב הונא דאמר רב הונא אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המוספין א"ל איבעי ליה למר לצלויי צלותא דמוספין ביחיד ולטעום מידי ולמיתי א"ל ולא סבר לה מר להא דא"ר יוחנן אסור לו לאדם שיקדים תפלתו לתפלת הצבור א"ל לאו אתמר עלה א"ר אבא בצבור שנו,ולית הלכתא לא כרב הונא ולא כריב"ל כרב הונא הא דאמרן כריב"ל דאריב"ל כיון שהגיע זמן תפלת המנחה אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המנחה:,| 8b This applies to every verse, even a verse like: “Atarot and Divon and Yazer and Nimra and Ḥeshbon and Elaleh and Sevam and Nevo and Beon” (Numbers 32:3). While that verse is comprised entirely of names of places that are identical in Hebrew and Aramaic, one is nevertheless required to read the verse twice and its translation once, as one who completes his Torah portions with the congregation is rewarded that his days and years are extended.,Rav Beivai bar Abaye thought to finish all the Torah portions of the entire year, which he had been unable to complete at their appointed time, on the eve of Yom Kippur when he would have time to do so. But Ḥiyya bar Rav of Difti taught him: It is written with regard to Yom Kippur: “And you shall afflict your souls on the ninth day of the month in the evening, from evening to evening you shall keep your Sabbath” (Leviticus 23:32).,The Gemara wonders: And does one fast on the ninth of Tishrei? Doesn’t one fast on the tenth of Tishrei, as the Torah says at the beginning of that portion: “However, on the tenth day of this seventh month is the Day of Atonement; there shall be a holy convocation for you, and you shall afflict your souls” (Leviticus 23:27)? Rather, this verse comes to tell you: One who eats and drinks on the ninth day of Tishrei in preparation for the fast the next day, the verse ascribes him credit as if he fasted on both the ninth and the tenth of Tishrei. Ḥiyya bar Rav of Difti cited this verse to Rav Beivai bar Abaye to teach him that Yom Kippur eve is dedicated to eating and drinking, not to completing the Torah portions one may have missed throughout the year.,When Rav Beivai heard this, he thought to read the Torah portions earlier, before they were to be read by the community. A certain unnamed elder told him, we learned: As long as one does not read the Torah portions earlier or later than the congregation. One must read them together with the congregation.,As Rabbi Yehoshua ben Levi told his sons: Complete your portions with the congregation, the Bible text twice and the translation once.,He also advised them: Be careful with the jugular veins, in accordance with the opinion of Rabbi Yehuda, as we learned in a mishna with regard to the laws of ritual slaughter: Rabbi Yehuda said: Cutting the trachea and esophagus in the ritual slaughter of a bird does not render the bird kosher until he slaughters the jugular veins as well. While this is not halakhically required, it is appropriate to do so to prevent significant amounts of blood from remaining in the bird.,Rabbi Yehoshua ben Levi further advised: And be careful to continue to respect an elder who has forgotten his Torah knowledge due to circumstances beyond his control. Even though he is no longer a Torah scholar, he must still be respected for the Torah that he once possessed. As we say: Both the tablets of the Covet and the broken tablets are placed in the Ark of the Covet in the Temple. Even though the first tablets were broken, their sanctity obligates one not to treat them with contempt. An elder who forgot the Torah knowledge he once possessed is likened to these broken tablets.,Rava said to his sons three bits of advice: When you cut meat, do not cut it on your hand. The Gemara offers two explanations for this. Some say: Due to the danger that one might accidentally cut his hand, and some say: Due to the fact that it could ruin the meal, as even if one only cut himself slightly, that small amount of blood could still spoil the meat and render it repulsive to eat.,And Rava also advised: Do not sit on the bed of an Aramean woman, and do not pass by a synagogue when the community is praying. The Gemara explains: Some say: Do not sit on the bed of an Aramean woman means one should not go to sleep without reciting Shema, as by doing so, it is tantamount to sleeping in the bed of a non-Jew, as his conduct is unbecoming a Jew. Others say: This means that one should not marry a woman who converted, and it is better to marry a woman who was born Jewish. And some say: It literally means that one should not sit on the bed of an Aramean, i.e., a non-Jewish woman.,This bit of advice was due to an incident involving Rav Pappa. Rav Pappa went to visit an Aramean woman. She took out a bed and she said to him: Sit. He said to her: I will not sit until you lift the sheets covering the bed. She did so and they found a dead baby there. Had Rav Pappa sat upon the bed, he would have been blamed for killing the baby. From that incident, the Sages said: One is prohibited from sitting on the bed of an Aramean woman.,And Rava’s third bit of advice was, do not pass behind a synagogue while the congregation is praying. This statement supports the opinion of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: One is prohibited from passing behind a synagogue while the congregation is praying because they will suspect that he does not want to pray, and it is a show of contempt for the synagogue.,Abaye introduced several caveats to Rabbi Yehoshua ben Levi’s statement and said: rWe only said this prohibition if there is no other entrance to the synagogue, but if there is another entrance, since it is possible that he will simply use the second entrance, they will not suspect him, and the prohibition does not apply. rAnd we only said this prohibition if there is no other synagogue in the city, but if there is another synagogue, the prohibition does not apply. rAnd we only said this prohibition when he is not carrying a burden, and not running, and not wearing phylacteries. But if one of those factors applies, the prohibition does not apply. If he is carrying a burden or running, clearly he is occupied with his work. If he is wearing phylacteries, it is evident that he is a God-fearing individual and they will not suspect him.,The Gemara cites a statement from a baraita, along the lines of Rava’s advice to refrain from cutting meat on one’s hands: Rabbi Akiva said: In three aspects of their conduct, I like the Medes, and we should learn from their practices. When they cut meat, they cut it only on the table and not on their hands; when they kiss, either as a show of affection or honor, they kiss only the back of the hand and do not give the person being kissed an unpleasant feeling; and when they hold counsel, they only hold counsel in the field so others will not hear their secrets.,Rav Adda bar Ahava said: From what verse is this derived? From the verse, “And Jacob sent and he called Rachel and Leah to the field to his flock” (Genesis 31:4); it was only there in the field that he held counsel with them.,It was taught in a baraita, Rabban Gamliel said: In three aspects of their conduct, I like the Persians: They are a modest people; they are modest in their eating, they are modest in the lavatory, and they are modest in another matter, i.e., sexual relations.,While they have been praised here regarding certain specific aspects of their conduct, the Gemara proceeds to offer another perspective on the Persians based on a verse describing the destruction of Babylonia at the hands of the Persian and Medean armies: “I have commanded My consecrated ones; I have also called My mighty ones for My anger, even My proudly exulting ones” (Isaiah 13:3). Rav Yosef taught a baraita: These are the Persians who are consecrated and designated for Gehenna, for they have been sent by God to carry out his mission of anger, and they will be sent to Gehenna.,The Gemara returns to explain the mishna, in which we learned that Rabban Gamliel says: One may recite Shema until dawn. Rav Yehuda said that Shmuel said: The halakha is in accordance with the opinion of Rabban Gamliel.,It was taught in a baraita: Based on Rabban Gamliel’s ruling, Rabbi Shimon ben Yoḥai said: At times, one recites Shema twice at night, once just before dawn and once just after dawn, and he thereby fulfills his obligation to recite Shema, one of the day and one of the night. According to Rabban Gamliel, the Shema that he recited before dawn fulfills his evening obligation and the Shema that he recited after dawn fulfills his morning obligation.,This Tosefta is self-contradictory. Initially, you said: At times one recites Shema twice at night. Apparently, the time just after dawn is still night. And then you taught: He thereby fulfills his obligation to recite Shema one of the day and one of the night. Apparently, the time in question is considered day, as otherwise, he would not have fulfilled his obligation to recite Shema during the day. There is an internal contradiction with regard to the status of the time just after dawn. Is it considered day or night?,The Gemara answers: No, there is no contradiction. Actually, the time just after dawn, when it is still dark, is considered night and the fact that it is referred to here as day is because there are people who rise from their sleep at that time and, if the need arises, it can be characterized as bekumekha, when you rise, despite the fact that it is still night.,Rav Aḥa bar Ḥanina said that Rabbi Yehoshua ben Levi said: The halakha is in accordance with the opinion of Rabbi Shimon ben Yoḥai.,Some teach this statement of Rav Aḥa bar Ḥanina, in which he ruled that the halakha is in accordance with the opinion of Rabbi Shimon ben Yoḥai, with regard to this halakha, which is stylistically similar to the previous halakha. As it was taught in a baraita that Rabbi Shimon ben Yoḥai said in the name of Rabbi Akiva: At times, one recites Shema twice during the day, once just before sunrise and once just after sunrise, and he thereby fulfills his dual obligation to recite Shema: One, that he recites after sunrise, Shema of the day, and one, that he recites before sunrise, Shema of the night.,This baraita is self-contradictory. Initially, you said: “At times one recites Shema twice during the day.” Apparently, the time just before sunrise is considered day. And then you taught: “He thereby fulfills his dual obligation to recite Shema, one of the day and one of the night.” Apparently, the time in question is considered night, as otherwise, he could not thereby fulfill his obligation to recite Shema during the night. 28b After mentioning until when the additional prayer may be recited, the Gemara relates: Rav Avya was ill and did not come to Rav Yosef’s Shabbat lecture. When Rav Avya came the following day, Abaye sought to placate Rav Yosef, and through a series of questions and answers sought to make clear to him that Rav Avya’s failure to attend the lecture was not a display of contempt for Rav Yosef. rTo this end, he asked him: Why did the Master not attend the Shabbat lecture? rRav Avya said to him: Because my heart was faint and I was unable to attend. rAbaye said to him: Why did you not eat something and come? rRav Avya said to him: Does the Master not hold in accordance with that statement of Rav Huna? As Rav Huna said: A person may not taste anything before he recites the additional prayer. rAbaye said to him: My Master should have recited the additional prayer individually, eaten something, and then come to the lecture. rRav Avya said to him: Does my Master not hold in accordance with that statement of Rabbi Yoḥa: A person may not recite his individual prayer prior to the communal prayer? rAbaye said to him: Was it not stated regarding this halakha, Rabbi Abba said: They taught this in a communal setting? rIn other words, only one who is part of a congregation is prohibited from praying alone prior to the prayer of the congregation. Even though Rav Avya was incorrect, the reason for his failure to attend the lecture was clarified through this discussion.,And the Gemara summarizes: The halakha is neither in accordance with the statement of Rav Huna nor in accordance with the statement of Rabbi Yehoshua ben Levi. The Gemara explains: It is not in accordance with the statement of Rav Huna, as we said above with regard to the prohibition to eat prior to the additional prayer. It is not in accordance with the statement of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: Once the time to recite the afternoon prayer has arrived, a person may not taste anything before he recites the afternoon prayer.,halakhot relating to the fixed prayers, the Gemara relates: Rabbi Neḥunya ben Hakana would recite a brief prayer upon his entrance into the study hall and upon his exit. They said to him: The study hall is not a dangerous place that would warrant a prayer when entering and exiting, so what room is there for this prayer? He said to them: Upon my entrance, I pray that no mishap will transpire caused by me in the study hall. And upon my exit, I give thanks for my portion.,The Sages taught in a baraita the complete formula of Rabbi Neḥunya ben Hakana’s prayer: Upon his entrance, what does he say? May it be Your will, Lord my God, that no mishap in determining the halakha transpires caused by me, and that I not fail in any matter of halakha, and that my colleagues, who together with me engage in clarifying the halakha, will rejoice in me. He specified: And that I will neither declare pure that which is impure, nor declare impure that which is pure and that my colleagues will not fail in any matter of halakha, and that I will rejoice in them.,Upon his exit, what did he say? I give thanks before You, Lord my God, that You have placed my lot among those who sit in the study hall, and that you have not given me my portion among those who sit idly on street corners. I rise early, and they rise early. I rise early to pursue matters of Torah, and they rise early to pursue frivolous matters. I toil and they toil. I toil and receive a reward, and they toil and do not receive a reward. I run and they run. I run to the life of the World-to-Come and they run to the pit of destruction.,On a similar note, the Gemara recounts related stories with different approaches. The Sages taught: When Rabbi Eliezer fell ill, his students entered to visit him. They said to him: Teach us paths of life, guidelines by which to live, and we will thereby merit the life of the World-to-Come.,He said to them: Be vigilant in the honor of your counterparts, and prevent your children from logic when studying verses that tend toward heresy (ge’onim), and place your children, while they are still young, between the knees of Torah scholars, and when you pray, know before Whom you stand. For doing that, you will merit the life of the World-to-Come.,A similar story is told about Rabbi Eliezer’s mentor, Rabban Yoḥa ben Zakkai: When Rabbi Yoḥa ben Zakkai fell ill his students entered to visit him. When he saw them, he began to cry. His students said to him: Lamp of Israel, the right pillar, the mighty hammer, the man whose life’s work is the foundation of the future of the Jewish people, for what reason are you crying? With a life as complete as yours, what is upsetting you?,He said to them: I cry in fear of heavenly judgment, as the judgment of the heavenly court is unlike the judgment of man. If they were leading me before a flesh and blood king whose life is temporal, who is here today and dead in the grave tomorrow; if he is angry with me, his anger is not eternal and, consequently, his punishment is not eternal; if he incarcerates me, his incarceration is not an eternal incarceration, as I might maintain my hope that I would ultimately be freed. If he kills me, his killing is not for eternity, as there is life after any death that he might decree. Moreover, I am able to appease him with words and even bribe him with money, and even so I would cry when standing before royal judgment. Now that they are leading me before the supreme King of Kings, the Holy One, Blessed be He, Who lives and endures forever and all time; if He is angry with me, His anger is eternal; if He incarcerates me, His incarceration is an eternal incarceration; and if He kills me, His killing is for eternity. I am unable to appease Him with words and bribe him with money. Moreover, but I have two paths before me, one of the Garden of Eden and one of Gehenna, and I do not know on which they are leading me; and will I not cry?,His students said to him: Our teacher, bless us. He said to them: May it be His will that the fear of Heaven shall be upon you like the fear of flesh and blood. His students were puzzled and said: To that point and not beyond? Shouldn’t one fear God more? He said to them: Would that a person achieve that level of fear. Know that when one commits a transgression, he says to himself: I hope that no man will see me. If one is as concerned about avoiding shame before God as he is before man, he will never sin.,The Gemara relates that at the time of his death, immediately beforehand, he said to them: Remove the vessels from the house and take them outside due to the ritual impurity that will be imparted by my corpse, which they would otherwise contract. And prepare a chair for Hezekiah, the King of Judea, who is coming from the upper world to accompany me.,Amida prayer, also known as Shemoneh Esreh, the prayer of eighteen blessings, or simply as tefilla, prayer. Rabban Gamliel says: Each and every day a person recites the prayer of eighteen blessings. Rabbi Yehoshua says: A short prayer is sufficient, and one only recites an abridged version of the prayer of eighteen blessings. Rabbi Akiva says an intermediate opinion: If he is fluent in his prayer, he recites the prayer of eighteen blessings, and if not, he need only recite an abridged version of the prayer of eighteen blessings.,Rabbi Eliezer says: One whose prayer is fixed, his prayer is not supplication and is flawed. The Gemara will clarify the halakhic implications of this flaw.,Rabbi Yehoshua says: One who cannot recite a complete prayer because he is walking in a place of danger, recites a brief prayer and says: Redeem, Lord, Your people, the remt of Israel, at every transition parashat ha’ibur, the meaning of which will be discussed in the Gemara. May their needs be before You. Blessed are You, Lord, Who listens to prayer.,While praying, one must face toward the direction of the Holy Temple. One who was riding on a donkey should dismount and pray calmly. If he is unable to dismount, he should turn his face toward the direction of the Temple. If he is unable to turn his face, it is sufficient that he focus his heart opposite the Holy of Holies. Similarly, one who was traveling in a ship or on a raft asda and is unable to turn and face in the direction of Jerusalem, should focus his heart opposite the Holy of Holies.,Amida prayer, the Gemara seeks to resolve fundamental problems pertaining to this prayer. Corresponding to what were these eighteen blessings instituted? When the Shemoneh Esreh was instituted by the Sages, on what did they base the number of blessings?,Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani, said: Corresponding to the eighteen mentions of God’s name that King David said in the psalm: “Give unto the Lord, O you sons of might” (Psalms 29). Rav Yosef said: Corresponding to the eighteen mentions of God’s name in Shema. Rabbi Tanḥum said that Rabbi Yehoshua ben Levi said: Corresponding to the eighteen vertebrae in the spine beneath the ribs.,Since Rabbi Yehoshua ben Levi’s opinion based the Amida prayer on the spinal vertebrae, the Gemara cites another statement of his that connects the two: Rabbi Tanḥum said that Rabbi Yehoshua ben Levi said: In those blessings where one is required to bow, one who prays must bow until all the vertebrae in the spine protrude.,Establishing a different indicator to determine when he has bowed sufficiently, Ulla said: Until he can see a small coin issar, on the ground before him opposite his heart (Rav Hai Gaon). Rabbi Ḥanina said: There is room for leniency; once he moves his head forward, he need not bow any further. Rava said: But that applies only if he is exerting himself when doing so, and he appears like one who is bowing. However, if he is able, he should bow further.,Until now, the prayer of eighteen blessings has been discussed as if it was axiomatic. The Gemara wonders: Are these eighteen blessings? They are nineteen.,Rabbi Levi said: The blessing of the heretics, which curses informers, was instituted in Yavne and is not included in the original tally of blessings. Nevertheless, since the number of blessings corresponds to various allusions, the Gemara attempts to clarify: Corresponding to what was this nineteenth blessing instituted?,Rabbi Levi said: According to Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani, who said that the eighteen blessings correspond to the eighteen mentions of God’s name that King David said in the psalm, the nineteenth blessing corresponds to a reference to God in that psalm, where a name other than the tetragrammaton was used: “The God of glory thunders” (Psalms 29:3). According to Rav Yosef, who said that the eighteen blessings correspond to the eighteen mentions of God’s name in Shema, the additional blessing corresponds to the word one that is in Shema. Although it is not the tetragrammaton, it expresses the essence of faith in God. According to what Rabbi Tanḥum said that Rabbi Yehoshua ben Levi said, that the eighteen blessings correspond to the eighteen vertebrae in the spine, the additional blessing corresponds to the small vertebra that is at the bottom of the spine.,In light of the previous mention of the blessing of the heretics, the Gemara explains how this blessing was instituted: The Sages taught: Shimon HaPakuli arranged the eighteen blessings, already extant during the period of the Great Assembly, before Rabban Gamliel, the Nasi of the Sanhedrin, in order in Yavne. Due to prevailing circumstances, there was a need to institute a new blessing directed against the heretics. Rabban Gamliel said to the Sages: Is there any person who knows to institute the blessing of the heretics, a blessing directed against the Sadducees? Shmuel HaKatan, who was one of the most pious men of that generation, stood and instituted it.,The Gemara relates: The next year, when Shmuel HaKatan served as the prayer leader, he forgot that blessing,'' None | |
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15. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Gamliel, Rabban
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 69; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 69
| 72a והאידנא הוא דליוה פרסאי אמר ליה אביי לרב יוסף להא גיסא דפרת עד היכא אמר ליה מאי דעתיך משום בירם מייחסי דפומבדיתא מבירם נסבי,אמר רב פפא כמחלוקת ליוחסין כך מחלוקת לענין גיטין ורב יוסף אמר מחלוקת ליוחסין אבל לגיטין דברי הכל עד ארבא תניינא דגישרא,אמר רמי בר אבא חביל ימא תכילתא דבבל שוניא וגוביא תכילתא דחביל ימא רבינא אמר אף ציצורא תניא נמי הכי חנן בן פנחס אומר חביל ימא תכילתא דבבל שוניא וגוביא וציצורא תכילתא דחביל ימא אמר רב פפא והאידנא איערבי בהו כותאי ולא היא איתתא הוא דבעא מינייהו ולא יהבו ליה מאי חביל ימא אמר רב פפא זו פרת דבורסי,ההוא גברא דאמר להו אנא מן שוט מישוט עמד רבי יצחק נפחא על רגליו ואמר שוט מישוט בין הנהרות עומדת וכי בין הנהרות עומדת מאי הוי אמר אביי אמר ר\' חמא בר עוקבא אמר רבי יוסי בר\' חנינא בין הנהרות הרי היא כגולה ליוחסין והיכא קיימא אמר ר\' יוחנן מאיהי דקירא ולעיל והא אמר רבי יוחנן עד מעברתא דגיזמא אמר אביי רצועה נפקא,אמר רב איקא בר אבין אמר רב חננאל אמר רב חלזון ניהוונד הרי היא כגולה ליוחסין א"ל אביי לא תציתו ליה יבמה היא דנפלה ליה התם א"ל אטו דידי היא דרב חננאל היא אזיל שיילוה לרב חננאל אמר להו הכי אמר רב חלזון ניהוונד הרי היא כגולה ליוחסין,ופליגא דר\' אבא בר כהנא דאמר ר\' אבא בר כהנא מאי דכתיב (מלכים ב יח, יא) וינחם בחלח ובחבור נהר גוזן וערי מדי חלח זו חלזון חבור זו הדייב נהר גוזן זו גינזק ערי מדי זו חמדן וחברותיה ואמרי לה זו נהוונד וחברותיה,מאי חברותיה אמר שמואל כרך מושכי חוסקי ורומקי אמר רבי יוחנן וכולם לפסול קסלקא דעתא מושכי היינו מושכני והאמר ר\' חייא בר אבין אמר שמואל מושכני הרי היא כגולה ליוחסין אלא מושכי לחוד ומושכני לחוד,(דניאל ז, ה) ותלת עלעין בפומה בין שיניה אמר רבי יוחנן זו חלזון הדייב ונציבין שפעמים בולעתן ופעמים פולטתן,(דניאל ז, ה) וארו חיוא אחרי תנינא דמיה לדוב תני רב יוסף אלו פרסיים שאוכלין ושותין כדוב ומסורבלין כדוב ומגדלין שער כדוב ואין להם מנוחה כדוב ר\' אמי כי הוה חזי פרסא דרכיב אמר היינו דובא ניידא,א"ל רבי ללוי הראני פרסיים אמר ליה דומים לחיילות של בית דוד הראני חברין דומין למלאכי חבלה הראני ישמעאלים דומין לשעירים של בית הכסא הראני תלמידי חכמים שבבבל דומים למלאכי השרת,כי הוה ניחא נפשיה דרבי אמר הומניא איכא בבבל כולה עמונאי היא מסגריא איכא בבבל כולה דממזירא היא בירקא איכא בבבל שני אחים יש שמחליפים נשותיהם זה לזה בירתא דסטיא איכא בבבל היום סרו מאחרי המקום דאקפי פירא בכוורי בשבתא ואזיל וצדו בהו בשבתא ושמתינהו ר\' אחי ברבי יאשיה ואישתמוד אקרא דאגמא איכא בבבל אדא בר אהבה יש בה'' None | 72a And it is only now that the Persians moved the bridge further up northward. Abaye said to Rav Yosef: Until where does the border extend on this western side of the Euphrates? Rav Yosef said to him: What are you thinking? Why do you ask? Is it due to the town of Biram? Even those of pure lineage who live in Pumbedita marry women from Biram, which demonstrates that the residents of Biram are presumed to have unflawed lineage.,Rav Pappa says: Just as there is a dispute between Rav and Shmuel as to the northern border of Babylonia with regard to lineage, so is there a dispute with regard to bills of divorce. An agent bringing a bill of divorce from a country overseas to Eretz Yisrael must state that it was written and signed in his presence. If he brought it from Babylonia, there is no requirement for him to state this. Rav Pappa is teaching that the borders that define Babylonia with regard to this issue are the same as the borders with regard to lineage. And Rav Yosef says: This dispute is with regard to lineage, but with regard to bills of divorce, everyone agrees that it is considered Babylonia up to the second lake of the bridge that Shmuel mentioned.,Rami bar Abba said: The province of Ḥaveil Yamma is the glory of Babylonia with regard to lineage; Shunya and Guvya are the glory of Ḥaveil Yamma. Ravina said: The town of Tzitzora is also like Shunya and Guvya. This is also taught in a baraita: Ḥa ben Pineḥas says: Ḥaveil Yamma is the glory of Babylonia; Shunya and Guvya and Tzitzora are the glory of Ḥaveil Yamma. Rav Pappa says: And nowadays, Samaritans have assimilated with them, and their lineage is problematic. The Gemara comments: And that is not so. Rather, one Samaritan requested to marry a woman from them and they would not give her to him, which led to the rumor that Samaritans had assimilated with them. The Gemara asks: What is this region called Ḥaveil Yamma? Rav Pappa said: This is the area near the Euphrates adjacent to Bursi.,The Gemara relates: There was a certain man who said to the Sages: I am from a place called Shot Mishot. Rabbi Yitzḥak Nappaḥa stood on his feet and said: Shot Mishot is located between the Tigris and Euphrates Rivers. The Gemara asks: And if it is located between the rivers, what of it? What halakha is this relevant for? Abaye said that Rabbi Ḥama bar Ukva says that Rabbi Yosei, son of Rabbi Ḥanina, says: The area between the rivers is like the exile, meaning Pumbedita, with regard to lineage. The Gemara inquires: And where is the area between the rivers located for the purpose of this halakha? Rabbi Yoḥa said: From Ihi Dekira and upward, i.e., northward. The Gemara asks: But doesn’t Rabbi Yoḥa say: Until the crossing at Gizma but no further? Abaye said: A strip extends from that region past Ihi Dekira.,Rav Ika bar Avin says that Rav Ḥael says that Rav says: Ḥillazon Nihavnad is like the exile with regard to lineage. Abaye said to them: Do not listen to Rav Ika bar Avin about this, as it was a yevama who fell before him from there to perform levirate marriage, and he said that its lineage was unflawed because he wished to marry her. Rav Ika bar Avin said to him: Is that to say that this halakha is mine? It is Rav Ḥael’s, and it is not reasonable to say that I was influenced by my own interests in stating it. They went and asked Rav Ḥael. He said to them: Rav said as follows: Ḥillazon Nihavnad is like the exile with regard to lineage.,The Gemara comments: And this disagrees with the statement of Rabbi Abba bar Kahana, as Rabbi Abba bar Kahana says: What is the meaning of that which is written with regard to the exile of the ten tribes of the kingdom of Israel: “And he put them in Halah, and in Habor, on the river of Gozan, and in the cities of the Medes” (II\xa0Kings 18:11)? Halah is Ḥillazon; Habor is Hadyav; the river of Gozan is Ginzak; the cities of the Medes are Ḥamadan and its neighboring towns, and some say: This is Nihavnad and its neighboring towns. Since the ten tribes assimilated with the gentiles, the lineage of Jews from those places is flawed, unlike that which was taught before.,The Gemara asks: What are the neighboring towns of Nihavnad? Shmuel said: The city of Mushekhei, Ḥosekei, and Rumekei. Rabbi Yoḥa says: And all of these are the same with regard to flawed lineage. It was assumed that Mushekhei is the same as Mushekanei. The Gemara therefore asks: But doesn’t Rabbi Ḥiyya bar Avin say that Shmuel says: Mushekanei is like the exile with regard to lineage? Rather, it must be that Mushekhei is discrete, and Mushekanei is discrete.,In connection to the aforementioned places, the Gemara analyzes the following verse, describing a vision of a bear-like animal: “And it had three ribs in its mouth between its teeth” (Daniel 7:5). Rabbi Yoḥa says: This is Ḥillazon, Hadyav, and Netzivin, which the Persian government sometimes swallows and sometimes discharges. In other words, control over these places passed from the Persians to the Romans and back again several times.,The first part of that verse stated: “And behold a second beast, similar to a bear” (Daniel 7:5). Rav Yosef taught: These are Persians, who eat and drink copious amounts like a bear, and are corpulent like a bear, and grow hair like a bear, and have no rest like a bear, which is constantly on the move from one place to another. When Rabbi Ami saw a Persian riding, he would say: This is a bear on the move.,Rabbi Yehuda HaNasi said to Levi: Show me Persians, i.e., describe a typical Persian to me. Levi said to him: They are similar to the legions of the house of David. Rabbi Yehuda HaNasi said: Show me Ḥabbarin, Persian priests. Levi said to him: They are similar to angels of destruction. Rabbi Yehuda HaNasi said: Show me Ishmaelites. Levi said to him: They are similar to demons of an outhouse. Rabbi Yehuda HaNasi said: Show me Torah scholars of Babylonia. Levi said to him: They are similar to ministering angels.,When Rabbi Yehuda HaNasi was dying, he said prophetically: There is a place called Homanya in Babylonia, and all its people are the sons of Ammon. There is a place called Masgariya in Babylonia, and all its people are mamzerim. There is a place called Bireka in Babylonia, and there are two brothers there who exchange wives with each other, and their children are therefore mamzerim. There is a place called Bireta DeSatya in Babylonia. Today they turned away from the Omnipresent. What did they do? A ditch with fish overflowed, and they went and trapped the fish on Shabbat. Rabbi Aḥai, son of Rabbi Yoshiya, excommunicated them, and they all became apostates. There is a place called Akra DeAgma in Babylonia. There is a man named Adda bar Ahava there.'' None |
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16. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Gamliel, Rabban • freedom, see slavery, in Pauline theology, R. Gamliel
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 71; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 134; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 134
| 38b גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו\',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו\' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה\' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה\' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר\' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה\' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה\' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר\' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר\' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה\' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו\',אמר ליה ההוא מינא לר\' ישמעאל בר\' יוסי כתיב (בראשית יט, כד) וה\' המטיר על סדום ועל עמורה גפרית ואש מאת ה\' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר\' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר\' יוחנן ג\' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש'39a (יחזקאל יח, ב) אבות יאכלו בוסר ושיני בנים תקהינה (ויקרא יט, לו) מאזני צדק אבני צדק (משלי יא, ח) צדיק מצרה נחלץ ויבא רשע תחתיו,א"ל כופר לרבן גמליאל אלהיכם גנב הוא דכתיב (בראשית ב, כא) ויפל ה\' אלהים תרדמה על האדם ויישן אמרה ליה ברתיה שבקיה דאנא מהדרנא ליה אמרה ליה תנו לי דוכוס אחד א"ל למה ליך ליסטין באו עלינו הלילה ונטלו ממנו קיתון של כסף והניחו לנו קיתון של זהב אמר לה ולוואי שיבא עלינו בכל יום ולא יפה היה לו לאדם הראשון שנטלו ממנו צלע אחת ונתנו לו שפחה לשמשו,אמר לה הכי קאמינא אלא לשקליה בהדיא אמרה ליה אייתו לי אומצא דבישרא אייתו לה אותבה תותי בחשא אפיקתה אמרה ליה אכול מהאי אמר לה מאיסא לי אמרה ליה ואדם הראשון נמי אי הות שקילה בהדיא הוה מאיסא ליה,א"ל כופר לרבן גמליאל ידענא אלהייכו מאי קא עביד (והיכן יתיב) איתנגד ואיתנח א"ל מאי האי א"ל בן אחד יש לי בכרכי הים ויש לי גיעגועים עליו בעינא דמחוית ליה ניהלי אמר מי ידענא היכא ניהו א"ל דאיכא בארעא לא ידעת דאיכא בשמיא ידעת,אמר ליה כופר לרבן גמליאל כתיב (תהלים קמז, ד) מונה מספר לכוכבים מאי רבותיה אנא מצינא למימנא כוכבי אייתי חבושי שדינהו בארבילא וקא מהדר להו אמר ליה מנינהו א"ל אוקמינהו א"ל רקיע נמי הכי הדרא,איכא דאמרי הכי א"ל מני לי כוכבי א"ל אימא לי ככיך ושיניך כמה הוה שדא ידיה לפומיה וקא מני להו א"ל דאיכא בפומיך לא ידעת דאיכא ברקיעא ידעת,א"ל כופר לרבן גמליאל מי שברא הרים לא ברא רוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח אלא מעתה גבי אדם דכתיב ויברא וייצר הכי נמי מי שברא זה לא ברא זה,טפח על טפח יש בו באדם ושני נקבים יש בו מי שברא זה לא ברא זה שנאמר (תהלים צד, ט) הנוטע אוזן הלא ישמע ואם יוצר עין הלא יביט א"ל אין א"ל ובשעת מיתה כולן נתפייסו,א"ל ההוא אמגושא לאמימר מפלגך לעילאי דהורמיז מפלגך לתתאי דאהורמיז א"ל א"כ היכי שביק ליה אהורמיז להורמיז לעבורי מיא בארעיה,אמר ליה קיסר לר\' תנחום תא ליהוו כולן לעמא חד אמר לחיי אנן דמהלינן לא מצינן מיהוי כוותייכו אתון מהליתו והוו כוותן א"ל מימר שפיר קאמרת מיהו כל דזכי למלכא לשדיוה לביבר שדיוה לביבר ולא אכלוה א"ל ההוא מינא האי דלא אכלוה משום דלא כפין הוא שדיוה ליה לדידיה ואכלוה,א"ל כופר לר"ג אמריתו כל בי עשרה שכינתא שריא כמה שכינתא איכא קרייה לשמעיה מחא ביה באפתקא א"ל אמאי על שמשא בביתיה דכופר א"ל שמשא אכולי עלמא ניחא ומה שמשא דחד מן אלף אלפי רבוא שמשי דקמי קודשא בריך הוא ניחא לכולי עלמא שכינתא דקב"ה על אחת כמה וכמה,א"ל ההוא מינא לרבי אבהו אלהיכם גחכן הוא דקאמר ליה ליחזקאל (יחזקאל ד, ד) שכב על צדך השמאלי וכתיב (יחזקאל ד, ו) ושכבת על צדך הימני אתא ההוא תלמידא א"ל מ"ט דשביעתא א"ל השתא אמינא לכו מילתא דשויא לתרוייהו,אמר הקב"ה לישראל זרעו שש והשמיטו שבע כדי שתדעו שהארץ שלי היא והן לא עשו כן אלא חטאו וגלו מנהגו של עולם מלך בשר ודם שסרחה עליו מדינה אם אכזרי הוא הורג את כולן אם רחמן הוא הורג חצים אם רחמן מלא רחמים הוא מייסר הגדולים שבהן ביסורין אף כך הקב"ה מייסר את יחזקאל כדי למרק עונותיהם של ישראל,א"ל ההוא מינא לרבי אבהו אלהיכם כהן הוא דכתיב (שמות כה, ב) ויקחו לי תרומה כי קבריה למשה במאי טביל וכי תימא במיא והכתיב (ישעיהו מ, יב) מי מדד בשעלו מים,א"ל בנורא טביל דכתיב (ישעיהו סו, טו) כי הנה ה\' באש יבא ומי סלקא טבילותא בנורא א"ל אדרבה עיקר טבילותא בנורא הוא דכתיב (במדבר לא, כג) וכל אשר לא יבא באש תעבירו במים,אמר ליה ההוא מינא לרבי אבינא כתיב (שמואל ב ז, כג) מי כעמך כישראל גוי אחד בארץ מאי רבותייהו אתון נמי ערביתו בהדן דכתיב (ישעיהו מ, יז) כל הגוים כאין נגדו אמר ליה מדידכו אסהידו עלן דכתיב ' None | 38b his torso was fashioned from dust taken from Babylonia, and his head was fashioned from dust taken from Eretz Yisrael, the most important land, and his limbs were fashioned from dust taken from the rest of the lands in the world. With regard to his buttocks, Rav Aḥa says: They were fashioned from dust taken from Akra De’agma, on the outskirts of Babylonia.,Rabbi Yoḥa bar Ḥanina says: Daytime is twelve hours long, and the day Adam the first man was created was divided as follows: In the first hour of the day, his dust was gathered. In the second, an undefined figure was fashioned. In the third, his limbs were extended. In the fourth, a soul was cast into him. In the fifth, he stood on his legs. In the sixth, he called the creatures by the names he gave them. In the seventh, Eve was paired with him. In the eighth, they arose to the bed two, and descended four, i.e., Cain and Abel were immediately born. In the ninth, he was commanded not to eat of the Tree of Knowledge. In the tenth, he sinned. In the eleventh, he was judged. In the twelfth, he was expelled and left the Garden of Eden, as it is stated: “But man abides not in honor; he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night.,Rami bar Ḥama says in explanation of the end of that verse: A wild animal does not have power over a person unless that person seems to the wild animal like an animal, as it is stated: “He is like the beasts that perish.”,The Gemara presents a mnemonic for the statements that follow: At the time, to the end, Aramaic. Rav Yehuda says that Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: If you agree, let us fashion a person in our image. The angels said before him: Master of the Universe, what are the actions of this person You suggest to create? God said to them: His actions are such and such, according to human nature.,The angels said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” (Psalms 8:5), i.e., a creature such as this is not worth creating. God outstretched His small finger among them and burned them with fire. And the same occurred with a second group of angels. The third group of angels that He asked said before Him: Master of the Universe, the first two groups who spoke their mind before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. God then created the first person.,When history arrived at the time of the people of the generation of the flood and the people of the generation of the dispersion, i.e., the Tower of Babel, whose actions were ruinous, the angels said before God: Master of the Universe, didn’t the first set of angels speak appropriately before You, that human beings are not worthy of having been created? God said to them concerning humanity: “Even to your old age I am the same; and even to hoar hairs will I suffer you; I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws.,Rav Yehuda says that Rav says: Adam the first man spanned from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. Once Adam sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him.,Rabbi Elazar says: The height of Adam the first man was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” Adam stood “upon the earth” and rose to the end of the heavens. Once Adam sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me.” The Gemara asks: The interpretations of the verses contradict each other. The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: This and that, from one end of the world to another and from the earth until the heavens, are one measure, i.e., the same distance.,And Rav Yehuda says that Rav says: Adam the first man spoke in the language of Aramaic, as it is stated in the chapter of Psalms speaking in the voice of Adam: “How weighty also are Your thoughts to me, O God” (Psalms 139:17).,And this, i.e., that the verse in Psalms is stated by Adam, is what Reish Lakish says: What is the meaning of that which is written: “This is the book of the generations of Adam” (Genesis 5:1)? This verse teaches that the Holy One, Blessed be He, showed Adam every generation and its Torah interpreters, every generation and its wise ones. When he arrived at his vision of the generation of Rabbi Akiva, Adam was gladdened by his Torah, and saddened by his manner of death. He said: “How weighty also are Your thoughts to me, O God,” i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer.,And Rav Yehuda says that Rav says: Adam the first man was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? (Genesis 3:9), meaning, to where has your heart turned, indicating that Adam turned from the path of truth. Rabbi Yitzḥak says: He was one who drew his foreskin forward, so as to remove any indication that he was circumcised. It is written here: “And they like men adam have transgressed the covet” (Hosea 6:7), and it is written there: “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he has broken My covet” (Genesis 17:14).,Rav Naḥman says: He was a denier of the fundamental principle of belief in God. It is written here: “And they like men adam have transgressed the covet,” and it is written there: “He has broken My covet,” and it is written in a third verse: “And then they shall answer: Because they have forsaken the covet of the Lord their God and worshipped other gods and served them” (Jeremiah 22:9).,§ We learned in a mishna there (Avot 2:14): Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic la’apikoros. Rabbi Yoḥa says: This was taught only with regard to a gentile heretic, but not with regard to a Jewish heretic, as one should not respond to him. All the more so, if one does respond he will become more heretical. His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position.,Rabbi Yoḥa says: Any place in the Bible from where the heretics attempt to prove their heresy, i.e., that there is more than one god, the response to their claim is alongside them, i.e., in the immediate vicinity of the verses they cite. The verse states that God said: “Let us make man in our image” (Genesis 1:26), employing the plural, but it then states: “And God created man in His image” (Genesis 1:27), employing the singular. The verse states that God said: “Come, let us go down and there confound their language” (Genesis 11:7), but it also states: “And the Lord came down to see the city and the tower” (Genesis 11:5). The verse states in the plural: “There God was revealed niglu to him when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: “To God Who answers haoneh me in the day of my distress” (Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” (Deuteronomy 4:7), where the term “near” is written in plural, kerovim, but the term “upon Him” is written in singular. Another verse states: “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” (II\xa0Samuel 7:23), where the term “went” is written in plural, halekhu, but the term “Himself” is written in singular. Another verse states: “I beheld till thrones were placed, and one that was ancient of days did sit” (Daniel 7:9); where the term “thrones” is written in plural, kharsavan, but the term “sit” is written in singular.,The Gemara asks: Why do I need these instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is in accordance with the statement of Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, i.e., the angels, as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” (Daniel 4:14).,The Gemara clarifies: This works out well for almost all the verses, as they describe an action taken by God, but what is there to say concerning the verse: “I beheld till thrones were placed”? The Gemara answers: One throne is for Him and one throne is for David, i.e., the messiah, as it is taught in a baraita: One throne is for Him and one throne is for David; this is the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence by equating God with a person? Rather, the correct interpretation is that both thrones are for God, as one throne is for judgment and one throne is for righteousness.,The Gemara asks: Did Rabbi Akiva accept this explanation from Rabbi Yosei or did he not accept it from him? The Gemara suggests: Come and hear a proof to the matter from what was taught in another baraita, as it is taught in a baraita: One throne is for judgment and one throne is for righteousness; this is the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, i.e., discussing, matters of aggada? Go near tractates Nega’im and Oholot, which examine the complex halakhot of ritual purity, where your knowledge is unparalleled. Rather, the correct interpretation is that while both thrones are for God, one is for a throne and one is for a stool. There is a throne for God to sit upon, and a stool that serves as His footstool.,Rav Naḥman says: This one, i.e., any person, who knows how to respond to the heretics as effectively as Rav Idit should respond to them, but if he does not know, he should not respond to them. The Gemara relates: A certain heretic said to Rav Idit: It is written in the verse concerning God: “And to Moses He said: Come up to the Lord” (Exodus 24:1). The heretic raised a question: It should have stated: Come up to Me. Rav Idit said to him: This term, “the Lord,” in that verse is referring to the angel Metatron, whose name is like the name of his Master, as it is written: “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, for My name is in him” (Exodus 23:20–21).,The heretic said to him: If so, if this angel is equated with God, we should worship him as we worship God. Rav Idit said to him: It is written: “Do not defy tammer him,” which alludes to: Do not replace Me temireni with him. The heretic said to him: If so, why do I need the clause “For he will not pardon your transgression”? Rav Idit said to him: We believe that we did not accept the angel even as a guide befarvanka for the journey, as it is written: “And he said to him: If Your Presence go not with me raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: It is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven” (Genesis 19:24). The heretic raised the question: It should have stated: From Him out of heaven. A certain launderer said to Rabbi Yishmael: Leave him be; I will respond to him. This is as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, hearken to my speech” (Genesis 4:23). One can raise the question: It should have been written: My wives, and not: “Wives of Lemech.” Rather, it is the style of the verse to speak in this manner. Here too, it is the style of the verse to speak in this manner. Rabbi Yishmael said to the launderer: From where did you hear this interpretation? The launderer said to him: I heard it at the lecture of Rabbi Meir.,The Gemara comments: This is as Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third halakha, one-third aggada, and one-third parables. And Rabbi Yoḥa says: Rabbi Meir had, i.e., taught, three hundred parables of foxes, and we have only three.'39a And they are the parables concerning the following verses: “The fathers have eaten sour grapes, and the children’s teeth are set on edge” (Ezekiel 18:2); “Just balances, just weights…shall you have” (Leviticus 19:36); and “The righteous is delivered out of trouble, and the wicked comes in his stead” (Proverbs 11:8).,§ The Roman emperor said to Rabban Gamliel: Your God is a thief, as it is written: “And the Lord God caused a deep sleep to fall upon the man and he slept; and He took one of his sides, and closed up the place with flesh instead” (Genesis 2:21). The daughter of the emperor said to Rabban Gamliel: Leave him, as I will respond to him. She said to her father: Provide one commander dukhus for me to avenge someone’s wrongdoing. The emperor said to her: Why do you need him? She said to him: Armed bandits came to us this past night, and took a silver jug kiton from us, and left a golden jug for us. The emperor said to her: If so, would it be that armed bandits such as these would come to us every day. She said to him: And was it not similarly good for Adam the first man that God took a side from him and gave him a maidservant to serve him?,The emperor said to her: This is what I was saying: But if it is good for Adam, let God take his side from him in the open, not during the time of his deep sleep, like a thief. She said to him: Bring me a slice of raw meat. They brought it to her. She placed it under the embers, and removed it after it was roasted. She said to him: Eat from this meat. The emperor said to her: It is repulsive to me. Although he knew that this is how meat is prepared, seeing the raw meat made it repulsive to him. She said to him: With regard to Adam the first man as well, had God taken her from him in the open, she would have been repulsive to him. Therefore God acted while Adam was asleep.,The emperor said to Rabban Gamliel: I know your God, what He does and where He sits. Meanwhile, the emperor was moaning and groaning. Rabban Gamliel said to him: What is this? Why are you in distress? The emperor said to him: I have one son in the cities overseas and I miss him. Rabban Gamliel said to him: I want you to show him to me. The emperor said: Do I know where he is? Rabban Gamliel said to him: If you do not know that which is on earth, is it possible that you do know that which is in the heavens?,The emperor said to Rabban Gamliel: It is written in praise of the Lord: “He counts the number of the stars; He gives them all their names” (Psalms 147:4). What is His greatness? I can also count the stars. Rabban Gamliel brought quinces, put them in a sieve, and spun them. He said to the emperor: Count them. The emperor said to him: Stand them still so that I can count them. Rabban Gamliel said to him: The firmament also revolves like this, therefore you cannot count the stars in it.,Some say that this is what the emperor said to him: I have counted the stars. Rabban Gamliel said to him: Tell me how many teeth and incisors you have. The emperor put his hand in his mouth and was counting them. Rabban Gamliel said to him: You do not know what is in your mouth, but you do know what is in the firmament?,The emperor said to Rabban Gamliel: He Who created mountains did not create wind, rather two separate gods created them, as it is stated: “For, lo, He forms mountains and creates wind” (Amos 4:13); one is described with the verb “forms,” and the other with the verb “creates.” Rabban Gamliel said to him: If that is so, then with regard to Adam, as it is written concerning him: “And God created” (Genesis 1:27), and also: “And the Lord God formed” (Genesis 2:7), so too should one say that He who created this did not create that?,If you will claim that different gods created different parts of Adam, that will not suffice. A person has one handbreadth by one handbreadth of facial countece, with two types of orifices in it, eyes and ears. Should one say that He who created this did not create that; as it is stated: “He that planted the ear, shall He not hear? He that formed the eye, shall He not see?” (Psalms 94:9)? The verse employs two verbs for the eyes and ears alone. The emperor said to him: Yes, different gods created different parts of the face. Rabban Gamliel said to him: And at the moment of death, are they all appeased? Do all these gods agree as one that the time arrived for the person to die?,The Gemara relates: A certain magus said to Ameimar: From your midpoint and up is in the domain of Hurmiz, the god of good, who created the significant and important parts of the body, and from your midpoint and down is in the domain of Ahurmiz, the god of bad. Ameimar said to him: If so, how does Ahurmiz allow Hurmiz to urinate in his territory? A person drinks with his mouth, which is in his upper half, and urinates from below.,The Gemara relates: The emperor said to Rabbi Tanḥum: Come, let us all be one people. Rabbi Tanḥum said: Very well. But we, who are circumcised, cannot become uncircumcised as you are; you all circumcise yourselves and become like us. The emperor said to Rabbi Tanḥum: In terms of the logic of your statement, you are saying well, but anyone who bests the king in a debate is thrown to the enclosure labeivar of wild animals. They threw him to the enclosure but the animals did not eat him, as God protected him. A certain heretic said to the emperor: This incident, that they did not eat him, happened because they are not hungry. They then threw the heretic into the enclosure and the animals ate him.,The emperor said to Rabban Gamliel: You say that the Divine Presence dwells in any place where there are ten adult male Jews. He asked, sarcastically: How many Divine Presences are there? Rabban Gamliel summoned the servant of the emperor and hit him on his neck be’appatka. Rabban Gamliel said to him: Why did you allow the sun to enter the house of the emperor? The emperor said to him: The sun rests upon all the world; no one can prevent it from shining. Rabban Gamliel said to him: And if the sun, which is one of ten thousand attendants that are before the Holy One, Blessed be He, rests upon all the world, the Divine Presence of the Holy One, Blessed be He, all the more so rests upon the world.,A certain heretic said to Rabbi Abbahu: Your God is a jester, as He said to Ezekiel the prophet: “Lie on your left side” (Ezekiel 4:4), and it is also written: “Lie on your right side” (Ezekiel 4:6); God had Ezekiel turn from side to side, apparently for comic effect. In the meantime, a certain student came before Rabbi Abbahu and said to him: What is the reason for the mitzva of the Sabbatical Year? Rabbi Abbahu said to them: Now I will tell you something that is fit for the two of you.,Rabbi Abbahu continued: The Holy One, Blessed be He, said to the Jewish people: Sow for six years, and withhold sowing during the seventh year, so that that you will know that the land is Mine. But the Jewish people did not do so; rather, they sinned and were consequently exiled. The manner of the world is that in the case of a flesh-and-blood king whose province sinned against him, if he is cruel, he kills them all; if he is compassionate, he kills only half of them; and if he is compassionate and is full of compassion, he afflicts the leaders among them with suffering. Rabbi Abbahu continues: So too in this case, the Holy One, Blessed be He, afflicts Ezekiel in order to cleanse the sins of the Jewish people. God instructed him to lie down and suffer the same number of days as the number of years that the Jewish people did not observe the halakhot of the Sabbatical Year.,A certain heretic said to Rabbi Abbahu: Your God is a priest, as it is written: “That they take for Me an offering teruma” (Exodus 25:2), and teruma is given to the priests. He asked, sarcastically: When He buried Moses, in what ritual bath did He immerse? A priest who contracts impurity from a corpse must immerse in order to be able to partake of teruma. And if you would say that He immersed in water, but isn’t it written: “Who has measured the waters in the hollow of His hand” (Isaiah 40:12), that all waters of the world fit in the palm of God, so He could not immerse in them.,Rabbi Abbahu said to him: He immersed in fire, as it is written: “For, behold, the Lord will come in fire” (Isaiah 66:15). The heretic said to him: But is immersion in fire effective? Rabbi Abbahu said to him: On the contrary, the main form of immersion is in fire, as it is written with regard to the removal of non-kosher substances absorbed in a vessel: “And all that abides not the fire you shall make to go through the water” (Numbers 31:23), indicating that fire purifies more than water does.,A certain heretic said to Rabbi Avina: It is written: “And who is like Your people, Israel, one nation in the earth” (II\xa0Samuel 7:23). The heretic asked: What is your greatness? You are also mixed together with us, as it is written: “All nations before Him are as nothing; they are counted by Him less than nothing and vanity” (Isaiah 40:17). Rabbi Avina said to him: One of yours, the gentile prophet Balaam, has already testified for us, as it is written: ' None |
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17. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Gamaliel (Gamliel) the Younger, R. • Gamliel, Rabbi
Found in books: Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 212; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 531, 660
49b אזלא ודלדלה ואין שואל ואין מבקש על מי יש להשען על אבינו שבשמים,בעקבות משיחא חוצפא יסגא ויוקר יאמיר הגפן תתן פריה והיין ביוקר ומלכות תהפך למינות ואין תוכחת בית וועד יהיה לזנות והגליל יחרב והגבלן ישום ואנשי הגבול יסובבו מעיר לעיר ולא יחוננו,וחכמות סופרים תסרח ויראי חטא ימאסו והאמת תהא נעדרת נערים פני זקנים ילבינו זקנים יעמדו מפני קטנים בן מנוול אב בת קמה באמה כלה בחמותה אויבי איש אנשי ביתו פני הדור כפני הכלב הבן אינו מתבייש מאביו ועל מה יש לנו להשען על אבינו שבשמים,| 49b are increasingly diminished, and none ask and none seek. Upon whom is there to rely? Only upon our Father in Heaven.,He also said: In the times of the approach of the Messiah, impudence will increase and high costs will pile up. Although the vine shall bring forth its fruit, wine will nevertheless be expensive. And the monarchy shall turn to heresy, and there will be no one to give reproof about this. The meeting place of the Sages will become a place of promiscuity, and the Galilee shall be destroyed, and the Gavlan will be desolate, and the men of the border shall go round from city to city to seek charity, but they will find no mercy.,And the wisdom of scribes will putrefy, and people who fear sin will be held in disgust, and the truth will be absent. The youth will shame the face of elders, elders will stand before minors. Normal family relations will be ruined: A son will disgrace a father; a daughter will rise up against her mother, a daughter-in-law against her mother-in-law. A man’s enemies will be the members of his household. The face of the generation will be like the face of a dog; a son will no longer be ashamed before his father. And upon what is there for us to rely? Only upon our Father in heaven.,§ Rav says concerning the decree banning the wearing of crowns that they taught this halakha only with regard to crowns of salt and sulfur, but those of myrtle and rose are permitted. And Shmuel says that even crowns of myrtle and rose are prohibited, but those made of reeds and bulrush are permitted. And Levi says: Even crowns of reeds and bulrush are prohibited. And likewise Levi teaches in his baraita: Even those of reeds and bulrush are prohibited.,The mishna taught that the Sages decreed against the wearing of crowns for bridegrooms and upon the drums. The Gemara poses a question: What is this drum irus? Rabbi Elazar says: A drum with one mouth. The Gemara relates a story involving this instrument: Rabba bar Rav Huna made a tambourine for his son. His father, Rav Huna, came and broke it. He said to him: This instrument will be confused for a drum with one mouth, and people will assume that a drum with one mouth is permitted. Instead, go and make for him a small drum on the mouth of an earthen jug ḥatzava, or on the mouth of a container used for measuring a kefiza, a small measurement, which did not pose the concern of being confused with a drum with one mouth.,They further taught that in the war of Titus the Sages decreed upon the crowns of brides. The Gemara clarifies: What are the crowns of brides? Rabba bar bar Ḥana says that Rabbi Yoḥa says: A city of gold, a gold crown engraved with the design of a city, worn by women as an ornament. This is also taught in a baraita: Which are the crowns of brides that were forbidden? The crown of a bride is a city of gold. However, one may make it as a cap of fine wool meilat.,The Sage taught: The Sages even decreed upon the canopy of grooms. The Gemara asks: What is the type of canopy of grooms that was prohibited, as they certainly did not ban the marriage canopy. The Gemara answers: It means the golden crimson zehorit clothes, dyed red and crimson and decorated with gold, which they would hang on a marriage canopy. This is also taught in a baraita: These are the canopy of grooms the Sages banned: The golden crimson clothes. But he may make a papyrus papirit construction and hang upon it whatever he wants, even ornaments made of gold.,§ The mishna taught that during the war of Titus the Sages decreed that a person should not teach his son Greek. The Sages taught that this decree came about as a result of the following incident: When the kings of the Hasmonean monarchy besieged each other in their civil war, Hyrcanus was outside of Jerusalem, besieging it, and Aristoblus was inside. On each and every day they would lower dinars in a box from inside the city, and those on the outside would send up animals for them to bring the daily offerings in the Temple.,A certain Elder was there, in Jerusalem, who was familiar with Greek wisdom. He communicated to those on the outside by means of Greek wisdom, using words understood only by those proficient in Greek wisdom. He said to them: As long as they are engaged in the Temple service, they will not be delivered into your hands. Upon hearing this, on the following day, when they lowered dinars in a box, they sent up a pig to them. Once the pig reached halfway up the wall, it inserted its hooves into the wall and Eretz Yisrael shuddered four hundred parasangs.,When the Sages saw this, they said at that time: Cursed is the person who raises pigs, and cursed is the person who teaches his son Greek wisdom. And with regard to that year of civil war, in which the land was destroyed, we learned (Menaḥot 64b): An incident occurred in which the omer, the measure of barley brought as a communal offering on the sixteenth of Nisan, came from Gaggot Tzerifim, and the two loaves offered on Shavuot came from the valley of Ein Sokher.,It is understood from both the mishna and the baraita that it is prohibited to learn Greek. The Gemara raises a question: Is that so? But didn’t Rabbi Yehuda HaNasi say: In Eretz Yisrael, why should people speak the tongue of Syriac Sursi, the Aramaic commonly spoken in Eretz Yisrael? Rather, they should speak either in the sacred tongue, Hebrew, or in the beautiful tongue of Greek. And Rav Yosef similarly said: In Babylonia, why should they speak in the vernacular tongue of Aramaic? Rather, they should speak either in the sacred tongue, Hebrew, or in the tongue of Persian, used by the authorities.,The Gemara answers that there is a difference: The Greek tongue is discrete and Greek wisdom is discrete, and the Sages prohibited the latter but not the former.,The Gemara poses a question: And is Greek wisdom prohibited? But didn’t Rav Yehuda say that Shmuel said in the name of Rabban Shimon ben Gamliel: What is the meaning of that which is written: “My eye affected my soul, due to all the daughters of my city” (Lamentations 3:51)? There were a thousand children in my father’s house, the princes’ household. Five hundred of them learned Torah, and the other five hundred learned Greek wisdom, and there only remained of them, after the bar Kokheva revolt, me, here in Eretz Yisrael, and the son of my father’s brother, who lives in Asia Minor Asya. The fact that Rabban Gamliel allowed half of his household to study Greek wisdom indicates that it is permitted.,The Gemara answers: The members of the house of Rabban Gamliel are different, as they were close to the monarchy, and therefore had to learn Greek wisdom in order to converse with people of authority. As it is taught in a baraita (Tosefta, Shabbat 7:1): One who cuts his hair in the komi style, which was the gentile fashion of cutting and wearing the hair, is considered to be acting in the ways of the Amorites, and it is prohibited to act in their way. However, they permitted Avtolos ben Reuven to cut his hair in the komi style, as he is close to the monarchy, and similarly they permitted the house of Rabban Gamliel to study Greek wisdom, because they are close to the monarchy.,§ The mishna taught: In the last war the Sages decreed that a bride may not go out in a palanquin inside the city, but the later Sages permitted it. The Gemara explains: What is the reason they permitted this practice? Due to modesty, so that brides should not have to go out into the street and be seen by all.,The mishna taught that from the time when Rabban Yoḥa ben Zakkai died, wisdom ceased. The Sages taught: From the time when Rabbi Eliezer died, it was as if the Torah scroll had been interred, as he had memorized many secrets of the Torah. From the time when Rabbi Yehoshua died, council and deliberate thought ceased, as he had the sharpest mind in Israel. From the time when Rabbi Akiva died, the powerful arm of Torah, meaning the exposition of all the details of Torah scripture, ceased, and the fountains of wisdom were sealed.,From the time when Rabbi Elazar ben Azarya died, the crowns of wisdom ceased, as “the crown of the wise is their riches” (Proverbs 14:24), and he was both a great Torah scholar and a very wealthy man. From the time when Rabbi Ḥanina ben Dosa died, the men of wondrous deeds ceased. From the time when Abba Yosei ben Katonta died, the pious men ceased. And why was he called Abba Yosei ben Katonta? Because he was among the diminished miktanei of the pious people, i.e., he lived in an era when the pious had become few.,From the time when ben Azzai died, the diligent ceased; from the time when ben Zoma died, the exegetists ceased. From the time when Rabban Shimon ben Gamliel died, locusts ascended upon the land and troubles proliferated. From the time when Rabbi Yehuda HaNasi died, the troubles multiplied.,The final line of the mishna states that from the time when Rabbi Yehuda HaNasi died, humility and fear of sin ceased. Rav Yosef said to the tanna who reviewed the mishna: Do not teach that humility ceased, for there is still one who is humble, namely me. Rav Naḥman similarly said to the tanna who reviewed the mishna: Do not teach that fear of sin ceased, for there is still one who fears sin, namely me.,'' None | |
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18. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Gamliel, Rabban, encounters with ‘others’ • freedom, see slavery, in Pauline theology, R. Gamliel
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 165, 166, 167, 168, 176; Hayes (2022), The Literature of the Sages: A Re-Visioning, 390
| 102b ומי איכא כי האי גוונא אין דחזיוה רבנן לרב יהודה דנפק בחמשא זוזי מוקי לשוקא,אמר רב יהודה אמר רב יבמה שהגדילה בין האחין מותרת לינשא לאחד מן האחין ואין חוששין שמא חלצה סנדל לאחד מהן טעמא דלא חזינן הא חזינן חיישינן,והא תניא בין שנתכוון הוא ולא נתכוונה היא בין שנתכוונה היא ולא נתכוון הוא חליצתה פסולה עד שיתכוונו שניהם כאחד הכי קאמר אע"ג דחזינן אין חוששין שמא כוונו,ואיכא דאמרי טעמא דלא חזינן הא חזינן חוששין ודקא תנא בעי כוונה הני מילי לאישתרויי לעלמא אבל לאחין מיפסלא,אמר רב יהודה אמר רב סנדל התפור בפשתן אין חולצין בו שנאמר (יחזקאל טז, י) ואנעלך תחש ואימא תחש אין מידי אחרינא לא נעל נעל ריבה,אי נעל נעל ריבה אפי\' כל מילי נמי אם כן תחש מאי אהני ליה,בעא מיניה רבי אלעזר מרב הוא של עור ותריסיותיו של שער מהו אמר ליה מי לא קרינן ביה ואנעלך תחש אי הכי כולו של שער נמי ההוא קרקא מקרי,אמר ליה רב כהנא לשמואל ממאי דהאי וחלצה נעלו מעל רגלו מישלף הוא דכתיב (ויקרא יד, מ) וחלצו את האבנים אשר בהן הנגע,ואימא זרוזי הוא דכתיב (במדבר לא, ג) החלצו מאתכם אנשים לצבא התם נמי שלופי מביתא לקרבא,והכתיב (איוב לו, טו) יחלץ עני בעניו בשכר עניו יחלצו מדינה של גיהנם,אלא הא דכתיב (תהלים לד, ח) חונה מלאך ה\' סביב ליראיו ויחלצם בשכר יראיו יחלצם מדינה של גיהנם,אלא הא דכתיב (ישעיהו נח, יא) ועצמותיך יחליץ ואמר רבי אלעזר זו מעולה שבברכות ואמר רבא זרוזי גרמי אין משמע הכי ומשמע הכי דהכא אי ס"ד זרוזי הוא א"כ לכתוב רחמנא וחלצה נעלו ברגלו,אי כתב רחמנא ברגלו ה"א ברגלו אין בשוקו לא כתב רחמנא מעל רגלו דאפילו בשוקו א"כ לכתוב רחמנא במעל רגלו מאי מעל רגלו ש"מ מישלף הוא,אמר ליה ההוא מינא לר"ג עמא דחלץ ליה מריה מיניה דכתיב (הושע ה, ו) בצאנם ובבקרם ילכו לבקש את ה\' ולא ימצאו חלץ מהם,אמר ליה שוטה מי כתיב חלץ להם חלץ מהם כתיב ואילו יבמה דחלצו לה אחין מידי מששא אית ביה:,באנפיליא חליצתה פסולה כו\': למימרא דאנפיליא לאו מנעל הוא,ותנן נמי אין התורם נכנס לא בפרגוד חפות ולא באנפיליא ואין צריך לומר במנעל וסנדל לפי שאין נכנסין במנעל וסנדל לעזרה,ורמינהו אחד מנעל וסנדל ואנפיליא לא יטייל בהן לא מבית לבית ולא ממטה למטה,אמר אביי דאית ביה כתיתי ומשום תענוג אמר ליה רבא ומשום תענוג בלא מנעל ביום הכפורים מי אסירי והא רבה בר רב הונא כריך סודרא אכרעיה ונפיק אלא אמר רבא לא קשיא כאן באנפיליא של עור כאן באנפיליא של בגד,ה"נ מסתברא דאי לא תימא הכי קשיא יום הכפורים איום הכפורים דתניא לא יטייל אדם בקורדקיסין בתוך ביתו אבל מטייל הוא באנפילין בתוך ביתו אלא לאו ש"מ כאן באנפיליא של עור כאן באנפיליא של בגד ש"מ,תניא כוותיה דרבא חלצה במנעל הנפרם שחופה את רוב הרגל בסנדל הנפחת שמקבל את רוב הרגל בסנדל של שעם ושל סיב בקב הקיטע במוק בסמיכת הרגלים באנפיליא של עור והחולצת מן הגדול'' None | 102b The Gemara asks: Is there really a case like this where people wear one shoe on top of another? The Gemara answers: Yes, for the Sages saw Rav Yehuda, who went out once to the market wearing five pairs of shoes, which were similar to slippers, one on top of another.,Rav Yehuda said another halakha that Rav said: An underage yevama who grew up among her husband’s brothers before any ḥalitza was performed is permitted to marry one of the brothers through levirate marriage, and we are not concerned about the possibility that during the time she was in the company of her yevamin she removed a sandal from one of them, and thereby she would have already performed ḥalitza. The Gemara infers from this statement: The reason it is permitted to perform levirate marriage now is specifically that we did not see her remove one of their shoes, but if in fact we did see her do so, we are concerned and treat her as a yevama who already performed ḥalitza and is thereby forbidden to all the brothers.,The Gemara challenges: But isn’t it taught in a baraita: Whether he intended to perform ḥalitza and she did not intend to, or whether she intended to perform ḥalitza and he did not intend to, the ḥalitza is invalid, unless they both intended it as one to perform a proper act of ḥalitza? The Gemara answers: This is what Rav said: Even if we did see that she removed a shoe from one of them, we are not concerned that perhaps they intended to perform ḥalitza.,And there are those who say the inference from Rav’s statement should be made in the opposite manner: The reason it is permitted for her to perform levirate marriage now is specifically that we did not see her remove a shoe from one of the brothers. But if we did see, we would be concerned and would treat her as a yevama who already performed ḥalitza, despite our knowledge that she did not intend to perform ḥalitza. And with regard to that which was taught in the baraita, that intention is required, this applies only as far as validating the act of ḥalitza in order to permit her to marry a stranger. But performing an act of ḥalitza even without intention is sufficient to disqualify her for the brothers, rendering prohibited an act of levirate marriage afterward.,Rav Yehuda also said that Rav said: One may not perform ḥalitza using a sandal that was sewn together with threads made of flax, as it is stated: “And I made you shoes of taḥash skin” (Ezekiel 16:10), which is the skin of an animal, implying that a shoe is something made entirely of leather. The Gemara challenges: If the source is “taḥash,” let us say: A shoe made of taḥash skin, yes, it is valid; but if made of anything else, no. The Gemara rejects this: Because “shoe” and “shoe” are written in the Torah multiple times, this amplifies and includes all types of shoes crafted from leather skins as valid for performing ḥalitza.,The Gemara asks: If the inclusion of the words “shoe” and “shoe” amplifies, then should one include as valid for performing ḥalitza shoes crafted from even any other materials as well, including those not produced from leather at all? The Gemara answers: If so, what purpose does “taḥash” serve, as nothing is learned from it? Rather, from the word taḥash it is derived that the shoe must be crafted entirely of leather, but all types of leather are included because the word “shoe” is repeated in the Torah numerous times.,Rabbi Elazar asked Rav: What is the status of the following type of sandal used for performing ḥalitza? In a case where it, the shoe itself, is made of leather, and the sections that hold its straps tereisiyyot are made of hair, as they were woven together with goat’s hair, what is the halakha? He said to him: Do we not refer to such a sandal as: “And I made you shoes of taḥash”? Since it is crafted from material that comes from an animal it is valid. The Gemara asks: If that is so, i.e., that anything derived from an animal is valid, then even if it is fashioned entirely of hair it should also be valid. The Gemara answers: That would be called a slipper, not a shoe.,Rav Kahana said to Shmuel: From where is it known that this phrase: “And she shall remove ḥaltza his shoe from on his foot” (Deuteronomy 25:9), means to remove? As it is written: “Then the priest shall command, and they shall take out ḥiltzu the stones in which the plague is” (Leviticus 14:40), indicating that the word ḥaltza means that they shall remove the stones from their place.,The Gemara asks whether the word ḥaltza can be interpreted differently based upon its apparent meaning in other contexts: But could you say it is a term for strengthening, as it is written: “Arm heḥaletzu men from among you for the army” (Numbers 31:3), meaning that men among you will be strengthened and take up arms to prepare for battle? The Gemara answers: There too, the meaning of the word is referring to taking something from its place, as it means removing people from their houses in order to go out to war.,The Gemara challenges: But isn’t it written: “He delivers yeḥaletz the afflicted by His affliction be’onyo” (Job 36:15)? This indicates that the afflicted one becomes stronger due to his affliction, as, if the intention was to deliver him from his affliction, it should have said: From His affliction, rather than “by His affliction.” The Gemara answers that the verse should be interpreted as follows: Be’onyo, in other words, as reward for his suffering from affliction, He shall deliver him from the judgment of Gehenna, as is understood from the term be’onyo, through the reward due to his affliction.,The Gemara challenges further: But with regard to that it is written: “The angel of the Lord encamps around those who fear Him and delivers them vayeḥaltzem” (Psalms 34:8), doesn’t vayeḥaltzem rather mean: He shall strengthen them? The Gemara answers: The verse means: As a reward for those that fear Him, He shall deliver them from the judgment of Gehenna. Therefore, the Gemara interprets vayeḥaltzem as “delivers them,” not as: Strengthens them.,The Gemara challenges further: But with regard to that which is written: “And the Lord will guide you, and satisfy your soul in drought, and make your bones strong yaḥalitz” (Isaiah 58:11), and Rabbi Elazar said regarding that verse: This is the greatest of blessings, and Rava said it means: Strengthening of bones. This seems to indicate that the root of the word ḥalitza is referring to strengthening. The Gemara answers: Yes, it has this connotation, and it has this connotation, i.e., the root ḥ-l-tz sometimes connotes removal and sometimes connotes strengthening. But here, only one meaning is possible, as, if it enters your mind that ḥalitza here connotes strengthening, then let the Merciful One write in the Torah: She shall strengthen ḥaletza his shoe on his foot beraglo, indicating that she should tighten the shoe on his foot, rather than stating: “From on his foot me’al raglo,” which indicates that she is removing something from his foot.,The Gemara responds: If the Merciful One had written in the Torah: On his foot beraglo, I would have said she must strengthen and tighten the shoe on his foot, yes, but on his calf, no; and if his foot were amputated she may no longer perform ḥalitza. Therefore, the Merciful One writes in the Torah: “From on his foot me’al raglo,” to teach that she may strengthen the shoe even on his calf, which is part of the leg, or regel, above the foot. The Gemara answers: If so, and ḥalitza really means strengthening, let the Merciful One write in the Torah: She shall strengthen his shoe on the upper part of his foot beme’al raglo, indicating that the shoe can also be tightened on the area of the calf. What then is the meaning of “from on his foot me’al raglo,” which is written in the verse? Learn from here that in this context the word ḥalitza clearly indicates removal, meaning that the mitzva of ḥalitza is for the yevama to remove the shoe of the yavam and not to tighten it on his foot.,Parenthetical to this discussion, the Gemara relates: A certain heretic said to Rabban Gamliel: You, the children of Israel, are a nation whose Master removed ḥalatz Himself from them, for God has left you in much the same way in which a yavam would perform ḥalitza with his yevama, as it is written: “With their flocks and with their herds they shall go to seek the Lord, but they shall not find Him. He has removed ḥalatz Himself from them meihem” (Hoshea 5:6). The heretic tried to use this verse as scriptural support that God has performed ḥalitza with the Jewish people.,He, Rabban Gamliel, said to him: Imbecile, does it say: He performed ḥalitza to them lahem? Rather, it says “ḥalatz from them meihem,” meaning it is as if they, the Jewish people, performed ḥalitza on Him. But if a yevama had her shoe removed by her yevamin, does this have any significance? Here too, the meaning of the verse is that the nation of Israel abandoned God by removing themselves from Him, and this abandonment has no significance.,The Gemara analyzes the phrase used in the mishna that discusses the types of shoes that can be used for ḥalitza. It was taught in the mishna that if he was wearing a soft shoe anpileya made of cloth for ḥalitza, her ḥalitza is invalid. The Gemara explains: That is to say that an anpileya is not considered a shoe.,And we also learned similarly in a mishna (Shekalim 3:2): The one who collects the funds of shekels donated to the Temple from the chamber and puts them it into baskets in order to be used may not enter to collect the funds wearing a garment pargod that is cuffed ḥafut, nor wearing an anpileya, and needless to say that he may not enter wearing a shoe or a sandal, because one may not enter the Temple courtyard wearing a shoe or a sandal. It is prohibited for the one collecting funds from the chamber to enter the chamber wearing a garment or footwear in which money could be hidden, lest people come to suspect that he hid in them funds collected from the chamber. In any case, the wording of the mishna indicates that an anpileya is not considered a type of shoe, since it is permitted to enter the Temple wearing an anpileya when there is no reason for suspicion, unlike a shoe or sandal, which can never be worn in the Temple.,And the Gemara raises a contradiction from a baraita concerning what footwear is permitted on Yom Kippur, which seems to indicate otherwise: The halakha is the same for a soft leather shoe, and a hard leather sandal, and an anpileya, as one may not walk in them from one house to another, nor from one bed to another on Yom Kippur, due to the prohibition against wearing shoes, indicating that at least as far as Yom Kippur is concerned, an anpileya is considered a shoe.,Abaye said: There, with regard to Yom Kippur, it is referring to an anpileya that has cushioning, and this is forbidden due to the pleasure that one derives from cushioned footwear on a day when people are commanded to afflict themselves. Rava said to him: But is footwear that is not considered to be shoes forbidden on Yom Kippur due to the pleasure one derives from wearing them? But Rabba bar Rav Huna would wrap a scarf on his feet and go out on Yom Kippur so his feet would not be injured, implying that there is no prohibition against wearing something comfortable on one’s foot, as long as it is not defined as a shoe. Rather, Rava said: This is not difficult. Here, when they said that an anpileya has the status of a shoe, it is referring to an anpileya made of leather. There, when they do not consider it a shoe, it is referring to an anpileya made of cloth.,The Gemara adds: And so too, it is reasonable to distinguish in this manner, as, if you do not say so, it is difficult to reconcile the seeming contradiction between one statement about Yom Kippur and another statement about Yom Kippur. As it is taught in a baraita: A person shall not walk while wearing slippers kordakisin within his house on Yom Kippur, but he may walk while wearing an anpileya within his house. This would imply that wearing an anpileya is permitted, but the baraita quoted above taught that it is prohibited. Rather, must one not conclude from here that here, where it indicates that an anpileya is forbidden, it is referring to an anpileya made of leather, as they are considered like a shoe, and there, where an anpileya is permitted, it is referring to an anpileya made of cloth? The Gemara concludes: Indeed, learn from here that it is so.,It is taught in a baraita in accordance with the opinion of Rava: If she performed ḥalitza using a shoe whose seams were opened up, which still covered most of the foot; or if she performed ḥalitza with a sandal whose sole was partially opened that still held most of the foot; or if she performed ḥalitza with a sandal made of cork sha’am, or of fibers from a tree; or with a prosthetic foot of an amputee; or with a felt shoe muk; or with a leg blanket that an amputee makes for his feet as a covering in which to put the stumps of his legs, which is not an actual shoe; or with a leather anpileya; and likewise, a woman who performs ḥalitza with her yavam when he is an adult man,'' None |
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19. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Gamliel, Rabban
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 185; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 185
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20. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Gamliel, Rabban
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 68; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 68
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