1. Hebrew Bible, Song of Songs, 2.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Halakhah/Halakhot • halakhah
Found in books: Fraade (2011) 446; Lieber (2014) 112, 253
2.4. הֱבִיאַנִי אֶל־בֵּית הַיָּיִן וְדִגְלוֹ עָלַי אַהֲבָה׃''. None | 2.4. He hath brought me to the banqueting-house, And his banner over me is love.''. None |
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2. Hebrew Bible, Deuteronomy, 1.5, 4.2, 5.16, 5.28, 6.4-6.5, 6.18, 9.10, 17.10, 17.16, 18.15-18.22, 19.17, 22.3, 25.9, 27.8, 28.69, 31.19, 31.22, 32.44, 33.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Halakha, halakhic • Halakha/halakhic • Halakhah • Halakhah/Halakhot • Halakhah/Halakhot, and Aggadah; Law and Narrative • Halakhic Letter (4QMMT) • Halakhic, character • Law, Biblical/Rabbinic—see also, Halakhah • ethics, in Avot, exceeding formal halakha • halakha • halakha, and Scripture • halakhah and custom • halakhah, as a metaphor for God's rejection of Israel • halakhah, as a metaphor for Gods rejection of Israel • halakhah, as modality of tradition • law, Jewish (halakhah) • law, Jewish (halakhah), king and • law, Jewish (halakhah), of lost objects • prophecy, halakhic model of
Found in books: Bar Asher Siegal (2018) 170; DeJong (2022) 65, 81, 82, 103, 122, 185, 191, 192, 196, 199, 203, 223, 263, 264; Fraade (2011) 24, 81, 211, 212, 213, 215, 216, 218, 219, 223, 224, 236, 267, 285, 286, 287, 288, 289, 292, 293, 294, 296, 298, 299, 302, 303, 307, 309, 310, 323, 325, 332, 340, 341, 361, 371, 385, 406, 443, 469, 489; Hasan Rokem (2003) 69; Hayes (2022) 71, 503; Jaffee (2001) 48, 77, 90, 91, 143; Piotrkowski (2019) 263, 437, 439; Reif (2006) 75, 122, 125; Rubenstein (2018) 208, 230; Ruzer (2020) 114; Salvesen et al (2020) 604, 630, 635; Zawanowska and Wilk (2022) 133
1.5. בְּעֵבֶר הַיַּרְדֵּן בְּאֶרֶץ מוֹאָב הוֹאִיל מֹשֶׁה בֵּאֵר אֶת־הַתּוֹרָה הַזֹּאת לֵאמֹר׃
4.2. וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃
4.2. לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃
5.16. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃
5.28. וְאַתָּה פֹּה עֲמֹד עִמָּדִי וַאֲדַבְּרָה אֵלֶיךָ אֵת כָּל־הַמִּצְוָה וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תְּלַמְּדֵם וְעָשׂוּ בָאָרֶץ אֲשֶׁר אָנֹכִי נֹתֵן לָהֶם לְרִשְׁתָּהּ׃
6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃
6.18. וְעָשִׂיתָ הַיָּשָׁר וְהַטּוֹב בְּעֵינֵי יְהוָה לְמַעַן יִיטַב לָךְ וּבָאתָ וְיָרַשְׁתָּ אֶת־הָאָרֶץ הַטֹּבָה אֲשֶׁר־נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ׃' '
17.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃
18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17. וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 18.19. וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃ 18.21. וְכִי תֹאמַר בִּלְבָבֶךָ אֵיכָה נֵדַע אֶת־הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה׃ 18.22. אֲשֶׁר יְדַבֵּר הַנָּבִיא בְּשֵׁם יְהוָה וְלֹא־יִהְיֶה הַדָּבָר וְלֹא יָבוֹא הוּא הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא לֹא תָגוּר מִמֶּנּוּ׃
19.17. וְעָמְדוּ שְׁנֵי־הָאֲנָשִׁים אֲשֶׁר־לָהֶם הָרִיב לִפְנֵי יְהוָה לִפְנֵי הַכֹּהֲנִים וְהַשֹּׁפְטִים אֲשֶׁר יִהְיוּ בַּיָּמִים הָהֵם׃
22.3. וְכֵן תַּעֲשֶׂה לַחֲמֹרוֹ וְכֵן תַּעֲשֶׂה לְשִׂמְלָתוֹ וְכֵן תַּעֲשֶׂה לְכָל־אֲבֵדַת אָחִיךָ אֲשֶׁר־תֹּאבַד מִמֶּנּוּ וּמְצָאתָהּ לֹא תוּכַל לְהִתְעַלֵּם׃
25.9. וְנִגְּשָׁה יְבִמְתּוֹ אֵלָיו לְעֵינֵי הַזְּקֵנִים וְחָלְצָה נַעֲלוֹ מֵעַל רַגְלוֹ וְיָרְקָה בְּפָנָיו וְעָנְתָה וְאָמְרָה כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר לֹא־יִבְנֶה אֶת־בֵּית אָחִיו
27.8. וְכָתַבְתָּ עַל־הָאֲבָנִים אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בַּאֵר הֵיטֵב׃
28.69. אֵלֶּה דִבְרֵי הַבְּרִית אֲ\u200dשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה לִכְרֹת אֶת־בְּנֵי יִשְׂרָאֵל בְּאֶרֶץ מוֹאָב מִלְּבַד הַבְּרִית אֲשֶׁר־כָּרַת אִתָּם בְּחֹרֵב׃
31.19. וְעַתָּה כִּתְבוּ לָכֶם אֶת־הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת־בְּנֵי־יִשְׂרָאֵל שִׂימָהּ בְּפִיהֶם לְמַעַן תִּהְיֶה־לִּי הַשִּׁירָה הַזֹּאת לְעֵד בִּבְנֵי יִשְׂרָאֵל׃
31.22. וַיִּכְתֹּב מֹשֶׁה אֶת־הַשִּׁירָה הַזֹּאת בַּיּוֹם הַהוּא וַיְלַמְּדָהּ אֶת־בְּנֵי יִשְׂרָאֵל׃
32.44. וַיָּבֹא מֹשֶׁה וַיְדַבֵּר אֶת־כָּל־דִּבְרֵי הַשִּׁירָה־הַזֹּאת בְּאָזְנֵי הָעָם הוּא וְהוֹשֵׁעַ בִּן־נוּן׃''. None | 1.5. beyond the Jordan, in the land of Moab, took Moses upon him to expound this law, saying:
4.2. Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you.
5.16. Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee.
5.28. But as for thee, stand thou here by Me, and I will speak unto thee all the commandment, and the statutes, and the ordices, which thou shalt teach them, that they may do them in the land which I give them to possess it.’
6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.
6.18. And thou shalt do that which is right and good in the sight of the LORD; that it may be well with thee, and that thou mayest go in and possess the good land which the LORD swore unto thy fathers,
9.10. And the LORD delivered unto me the two tables of stone written with the finger of God; and on them was written according to all the words, which the LORD spoke with you in the mount out of the midst of the fire in the day of the assembly.
17.10. And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee.
17.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’
18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’ 18.17. And the LORD said unto me: ‘They have well said that which they have spoken. 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him. 18.19. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him. 18.20. But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’ 18.21. And if thou say in thy heart: ‘How shall we know the word which the LORD hath not spoken?’ 18.22. When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him.
19.17. then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges that shall be in those days.
22.3. And so shalt thou do with his ass; and so shalt thou do with his garment; and so shalt thou do with every lost thing of thy brother’s, which he hath lost, and thou hast found; thou mayest not hide thyself.
25.9. then shall his brother’s wife draw nigh unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face; and she shall answer and say: ‘So shall it be done unto the man that doth not build up his brother’s house.’
27.8. And thou shalt write upon the stones all the words of this law very plainly.’
28.69. These are the words of the covet which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covet which He made with them in Horeb.
31.19. Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel.
31.22. So Moses wrote this song the same day, and taught it the children of Israel.
32.44. And Moses came and spoke all the words of this song in the ears of the people, he, and Hoshea the son of Nun.
33.10. They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. .' '. None |
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3. Hebrew Bible, Exodus, 20.15, 21.29, 34.7, 34.27 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Halakhah, origins of • Halakhah/Halakhot • Halakhah/Halakhot, and Aggadah; Law and Narrative • Law, Biblical/Rabbinic—see also, Halakhah • halakhah and custom • halakhah, as modality of tradition • law, Jewish (halakhah) • law, Jewish (halakhah), king and
Found in books: Fonrobert and Jaffee (2007) 126; Fraade (2011) 215, 348, 455, 490, 497, 507; Jaffee (2001) 143; Reif (2006) 75, 91; Rubenstein (2018) 207, 209
20.15. וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃
21.29. וְאִם שׁוֹר נַגָּח הוּא מִתְּמֹל שִׁלְשֹׁם וְהוּעַד בִּבְעָלָיו וְלֹא יִשְׁמְרֶנּוּ וְהֵמִית אִישׁ אוֹ אִשָּׁה הַשּׁוֹר יִסָּקֵל וְגַם־בְּעָלָיו יוּמָת׃
34.7. נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃
34.27. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵל׃' '. None | 20.15. And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off.
21.29. But if the ox was wont to gore in time past, and warning hath been given to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death.
34.7. keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’
34.27. And the LORD said unto Moses: ‘Write thou these words, for after the tenor of these words I have made a covet with thee and with Israel.’' '. None |
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4. Hebrew Bible, Genesis, 1.26, 9.25 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Halakhah • Sabbath, and Halakhah, did not prohibit sex on Sabbath • Sex, and Halakhah, did not prohibit sex on Sabbath • halakhah, conflicting interpretations of • midrash halakhah
Found in books: Bar Asher Siegal (2018) 56; Jassen (2014) 13; Kosman (2012) 207; Salvesen et al (2020) 603
1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃
9.25. וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃''. None | 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’
9.25. And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren.''. None |
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5. Hebrew Bible, Leviticus, 6.2, 6.7, 19.11, 19.17-19.19, 19.23, 26.42, 26.45-26.46 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Halakha • Halakha, halakhic • Halakha/halakhic • Halakhah, origins of • Halakhah, theology of • Halakhah/Halakhot, and Aggadah; Law and Narrative • Law, Biblical/Rabbinic—see also, Halakhah • Midrash Halakhah • Sinai, a halakha to Moses from Sinai • halakha, a halakha to Moses from Sinai • halakha, and Scripture • halakhah and custom • halakhah, Mosaic • halakhah, as modality of tradition • halakhah, formation and perception of • midrash halakhah
Found in books: Balberg (2017) 209; Fonrobert and Jaffee (2007) 125; Fraade (2011) 95, 156, 157, 351, 371; Hasan Rokem (2003) 43; Hayes (2022) 70; Hidary (2017) 137; Jaffee (2001) 90, 91, 92, 192; Jassen (2014) 239; Neusner Green and Avery-Peck (2022) 228, 231; Piotrkowski (2019) 263; Reif (2006) 75; Ruzer (2020) 114
6.2. כֹּל אֲשֶׁר־יִגַּע בִּבְשָׂרָהּ יִקְדָּשׁ וַאֲשֶׁר יִזֶּה מִדָּמָהּ עַל־הַבֶּגֶד אֲשֶׁר יִזֶּה עָלֶיהָ תְּכַבֵּס בְּמָקוֹם קָדֹשׁ׃
6.2. צַו אֶת־אַהֲרֹן וְאֶת־בָּנָיו לֵאמֹר זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה עַל מוֹקְדָה עַל־הַמִּזְבֵּחַ כָּל־הַלַּיְלָה עַד־הַבֹּקֶר וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ׃
6.7. וְזֹאת תּוֹרַת הַמִּנְחָה הַקְרֵב אֹתָהּ בְּנֵי־אַהֲרֹן לִפְנֵי יְהוָה אֶל־פְּנֵי הַמִּזְבֵּחַ׃
19.11. לֹא תִּגְנֹבוּ וְלֹא־תְכַחֲשׁוּ וְלֹא־תְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ׃
19.17. לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.19. אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃
19.23. וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃
26.42. וְזָכַרְתִּי אֶת־בְּרִיתִי יַעֲקוֹב וְאַף אֶת־בְּרִיתִי יִצְחָק וְאַף אֶת־בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר׃
26.45. וְזָכַרְתִּי לָהֶם בְּרִית רִאשֹׁנִים אֲשֶׁר הוֹצֵאתִי־אֹתָם מֵאֶרֶץ מִצְרַיִם לְעֵינֵי הַגּוֹיִם לִהְיֹת לָהֶם לֵאלֹהִים אֲנִי יְהוָה׃ 26.46. אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃''. None | 6.2. Command Aaron and his sons, saying: This is the law of the burnt-offering: it is that which goeth up on its firewood upon the altar all night unto the morning; and the fire of the altar shall be kept burning thereby.
6.7. And this is the law of the meal-offering: the sons of Aaron shall offer it before the LORD, in front of the altar.
19.11. Ye shall not steal; neither shall ye deal falsely, nor lie one to another.
19.17. Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him. 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. 19.19. Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.
19.23. And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten.
26.42. then will I remember My covet with Jacob, and also My covet with Isaac, and also My covet with Abraham will I remember; and I will remember the land.
26.45. But I will for their sakes remember the covet of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their God: I am the LORD. 26.46. These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses.''. None |
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6. Hebrew Bible, Malachi, 3.22 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Law, Biblical/Rabbinic—see also, Halakhah • prophecy, halakhic model of
Found in books: DeJong (2022) 196; Fraade (2011) 213
3.22. זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי אֲשֶׁר צִוִּיתִי אוֹתוֹ בְחֹרֵב עַל־כָּל־יִשְׂרָאֵל חֻקִּים וּמִשְׁפָּטִים׃''. None | 3.22. Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and ordices.''. None |
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7. Hebrew Bible, Nahum, 1.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Halakhah/Halakhot, and Aggadah; Law and Narrative • Law, Biblical/Rabbinic—see also, Halakhah • midrash halakhah
Found in books: Fraade (2011) 156, 157; Jassen (2014) 239
1.2. אֵל קַנּוֹא וְנֹקֵם יְהוָה נֹקֵם יְהוָה וּבַעַל חֵמָה נֹקֵם יְהוָה לְצָרָיו וְנוֹטֵר הוּא לְאֹיְבָיו׃''. None | 1.2. The LORD is a jealous and avenging God, The LORD avengeth and is full of wrath; The LORD taketh vengeance on His adversaries, And He reserveth wrath for His enemies.''. None |
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8. Hebrew Bible, Numbers, 6.24-6.26, 19.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Law, Biblical/Rabbinic—see also, Halakhah • halakhah and custom • halakhah, as modality of tradition
Found in books: Fraade (2011) 213, 221; Jaffee (2001) 91; Reif (2006) 87
6.24. יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃ 6.25. יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 6.26. יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃
19.14. זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃''. None | 6.24. The LORD bless thee, and keep thee; 6.25. The LORD make His face to shine upon thee, and be gracious unto thee; 6.26. The LORD lift up His countece upon thee, and give thee peace.
19.14. This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days.''. None |
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9. Hebrew Bible, Psalms, 25.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Sinai, a halakha to Moses from Sinai • halakha, a halakha to Moses from Sinai • halakhah, Mosaic • halakhah, Second Temple period • halakhah, as modality of tradition • halakhah, pre-exilic
Found in books: Hayes (2022) 79; Jaffee (2001) 80
25.14. סוֹד יְהוָה לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם׃''. None | 25.14. The counsel of the LORD is with them that fear Him; And His covet, to make them know it.''. None |
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10. Hebrew Bible, Isaiah, 29.13, 40.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Halakhah/Halakhot, and Aggadah; Law and Narrative • Law, Biblical/Rabbinic—see also, Halakhah • halakha, and Scripture • halakhah, as modality of tradition • prophecy, halakhic model of
Found in books: DeJong (2022) 194; Fraade (2011) 150; Hayes (2022) 66; Jaffee (2001) 48
29.13. וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃
40.3. וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃'
40.3. קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ '. None | 29.13. And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, But have removed their heart far from Me, And their fear of Me is a commandment of men learned by rote;
40.3. Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.''. None |
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11. Hebrew Bible, Jeremiah, 7.9, 15.1, 17.21-17.22 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Halakha, halakhic • Halakhah, Sabbath halakhah • Halakhah, origins of • Halakhah, theology of • Israel, in Halakhic theology • Scripture, and Halakhah • midrash halakhah • prophecy, halakhic model of
Found in books: DeJong (2022) 109, 110; Fonrobert and Jaffee (2007) 129, 135; Jassen (2014) 251; Neusner Green and Avery-Peck (2022) 220; Ruzer (2020) 114
7.9. הֲגָנֹב רָצֹחַ וְנָאֹף וְהִשָּׁבֵעַ לַשֶּׁקֶר וְקַטֵּר לַבָּעַל וְהָלֹךְ אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתֶּם׃
15.1. אוֹי־לִי אִמִּי כִּי יְלִדְתִּנִי אִישׁ רִיב וְאִישׁ מָדוֹן לְכָל־הָאָרֶץ לֹא־נָשִׁיתִי וְלֹא־נָשׁוּ־בִי כֻּלֹּה מְקַלְלַונִי׃
15.1. וַיֹּאמֶר יְהוָה אֵלַי אִם־יַעֲמֹד מֹשֶׁה וּשְׁמוּאֵל לְפָנַי אֵין נַפְשִׁי אֶל־הָעָם הַזֶּה שַׁלַּח מֵעַל־פָּנַי וְיֵצֵאוּ׃
17.21. כֹּה אָמַר יְהוָה הִשָּׁמְרוּ בְּנַפְשׁוֹתֵיכֶם וְאַל־תִּשְׂאוּ מַשָּׂא בְּיוֹם הַשַּׁבָּת וַהֲבֵאתֶם בְּשַׁעֲרֵי יְרוּשָׁלִָם׃ 17.22. וְלֹא־תוֹצִיאוּ מַשָּׂא מִבָּתֵּיכֶם בְּיוֹם הַשַּׁבָּת וְכָל־מְלָאכָה לֹא תַעֲשׂוּ וְקִדַּשְׁתֶּם אֶת־יוֹם הַשַּׁבָּת כַּאֲשֶׁר צִוִּיתִי אֶת־אֲבוֹתֵיכֶם׃''. None | 7.9. Will ye steal, murder, and commit adultery, and swear falsely, and offer unto Baal, and walk after other gods whom ye have not known,
15.1. Then said the LORD unto me: ‘Though Moses and Samuel stood before Me, yet My mind could not be toward this people; cast them out of My sight, and let them go forth.
17.21. thus saith the LORD: Take heed for the sake of your souls, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem; 17.22. neither carry forth a burden out of your houses on the sabbath day, neither do ye any work; but hallow ye the sabbath day, as I commanded your fathers;''. None |
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12. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Halakha/halakhic • Halakhah/Halakhot, and Aggadah; Law and Narrative • Halakhic Letter (4QMMT) • Law, Biblical/Rabbinic—see also, Halakhah
Found in books: Fraade (2011) 289; Piotrkowski (2019) 437
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13. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Halakha/halakhic • Halakhic Letter (4QMMT) • prophecy, halakhic model of
Found in books: DeJong (2022) 110; Piotrkowski (2019) 384
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14. Hebrew Bible, Ezra, 7.6 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Law, Biblical/Rabbinic—see also, Halakhah • midrash halakhah
Found in books: Fraade (2011) 213; Jassen (2014) 23
7.6. הוּא עֶזְרָא עָלָה מִבָּבֶל וְהוּא־סֹפֵר מָהִיר בְּתוֹרַת מֹשֶׁה אֲשֶׁר־נָתַן יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיִּתֶּן־לוֹ הַמֶּלֶךְ כְּיַד־יְהוָה אֱלֹהָיו עָלָיו כֹּל בַּקָּשָׁתוֹ׃''. None | 7.6. this Ezra went up from Babylon; and he was a ready scribe in the Law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the hand of the LORD his God upon him.''. None |
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15. Hebrew Bible, Nehemiah, 8.8, 8.13-8.18 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Halakhah/Halakhot, and Aggadah; Law and Narrative • Law, Biblical/Rabbinic—see also, Halakhah • Sinai, a halakha to Moses from Sinai • halakha, a halakha to Moses from Sinai • halakha, and Scripture • midrash halakhah
Found in books: Fraade (2011) 20, 197, 213, 215, 217, 246, 306; Hayes (2022) 70; Jassen (2014) 23, 24
8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃
8.13. וּבַיּוֹם הַשֵּׁנִי נֶאֶסְפוּ רָאשֵׁי הָאָבוֹת לְכָל־הָעָם הַכֹּהֲנִים וְהַלְוִיִּם אֶל־עֶזְרָא הַסֹּפֵר וּלְהַשְׂכִּיל אֶל־דִּבְרֵי הַתּוֹרָה׃ 8.14. וַיִּמְצְאוּ כָּתוּב בַּתּוֹרָה אֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה אֲשֶׁר יֵשְׁבוּ בְנֵי־יִשְׂרָאֵל בַּסֻּכּוֹת בֶּחָג בַּחֹדֶשׁ הַשְּׁבִיעִי׃ 8.15. וַאֲשֶׁר יַשְׁמִיעוּ וְיַעֲבִירוּ קוֹל בְּכָל־עָרֵיהֶם וּבִירוּשָׁלִַם לֵאמֹר צְאוּ הָהָר וְהָבִיאוּ עֲלֵי־זַיִת וַעֲלֵי־עֵץ שֶׁמֶן וַעֲלֵי הֲדַס וַעֲלֵי תְמָרִים וַעֲלֵי עֵץ עָבֹת לַעֲשֹׂת סֻכֹּת כַּכָּתוּב׃ 8.16. וַיֵּצְאוּ הָעָם וַיָּבִיאוּ וַיַּעֲשׂוּ לָהֶם סֻכּוֹת אִישׁ עַל־גַּגּוֹ וּבְחַצְרֹתֵיהֶם וּבְחַצְרוֹת בֵּית הָאֱלֹהִים וּבִרְחוֹב שַׁעַר הַמַּיִם וּבִרְחוֹב שַׁעַר אֶפְרָיִם׃ 8.17. וַיַּעֲשׂוּ כָל־הַקָּהָל הַשָּׁבִים מִן־הַשְּׁבִי סֻכּוֹת וַיֵּשְׁבוּ בַסֻּכּוֹת כִּי לֹא־עָשׂוּ מִימֵי יֵשׁוּעַ בִּן־נוּן כֵּן בְּנֵי יִשְׂרָאֵל עַד הַיּוֹם הַהוּא וַתְּהִי שִׂמְחָה גְּדוֹלָה מְאֹד׃ 8.18. וַיִּקְרָא בְּסֵפֶר תּוֹרַת הָאֱלֹהִים יוֹם בְּיוֹם מִן־הַיּוֹם הָרִאשׁוֹן עַד הַיּוֹם הָאַחֲרוֹן וַיַּעֲשׂוּ־חָג שִׁבְעַת יָמִים וּבַיּוֹם הַשְּׁמִינִי עֲצֶרֶת כַּמִּשְׁפָּט׃' '. None | 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading.
8.13. And on the second day were gathered together the heads of fathers’houses of all the people, the priests, and the Levites, unto Ezra the scribe, even to give attention to the words of the Law. 8.14. And they found written in the Law, how that the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month; 8.15. and that they should publish and proclaim in all their cities, and in Jerusalem, saying: ‘Go forth unto the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.’ 8.16. So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the broad place of the water gate, and in the broad place of the gate of Ephraim. 8.17. And all the congregation of them that were come back out of the captivity made booths, and dwelt in the booths; for since the days of Joshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness. 8.18. Also day by day, from the first day unto the last day, he read in the book of the Law of God. And they kept the feast seven days;' '. None |
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16. Hebrew Bible, Daniel, 9.11 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Halakhah, theology of • Israel, in Halakhic theology • Law, Biblical/Rabbinic—see also, Halakhah • Scripture, and Halakhah
Found in books: Fraade (2011) 213; Neusner Green and Avery-Peck (2022) 220
9.11. וְכָל־יִשְׂרָאֵל עָבְרוּ אֶת־תּוֹרָתֶךָ וְסוֹר לְבִלְתִּי שְׁמוֹעַ בְּקֹלֶךָ וַתִּתַּךְ עָלֵינוּ הָאָלָה וְהַשְּׁבֻעָה אֲשֶׁר כְּתוּבָה בְּתוֹרַת מֹשֶׁה עֶבֶד־הָאֱלֹהִים כִּי חָטָאנוּ לוֹ׃''. None | 9.11. Yea, all Israel have transgressed Thy law, and have turned aside, so as not to hearken to Thy voice; and so there hath been poured out upon us the curse and the oath that is written in the Law of Moses the servant of God; for we have sinned against Him.''. None |
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17. Septuagint, 1 Maccabees, 14.41 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Law, Biblical/Rabbinic—see also, Halakhah • prophecy, halakhic model of
Found in books: DeJong (2022) 185, 199; Fraade (2011) 297
| 14.41. And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise,''. None |
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18. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Halakhah/Halakhot • Halakhah/Halakhot, and Aggadah; Law and Narrative • Law, Biblical/Rabbinic—see also, Halakhah • halakhah • halakhah, as modality of tradition • midrash halakhah
Found in books: Fraade (2011) 26, 63, 146, 150, 151, 164, 229, 232, 235, 237, 444; Jaffee (2001) 48; Jassen (2014) 13, 36, 37, 38, 239, 248
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19. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Halakhah/Halakhot, and Aggadah; Law and Narrative • Law, Biblical/Rabbinic—see also, Halakhah • halakhah, as modality of tradition • midrash halakhah • prophecy, halakhic model of
Found in books: DeJong (2022) 193, 195, 199; Fraade (2011) 50, 51, 56, 57, 58, 62, 63, 80, 81, 146, 150, 151, 152, 153, 154, 164, 166, 214, 224, 233, 235, 238, 240; Jaffee (2001) 48; Jassen (2014) 13
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20. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Halakhah, origins of • halakhah • midrash halakhah
Found in books: Fonrobert and Jaffee (2007) 130; Jassen (2014) 38, 251
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21. Josephus Flavius, Jewish Antiquities, 4.212, 18.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Halakhah • Halakhah, origins of • Halakhah/Halakhot, and Aggadah; Law and Narrative • Law, Biblical/Rabbinic—see also, Halakhah
Found in books: Fonrobert and Jaffee (2007) 140; Fraade (2011) 241, 385; Iricinschi et al. (2013) 382, 384
4.212. Δίς τε ἑκάστης ἡμέρας ἀρχομένης τε αὐτῆς καὶ ὁπότε πρὸς ὕπνον ὥρα τρέπεσθαι μαρτυρεῖν τῷ θεῷ τὰς δωρεάς, ἃς ἀπαλλαγεῖσιν αὐτοῖς ἐκ τῆς Αἰγυπτίων γῆς παρέσχε, δικαίας οὔσης φύσει τῆς εὐχαριστίας καὶ γενομένης ἐπ' ἀμοιβῇ μὲν τῶν ἤδη γεγονότων ἐπὶ δὲ προτροπῇ τῶν ἐσομένων:" "
18.19. ἐπεὶ δ' ὁ Καῖσαρ περιοδεύσας τὸν ἱππόδρομον λαμβάνει τὸν ̓Αγρίππαν ἑστηκότα, “καὶ μὴν δή, φησίν, Μάκρων, τοῦτον εἶπον δεθῆναι”. τοῦ δὲ ἐπανερομένου ὅντινα, “̓Αγρίππαν γε” εἶπεν."
18.19. εἰς δὲ τὸ ἱερὸν ἀναθήματα στέλλοντες θυσίας ἐπιτελοῦσιν διαφορότητι ἁγνειῶν, ἃς νομίζοιεν, καὶ δι' αὐτὸ εἰργόμενοι τοῦ κοινοῦ τεμενίσματος ἐφ' αὑτῶν τὰς θυσίας ἐπιτελοῦσιν. βέλτιστοι δὲ ἄλλως ἄνδρες τὸν τρόπον καὶ τὸ πᾶν πονεῖν ἐπὶ γεωργίᾳ τετραμμένοι." "". None | 4.212. 13. Let every one commemorate before God the benefits which he bestowed upon them at their deliverance out of the land of Egypt, and this twice every day, both when the day begins and when the hour of sleep comes on, gratitude being in its own nature a just thing, and serving not only by way of return for past, but also by way of invitation of future favors.
18.19. But when Caesar had gone round the hippodrome, he found Agrippa standing: “For certain,” said he, “Macro, this is the man I meant to have bound;” and when he still asked, “Which of these is to be bound?” he said “Agrippa.”'
18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. '. None |
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22. Josephus Flavius, Jewish War, 2.119-2.121, 2.128, 2.136, 2.142, 2.147-2.148, 2.162 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Halakhah • Halakhah, origins of • Halakhah/Halakhot, and Aggadah; Law and Narrative • Halakhic Letter (4QMMT) • Law, Biblical/Rabbinic—see also, Halakhah • Qumran texts, Halakhic Letter (4QMMT)
Found in books: Fonrobert and Jaffee (2007) 133; Fraade (2011) 243, 373, 400; Hayes (2022) 330; Iricinschi et al. (2013) 382; Piotrkowski (2019) 388
2.119. Τρία γὰρ παρὰ ̓Ιουδαίοις εἴδη φιλοσοφεῖται, καὶ τοῦ μὲν αἱρετισταὶ Φαρισαῖοι, τοῦ δὲ Σαδδουκαῖοι, τρίτον δέ, ὃ δὴ καὶ δοκεῖ σεμνότητα ἀσκεῖν, ̓Εσσηνοὶ καλοῦνται, ̓Ιουδαῖοι μὲν γένος ὄντες, φιλάλληλοι δὲ καὶ τῶν ἄλλων πλέον. 2.121. τὸν μὲν γάμον καὶ τὴν ἐξ αὐτοῦ διαδοχὴν οὐκ ἀναιροῦντες, τὰς δὲ τῶν γυναικῶν ἀσελγείας φυλαττόμενοι καὶ μηδεμίαν τηρεῖν πεπεισμένοι τὴν πρὸς ἕνα πίστιν.
2.128. Πρός γε μὴν τὸ θεῖον εὐσεβεῖς ἰδίως: πρὶν γὰρ ἀνασχεῖν τὸν ἥλιον οὐδὲν φθέγγονται τῶν βεβήλων, πατρίους δέ τινας εἰς αὐτὸν εὐχὰς ὥσπερ ἱκετεύοντες ἀνατεῖλαι.' "
2.136. σπουδάζουσι δ' ἐκτόπως περὶ τὰ τῶν παλαιῶν συντάγματα μάλιστα τὰ πρὸς ὠφέλειαν ψυχῆς καὶ σώματος ἐκλέγοντες: ἔνθεν αὐτοῖς πρὸς θεραπείαν παθῶν ῥίζαι τε ἀλεξητήριον καὶ λίθων ἰδιότητες ἀνερευνῶνται." '
2.142. πρὸς τούτοις ὄμνυσιν μηδενὶ μὲν μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς μετέλαβεν, ἀφέξεσθαι δὲ λῃστείας καὶ συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα. τοιούτοις μὲν ὅρκοις τοὺς προσιόντας ἐξασφαλίζονται.' "
2.147. καὶ τὸ πτύσαι δὲ εἰς μέσους ἢ τὸ δεξιὸν μέρος φυλάσσονται καὶ ταῖς ἑβδομάσιν ἔργων ἐφάπτεσθαι διαφορώτατα ̓Ιουδαίων ἁπάντων: οὐ μόνον γὰρ τροφὰς ἑαυτοῖς πρὸ μιᾶς ἡμέρας παρασκευάζουσιν, ὡς μὴ πῦρ ἐναύοιεν ἐκείνην τὴν ἡμέραν, ἀλλ' οὐδὲ σκεῦός τι μετακινῆσαι θαρροῦσιν οὐδὲ ἀποπατεῖν." "2.148. ταῖς δ' ἄλλαις ἡμέραις βόθρον ὀρύσσοντες βάθος ποδιαῖον τῇ σκαλίδι, τοιοῦτον γάρ ἐστιν τὸ διδόμενον ὑπ' αὐτῶν ἀξινίδιον τοῖς νεοσυστάτοις, καὶ περικαλύψαντες θοιμάτιον, ὡς μὴ τὰς αὐγὰς ὑβρίζοιεν τοῦ θεοῦ, θακεύουσιν εἰς αὐτόν." '
2.162. Δύο δὲ τῶν προτέρων Φαρισαῖοι μὲν οἱ μετὰ ἀκριβείας δοκοῦντες ἐξηγεῖσθαι τὰ νόμιμα καὶ τὴν πρώτην ἀπάγοντες αἵρεσιν εἱμαρμένῃ τε καὶ θεῷ προσάπτουσι πάντα,' '. None | 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man.
2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising.
2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers.
2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels or messengers. These are the oaths by which they secure their proselytes to themselves.
2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit,
2.162. 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate or providence, and to God,' '. None |
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23. Mishnah, Avot, 1.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Law, Biblical/Rabbinic—see also, Halakhah • halakhah, as modality of tradition
Found in books: Fraade (2011) 214, 304; Jaffee (2001) 48
1.1. משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה:
1.1. שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת:''. None | 1.1. Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in the administration of justice, raise many disciples and make a fence round the Torah.''. None |
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24. Mishnah, Berachot, 1.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Halakhah, origins of • halakhah, as modality of tradition
Found in books: Fonrobert and Jaffee (2007) 123; Jaffee (2001) 77
1.3. בֵּית שַׁמַּאי אוֹמְרִים, בָּעֶרֶב כָּל אָדָם יַטּוּ וְיִקְרְאוּ, וּבַבֹּקֶר יַעַמְדוּ, שֶׁנֶּאֱמַר (דברים ו) וּבְשָׁכְבְּךָ וּבְקוּמֶךָ. וּבֵית הִלֵּל אוֹמְרִים, כָּל אָדָם קוֹרֵא כְדַרְכּוֹ, שֶׁנֶּאֱמַר (שם) וּבְלֶכְתְּךָ בַדֶּרֶךְ. אִם כֵּן, לָמָּה נֶאֱמַר וּבְשָׁכְבְּךָ וּבְקוּמֶךָ, בְּשָׁעָה שֶׁבְּנֵי אָדָם שׁוֹכְבִים, וּבְשָׁעָה שֶׁבְּנֵי אָדָם עוֹמְדִים. אָמַר רַבִּי טַרְפוֹן, אֲנִי הָיִיתִי בָא בַדֶּרֶךְ, וְהִטֵּתִי לִקְרוֹת, כְּדִבְרֵי בֵית שַׁמַּאי, וְסִכַּנְתִּי בְעַצְמִי מִפְּנֵי הַלִּסְטִים. אָמְרוּ לוֹ, כְּדַי הָיִיתָ לָחוּב בְּעַצְמְךָ, שֶׁעָבַרְתָּ עַל דִּבְרֵי בֵית הִלֵּל:''. None | 1.3. Bet Shammai say: in the evening every man should recline and recite the Shema, and in the morning he should stand, as it says, “And when you lie down and when you get up” (Deuteronomy 6:7). Bet Hillel say that every man should recite in his own way, as it says, “And when you walk by the way” (ibid). Why then is it said, “And when you lies down and when you get up?” At the time when people lie down and at the time when people rise up. Rabbi Tarfon said: I was once walking by the way and I reclined to recite the Shema according to the words of Bet Shammai, and I incurred danger from robbers. They said to him: you deserved to come to harm, because you acted against the words of Bet Hillel.''. None |
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25. Mishnah, Eduyot, 1.5-1.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Halakhah/Halakhot • halakhah, Mosaic • halakhah, as modality of tradition
Found in books: Fraade (2011) 448; Jaffee (2001) 75, 79, 95
1.5. וְלָמָּה מַזְכִּירִין דִּבְרֵי הַיָּחִיד בֵּין הַמְרֻבִּין, הוֹאִיל וְאֵין הֲלָכָה אֶלָּא כְדִבְרֵי הַמְרֻבִּין. שֶׁאִם יִרְאֶה בֵית דִּין אֶת דִּבְרֵי הַיָּחִיד וְיִסְמֹךְ עָלָיו, שֶׁאֵין בֵּית דִּין יָכוֹל לְבַטֵּל דִּבְרֵי בֵית דִּין חֲבֵרוֹ עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן. הָיָה גָדוֹל מִמֶּנּוּ בְחָכְמָה אֲבָל לֹא בְמִנְיָן, בְּמִנְיָן אֲבָל לֹא בְחָכְמָה, אֵינוֹ יָכוֹל לְבַטֵּל דְּבָרָיו, עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן: 1.6. אָמַר רַבִּי יְהוּדָה, אִם כֵּן לָמָּה מַזְכִּירִין דִּבְרֵי הַיָּחִיד בֵּין הַמְרֻבִּין לְבַטָּלָה. שֶׁאִם יֹאמַר הָאָדָם כָּךְ אֲנִי מְקֻבָּל, יֵאָמֵר לוֹ, כְּדִבְרֵי אִישׁ פְּלוֹנִי שָׁמָעְתָּ:''. None | 1.5. And why do they record the opinion of a single person among the many, when the halakhah must be according to the opinion of the many? So that if a court prefers the opinion of the single person it may depend on him. For no court may set aside the decision of another court unless it is greater than it in wisdom and in number. If it was greater than it in wisdom but not in number, in number but not in wisdom, it may not set aside its decision, unless it is greater than it in wisdom and in number. 1.6. Rabbi Judah said: “If so, why do they record the opinion of a single person among the many to set it aside? So that if a man shall say, ‘Thus have I received the tradition’, it may be said to him, ‘According to the refuted opinion of that individual did you hear it.’”''. None |
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26. Mishnah, Gittin, 8.9 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Halakhah, origins of • halakha, Dead Sea Scrolls • halakha, Judean • halakhic literature, early tannaitic
Found in books: Fonrobert and Jaffee (2007) 126; Monnickendam (2020) 98
8.9. הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְלָנָה עִמּוֹ בְּפֻנְדְּקִי, בֵּית שַׁמַּאי אוֹמְרִים, אֵינָהּ צְרִיכָהּ הֵימֶנּוּ גֵט שֵׁנִי. וּבֵית הִלֵּל אוֹמְרִים, צְרִיכָה הֵימֶנּוּ גֵט שֵׁנִי. אֵימָתַי, בִּזְמַן שֶׁנִּתְגָּרְשָׁה מִן הַנִּשּׂוּאִין. וּמוֹדִים בְּנִתְגָּרְשָׁה מִן הָאֵרוּסִין שֶׁאֵינָהּ צְרִיכָה הֵימֶנּוּ גֵט שֵׁנִי, מִפְּנֵי שֶׁאֵין לִבּוֹ גַס בָּהּ. כְּנָסָהּ בְּגֵט קֵרֵחַ, תֵּצֵא מִזֶּה וּמִזֶּה, וְכָל הַדְּרָכִים הָאֵלּוּ בָהּ:''. None | 8.9. A man divorces his wife and then stays with her over night in an inn: Bet Shammai says: she does not require from him a second get, But Beth Hillel say she does require a second get from him. When is this so? When she was divorced after marriage. And Beth Hillel agrees that if she is divorced after betrothal, she does not require a second get from him, because he would not yet take liberties with her. If a man marries a divorced woman through a “bald” get, she must leave both husbands and all the above-mentioned consequences apply to her.''. None |
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27. Mishnah, Hagigah, 1.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Halakhah, origins of • Halakhah/Halakhot, and Aggadah; Law and Narrative • Law, Biblical/Rabbinic—see also, Halakhah • halakhah, Mosaic • halakhah, as modality of tradition
Found in books: Fonrobert and Jaffee (2007) 125, 140; Fraade (2011) 21; Jaffee (2001) 85, 86, 93, 95, 100, 190
1.8. הֶתֵּר נְדָרִים פּוֹרְחִין בָּאֲוִיר, וְאֵין לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ. הִלְכוֹת שַׁבָּת, חֲגִיגוֹת וְהַמְּעִילוֹת, הֲרֵי הֵם כַּהֲרָרִים הַתְּלוּיִין בְּשַׂעֲרָה, שֶׁהֵן מִקְרָא מֻעָט וַהֲלָכוֹת מְרֻבּוֹת. הַדִּינִין וְהָעֲבוֹדוֹת, הַטָּהֳרוֹת וְהַטֻּמְאוֹת וַעֲרָיוֹת, יֵשׁ לָהֶן עַל מַה שֶּׁיִּסְמֹכוּ. הֵן הֵן גּוּפֵי תּוֹרָה:''. None | 1.8. The laws concerning the dissolution of vows hover in the air and have nothing to rest on. The laws concerning Shabbat, hagigot, and trespassing are as mountains hanging by a hair, for they have scant scriptural basis but many halakhot. The laws concerning civil cases and Temple worship, purity and impurity, and the forbidden relations have what to rest on, and they that are the essentials of the Torah.''. None |
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28. Mishnah, Ketuvot, 1.5, 7.10 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Halakhah • Halakhah, origins of • halakhic literature, Palestinian • law, Jewish (halakhah), disgust and
Found in books: Avery Peck et al. (2014) 44; Fonrobert and Jaffee (2007) 131; Monnickendam (2020) 99; Rubenstein (2018) 136
1.5. הָאוֹכֵל אֵצֶל חָמִיו בִּיהוּדָה שֶׁלֹּא בְעֵדִים, אֵינוֹ יָכוֹל לִטְעֹן טַעֲנַת בְּתוּלִים, מִפְּנֵי שֶׁמִּתְיַחֵד עִמָּהּ. אַחַת אַלְמְנַת יִשְׂרָאֵל וְאַחַת אַלְמְנַת כֹּהֵן, כְּתֻבָּתָן מָנֶה. בֵּית דִּין שֶׁל כֹּהֲנִים הָיוּ גוֹבִין לַבְּתוּלָה אַרְבַּע מֵאוֹת זוּז, וְלֹא מִחוּ בְיָדָם חֲכָמִים:' '. None | 1.5. He who eats with his father-in-law in Judea without the presence of witnesses cannot raise a claim of non-virginity against his wife because he has been alone with her. It is the same whether the woman is an Israelite widow or a priestly widow her kethubah is a maneh. The court of the priests collected for a virgin four hundred zuz, and the sages did not protest.
7.10. These are the ones who are forced to divorce their wives: one who is afflicted with boils, one who has a polypus, a gatherer of dog feces for the treatment of hides, a coppersmith or a tanner whether they were in such a condition before they married or whether they arose after they had married. And concerning all these Rabbi Meir said: although the man made a condition with her that she accept him despite these defects she may nevertheless say, “I thought I could accept him, but now I cannot accept him.” The Sages say: she must accept such a person against her will, the only exception being a man afflicted with boils, because she by her intercourse will enervate him. It once happened at Sidon that a tanner died, and he had a brother who was also a tanner. The Sages said: she may say, “I was able to accept your brother but I cannot accept you.”''. None |
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29. Mishnah, Menachot, 10.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Halakhah/Halakhot, and Aggadah; Law and Narrative • Law, Biblical/Rabbinic—see also, Halakhah • halakhah, priestly
Found in books: Fraade (2011) 251; Simon-Shushan (2012) 261
10.5. מִשֶּׁקָּרַב הָעֹמֶר, יוֹצְאִין וּמוֹצְאִין שׁוּק יְרוּשָׁלַיִם שֶׁהוּא מָלֵא קֶמַח וְקָלִי, שֶׁלֹּא בִרְצוֹן חֲכָמִים, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בִּרְצוֹן חֲכָמִים הָיוּ עוֹשִׂים. מִשֶּׁקָּרַב הָעֹמֶר, הֻתַּר הֶחָדָשׁ מִיָּד, וְהָרְחוֹקִים מֻתָּרִים מֵחֲצוֹת הַיּוֹם וּלְהַלָּן. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר. אָמַר רַבִּי יְהוּדָה, וַהֲלֹא מִן הַתּוֹרָה הוּא אָסוּר, שֶׁנֶּאֱמַר (ויקרא כג), עַד עֶצֶם הַיּוֹם הַזֶּה. מִפְּנֵי מָה הָרְחוֹקִים מֻתָּרִים מֵחֲצוֹת הַיּוֹם וּלְהַלָּן, מִפְּנֵי שֶׁהֵן יוֹדְעִין שֶׁאֵין בֵּית דִּין מִתְעַצְּלִין בּוֹ:''. None | 10.5. After the omer was offered they used to go out and find the market of Jerusalem already full of flour and parched grain of the new produce; This was without the approval of the rabbis, the words of Rabbi Meir. Rabbi Judah says: it was with the approval of the rabbis. After the omer was offered the new grain was permitted immediately, but for those that lived far off it was permitted only after midday. After the Temple was destroyed Rabbi Yoha ben Zakkai decreed that it should be forbidden throughout the day of the waving. Rabbi Judah said: is it not so forbidden by the law of the Torah, for it is said, “Until this very day?” Why was it permitted for those that lived far away from midday? Because they know that the court would not be negligent with it.''. None |
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30. Mishnah, Nedarim, 11.12 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • halakha, Palestinian • halakha, Targum • halakhah, as modality of tradition
Found in books: Jaffee (2001) 187; Monnickendam (2020) 143
11.12. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים, שָׁלשׁ נָשִׁים יוֹצְאוֹת וְנוֹטְלוֹת כְּתֻבָּה, הָאוֹמֶרֶת טְמֵאָה אֲנִי לְךָ, שָׁמַיִם בֵּינִי לְבֵינֶךָ, נְטוּלָה אֲנִי מִן הַיְּהוּדִים. חָזְרוּ לוֹמַר, שֶׁלֹּא תְהֵא אִשָּׁה נוֹתֶנֶת עֵינֶיהָ בְאַחֵר וּמְקַלְקֶלֶת עַל בַּעְלָהּ. אֶלָּא הָאוֹמֶרֶת טְמֵאָה אֲנִי לְךָ, תָּבִיא רְאָיָה לִדְבָרֶיהָ. שָׁמַיִם בֵּינִי לְבֵינֶךָ, יַעֲשׂוּ דֶרֶךְ בַּקָּשָׁה. נְטוּלָה אֲנִי מִן הַיְּהוּדִים, יָפֵר חֶלְקוֹ, וּתְהֵא מְשַׁמַּשְׁתּוֹ, וּתְהֵא נְטוּלָה מִן הַיְּהוּדִים:''. None | 11.12. At first they would say that three women must be divorced and receive their ketubah: She who says: “I am defiled to you”; “Heaven is between me and you”; “I have been removed from the Jews.” But subsequently they changed the ruling to prevent her from setting her eye on another and spoiling herself to her husband: She who said, “I am defiled unto you” must bring proof. “Heaven is between me and you” they shall appease them by a request. “I have been removed from the Jews” he the husband must annul his portion, and she may have relations with him, and she shall be removed from other Jews.''. None |
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31. Mishnah, Orlah, 3.9 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • halakha, and Scripture • halakhah, as modality of tradition
Found in books: Hayes (2022) 71; Jaffee (2001) 92, 93, 95
3.9. סְפֵק עָרְלָה, בְּאֶרֶץ יִשְׂרָאֵל אָסוּר, וּבְסוּרְיָא מֻתָּר, וּבְחוּצָה לָאָרֶץ יוֹרֵד וְלוֹקֵחַ, וּבִלְבַד שֶׁלֹּא יִרְאֶנּוּ לוֹקֵט. כֶּרֶם נָטוּעַ יָרָק, וְיָרָק נִמְכָּר חוּצָה לוֹ, בְּאֶרֶץ יִשְׁרָאֵל אָסוּר, וּבְסוּרְיָא מֻתָּר, וּבְחוּצָה לָאָרֶץ יוֹרֵד וְלוֹקֵט, וּבִלְבַד שֶׁלֹּא יִלְקֹט בַּיָּד. הֶחָדָשׁ, אָסוּר מִן הַתּוֹרָה בְּכָל מָקוֹם. וְהָעָרְלָה, הֲלָכָה. וְהַכִּלְאַיִם, מִדִּבְרֵי סוֹפְרִים:''. None | 3.9. Doubtful orlah: in the land of Israel is prohibited, in Syria is permitted, and outside the land one may go down and purchase from a non-Israelite as long as he has not seen him gathering it. A vineyard planted with vegetables which are kilayim, and they the vegetables are sold outside of it: in the land of Israel these are prohibited, and in Syria they are permitted; outside the land one may go down and purchase them as long as he does not gather them with one’s own hand. New produce is prohibited by the Torah in all places. And orlah is a halachah. And kilayim are an enactment of the scribes.''. None |
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32. Mishnah, Peah, 2.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Halakhah, origins of • Halakhah/Halakhot • Law, Biblical/Rabbinic—see also, Halakhah • Sinai, a halakha to Moses from Sinai • halakha, a halakha to Moses from Sinai • halakha, and Scripture • halakhah, Mosaic • halakhah, Second Temple period • halakhah, as modality of tradition • halakhah, pre-exilic
Found in books: Fonrobert and Jaffee (2007) 140; Fraade (2011) 368; Hayes (2022) 70; Jaffee (2001) 80, 100, 142
2.6. מַעֲשֶׂה שֶׁזָּרַע רַבִּי שִׁמְעוֹן אִישׁ הַמִּצְפָּה לִפְנֵי רַבָּן גַּמְלִיאֵל, וְעָלוּ לְלִשְׁכַּת הַגָּזִית וְשָׁאָלוּ. אָמַר נַחוּם הַלַּבְלָר, מְקֻבָּל אֲנִי מֵרַבִּי מְיָאשָׁא, שֶׁקִּבֵּל מֵאַבָּא, שֶׁקִּבֵּל מִן הַזּוּגוֹת, שֶׁקִּבְּלוּ מִן הַנְּבִיאִים, הֲלָכָה לְמשֶׁה מִסִּינַי, בְּזוֹרֵעַ אֶת שָׂדֵהוּ שְׁנֵי מִינֵי חִטִּין, אִם עֲשָׂאָן גֹּרֶן אַחַת, נוֹתֵן פֵּאָה אַחַת. שְׁתֵּי גְרָנוֹת, נוֹתֵן שְׁתֵּי פֵאוֹת:''. None | 2.6. It happened that Rabbi Shimon of Mitzpah planted his field with two different kinds and came before Rabban Gamaliel. They both went up to the Chamber of Hewn Stone and asked about the law. Nahum the scribe said: I have a tradition from Rabbi Meyasha, who received it from Abba, who received it from the pairs of sage, who received it from the prophets, a halakhah of Moses from Sinai, that one who plants his field with two species of wheat, if he makes up of it one threshing-floor, he gives only one peah, but if two threshing-floors, he gives two peahs.''. None |
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33. Mishnah, Rosh Hashanah, 2.9, 4.1-4.4 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Halakhah, origins of • Halakhah/Halakhot • Halakhah/Halakhot, and Aggadah; Law and Narrative • Law, Biblical/Rabbinic—see also, Halakhah • halakhah, as modality of tradition • rulings, halakhic, acceptance of
Found in books: Fonrobert and Jaffee (2007) 140; Fraade (2011) 251, 437, 498; Jaffee (2001) 76; Simon-Shushan (2012) 188
2.9. שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי:
4.1. יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בַּמִּקְדָּשׁ הָיוּ תוֹקְעִים, אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ תּוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר, לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְיַבְנֶה בִּלְבָד. אָמְרוּ לוֹ, אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין: 4.2. וְעוֹד זֹאת הָיְתָה יְרוּשָׁלַיִם יְתֵרָה עַל יַבְנֶה, שֶׁכָּל עִיר שֶׁהִיא רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וִיכוֹלָה לָבֹא, תּוֹקְעִין. וּבְיַבְנֶה לֹא הָיוּ תוֹקְעִין אֶלָּא בְּבֵית דִּין בִּלְבָד: 4.3. בָּרִאשׁוֹנָה הָיָה הַלּוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: 4.4. בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. פַּעַם אַחַת נִשְׁתַּהוּ הָעֵדִים מִלָּבֹא, וְנִתְקַלְקְלוּ הַלְוִיִּם בַּשִּׁיר. הִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִין אֶלָּא עַד הַמִּנְחָה. וְאִם בָּאוּ עֵדִים מִן הַמִּנְחָה וּלְמַעְלָה, נוֹהֲגִין אוֹתוֹ הַיּוֹם קֹדֶשׁ וּלְמָחָר קֹדֶשׁ. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, וְעוֹד זֹאת הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁאֲפִלּוּ רֹאשׁ בֵּית דִּין בְּכָל מָקוֹם, שֶׁלֹּא יְהוּ הָעֵדִים הוֹלְכִין אֶלָּא לִמְקוֹם הַוָּעַד:''. None | 2.9. Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are proclaimed at their proper time or not at their proper time, I have no other appointed times save these. He Rabbi Joshua then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He Rabbi Joshua took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision.
4.1. If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yoha ben Zakai decreed that it should be blown on Shabbat in every place where there was a court. Rabbi Eliezer said: Rabban Yoha ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court. 4.2. There was another way in which Jerusalem was greater than Yavneh, that in every city which could see Jerusalem and hear and was near and could get to Jerusalem, they used to blow on Shabbat, whereas in Yavneh they used to blow in the court only. 4.3. In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, He also decreed that on the whole of the day of waving it be forbidden to eat the new produce. 4.4. Originally they used to accept testimony with regard to the new moon during the whole day. On one occasion the witnesses were late in arriving, and the Levites went wrong in the daily hymn. They therefore decreed that testimony should be accepted only until the afternoon sacrifice. If witnesses came after the afternoon sacrifice that day should be kept as holy and also the next day. After the destruction of the temple Rabban Yoha ben Zakkai decreed that testimony with regard to the new moon should be received during the whole day. Rabbi Joshua ben Korha said: this further did Rabbi Yoha ben Zakkai decree, that not matter where the head of the court might be, the witnesses should have to go only to the place of the assembly.''. None |
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34. Mishnah, Sanhedrin, 2.1, 10.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Halakhah • Halakhah/Halakhot • Law, Biblical/Rabbinic—see also, Halakhah • Mishna, aggada and halakha in • law, Jewish (halakhah) • law, Jewish (halakhah), king and
Found in books: Fraade (2011) 307, 313, 493; Hayes (2022) 475, 476; Iricinschi et al. (2013) 384; Rubenstein (2018) 207, 208, 218
2.1. כֹּהֵן גָּדוֹל דָּן וְדָנִין אוֹתוֹ, מֵעִיד וּמְעִידִין אוֹתוֹ, חוֹלֵץ וְחוֹלְצִין לְאִשְׁתּוֹ, וּמְיַבְּמִין אֶת אִשְׁתּוֹ, אֲבָל הוּא אֵינוֹ מְיַבֵּם, מִפְּנֵי שֶׁהוּא אָסוּר בָּאַלְמָנָה. מֵת לוֹ מֵת, אֵינוֹ יוֹצֵא אַחַר הַמִּטָּה, אֶלָּא הֵן נִכְסִין וְהוּא נִגְלֶה, הֵן נִגְלִין וְהוּא נִכְסֶה, וְיוֹצֵא עִמָּהֶן עַד פֶּתַח הָעִיר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ יוֹצֵא מִן הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (ויקרא כא) וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא. וּכְשֶׁהוּא מְנַחֵם אֲחֵרִים, דֶּרֶךְ כָּל הָעָם עוֹבְרִין בָּזֶה אַחַר זֶה וְהַמְמֻנֶּה מְמַצְּעוֹ בֵּינוֹ לְבֵין הָעָם. וּכְשֶׁהוּא מִתְנַחֵם מֵאֲחֵרִים, כָּל הָעָם אוֹמְרִים לוֹ אָנוּ כַפָּרָתְךָ, וְהוּא אוֹמֵר לָהֶן תִּתְבָּרְכוּ מִן הַשָּׁמָיִם. וּכְשֶׁמַּבְרִין אוֹתוֹ, כָּל הָעָם מְסֻבִּין עַל הָאָרֶץ וְהוּא מֵסֵב עַל הַסַּפְסָל:' "
10.1. כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו:"'. None | 2.1. The High Priest can judge and be judged; he can testify and others can testify against him. He can perform halitzah for another’s wife and others can perform halitzah for his wife or contract levirate marriage with his widow, but he cannot contract levirate marriage since he is forbidden to marry a widow. If any of his near kin die he may not follow after the bier, rather when the bearers are not visible, he is visible, when they are visible he is not visible, and he may go out with them as far as the city gate, according to Rabbi Meir. Rabbi Judah says, “He may not leave the Temple, as it says, “Nor shall he go out of the Sanctuary”. And when he comforts other mourners the custom is for all of the people to pass by, the one after the other, while the appointed priest stands between him and the people. And when he receives comfort from others, all the people say to him, “Let us be your atonement”, and he says to them, “May you be blessed by Heaven.” When they feed him the funeral meal all the people sit around on the ground and he sits on a stool.
10.1. All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers a charm over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”''. None |
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35. Mishnah, Shabbat, 1.4, 7.2 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Law, Biblical/Rabbinic—see also, Halakhah • halakhah, Mosaic • halakhah, Second Temple period • halakhah, as modality of tradition • halakhah, pre-exilic • halakhic thinking • rulings, halakhic, methods
Found in books: Fraade (2011) 372; Jaffee (2001) 81, 82; Simon-Shushan (2012) 28, 53
1.4. וְאֵלּוּ מִן הַהֲלָכוֹת שֶׁאָמְרוּ בַעֲלִיַּת חֲנַנְיָה בֶן חִזְקִיָּה בֶן גֻּרְיוֹן כְּשֶׁעָלוּ לְבַקְּרוֹ. נִמְנוּ וְרַבּוּ בֵּית שַׁמַּאי עַל בֵּית הִלֵּל, וּשְׁמֹנָה עָשָׂר דְּבָרִים גָּזְרוּ בוֹ בַיּוֹם:
7.2. אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אֶחָת. הַזּוֹרֵעַ. וְהַחוֹרֵשׁ. וְהַקּוֹצֵר. וְהַמְעַמֵּר. הַדָּשׁ. וְהַזּוֹרֶה. הַבּוֹרֵר. הַטּוֹחֵן. וְהַמְרַקֵּד. וְהַלָּשׁ. וְהָאוֹפֶה. הַגּוֹזֵז אֶת הַצֶּמֶר. הַמְלַבְּנוֹ. וְהַמְנַפְּצוֹ. וְהַצּוֹבְעוֹ. וְהַטּוֹוֶה. וְהַמֵּסֵךְ. וְהָעוֹשֶׂה שְׁנֵי בָתֵּי נִירִין. וְהָאוֹרֵג שְׁנֵי חוּטִין. וְהַפּוֹצֵעַ שְׁנֵי חוּטִין. הַקּוֹשֵׁר. וְהַמַּתִּיר. וְהַתּוֹפֵר שְׁתֵּי תְפִירוֹת. הַקּוֹרֵעַ עַל מְנָת לִתְפֹּר שְׁתֵּי תְפִירוֹת. הַצָּד צְבִי. הַשּׁוֹחֲטוֹ. וְהַמַּפְשִׁיטוֹ. הַמּוֹלְחוֹ, וְהַמְעַבֵּד אֶת עוֹרוֹ. וְהַמּוֹחֲקוֹ. וְהַמְחַתְּכוֹ. הַכּוֹתֵב שְׁתֵּי אוֹתִיּוֹת. וְהַמּוֹחֵק עַל מְנָת לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת. הַבּוֹנֶה. וְהַסּוֹתֵר. הַמְכַבֶּה. וְהַמַּבְעִיר. הַמַּכֶּה בַפַּטִּישׁ. הַמּוֹצִיא מֵרְשׁוּת לִרְשׁוּת. הֲרֵי אֵלּוּ אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אֶחָת:''. None | 1.4. And these are of halakhot which they stated in the upper chamber of Haiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Beth Hillel and on that day they enacted eighteen measures.
7.2. The primary labors are forty less one:sowing, plowing, reaping, binding sheaves, threshing, winnowing, selecting, grinding, sifting, kneading, baking, shearing wool, bleaching, hackling, dyeing, spinning, weaving, the making of two loops, weaving two threads, dividing two threads, tying and untying, sewing two stitches, tearing in order to sew two stitches, capturing a deer, slaughtering, or flaying, or salting it, curing its hide, scraping it of its hair, cutting it up, writing two letters, erasing in order to write two letters over the erasure, building, tearing down, extinguishing, kindling, striking with a hammer, and carrying out from one domain to another, These are the forty primary labors less one.''. None |
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36. Mishnah, Yadayim, 4.3, 4.7 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Halacha • Halakhah, origins of • Halakhah/Halakhot • halakhah, Mosaic • halakhah, Second Temple period • halakhah, as modality of tradition • halakhah, pre-exilic
Found in books: Fonrobert and Jaffee (2007) 140; Fraade (2011) 74; Hachlili (2005) 450; Jaffee (2001) 76, 80, 82
4.3. בּוֹ בַיּוֹם אָמְרוּ, עַמּוֹן וּמוֹאָב, מַה הֵן בַּשְּׁבִיעִית. גָּזַר רַבִּי טַרְפוֹן, מַעְשַׂר עָנִי. וְגָזַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מַעֲשֵׂר שֵׁנִי. אָמַר רַבִּי יִשְׁמָעֵאל, אֶלְעָזָר בֶּן עֲזַרְיָה, עָלֶיךָ רְאָיָה לְלַמֵּד, שֶׁאַתָּה מַחְמִיר, שֶׁכָּל הַמַּחְמִיר, עָלָיו רְאָיָה לְלַמֵּד. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, יִשְׁמָעֵאל אָחִי, אֲנִי לֹא שִׁנִּיתִי מִסֵּדֶר הַשָּׁנִים, טַרְפוֹן אָחִי שִׁנָּה, וְעָלָיו רְאָיָה לְלַמֵּד. הֵשִׁיב רַבִּי טַרְפוֹן, מִצְרַיִם חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה מִּצְרַיִם מַעְשַׂר עָנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעְשַׂר עָנִי בַשְּׁבִיעִית. הֵשִׁיב רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, בָּבֶל חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה בָּבֶל מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית. אָמַר רַבִּי טַרְפוֹן, מִצְרַיִם שֶׁהִיא קְרוֹבָה, עֲשָׂאוּהָ מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עָלֶיהָ בַּשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב, שֶׁהֵם קְרוֹבִים, נַעֲשִׂים מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עֲלֵיהֶם בַּשְּׁבִיעִית. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אַתָּה כִמְהַנָּן מָמוֹן, וְאֵין אַתָּה אֶלָּא כְמַפְסִיד נְפָשׁוֹת. קוֹבֵעַ אַתָּה אֶת הַשָּׁמַיִם מִלְּהוֹרִיד טַל וּמָטָר, שֶׁנֶּאֱמַר (מלאכי ג), הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה. אָמַר רַבִּי יְהוֹשֻׁעַ, הֲרֵינִי כְמֵשִׁיב עַל טַרְפוֹן אָחִי, אֲבָל לֹא לְעִנְיַן דְּבָרָיו. מִצְרַיִם מַעֲשֶׂה חָדָשׁ, וּבָבֶל מַעֲשֶׂה יָשָׁן, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֶׂה חָדָשׁ. יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה חָדָשׁ, וְאַל יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה יָשָׁן. מִצְרַיִם מַעֲשֵׂה זְקֵנִים, וּבָבֶל מַעֲשֵׂה נְבִיאִים, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֵׂה זְקֵנִים. יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה זְקֵנִים, וְאַל יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה נְבִיאִים. נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית. וּכְשֶׁבָּא רַבִּי יוֹסֵי בֶּן דֻּרְמַסְקִית אֵצֶל רַבִּי אֱלִיעֶזֶר בְּלוֹד, אָמַר לוֹ, מַה חִדּוּשׁ הָיָה לָכֶם בְּבֵית הַמִּדְרָשׁ הַיּוֹם. אָמַר לוֹ, נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִים מַעְשַׂר עָנִי בַּשְּׁבִיעִית. בָּכָה רַבִּי אֱלִיעֶזֶר וְאָמַר, סוֹד ה' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם (תהלים כה). צֵא וֶאֱמֹר לָהֶם, אַל תָּחֹשּׁוּ לְמִנְיַנְכֶם. מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ, וְרַבּוֹ מֵרַבּוֹ עַד הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁעַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית:" '
4.7. אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם מְטַהֲרִים אֶת הַנִּצּוֹק. אוֹמְרִים הַפְּרוּשִׁים, קוֹבְלִין אָנוּ עֲלֵיכֶם, צְדוֹקִים, שֶׁאַתֶּם מְטַהֲרִים אֶת אַמַּת הַמַּיִם הַבָּאָה מִבֵּית הַקְּבָרוֹת. אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, שׁוֹרִי וַחֲמוֹרִי שֶׁהִזִּיקוּ, חַיָּבִין. וְעַבְדִּי וַאֲמָתִי שֶׁהִזִּיקוּ, פְּטוּרִין. מָה אִם שׁוֹרִי וַחֲמוֹרִי, שֶׁאֵינִי חַיָּב בָּהֶם מִצְוֹת, הֲרֵי אֲנִי חַיָּב בְּנִזְקָן. עַבְדִּי וַאֲמָתִי, שֶׁאֲנִי חַיָּב בָּהֶן מִצְוֹת, אֵינוֹ דִין שֶׁאֱהֵא חַיָּב בְּנִזְקָן. אָמְרוּ לָהֶם, לֹא. אִם אֲמַרְתֶּם בְּשׁוֹרִי וַחֲמוֹרִי, שֶׁאֵין בָּהֶם דַּעַת, תֹּאמְרוּ בְּעַבְדִּי וּבַאֲמָתִי, שֶׁיֵּשׁ בָּהֶם דָּעַת. שֶׁאִם אַקְנִיטֵם, יֵלֵךְ וְיַדְלִיק גְּדִישׁוֹ שֶׁל אַחֵר וֶאֱהֵא חַיָּב לְשַׁלֵּם:'". None | 4.3. On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, \\"Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings\\" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from another new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from another act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: \\"The counsel of the Lord is with them that fear him: and his covet, to make them know it\\" (Psalms 25:14). Go and tell them: Don\'t worry about your voting. I received a tradition from Rabbi Yoha ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year.' "
4.7. The Sadducees say: we complain against you, Pharisees, that you declare an uninterrupted flow of a liquid to be clean. The Pharisees say: we complain against you, Sadducees, that you declare a stream of water which flows from a burial-ground to be clean? The Sadducees say: we complain against you, Pharisees, that you say, my ox or donkey which has done injury is liable, yet my male or female slave who has done injury is not liable. Now if in the case of my ox or my donkey for which I am not responsible if they do not fulfill religious duties, yet I am responsible for their damages, in the case of my male or female slave for whom I am responsible to see that they fulfill mitzvot, how much more so that I should be responsible for their damages? They said to them: No, if you argue about my ox or my donkey which have no understanding, can you deduce from there anything concerning a male or female slave who do have understanding? So that if I were to anger either of them and they would go and burn another person's stack, should I be liable to make restitution?"'. None |
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37. Mishnah, Zavim, 5.12 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Halakhah • halakhah, as modality of tradition
Found in books: Iricinschi et al. (2013) 389; Jaffee (2001) 94
5.12. אֵלּוּ פוֹסְלִים אֶת הַתְּרוּמָה. הָאוֹכֵל אֹכֶל רִאשׁוֹן, וְהָאוֹכֵל אֹכֶל שֵׁנִי, וְהַשּׁוֹתֶה מַשְׁקִין טְמֵאִין, וְהַבָּא רֹאשׁוֹ וְרֻבּוֹ בְּמַיִם שְׁאוּבִין, וְטָהוֹר שֶׁנָּפְלוּ עַל רֹאשׁוֹ וְעַל רֻבּוֹ שְׁלשָׁה לֻגִּין מַיִם שְׁאוּבִין, וְהַסֵּפֶר, וְהַיָּדַיִם, וּטְבוּל יוֹם, וְהָאֳכָלִים וְהַכֵּלִים שֶׁנִּטְמְאוּ בְמַשְׁקִים:''. None | 5.12. The following disqualify terumah:One who eats foods with first degree uncleanness; Or one who eats food with second degree uncleanness; And who drinks unclean liquids. And the one who has immersed his head and the greater part of him in drawn water; And a clean person upon whose head and greater part of him there fell three logs of drawn water; And a scroll of Holy Scriptures, And unwashed hands; And one that has had immersion that same day; And foods and vessels which have become defiled by liquids.''. None |
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38. New Testament, Luke, 10.25-10.36 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Halakha • Halakha, halakhic • Halakhah
Found in books: Avery Peck et al. (2014) 232; Hasan Rokem (2003) 43; Ruzer (2020) 114
10.25. Καὶ ἰδοὺ νομικός τις ἀνέστη ἐκπειράζων αὐτὸν λέγων Διδάσκαλε, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; 10.26. ὁ δὲ εἶπεν πρὸς αὐτόν Ἐν τῷ νόμῳ τί γέγραπται; πῶς ἀναγινώσκεις; 10.27. ὁ δὲ ἀποκριθεὶς εἶπεν Ἀγαπήσεις Κύριον τὸν θεόν σου ἐξ ὅλης καρδίας σου καὶ ἐν ὅλη τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ ἰσχύι σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου, καὶ τὸν πλησίον σου ὡς σεαυτόν. 10.28. εἶπεν δὲ αὐτῷ Ὀρθῶς ἀπεκρίθης· τοῦτο ποίει καὶ ζήσῃ. 10.29. Ὁ δὲ θέλων δικαιῶσαι ἑυντὸν εἶπεν πρὸς τὸν Ἰησοῦν Καὶ τίς ἐστίν μου πλησίον; 10.30. ὑπολαβὼν ὁ Ἰησοῦς εἶπεν Ἄνθρωπός τις κατέβαινεν ἀπὸ Ἰερουσαλὴμ εἰς Ἰερειχὼ καὶ λῃσταῖς περιέπεσεν, οἳ καὶ ἐκδύσαντες αὐτὸν καὶ πληγὰς ἐπιθέντες ἀπῆλθον ἀφέντες ἡμιθανῆ. 10.31. κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν ἐν τῇ ὁδῷ ἐκείνῃ, καὶ ἰδὼν αὐτὸν ἀντιπαρῆλθεν· 10.32. ὁμοίως δὲ καὶ Λευείτης κατὰ τὸν τόπον ἐλθὼν καὶ ἰδὼν ἀντιπαρῆλθεν. 10.33. Σαμαρείτης δέ τις ὁδεύων ἦλθεν κατʼ αὐτὸν καὶ ἰδὼν ἐσπλαγχνίσθη, 10.34. καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον, ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ ἐπεμελήθη αὐτοῦ. 10.35. καὶ ἐπὶ τὴν αὔριον ἐκβαλὼν δύο δηνάρια ἔδωκεν τῷ πανδοχεῖ καὶ εἶπεν Ἐπιμελήθητι αὐτοῦ, καὶ ὅτι ἂν προσδαπανήσῃς ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι. 10.36. τίς τούτων τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς;''. None | 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?" 10.26. He said to him, "What is written in the law? How do you read it?" 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself." 10.28. He said to him, "You have answered correctly. Do this, and you will live." 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor?" 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion, 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. ' "10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' " '10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?"''. None |
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39. New Testament, Mark, 1.7, 6.3, 7.1-7.15, 10.2-10.9, 12.28-12.34 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Halakha, halakhic • Halakhah • Law, Biblical/Rabbinic—see also, Halakhah • halakha, Dead Sea Scrolls • halakha, and Scripture • halakha, rabbinic • halakha, vs. Roman law • halakhah, as a metaphor for God's rejection of Israel • halakhah, as a metaphor for Gods rejection of Israel • halakhah, as modality of tradition • inheritance, rabbinic halakha • prophecy, halakhic model of
Found in books: Avery Peck et al. (2014) 246, 257; Bar Asher Siegal (2018) 170; DeJong (2022) 265; Fraade (2011) 374, 494; Hayes (2022) 66, 67, 68; Jaffee (2001) 48; Monnickendam (2020) 80, 117; Ruzer (2020) 114
1.7. καὶ ἐκήρυσσεν λέγων Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω μου, οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ·
6.3. οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ.
7.1. Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 7.2. καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτʼ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους. 7.3. —οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων, 7.4. καὶ ἀπʼ ἀγορᾶς ἐὰν μὴ ῥαντίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων. 7.5. —καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς Διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον; 7.6. ὁ δὲ εἶπεν αὐτοῖς Καλῶς ἐπροφήτευσεν Ἠσαίας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται ὅτι Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 7.7. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων· 7.8. ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων. 7.9. καὶ ἔλεγεν αὐτοῖς Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε·
7.10. Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω·
7.11. ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς,
7.12. οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί,
7.13. ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε.
7.14. Καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς Ἀκούσατέ μου πάντες καὶ σύνετε.
7.15. οὐδὲν ἔστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν· ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον.
10.2. Καὶ προσελθόντες Φαρισαῖοι ἐπηρώτων αὐτὸν εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι, πειράζοντες αὐτόν. 10.3. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Τί ὑμῖν ἐνετείλατο Μωυσῆς; 10.4. οἱ δὲ εἶπαν Ἐπέτρεψεν Μωυσῆς βιβλίον ἀποστασίου γράψαι καὶ ἀπολῦσαι. 10.5. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Πρὸς τὴν σκληροκαρδίαν ὑμῶν ἔγραψεν ὑμῖν τὴν ἐντολὴν ταύτην· 10.6. ἀπὸ δὲ ἀρχῆς κτίσεως ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς· 10.7. ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα, 10.8. καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ μία σάρξ· 10.9. ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω.
12.28. Καὶ προσελθὼν εἷς τῶν γραμματέων ἀκούσας αὐτῶν συνζητούντων, εἰδὼς ὅτι καλῶς ἀπεκρίθη αὐτοῖς, ἐπηρώτησεν αὐτόν Ποία ἐστὶν ἐντολὴ πρώτη πάντων; 12.29. ἀπεκρίθη ὁ Ἰησοῦς ὅτι Πρώτη ἐστίν Ἄκουε, Ἰσραήλ, Κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστίν, 12.30. καὶ ἀγαπήσεις Κύριον τὸν θεόν σου ἐξ ὅλης καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου. 12.31. δευτέρα αὕτη Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν. 12.32. Εἶπεν αὐτῷ ὁ γραμματεύς Καλῶς, διδάσκαλε, ἐπʼ ἀληθείας εἶπες ὅτι εἷς ἐστὶν καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ· 12.33. καὶ τὸ ἀγαπᾷν αὐτὸν ἐξ ὅλης καρδίας καὶ ἐξ ὅλης τῆς συνέσεως καὶ ἐξ ὅλης τῆς ἰσχύος καὶ τὸ ἀγαπᾷν τὸν πλησίον ὡς ἑαυτὸν περισσότερόν ἐστιν πάντων τῶν ὁλοκαυτωμάτων καὶ θυσιῶν. 12.34. καὶ ὁ Ἰησοῦς ἰδὼν αὐτὸν ὅτι νουνεχῶς ἀπεκρίθη εἶπεν αὐτῷ Οὐ μακρὰν εἶ ἀπὸ τῆς βασιλείας τοῦ θεοῦ. Καὶ οὐδεὶς οὐκέτι ἐτόλμα αὐτὸν ἐπερωτῆσαι.''. None | 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen.
6.3. Isn\'t this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren\'t his sisters here with us?" They were offended at him.
7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2. Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. ' "7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. " "7.4. They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) " '7.5. The Pharisees and the scribes asked him, "Why don\'t your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?" 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, \'This people honors me with their lips, But their heart is far from me. ' "7.7. But in vain do they worship me, Teaching as doctrines the commandments of men.' " '7.8. "For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things." 7.9. He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. ' "
7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' " '
7.11. But you say, \'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"\ '
7.12. then you no longer allow him to do anything for his father or his mother,
7.13. making void the word of God by your tradition, which you have handed down. You do many things like this."
7.14. He called all the multitude to himself, and said to them, "Hear me, all of you, and understand.
7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man.
10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife?" 10.3. He answered, "What did Moses command you?" 10.4. They said, "Moses allowed a certificate of divorce to be written, and to divorce her." 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. ' "10.6. But from the beginning of the creation, 'God made them male and female. " '10.7. For this cause a man will leave his father and mother, and will join to his wife, ' "10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. " '10.9. What therefore God has joined together, let no man separate."
12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all?" 12.29. Jesus answered, "The greatest is, \'Hear, Israel, the Lord our God, the Lord is one: ' "12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. " '12.31. The second is like this, \'You shall love your neighbor as yourself.\' There is no other commandment greater than these." 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he, 12.33. and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices." 12.34. When Jesus saw that he answered wisely, he said to him, "You are not far from the Kingdom of God."No one dared ask him any question after that. ''. None |
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40. New Testament, Matthew, 5.21-5.48, 22.23, 22.34 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Halakha, halakhic • Halakhah • Matthew (Gospel writer and Gospel), abrogation of Halakhah in • halakha, and Scripture • halakhah, conflicting interpretations of
Found in books: Avery Peck et al. (2014) 286; Bar Asher Siegal (2018) 58; Hayes (2022) 72; Iricinschi et al. (2013) 384; Ruzer (2020) 114
5.21. Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐ φονεύσεις· ὃς δʼ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 5.22. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 5.23. ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24. ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 5.25. ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· 5.26. ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην. 5.27. Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29. εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν· 5.30. καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ. 5.31. Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 5.32. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται. 5.33. Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 5.34. Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ· 5.35. μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἰεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως· 5.36. μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν. 5.37. ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστίν. 5.38. Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 5.39. Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα σου, στρέψον αὐτῷ καὶ τὴν ἄλλην· 5.40. καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· 5.41. καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. 5.42. τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς. 5.43. Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44. Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45. ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 5.46. ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 5.47. καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; 5.48. Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν.
22.23. Ἐν ἐκείνῃ τῇ ἡμέρᾳ προσῆλθον αὐτῷ Σαδδουκαῖοι, λέγοντες μὴ εἶναι ἀνάστασιν, καὶ ἐπηρώτησαν αὐτὸν
22.34. Οἱ δὲ Φαρισαῖοι ἀκούσαντες ὅτι ἐφίμωσεν τοὺς Σαδδουκαίους συνήχθησαν ἐπὶ τὸ αὐτό.''. None | 5.21. "You have heard that it was said to the ancient ones, \'You shall not murder;\' and \'Whoever shall murder shall be in danger of the judgment.\ "5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. " '5.23. "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. "You have heard that it was said, \'You shall not commit adultery;\ '5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. "It was also said, \'Whoever shall put away his wife, let him give her a writing of divorce,\ '5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. "Again you have heard that it was said to them of old time, \'You shall not make false vows, but shall perform to the Lord your vows,\ "5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; " '5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. ' "5.36. Neither shall you swear by your head, for you can't make one hair white or black. " "5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. " '5.38. "You have heard that it was said, \'An eye for an eye, and a tooth for a tooth.\ "5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. " '5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. ' "5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. " '5.43. "You have heard that it was said, \'You shall love your neighbor, and hate your enemy.\ '5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. ' "5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? " "5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? " '5.48. Therefore you shall be perfect, just as your Father in heaven is perfect.
22.23. On that day Sadducees (those who say that there is no resurrection) came to him. They asked him,
22.34. But the Pharisees, when they heard that he had put the Sadducees to silence, gathered themselves together. ''. None |
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41. Tosefta, Eduyot, 1.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Halakhah/Halakhot • halakhah, Mosaic • halakhah, Second Temple period • halakhah, as modality of tradition • halakhah, pre-exilic
Found in books: Fraade (2011) 446, 447; Jaffee (2001) 81
1.1. חמשה דברים היה ר\\"ע דורש כמין אגדה בחמשה דברים אדם זוכה לבן וחכמים אומרים עד הפרק זכה לו מיכן ואילך הוא זוכה לעצמו אמר ר\\"ע היכן מצינו שהיו חיגרין עד הפרק וכשהגיע הפרק נתפשטו ושהיו חרשין עד הפרק וכשהגיע הפרק נתפקחו ושהיו סומין עד הפרק כשהגיע הפרק נתפתחו והיאך זוכה לו עד אותה השעה אמרו לו כי מצינו שהיו פשוטים עד הפרק וכשהגיע הפרק נתחגרו ושהיו פקחין עד הפרק וכשהגיע הפרק נתחרשו ושהיו פתוחים עד הפרק וכשהגיע הפרק נסתמו הא אין זוכה לו אלא עד אותה השעה בלבד.
1.1. כשנכנסו חכמים לכרם ביבנה אמרו עתידה שעה שיהא אדם מבקש דבר מדברי תורה ואינו מוצא מדברי סופרים ואינו מוצא שנאמר (עמוס ח׳:י״ב) <לכן> הנה ימים באים נאם ה\' וגו\' ישוטטו לבקש את דבר ה\' ולא ימצאו דבר ה\' זו נבואה דבר ה\' זה הקץ דבר ה\' שלא יהא דבר מד\\"ת דומה לחברו אמרו נתחיל מהלל ומשמאי שמאי אומר מקב חלה הלל אומר מקבים וחכ\\"א לא כדברי זה ולא כדברי זה אלא קב ומחצה חייב בחלה שנאמר (במדבר ט״ו:כ׳) ראשית עריסותיכם כדי עיסתכם וכמה עיסתכם כדי עיסת מדבר וכמה עיסת מדבר עומר שנאמר (שמות ט״ז:ל״ו) והעומר עשירית האיפה הוא שיערו חכמים שבעה רבעים ועוד מדברית שהן חמשה רבעי צפורית שהן קב ומחצה ירושלמית.''. None | 1.1. When the Sages entered the Vineyard in Yavneh, they said, \\"In the future, there will come an hour when a person seeks a teaching from the teachings of the Torah and he will not find it, or in the teachings of the Scribes, and he will not find it.\\" As it says, \\"Behold, days are coming, says the Lord, etc. they will seek out the word of God and they will not find it (Amos 8).\\" \'The word of God\' refers to prophecy. \'The word of God\' refers to the End (of Days). \'The word of God\', so that there shall not be one word of Torah similar to its fellow. They said, \\"Let us begin from Hillel and Shammai!\\"...''. None |
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42. Tosefta, Sotah, 7.11 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Halakhah/Halakhot • halakhah, as modality of tradition
Found in books: Fraade (2011) 443, 448, 467; Jaffee (2001) 188
7.11. (דברים כ׳:ו׳) ומיה איש אשר נטע כרם ולא חללו ילך וישוב לביתו אחד הנוטע את הכרם ואחד חמשה אילני מאכל מחמשת המינין אפילו בחמש עיירות ה\\"ז חוזר ר\' אליעזר בן יעקב אומר אין לי במשמע אלא כרם.''. None | 7.11. A person might think: \'since the Academy of Shammai declares unclean that which the Academy of Hillel declares clean, one prohibits that which the other permits, how, then, can I learn Torah?\' This is way Torah repeats: \\"words...the words...these are the words...\\" All of the words have been given by a single Shepherd, one God fashioned them, one Provider gave them, Source of all deeds, blessed be God, has spoken them. So make for yourself a heart with many rooms, and bring into it the words of the Academy of Shammai and the words of the Academy of Hillel, the words of who declare unclean and those that declare clean. ''. None |
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43. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Halakhah • Halakhah/Halakhot • halakhah, Mosaic • halakhah, Second Temple period • halakhah, as modality of tradition • halakhah, pre-exilic
Found in books: Avery Peck et al. (2014) 246; Fraade (2011) 451, 468; Jaffee (2001) 78, 79, 81, 188
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44. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Halakhah/Halakhot • Law, Biblical/Rabbinic—see also, Halakhah • halakhah, Mosaic • halakhah, Second Temple period • halakhah, as modality of tradition • halakhah, pre-exilic • midrash halakhah
Found in books: Fraade (2011) 218, 302, 306, 314, 332, 452; Jaffee (2001) 78, 79, 81, 188; Jassen (2014) 24
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45. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • halakha, and Scripture • halakhah, as modality of tradition
Found in books: Hayes (2022) 69; Jaffee (2001) 72
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46. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Amoraic midrash compilations, halakhic material in • Halakhah/halakhic • aggadic passages on legal biblical units, halakha derived from narrative biblical units
Found in books: Grypeou and Spurling (2009) 208; Hayes (2022) 605
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47. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Halakhah/Halakhot • Halakhah/Halakhot, and Aggadah; Law and Narrative • Law, Biblical/Rabbinic—see also, Halakhah • halakha • halakha, and Scripture • halakhah, Mosaic • halakhah, as modality of tradition • halakhah, conflicting interpretations of • study curriculum, halakha and aggada as subjects in
Found in books: Bar Asher Siegal (2018) 54; Fraade (2011) 21, 28, 29, 56, 215, 312, 347, 371, 437, 441, 442, 468, 469, 498; Hayes (2022) 72, 73, 127, 546; Jaffee (2001) 90, 192
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48. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Halakhah/Halakhot • halakha, rabbinic • halakha, vs. Roman law • inheritance, rabbinic halakha
Found in books: Fraade (2011) 483; Monnickendam (2020) 80
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49. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Halakhah/Halakhot • law, Jewish (halakhah), authority and
Found in books: Fraade (2011) 430, 446; Rubenstein (2018) 199
59b. וזה הוא תנור של עכנאי מאי עכנאי אמר רב יהודה אמר שמואל שהקיפו דברים כעכנא זו וטמאוהו תנא באותו היום השיב רבי אליעזר כל תשובות שבעולם ולא קיבלו הימנו,אמר להם אם הלכה כמותי חרוב זה יוכיח נעקר חרוב ממקומו מאה אמה ואמרי לה ארבע מאות אמה אמרו לו אין מביאין ראיה מן החרוב חזר ואמר להם אם הלכה כמותי אמת המים יוכיחו חזרו אמת המים לאחוריהם אמרו לו אין מביאין ראיה מאמת המים,חזר ואמר להם אם הלכה כמותי כותלי בית המדרש יוכיחו הטו כותלי בית המדרש ליפול גער בהם רבי יהושע אמר להם אם תלמידי חכמים מנצחים זה את זה בהלכה אתם מה טיבכם לא נפלו מפני כבודו של רבי יהושע ולא זקפו מפני כבודו של ר"א ועדיין מטין ועומדין,חזר ואמר להם אם הלכה כמותי מן השמים יוכיחו יצאתה בת קול ואמרה מה לכם אצל ר"א שהלכה כמותו בכ"מ,עמד רבי יהושע על רגליו ואמר (דברים ל, יב) לא בשמים היא מאי לא בשמים היא אמר רבי ירמיה שכבר נתנה תורה מהר סיני אין אנו משגיחין בבת קול שכבר כתבת בהר סיני בתורה (שמות כג, ב) אחרי רבים להטות אשכחיה רבי נתן לאליהו א"ל מאי עביד קוב"ה בההיא שעתא א"ל קא חייך ואמר נצחוני בני נצחוני בני,אמרו אותו היום הביאו כל טהרות שטיהר ר"א ושרפום באש ונמנו עליו וברכוהו ואמרו מי ילך ויודיעו אמר להם ר"ע אני אלך שמא ילך אדם שאינו הגון ויודיעו ונמצא מחריב את כל העולם כולו,מה עשה ר"ע לבש שחורים ונתעטף שחורים וישב לפניו ברחוק ארבע אמות אמר לו ר"א עקיבא מה יום מיומים אמר לו רבי כמדומה לי שחבירים בדילים ממך אף הוא קרע בגדיו וחלץ מנעליו ונשמט וישב על גבי קרקע,זלגו עיניו דמעות לקה העולם שליש בזיתים ושליש בחטים ושליש בשעורים ויש אומרים אף בצק שבידי אשה טפח תנא אך גדול היה באותו היום שבכל מקום שנתן בו עיניו ר"א נשרף,ואף ר"ג היה בא בספינה עמד עליו נחשול לטבעו אמר כמדומה לי שאין זה אלא בשביל ר"א בן הורקנוס עמד על רגליו ואמר רבונו של עולם גלוי וידוע לפניך שלא לכבודי עשיתי ולא לכבוד בית אבא עשיתי אלא לכבודך שלא ירבו מחלוקות בישראל נח הים מזעפו,אימא שלום דביתהו דר"א אחתיה דר"ג הואי מההוא מעשה ואילך לא הוה שבקה ליה לר"א למיפל על אפיה ההוא יומא ריש ירחא הוה ואיחלף לה בין מלא לחסר איכא דאמרי אתא עניא וקאי אבבא אפיקא ליה ריפתא,אשכחתיה דנפל על אנפיה אמרה ליה קום קטלית לאחי אדהכי נפק שיפורא מבית רבן גמליאל דשכיב אמר לה מנא ידעת אמרה ליה כך מקובלני מבית אבי אבא כל השערים ננעלים חוץ משערי אונאה,תנו רבנן המאנה את הגר עובר בשלשה לאוין והלוחצו עובר בשנים,מאי שנא מאנה דכתיבי שלשה לאוין (שמות כב, כ) וגר לא תונה (ויקרא יט, לג) וכי יגור אתך גר בארצכם לא תונו אותו (ויקרא כה, יז) ולא תונו איש את עמיתו וגר בכלל עמיתו הוא לוחצו נמי שלשה כתיבי (שמות כב, כ) ולא תלחצנו (שמות כג, ט) וגר לא תלחץ (שמות כב, כד) ולא תהיה לו כנושה וגר בכלל הוא אלא אחד זה ואחד זה בשלשה,תניא רבי אליעזר הגדול אומר מפני מה הזהירה תורה בל"ו מקומות ואמרי לה במ"ו מקומות בגר מפני שסורו רע,מאי דכתיב וגר לא תונה ולא תלחצנו כי גרים הייתם בארץ מצרים (תנינא) רבי נתן אומר מום שבך אל תאמר לחברך והיינו דאמרי אינשי דזקיף ליה זקיפא בדיותקיה לא נימא ליה לחבריה זקיף ביניתא:,59b. And this is known as the oven of akhnai. The Gemara asks: What is the relevance of akhnai, a snake, in this context? Rav Yehuda said that Shmuel said: It is characterized in that manner due to the fact that the Rabbis surrounded it with their statements like this snake, which often forms a coil when at rest, and deemed it impure. The Sages taught: On that day, when they discussed this matter, Rabbi Eliezer answered all possible answers in the world to support his opinion, but the Rabbis did not accept his explanations from him.,After failing to convince the Rabbis logically, Rabbi Eliezer said to them: If the halakha is in accordance with my opinion, this carob tree will prove it. The carob tree was uprooted from its place one hundred cubits, and some say four hundred cubits. The Rabbis said to him: One does not cite halakhic proof from the carob tree. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the stream will prove it. The water in the stream turned backward and began flowing in the opposite direction. They said to him: One does not cite halakhic proof from a stream.,Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the walls of the study hall will prove it. The walls of the study hall leaned inward and began to fall. Rabbi Yehoshua scolded the walls and said to them: If Torah scholars are contending with each other in matters of halakha, what is the nature of your involvement in this dispute? The Gemara relates: The walls did not fall because of the deference due Rabbi Yehoshua, but they did not straighten because of the deference due Rabbi Eliezer, and they still remain leaning.,Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, Heaven will prove it. A Divine Voice emerged from Heaven and said: Why are you differing with Rabbi Eliezer, as the halakha is in accordance with his opinion in every place that he expresses an opinion?,Rabbi Yehoshua stood on his feet and said: It is written: “It is not in heaven” (Deuteronomy 30:12). The Gemara asks: What is the relevance of the phrase “It is not in heaven” in this context? Rabbi Yirmeya says: Since the Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: “After a majority to incline” (Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezer’s opinion, the halakha is not ruled in accordance with his opinion. The Gemara relates: Years after, Rabbi Natan encountered Elijah the prophet and said to him: What did the Holy One, Blessed be He, do at that time, when Rabbi Yehoshua issued his declaration? Elijah said to him: The Holy One, Blessed be He, smiled and said: My children have triumphed over Me; My children have triumphed over Me.,The Sages said: On that day, the Sages brought all the ritually pure items deemed pure by the ruling of Rabbi Eliezer with regard to the oven and burned them in fire, and the Sages reached a consensus in his regard and ostracized him. And the Sages said: Who will go and inform him of his ostracism? Rabbi Akiva, his beloved disciple, said to them: I will go, lest an unseemly person go and inform him in a callous and offensive manner, and he would thereby destroy the entire world.,What did Rabbi Akiva do? He wore black and wrapped himself in black, as an expression of mourning and pain, and sat before Rabbi Eliezer at a distance of four cubits, which is the distance that one must maintain from an ostracized individual. Rabbi Eliezer said to him: Akiva, what is different about today from other days, that you comport yourself in this manner? Rabbi Akiva said to him: My teacher, it appears to me that your colleagues are distancing themselves from you. He employed euphemism, as actually they distanced Rabbi Eliezer from them. Rabbi Eliezer too, rent his garments and removed his shoes, as is the custom of an ostracized person, and he dropped from his seat and sat upon the ground.,The Gemara relates: His eyes shed tears, and as a result the entire world was afflicted: One-third of its olives were afflicted, and one-third of its wheat, and one-third of its barley. And some say that even dough kneaded in a woman’s hands spoiled. The Sages taught: There was great anger on that day, as any place that Rabbi Eliezer fixed his gaze was burned.,And even Rabban Gamliel, the Nasi of the Sanhedrin at Yavne, the head of the Sages who were responsible for the decision to ostracize Rabbi Eliezer, was coming on a boat at the time, and a large wave swelled over him and threatened to drown him. Rabban Gamliel said: It seems to me that this is only for the sake of Rabbi Eliezer ben Hyrcanus, as God punishes those who mistreat others. Rabban Gamliel stood on his feet and said: Master of the Universe, it is revealed and known before You that neither was it for my honor that I acted when ostracizing him, nor was it for the honor of the house of my father that I acted; rather, it was for Your honor, so that disputes will not proliferate in Israel. In response, the sea calmed from its raging.,The Gemara further relates: Imma Shalom, the wife of Rabbi Eliezer, was the sister of Rabban Gamliel. From that incident forward, she would not allow Rabbi Eliezer to lower his head and recite the taḥanun prayer, which includes supplication and entreaties. She feared that were her husband to bemoan his fate and pray at that moment, her brother would be punished. A certain day was around the day of the New Moon, and she inadvertently substituted a full thirty-day month for a deficient twenty-nine-day month, i.e., she thought that it was the New Moon, when one does not lower his head in supplication, but it was not. Some say that a pauper came and stood at the door, and she took bread out to him. The result was that she left her husband momentarily unsupervised.,When she returned, she found him and saw that he had lowered his head in prayer. She said to him: Arise, you already killed my brother. Meanwhile, the sound of a shofar emerged from the house of Rabban Gamliel to announce that the Nasi had died. Rabbi Eliezer said to her: From where did you know that your brother would die? She said to him: This is the tradition that I received from the house of the father of my father: All the gates of Heaven are apt to be locked, except for the gates of prayer for victims of verbal mistreatment.,§ The Sages taught: One who verbally mistreats the convert violates three prohibitions, and one who oppresses him in other ways violates two.,The Gemara asks: What is different with regard to verbal mistreatment, that three prohibitions are written concerning it: “And you shall neither mistreat a convert” (Exodus 22:20); “And when a convert lives in your land, you shall not mistreat him” (Leviticus 19:33); “And you shall not mistreat, each man his colleague” (Leviticus 25:17), and a convert is included in the category of colleague? With regard to one who also oppresses a convert as well, three prohibitions are written: “And you shall neither mistreat a convert, nor oppress him” (Exodus 22:20); “And you shall not oppress a convert (Exodus 23:9); “And you shall not be to him like a creditor” (Exodus 22:24). This last prohibition is a general prohibition, in which converts are included. Consequently, it is not correct that one who oppresses a convert violates only two prohibitions. Rather, both this one, who verbally mistreats a convert, and that one, who oppresses him, violate three prohibitions.,It is taught in a baraita that Rabbi Eliezer the Great says: For what reason did the Torah issue warnings in thirty-six places, and some say in forty-six places, with regard to causing any distress to a convert? It is due to the fact that a convert’s inclination is evil, i.e., he is prone to return to his previous way of living.,What is the meaning of that which is written: “And you shall not mistreat a convert nor oppress him, because you were strangers in the land of Egypt” (Exodus 22:20)? We learned in a baraita that Rabbi Natan says: A defect that is in you, do not mention it in another. Since the Jewish people were themselves strangers, they are not in a position to demean a convert because he is a stranger in their midst. And this explains the adage that people say: One who has a person hanged in his family bidyotkei, does not say to another member of his household: Hang a fish for me, as the mention of hanging is demeaning for that family.,One may not intermingle produce bought from one supplier with other produce, even if he intermingles new produce with other new produce and ostensibly the buyer suffers no loss from his doing so.''. None | |
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50. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Halakhah/Halakhot, and Aggadah; Law and Narrative • Law, Biblical/Rabbinic—see also, Halakhah • ethics, in Avot, exceeding formal halakha
Found in books: Fraade (2011) 349, 356; Hayes (2022) 589
38a. דאם כן נכתוב קרא להאי רעהו גבי מועד:,שור של ישראל שנגח שור של כנעני פטור: אמרי ממה נפשך אי רעהו דוקא דכנעני כי נגח דישראל נמי ליפטר ואי רעהו לאו דוקא אפילו דישראל כי נגח דכנעני נחייב,א"ר אבהו אמר קרא (חבקוק ג, ו) עמד וימודד ארץ ראה ויתר גוים ראה שבע מצות שקיבלו עליהם בני נח כיון שלא קיימו עמד והתיר ממונן לישראל,רבי יוחנן אמר מהכא (דברים לג, ב) הופיע מהר פארן מפארן הופיע ממונם לישראל,תניא נמי הכי שור של ישראל שנגח שור של כנעני פטור שור של כנעני שנגח שור של ישראל בין תם בין מועד משלם נזק שלם שנאמר עמד וימודד ארץ ראה ויתר גוים ואומר הופיע מהר פארן,מאי ואומר,וכי תימא האי עמד וימודד ארץ מבעי\' ליה לכדרב מתנה וכדרב יוסף ת"ש הופיע מהר פארן מפארן הופיע ממונן לישראל מאי דרב מתנה דא"ר מתנה עמד וימודד ארץ ראה וכו\' מה ראה ראה שבע מצות שנצטוו עליהן בני נח ולא קיימום עמד והגלה אותם מעל אדמתם,ומאי משמע דהאי ויתר לישנא דאגלויי הוא כתיב הכא ויתר גוים וכתיב התם (ויקרא יא, כא) לנתר בהן על הארץ ומתרגם לקפצא בהון על ארעא,מאי דרב יוסף דא"ר יוסף עמד וימודד ארץ ראה וכו\' מה ראה ראה שבע מצות שקיבלו עליהם בני נח ולא קיימום עמד והתירן להם,איתגורי אתגר א"כ מצינו חוטא נשכר אמר מר בריה דרבנא לומר שאפילו מקיימין אותן אין מקבלין עליהן שכר,ולא והתניא ר"מ אומר מנין שאפילו נכרי ועוסק בתורה שהוא ככהן גדול ת"ל (ויקרא יח, ה) אשר יעשה אותם האדם וחי בהם כהנים ולוים וישראלים לא נאמר אלא אדם הא למדת שאפילו נכרי ועוסק בתורה הרי הוא ככהן גדול,אמרי אין מקבלים עליהן שכר כמצווה ועושה אלא כמי שאינו מצווה ועושה דא"ר חנינא גדול המצווה ועושה יותר ממי שאינו מצווה ועושה:,ת"ר וכבר שלחה מלכות רומי שני סרדיוטות אצל חכמי ישראל למדונו תורתכם קראו ושנו ושלשו בשעת פטירתן אמרו להם דקדקנו בכל תורתכם ואמת הוא חוץ מדבר זה שאתם אומרים שור של ישראל שנגח שור של כנעני פטור של כנעני שנגח שור של ישראל בין תם בין מועד משלם נזק שלם,ממ"נ אי רעהו דוקא אפילו דכנעני כי נגח דישראל ליפטר ואי רעהו לאו דוקא אפילו דישראל כי נגח דכנעני לחייב ודבר זה אין אנו מודיעים אותו למלכות,רב שמואל בר יהודה שכיבא ליה ברתא אמרו ליה רבנן לעולא קום ניזל נינחמיה אמר להו מאי אית לי גבי נחמתא דבבלאי דגידופא הוא דאמרי מאי אפשר למיעבד הא אפשר למיעבד עבדי,אזל הוא לחודאי גביה א"ל (דברים ב, ב) ויאמר ה\' (אל משה) אל תצר את מואב ואל תתגר בם מלחמה וכי מה עלה על דעתו של משה לעשות מלחמה שלא ברשות אלא נשא משה ק"ו בעצמו אמר ומה מדינים שלא באו אלא לעזור את מואב אמרה תורה (במדבר כה, יז) צרור את המדינים והכיתם אותם''. None | 38a. Because if so, if one whose ox gores a consecrated ox is exempt from liability, let the verse write this phrase: “of another,” with regard to the case of a forewarned ox. One could then infer that the owner is exempt from liability in the case of an innocuous ox as well, as the liability with regard to an innocuous ox is less severe than with regard to a forewarned ox. The stating of this exemption specifically in the context of an innocuous ox indicates that the exemption is only concerning the leniency stated in the verse, that if the gored ox belongs to another person, the owner of the belligerent ox is liable to pay only half the cost of the damage.,§ The mishna teaches: With regard to an ox of a Jew that gored the ox of a gentile, the owner of the belligerent ox is exempt from liability; whereas if a gentile’s ox gores a Jew’s ox, the owner is liable to pay the full cost of the damage. The Sages said: This statement is difficult whichever way you look at it. If the phrase “of another” is meant in a precise manner, and therefore the liability applies only if his ox gores the ox of another Jew, when a gentile’s ox gores that of a Jew he should also be exempt from liability. And if the phrase “of another” is not meant in a precise manner, then even when a Jew’s ox gores that of a gentile the owner of the belligerent ox should be liable.,Rabbi Abbahu said that the reason for this ruling is that the verse states: “He stood and shook the earth; He beheld, and made the nations tremble vayyatter” (Habakkuk 3:6). This is homiletically interpreted to mean that God saw the seven mitzvot that the descendants of Noah accepted upon themselves to fulfill, and since they did not fulfill them, He arose and permitted vehittir their money to the Jewish people, so that in certain cases Jews are not liable for damage caused to gentiles.,Rabbi Yoḥa said that the source for this halakha is from here: It is stated in reference to the giving of the Torah: “The Lord came from Sinai and rose from Seir unto them; He appeared from Mount Paran” (Deuteronomy 33:2), which is homiletically interpreted to mean: From the time God came from Mount Paran, when giving the Torah, the money of the gentile nations appeared, i.e., it was revealed and granted to the Jewish people.,This is also taught in a baraita: With regard to an ox of a Jew that gored the ox of a gentile, the owner of the belligerent ox is exempt from liability. By contrast, with regard to an ox of a gentile that gored the ox of a Jew, whether it was innocuous or forewarned, the owner of the belligerent ox pays the full cost of the damage, as it is stated: “He stood and shook the earth; He beheld, and made the nations tremble.” And another verse states: “He appeared from Mount Paran.”,The Gemara asks: What is the reason the baraita adds: And another verse states, indicating that the first verse is not a sufficient source?,The Gemara explains that this is how the baraita is to be understood: And if you would say that this verse: “He stood and shook the earth” is necessary to express that which Rav Mattana and Rav Yosef derived from the verse, come and hear another source: “He appeared from Mount Paran,” meaning: From Paran their money appeared to the Jewish people. What is Rav Mattana’s exposition? It is as Rav Mattana says: “He stood and shook the earth.” What did He see? He saw the seven mitzvot that the descendants of Noah were commanded but did not fulfill, and He arose and exiled them from their land on account of their transgressions.,And from where may it be inferred that this term vayyatter is a term of exile? It is written here: “And made the nations tremble vayyatter” (Habakkuk 3:6), and it is written there: “Lenatter upon the earth” (Leviticus 11:21), which is translated into Aramaic as: “To leap upon the earth.” Apparently, the root nun, tav, reish, common to both words, indicates uprooting from one place to another.,What is Rav Yosef’s exposition? It is as Rav Yosef says: “He stood and shook the earth; He beheld.” What did He see? He saw the seven mitzvot that the descendants of Noah accepted upon themselves and did not fulfill, so He arose and permitted their prohibitions to them.,The Gemara asks: Did they thereby profit, in that their prohibitions became permitted to them? If so, we have found a transgressor who is rewarded. Mar, son of Rabbana, says: This is not to say that for them to transgress their mitzvot is no longer a sin; rather, it is to say that even if they fulfill them, they do not receive reward for fulfilling them.,The Gemara asks: But do they not receive reward for fulfilling those mitzvot? But isn’t it taught in a baraita that Rabbi Meir says: From where is it derived that even a gentile who engages in Torah is considered like a High Priest? The verse states with regard to the mitzvot: “Which if a person does, he shall live by them” (Leviticus 18:5). It is not stated: Which if priests and Levites and Israelites do, they shall live by them, but rather: A person, indicating that all people are included. You have therefore learned that even a gentile who engages in Torah study is considered like a High Priest.,The Sages said in response: Rav Yosef meant that they do not receive the reward as does one who is commanded to perform a mitzva and performs it, but as does one who is not commanded to perform a mitzva and performs it anyway. As Rabbi Ḥanina says: One who is commanded and performs a mitzva is greater than one who is not commanded and performs it.,The Sages taught the following story in the context of the aforementioned halakha: And the Roman kingdom once sent two military officials sardeyotot to the Sages of Israel, and ordered them in the name of the king: Teach us your Torah. The officials read the Torah, and repeated it, and repeated it again, reading it for the third time. At the time of their departure, they said to the Sages: We have examined your entire Torah and it is true, except for this one matter that you state, i.e., that with regard to an ox of a Jew that gored the ox of a gentile, the owner is exempt from liability, whereas with regard to the ox of a gentile that gored the ox of a Jew, whether it was innocuous or forewarned, the owner pays the full cost of the damage.,The officials’ reasoning was that this halakha is difficult whichever way you look at it. If the phrase “of another” is meant in a precise manner, that the owners of both oxen must both be Jewish, then even when the ox of a gentile gores the ox of a Jew the owner of the ox should be exempt from liability. And if the phrase “of another” is not meant in a precise manner, and the oxen of all are included, then even when the ox of a Jew gores the ox of a gentile the owner should be liable. They added: But we will not inform this matter to the kingdom; having acknowledged that the entire Torah is true, we will not reveal this ruling, as it will displease the kingdom.,§ Incidentally, it is related that the daughter of Rav Shmuel bar Yehuda died. The Sages said to Ulla: Arise; let us go console him. Ulla said to them: What business do I have with the consolation of Babylonians, which is actually heresy? As, they say while consoling mourners: What can be done? This seems to suggest that if it were possible to do something, acting against the Almighty’s decree, they would do so, which is tantamount to heresy. Therefore, Ulla declined to accompany the Babylonian Sages.,Ulla therefore went to console Rav Shmuel bar Yehuda by himself, and said to him: The verse states: “And the Lord said to me, do not be at enmity with Moab, neither contend with them in battle” (Deuteronomy 2:9). What entered Moses’s mind, that God had to warn him not to undertake a particular action? Did it enter his mind to wage war with the Moabites without permission? Rather, Moses reasoned an a fortiori inference by himself, saying: And if with regard to the Midianites, who came only to help the Moabites harm the Jewish people (see Numbers, chapter 22), the Torah said: “Harass the Midianites and smite them” (Numbers 25:17),''. None |
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51. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Halakhah, “four cubits of halakhah” • halakha, study of • mamzerim (halakhic bastards) • prayer, halakhic and aggadic discussions
Found in books: Hayes (2022) 585; Kosman (2012) 140; Levine (2005) 478; Secunda (2014) 40
8a. מאי דכתיב (תהלים סט, יד) ואני תפלתי לך ה\' עת רצון אימתי עת רצון בשעה שהצבור מתפללין.,ר\' יוסי ברבי חנינא אמר מהכא (ישעיהו מט, ח) כה אמר ה\' בעת רצון עניתיך,ר\' אחא ברבי חנינא אמר מהכא (איוב לו, ה) הן אל כביר ולא ימאס וכתיב (תהלים נה, יט) פדה בשלום נפשי מקרב לי כי ברבים היו עמדי,תניא נמי הכי רבי נתן אומר מנין שאין הקב"ה מואס בתפלתן של רבים שנאמר הן אל כביר ולא ימאס וכתיב פדה בשלום נפשי מקרב לי וגו\' אמר הקב"ה כל העוסק בתורה ובגמילות חסדים ומתפלל עם הצבור מעלה אני עליו כאילו פדאני לי ולבני מבין אומות העולם,אמר ר"ל כל מי שיש לו בית הכנסת בעירו ואינו נכנס שם להתפלל נקרא שכן רע שנאמר (ירמיהו יב, יד) כה אמר ה\' על כל שכני הרעים הנוגעים בנחלה אשר הנחלתי את עמי את ישראל ולא עוד אלא שגורם גלות לו ולבניו שנא\' (ירמיהו יב, יד) הנני נותשם מעל אדמתם ואת בית יהודה אתוש מתוכם.,אמרו ליה לר\' יוחנן איכא סבי בבבל תמה ואמר (דברים יא, כא) למען ירבו ימיכם וימי בניכם על האדמה כתיב אבל בחוצה לארץ לא כיון דאמרי ליה מקדמי ומחשכי לבי כנישתא אמר היינו דאהני להו,כדאמר ר\' יהושע בן לוי לבניה קדימו וחשיכו ועיילו לבי כנישתא כי היכי דתורכו חיי א"ר אחא ברבי חנינא מאי קרא (משלי ח, לד) אשרי אדם שומע לי לשקד על דלתותי יום יום לשמור מזוזת פתחי וכתיב בתריה כי מוצאי מצא חיים.,אמר רב חסדא לעולם יכנס אדם שני פתחים בבית הכנסת שני פתחים סלקא דעתך אלא אימא שיעור שני פתחים ואחר כך יתפלל:,(תהלים לב, ו) על זאת יתפלל כל חסיד אליך לעת מצא אמר ר\' חנינא לעת מצא זו אשה שנא\' (משלי יח, כב) מצא אשה מצא טוב,במערבא כי נסיב אינש אתתא אמרי ליה הכי מצא או מוצא מצא דכתיב מצא אשה מצא טוב ויפק רצון מה\' מוצא דכתיב (קהלת ז, כו) ומוצא אני מר ממות את האשה וגו\',ר\' נתן אומר לעת מצא זו תורה שנאמר (משלי ח, לה) כי מוצאי מצא חיים וגו\',רב נחמן בר יצחק אמר לעת מצא זו מיתה שנא\' (תהלים סח, כא) למות תוצאות,תניא נמי הכי תשע מאות ושלשה מיני מיתה נבראו בעולם שנאמר למות תוצאות תוצאות בגימטריא הכי הוו קשה שבכלן אסכרא ניחא שבכלן נשיקה אסכרא דמיא כחיזרא בגבבא דעמרא דלאחורי נשרא ואיכא דאמרי כפיטורי בפי ושט נשיקה דמיא כמשחל בניתא מחלבא,ר\' יוחנן אמר לעת מצא זו קבורה א"ר חנינא מאי קרא (איוב ג, כב) השמחים אלי גיל ישישו כי ימצאו קבר אמר רבה בר רב שילא היינו דאמרי אינשי ליבעי אינש רחמי אפילו עד זיבולא בתרייתא שלמא,מר זוטרא אמר לעת מצא זה בית הכסא אמרי במערבא הא דמר זוטרא עדיפא מכלהו.,אמר ליה רבא לרפרם בר פפא לימא לן מר מהני מילי מעלייתא דאמרת משמיה דרב חסדא במילי דבי כנישתא,אמר ליה הכי אמר רב חסדא מאי דכתי\' (תהלים פז, ב) אוהב ה\' שערי ציון מכל משכנות יעקב אוהב ה\' שערים המצויינים בהלכה יותר מבתי כנסיות ומבתי מדרשות,והיינו דאמר ר\' חייא בר אמי משמיה דעולא מיום שחרב בית המקדש אין לו להקב"ה בעולמו אלא ארבע אמות של הלכה בלבד.,ואמר אביי מריש הוה גריסנא בגו ביתא ומצלינא בבי כנישתא כיון דשמענא להא דאמר רבי חייא בר אמי משמיה דעולא מיום שחרב בית המקדש אין לו להקב"ה בעולמו אלא ארבע אמות של הלכה בלבד לא הוה מצלינא אלא היכא דגריסנא.,רבי אמי ורבי אסי אף על גב דהוו להו תליסר בי כנישתא בטבריא לא מצלו אלא ביני עמודי היכא דהוו גרסי:,ואמר רבי חייא בר אמי משמיה דעולא גדול הנהנה מיגיעו יותר מירא שמים דאילו גבי ירא שמים כתיב (תהלים קיב, א) אשרי איש ירא את ה\' ואילו גבי נהנה מיגיעו כתיב (תהלים קכח, ב) יגיע כפיך כי תאכל אשריך וטוב לך אשריך בעולם הזה וטוב לך לעולם הבא ולגבי ירא שמים וטוב לך לא כתיב ביה:,ואמר רבי חייא בר אמי משמיה דעולא לעולם ידור אדם במקום רבו שכל זמן ששמעי בן גרא קיים לא נשא שלמה את בת פרעה,והתניא אל ידור,לא קשיא הא דכייף ליה הא דלא כייף ליה:,אמר רב הונא בר יהודה אמר רבי מנחם אמר ר\' אמי מאי דכתי\' (ישעיהו א, כח) ועוזבי ה\' יכלו זה המניח ס"ת ויוצא,רבי אבהו נפיק בין גברא לגברא.,בעי רב פפא בין פסוקא לפסוקא מהו,תיקו,רב ששת מהדר אפיה וגריס אמר אנן בדידן ואינהו בדידהו:,אמר רב הונא בר יהודה אמר רבי אמי לעולם ישלים אדם פרשיותיו עם הצבור שנים מקרא ואחד תרגום 58a. אמר רבי ירמיה בן אלעזר נתקללה בבל נתקללו שכניה נתקללה שומרון נתברכו שכניה נתקללה בבל נתקללו שכניה דכתיב (ישעיהו יד, כג) ושמתיה למורש קפוד ואגמי מים נתקללה שומרון נתברכו שכניה דכתיב (מיכה א, ו) ושמתי שומרון לעי השדה למטעי כרם וגו\',ואמר רב המנונא הרואה אוכלוסי ישראל אומר ברוך חכם הרזים אוכלוסי עובדי כוכבים אומר (ירמיהו נ, יב) בושה אמכם וגו\',ת"ר הרואה אוכלוסי ישראל אומר ברוך חכם הרזים שאין דעתם דומה זה לזה ואין פרצופיהן דומים זה לזה בן זומא ראה אוכלוסא על גב מעלה בהר הבית אמר ברוך חכם הרזים וברוך שברא כל אלו לשמשני,הוא היה אומר כמה יגיעות יגע אדם הראשון עד שמצא פת לאכול חרש וזרע וקצר ועמר ודש וזרה וברר וטחן והרקיד ולש ואפה ואח"כ אכל ואני משכים ומוצא כל אלו מתוקנין לפני וכמה יגיעות יגע אדם הראשון עד שמצא בגד ללבוש גזז ולבן ונפץ וטוה וארג ואחר כך מצא בגד ללבוש ואני משכים ומוצא כל אלו מתוקנים לפני כל אומות שוקדות ובאות לפתח ביתי ואני משכים ומוצא כל אלו לפני,הוא היה אומר אורח טוב מהו אומר כמה טרחות טרח בעל הבית בשבילי כמה בשר הביא לפני כמה יין הביא לפני כמה גלוסקאות הביא לפני וכל מה שטרח לא טרח אלא בשבילי אבל אורח רע מהו אומר מה טורח טרח בעל הבית זה פת אחת אכלתי חתיכה אחת אכלתי כוס אחד שתיתי כל טורח שטרח בעל הבית זה לא טרח אלא בשביל אשתו ובניו,על אורח טוב מהו אומר (איוב לו, כד) זכור כי תשגיא פעלו אשר שוררו אנשים על אורח רע כתיב (איוב לז, כד) לכן יראוהו אנשים וגו\',(שמואל א יז, יב) והאיש בימי שאול זקן בא באנשים אמר רבא ואיתימא רב זביד ואיתימא רב אושעיא זה ישי אבי דוד שיצא באוכלוסא ונכנס באוכלוסא ודרש באוכלוסא אמר עולא נקיטינן אין אוכלוסא בבבל תנא אין אוכלוסא פחותה מששים רבוא,ת"ר הרואה חכמי ישראל אומר ברוך שחלק מחכמתו ליראיו חכמי עובדי כוכבים אומר ברוך שנתן מחכמתו לבריותיו הרואה מלכי ישראל אומר ברוך שחלק מכבודו ליראיו מלכי עובדי כוכבים אומר ברוך שנתן מכבודו לבריותיו,א"ר יוחנן לעולם ישתדל אדם לרוץ לקראת מלכי ישראל ולא לקראת מלכי ישראל בלבד אלא אפי\' לקראת מלכי עובדי כוכבים שאם יזכה יבחין בין מלכי ישראל למלכי עובדי כוכבים,רב ששת סגי נהור הוה הוו קאזלי כולי עלמא לקבולי אפי מלכא וקם אזל בהדייהו רב ששת אשכחיה ההוא צדוקי אמר ליה חצבי לנהרא כגני לייא אמר ליה תא חזי דידענא טפי מינך חלף גונדא קמייתא כי קא אוושא אמר ליה ההוא צדוקי אתא מלכא אמר ליה רב ששת לא קאתי חלף גונדא תניינא כי קא אוושא אמר ליה ההוא צדוקי השתא קא אתי מלכא אמר ליה רב ששת לא קא אתי מלכא חליף תליתאי כי קא שתקא אמר ליה רב ששת ודאי השתא אתי מלכא,אמר ליה ההוא צדוקי מנא לך הא אמר ליה דמלכותא דארעא כעין מלכותא דרקיעא דכתיב (מלכים א יט, יא) צא ועמדת בהר לפני ה\' והנה ה\' עובר ורוח גדולה וחזק מפרק הרים ומשבר סלעים לפני ה\' לא ברוח ה\' ואחר הרוח רעש לא ברעש ה\' ואחר הרעש אש לא באש ה\' ואחר האש קול דממה דקה,כי אתא מלכא פתח רב ששת וקא מברך ליה אמר ליה ההוא צדוקי למאן דלא חזית ליה קא מברכת ומאי הוי עליה דההוא צדוקי איכא דאמרי חברוהי כחלינהו לעיניה ואיכא דאמרי רב ששת נתן עיניו בו ונעשה גל של עצמות,ר\' שילא נגדיה לההוא גברא דבעל מצרית אזל אכל ביה קורצי בי מלכא אמר איכא חד גברא ביהודאי דקא דיין דינא בלא הרמנא דמלכא שדר עליה פריסתקא כי אתא אמרי ליה מה טעמא נגדתיה להאי אמר להו דבא על חמרתא אמרי ליה אית לך סהדי אמר להו אין אתא אליהו אדמי ליה כאיניש ואסהיד אמרי ליה אי הכי בר קטלא הוא אמר להו אנן מיומא דגלינן מארעין לית לן רשותא למקטל אתון מאי דבעיתון עבידו ביה,עד דמעייני ביה בדינא פתח ר\' שילא ואמר (דברי הימים א כט, יא) לך ה\' הגדולה והגבורה וגו\' אמרי ליה מאי קאמרת אמר להו הכי קאמינא בריך רחמנא דיהיב מלכותא בארעא כעין מלכותא דרקיעא ויהב לכו שולטנא ורחמי דינא אמרו חביבא עליה יקרא דמלכותא כולי האי יהבי ליה קולפא אמרו ליה דון דינא,כי הוה נפיק אמר ליה ההוא גברא עביד רחמנא ניסא לשקרי הכי אמר ליה רשע לאו חמרי איקרו דכתיב (יחזקאל כג, כ) אשר בשר חמורים בשרם חזייה דקאזיל למימרא להו דקרינהו חמרי אמר האי רודף הוא והתורה אמרה אם בא להרגך השכם להרגו מחייה בקולפא וקטליה,אמר הואיל ואתעביד לי ניסא בהאי קרא דרשינא ליה לך ה\' הגדולה זו מעשה בראשית וכן הוא אומר (איוב ט, י) עושה גדולות עד אין חקר והגבורה זו יציאת מצרים שנאמר (שמות יד, לא) וירא ישראל את היד הגדולה וגו\' והתפארת זו חמה ולבנה שיעמדו לו ליהושע שנאמר (יהושע י, יג) וידום השמש וירח עמד וגו\' והנצח זו מפלתה של רומי וכן הוא אומר (ישעיהו סג, ג) ויז נצחם על בגדי וגו\' וההוד זו מלחמת נחלי ארנון שנאמר (במדבר כא, יד) על כן יאמר בספר מלחמות ה\' את והב בסופה וגו\' כי כל בשמים ובארץ זו מלחמת סיסרא שנאמר (שופטים ה, כ) מן שמים נלחמו הכוכבים ממסלותם וגו\' לך ה\' הממלכה זו מלחמת עמלק וכן הוא אומר (שמות יז, טז) כי יד על כס יה והמתנשא זו מלחמת גוג ומגוג וכן הוא אומר (יחזקאל לח, ג) הנני אליך גוג נשיא ראש משך ותובל לכל לראש אמר רב חנן בר רבא אמר ר\' יוחנן אפילו ריש גרגיתא מן שמיא מנו ליה,במתניתא תנא משמיה דרבי עקיבא לך ה\' הגדולה זו קריעת ים סוף והגבורה זו מכת בכורות והתפארת זו מתן תורה והנצח זו ירושלים וההוד זו בית המקדש:''. None | 8a. What is the meaning of that which is written: “But as for me, let my prayer be unto You, Lord, in a time of favor; O God, in the abundance of Your mercy, answer me with the truth of Your salvation” (Psalms 69:14)? It appears that the individual is praying that his prayers will coincide with a special time of Divine favor. When is a time of favor? It is at the time when the congregation is praying. It is beneficial to pray together with the congregation, for God does not fail to respond to the entreaties of the congregation.,Rabbi Yosei, son of Rabbi Ḥanina, said that the unique quality of communal prayer is derived from here: “Thus said the Lord, in a time of acceptance I have answered you and on a day of salvation I have aided you” (Isaiah 49:8).,Rabbi Aḥa, son of Rabbi Ḥanina, said that it is derived from here: “Behold, God is mighty, He despises no one” (Job 36:5). He adopts an alternative reading of the verse: “Behold, God will not despise” the prayer of “the mighty,” i.e., the community. And it is written: “He has redeemed my soul in peace so that none came upon me; for there were many with me. God shall hear and answer them…” (Psalms 55:19–20). This verse teaches that the prayer was answered because there were many with me when it was offered.,That last proof was also taught in a baraita. Rabbi Natan says: From where do we know that the Holy One, Blessed be He, does not despise the prayer of the masses? As it is stated: “Behold, God does not despise the mighty,” and it is written: “He has redeemed my soul in peace so that none came upon me; for there were many with me.” Rabbi Natan interprets this not as David speaking about himself, but as God speaking to Israel. The Holy One, Blessed be He, says: Anyone who engages in Torah study, which is called peace in the verse: “All its ways are peace” (Proverbs 3:17); and in acts of kindness, and prays with the congregation, I ascribe to him credit as if he redeemed Me and My children from among the nations of the world.,Continuing to extol communal prayer, Reish Lakish said: One who has a synagogue nearby in his city but does not enter to pray there is called an evil neighbor, as it is stated: “Thus said the Lord: As for all My evil neighbors who touch My inheritance which I have caused My people Israel to inherit, behold, I will pluck them up from off their land, and will pluck the house of Judah up from among them” (Jeremiah 12:14). One who only touches, but does not enter the place of prayer, My inheritance, is considered an evil neighbor. And furthermore, he is punished in that he causes himself and his children to go into exile, as it is stated: “Behold, I will pluck them up from off their land, and will pluck the house of Judah up from among them.”,The Gemara relates that when the Sages told Rabbi Yoḥa that there are elders in Babylonia, he was confounded and said: It is written: “So that your days will be lengthened and the days of your children upon the land the Lord swore to your forefathers to give to them like the days of heaven on the earth” (Deuteronomy 11:21); lengthened in Eretz Yisrael but not outside of the Land. Why then, do the residents of Babylonia live long lives? When they told him that the people in Babylonia go early in the morning and go late in the evening to the synagogue, he said: That is what was effective for them in extending their lives.,As Rabbi Yehoshua ben Levi said to his sons: Go early and go late and enter the synagogue, so that your lives will be extended. And Rabbi Aḥa, son of Rabbi Ḥanina, said: Upon what verse is this based? As it is stated: “Happy is the man who listens to Me, watching daily at My gates, guarding at My door posts” (Proverbs 8:34). And the reward for doing so is written thereafter: “For whoso finds Me finds life and obtains the favor of the Lord” (Proverbs 8:35).,Based on this verse, Rav Ḥisda said: A person should always enter two doorways into the synagogue. This statement is unclear. Immediately, the Gemara asks: Does it enter your mind that Rav Ḥisda meant that one should enter two doorways literally? What if a synagogue only has a single doorway? Rather, emend his statement and say that Rav Ḥisda meant that one should enter a distance of two doorways into the synagogue and then pray. In entering a distance of two doorways, one fulfills the verse: Guarding at My door posts, in the plural.,Having mentioned the verse, “For whoso finds Me finds life,” the Gemara seeks to clarify its meaning. It is said, “For this, let every pious man pray to You in the time of finding, that the overflowing waters may not reach him” (Psalms 32:6). With regard to the phrase, the time of finding, Rabbi Ḥanina said: The time of finding refers to the time one must find a wife, that one should pray to find a suitable woman to marry. As it is said: “He who finds matza a wife finds matza good and obtains favor from the Lord” (Proverbs 18:22).,In Eretz Yisrael, the custom was that when a man married a woman, they would ask him: Matza or motzeh? In other words, they would ask the groom whether the appropriate passage for his wife is the above verse from Proverbs that begins with the word matza, as it is written: “He who finds a wife finds good and obtains favor from the Lord” or whether the more appropriate verse is the one beginning with the word motzeh, as it is written: “And I find motzeh the woman more bitter than death” (Ecclesiastes 7:26).,Rabbi Natan says: The time of finding refers to the time of finding Torah, as it is stated in a verse referring to Torah: “He who finds Me finds life.” The Torah is the object most sought.,Rav Naḥman bar Yitzḥak said: The time of finding refers to death. One should pray that when death comes, he will leave the world peacefully, as it is stated: “Issues totzaot of death” (Psalms 68:21). Rav Naḥman bar Yitzḥak’s statement is based on the etymological similarity between totzaot and matza, finding.,It was also taught in a baraita: Nine hundred and three types of death were created in the world, as it is stated: “Issues totzaot of death,” and that, 903, is the numerical value gimatriya of totzaot. The Gemara explains that the most difficult of all these types of death is croup askara, while the easiest is the kiss of death. Croup is like a thorn entangled in a wool fleece, which, when pulled out backwards, tears the wool. Some say that croup is like ropes at the entrance to the esophagus, which would be nearly impossible to insert and excruciating to remove. The kiss of death is like drawing a hair from milk. One should pray that he does not die a painful death.,Rabbi Yoḥa said: The time of finding refers to a respectful burial, for which one should pray. Supporting Rabbi Yoḥa’s interpretation, Rabbi Ḥanina said: What is the verse that teaches that the time of finding refers to burial? “Who rejoice in exultation and are glad when they can find a grave” (Job 3:22), as there are situations in which one is relieved when his body finds a grave in which to rest. Rabba bar Rav Sheila said, that is the meaning of the folk saying: A person should even pray for mercy until the final shovelful of dirt is thrown upon his grave.,Mar Zutra said: The time of finding refers to finding a lavatory. As most places did not have a sewage system, one was forced to relieve himself outside the city. Because of this unpleasantness, finding a suitable location was called by Mar Zutra, the time of finding. In the West, Eretz Yisrael, they say: This explanation of Mar Zutra is preferable to all of them, as the term motza is explicitly associated in the Bible (see II Kings 10:27) with the lavatory (Rabbi Abraham Moshe Horovitz).,Returning to the tractate’s central topic, Rava said to Rafram bar Pappa: Let the Master say to us some of those outstanding statements that you said in the name of Rav Ḥisda with regard to matters of the synagogue.,Rafram said to him, Rav Ḥisda said as follows: What is the meaning of the verse: “The Lord loves the gates of Zion Tziyyon more than all the dwellings of Jacob” (Psalms 87:2)? This means that the Lord loves the gates distinguished metzuyanim through the study of halakha as they are the gates of Zion, the outstanding gates, more than the synagogues and study halls. Although those places are the most outstanding of the dwellings of Jacob, they are not engaged in the study of halakha.,And this concept, that halakha is the most sublime pursuit, is expressed in that which Rabbi Ḥiyya bar Ami said in the name of Ulla: Since the day the Temple, where the Divine Presence rested in this world, was destroyed, the Holy One, Blessed be He, has only one place in His world where he reveals His presence exclusively; only the four cubits where the study of halakha is undertaken.,This statement has practical ramifications. Abaye said: At first I studied in the house and prayed in the synagogue. Once I heard what Rabbi Ḥiyya bar Ami said in the name of Ulla: Since the day the Temple was destroyed, the Holy One, Blessed be He, has only one place in His world, only the four cubits of halakha alone, from which I understood the significance of the four cubits of halakha, and I pray only where I study.,Similarly, the Gemara relates that Rabbi Ami and Rabbi Asi, despite the fact that they had thirteen synagogues in Tiberias, they would only pray between the pillars where they studied.,And Rabbi Ḥiyya bar Ami said in the name of Ulla: One who benefits from his hard labor is greater than a God-fearing person, i.e., one who is so enthralled by his fear of God that he sits idly by and does not work. As with regard to a God-fearing person, it is written: “Happy is the man who fears the Lord, who greatly desires His mitzvot” (Psalms 112:1), while with regard to one who benefits from his hard work, it is written: “By the labor of your hands you will live; you are happy and it is good for you” (Psalms 128:2). The Gemara explains this verse to mean that you are happy in this world, and it is good for you in the World-to-Come. And regarding a God-fearing person, happy is the man, is written about him but and it is good for you, is not written about him.,And Rabbi Ḥiyya bar Ami said in the name of Ulla: One should always live in the place where his teacher lives; thereby he will avoid sin. For as long as Shimi ben Gera, who according to tradition was a great Torah scholar and teacher of Solomon (see Gittin 59a), was alive, Solomon did not marry Pharaoh’s daughter. Immediately after the Bible relates the death of Shimi (I Kings, end of ch. 2), Solomon’s marriage to Pharaoh’s daughter is recorded (beginning of ch. 3).,The Gemara raises an objection: Wasn’t it taught in a baraita that one should not live where his teacher lives?,The Gemara answers: This is not difficult. This, which says that one should live where his teacher lives, is referring to a case where he is acquiescent to his teacher and will heed his teaching and instruction. While this baraita, which says that one should not live where his teacher lives, is referring to a case where he is not acquiescent to him and that will lead them to quarrel.,The Gemara again returns to the topic of the synagogue. Rav Huna bar Yehuda said that Rabbi Menaḥem said that Rabbi Ami said: What is the practical halakhic meaning of that which is written: “They who forsake the Lord will perish” (Isaiah 1:28)? This verse refers to one who abandons the Torah scroll when it was taken out to be read and leaves the synagogue, as it appears that he is fleeing from God.,Practically speaking, the Gemara relates that Rabbi Abbahu would go out between one person who read the Torah and the next person who did so. Since the scroll was closed between readers, it was not considered to be a show of contempt.,Rav Pappa raised a dilemma: What is the ruling with regard to leaving between one verse and the next verse? Is one permitted to leave during a break in the Torah reading while the verse was translated into Aramaic?,An answer to this question was not found, so the dilemma stands unresolved.,The Gemara relates that Rav Sheshet would turn his face away from the Torah while it was being read and study. Explaining this practice, he said: We are engaged in ours, the study of the Oral Torah and they are engaged in theirs, listening to the Written Torah. Since Rav Sheshet was engaged in Torah study, he is not considered one who forsakes the Lord.,Rav Huna bar Yehuda said that Rabbi Ami said: A person should always complete his Torah portions with the congregation. The congregation reads a particular Torah portion every Shabbat, and during the week prior to each Shabbat, one is required to read the Bible text of the weekly portion twice and the translation once. 58a. With regard to Babylonia, the Gemara cites what Rabbi Yirmeya ben Elazar said: When Babylonia was cursed, its neighbors were cursed along with it. When Samaria was cursed, its neighbors were blessed. When Babylonia was cursed its neighbors were cursed along with it, as it is written: “I will also make it a possession for the bittern, a wading bird, and pools of water” (Isaiah 14:23); not only will it be destroyed, but the site will become a habitat for destructive, environmentally harmful creatures. When Samaria was cursed, however, its neighbors were blessed, as it is written: “Therefore I will make Samaria a heap in the field, a place for the planting of vineyards” (Micah 1:6); although destroyed, it will serve a beneficial purpose.,And Rav Hamnuna said: One who sees multitudes of Israel, six hundred thousand Jews, recites: Blessed…Who knows all secrets. One who sees multitudes of gentiles recites: “Your mother shall be sore ashamed, she that bore you shall be confounded; behold, the hindermost of the nations shall be a wilderness, a dry land, and a desert” (Jeremiah 50:12).,The Sages taught in a Tosefta: One who sees multitudes of Israel recites: Blessed…Who knows all secrets. Why is this? He sees a whole nation whose minds are unlike each other and whose faces are unlike each other, and He Who knows all secrets, God, knows what is in each of their hearts. The Gemara relates: Ben Zoma once saw a multitude okhlosa of Israel while standing on a stair on the Temple Mount. He immediately recited: Blessed…Who knows all secrets and Blessed…Who created all these to serve me.,Explaining his custom, he would say: How much effort did Adam the first man exert before he found bread to eat: He plowed, sowed, reaped, sheaved, threshed, winnowed in the wind, separated the grain from the chaff, ground the grain into flour, sifted, kneaded, and baked and only thereafter he ate. And I, on the other hand, wake up and find all of these prepared for me. Human society employs a division of labor, and each individual benefits from the service of the entire world. Similarly, how much effort did Adam the first man exert before he found a garment to wear? He sheared, laundered, combed, spun and wove, and only thereafter he found a garment to wear. And I, on the other hand, wake up and find all of these prepared for me. Members of all nations, merchants and craftsmen, diligently come to the entrance of my home, and I wake up and find all of these before me.,Ben Zoma would say: A good guest, what does he say? How much effort did the host expend on my behalf, how much meat did the host bring before me. How much wine did he bring before me. How many loaves geluskaot did he bring before me. All the effort that he expended, he expended only for me. However, a bad guest, what does he say? What effort did the host expend? I ate only one piece of bread, I ate only one piece of meat and I drank only one cup of wine. All the effort that the home owner expended he only expended on behalf of his wife and children.,With regard to a good guest, what does he say? “Remember that you magnify his work, whereof men have sung” (Job 36:24); he praises and acknowledges those who helped him. With regard to a bad guest it is written: “Men do therefore fear him; he regards not any who are wise of heart” (Job 37:24).,On the topic of multitudes, the Gemara cites another verse: “And the man in the days of Saul was old, and came among men” (I Samuel 17:12). Rava, and some say Rav Zevid, and some say Rav Oshaya, said: This refers to Yishai, father of David, who always went out with multitudes, and entered with multitudes, and taught Torah with multitudes. Ulla said: We hold there is no multitude in Babylonia. The Sage taught: A multitude is no fewer than six hundred thousand people.,The Sages taught: One who sees the Sages of Israel recites: Blessed…Who has shared of His wisdom with those who revere Him. One who sees Sages of the nations of the world recites: Blessed…Who has given of His wisdom to flesh and blood. One who sees kings of Israel recites: Blessed…Who has shared of His glory with those who revere Him. One who sees kings of the other nations of the world recites: Blessed…Who has given of His glory to flesh and blood.,Rabbi Yoḥa said: One should always strive to run toward kings of Israel to greet them. And not only should he run toward kings of Israel, but also toward kings of the nations of the world, so that if he will be privileged to witnesses the glory of the Messiah (Rashi) and the World-to-Come, he will distinguish between the kings of Israel and the kings of the nations of the world.,The Gemara relates: Rav Sheshet was blind. Everyone was going to greet the king and Rav Sheshet stood up and went along with them. This heretic found him there and said to him: The intact jugs go to the river, where do the broken jugs go? Why is a blind person going to see the king? Rav Sheshet said to him: Come see that I know more than you do. The first troop passed, and when the noise grew louder, this heretic said to him: The king is coming. Rav Sheshet said to him: The king is not coming. The second troop passed, and when the noise grew louder, this heretic said to him: Now the king is coming. Rav Sheshet said to him: The king is not coming. The third troop passed, and when there was silence, Rav Sheshet said to him: Certainly now the king is coming.,This heretic said to him: How do you know this? Rav Sheshet said to him: Royalty on earth is like royalty in the heavens, as it is written with regard to God’s revelation to Elijah the Prophet on Mount Horeb: r“And He said: Go forth, and stand upon the mount before the Lord.rAnd, behold, the Lord passed by, and a great and strong wind rent the mountains, and broke in pieces the rocks before the Lord;rbut the Lord was not in the wind;rand after the wind an earthquake;rbut the Lord was not in the earthquake;rand after the earthquake a fire;rbut the Lord was not in the fire;rand after the fire a still small voice.rAnd it was so, when Elijah heard it, that he wrapped his face in his mantle and went out, and stood in the entrance of the cave” (I Kings 19:11–13). God’s revelation was specifically at the moment of silence.,When the king came, Rav Sheshet began to bless him. The heretic mockingly said to him: Do you bless someone you do not see? The Gemara asks: And what ultimately happened to this heretic? Some say that his friends gouged out his eyes, and some say that Rav Sheshet fixed his gaze upon him, and the heretic became a pile of bones.,As for the connection between divine and earthly royalty, the Gemara cites another story: Rabbi Sheila ordered that a man who had relations with a gentile woman be flogged. That man went to inform the king and said: There is one man among the Jews who renders judgment without the king’s authority harmana. The king sent a messenger peristaka for Rabbi Sheila to bring him to trial. When Rabbi Sheila came, they said to him: Why did you order flogging for this man? He said to them: Because he had relations with a female donkey. According to Persian law this was an extremely heinous crime, so they said to him: Do you have witnesses that he did so? He replied: Yes, and Elijah the prophet came and appeared as a person and testified. They said to Rabbi Sheila: If so, he is liable for the death penalty; why did you not sentence him to death? He replied: Since the day we were exiled from our land we do not have the authority to execute, but you, do with him as you wish.,As they considered the sentence, Rabbi Sheila praised God for saving him from danger: “Yours, O Lord, is the greatness, power, glory, triumph, and majesty; for all that is in heaven and on earth is Yours; Yours is the kingdom, O Lord, and You are exalted as head above all” (I Chronicles 29:11). They asked him: What did you say? He told them: This is what I said: Blessed is Merciful One who grants kingdom on earth that is a microcosm of the kingdom in heaven, and granted you dominion and love of justice. They said to him: Indeed, the honor of royalty is so dear to you. They gave him a staff to symbolize his license to sit in judgment and said to him: Judge.,As he was leaving, that man said to Rabbi Sheila: Does God perform such miracles for liars? He replied: Scoundrel! Aren’t gentiles called donkeys? As it is written: “Whose flesh is as the flesh of donkeys” (Ezekiel 23:20). Rabbi Sheila saw that he was going to tell the Persian authorities that he called them donkeys. He said: This man has the legal status of a pursuer. He seeks to have me killed. And the Torah said: If one comes to kill you, kill him first. He struck him with the staff and killed him.,Rabbi Sheila said: Since a miracle was performed on my behalf with this verse that I cited, I will interpret it homiletically: Yours, O Lord, is the greatness; that is the act of creation, and so it says: “Who does great things past finding out” (Job 9:10); rAnd the power; that is the exodus from Egypt, as it is stated: “And Israel saw the great work which the Lord did to the Egyptians” (Exodus 14:31);rAnd the glory; that is the sun and the moon that stood still for Joshua, as it is stated: “And the sun stood still, and the moon stayed, until the nation had avenged themselves of their enemies” (Joshua 10:13);rAnd the triumph; that is the downfall of Rome, and so it says describing the downfall of Edom, whom the Sages identified as the forefather of Rome: “Their lifeblood is dashed against My garments and I have stained all My raiment” (Isaiah 63:3);rAnd the majesty; this is the war of the valleys of Arnon, as it is stated: “Wherefore it is said in the book of the Wars of the Lord: Vahev in Sufa, and the valleys of Arnon” (Numbers 21:14);rFor all that is in the heaven and in the earth is Yours; this is the war of Sisera, as it is stated: “They fought from heaven, the stars in their courses fought against Sisera” (Judges 5:20).rYours is the kingdom, O Lord; this is the war of Amalek, and so it says: “And he said: The hand upon the throne of the Lord: the Lord will have war with Amalek from generation to generation” (Exodus 17:16), as then God will sit on His throne.rAnd you are exalted; this is the war of Gog and Magog, and so it says: “I am against you, O Gog, the chief prince of Meshekh and Tubal” (Ezekiel 38:3); and:rAs head above all; Rav Ḥa bar Rava said that Rabbi Yoḥa said: All leadership and authority, even the most insignificant, the one responsible for distributing water, is appointed by heaven.,It was taught in a baraita in the name of Rabbi Akiva: rYours, O Lord, is the greatness; this is the splitting of the Red Sea;rthe power; this is the plague of the firstborn;rthe glory; this is the giving of the Torah;rthe triumph; this is Jerusalem; rand the majesty; this is the Temple.''. 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52. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Bavli, aggada integrated into halakhic context • Halakha/halakhic • Halakhah/Halakhot • Halakhah/Halakhot, and Aggadah; Law and Narrative • Law, Biblical/Rabbinic—see also, Halakhah • aggada in Bavli, integrated with halakhic context
Found in books: Fraade (2011) 360, 430, 445; Hayes (2022) 569, 570; Piotrkowski (2019) 142
13b. ונמלך ומצאו בן עירו ואמר שמך כשמי ושם אשתך כשם אשתי פסול לגרש בו,הכי השתא התם (דברים כד, א) וכתב לה כתיב בעינן כתיבה לשמה הכא ועשה לה כתיב בעינן עשייה לשמה עשייה דידה מחיקה היא,א"ר אחא בר חנינא גלוי וידוע לפני מי שאמר והיה העולם שאין בדורו של רבי מאיר כמותו ומפני מה לא קבעו הלכה כמותו שלא יכלו חביריו לעמוד על סוף דעתו שהוא אומר על טמא טהור ומראה לו פנים על טהור טמא ומראה לו פנים,תנא לא ר"מ שמו אלא רבי נהוראי שמו ולמה נקרא שמו ר"מ שהוא מאיר עיני חכמים בהלכה ולא נהוראי שמו אלא רבי נחמיה שמו ואמרי לה רבי אלעזר בן ערך שמו ולמה נקרא שמו נהוראי שמנהיר עיני חכמים בהלכה,אמר רבי האי דמחדדנא מחבראי דחזיתיה לר\' מאיר מאחוריה ואילו חזיתיה מקמיה הוה מחדדנא טפי דכתיב (ישעיהו ל, כ) והיו עיניך רואות את מוריך,א"ר אבהו א"ר יוחנן תלמיד היה לו לר"מ וסומכוס שמו שהיה אומר על כל דבר ודבר של טומאה ארבעים ושמונה טעמי טומאה ועל כל דבר ודבר של טהרה ארבעים ושמונה טעמי טהרה,תנא תלמיד ותיק היה ביבנה שהיה מטהר את השרץ במאה וחמשים טעמים,אמר רבינא אני אדון ואטהרנו ומה נחש שממית ומרבה טומאה טהור שרץ שאין ממית ומרבה טומאה לא כ"ש,ולא היא מעשה קוץ בעלמא קעביד,א"ר אבא אמר שמואל שלש שנים נחלקו ב"ש וב"ה הללו אומרים הלכה כמותנו והללו אומרים הלכה כמותנו יצאה בת קול ואמרה אלו ואלו דברי אלהים חיים הן והלכה כב"ה,וכי מאחר שאלו ואלו דברי אלהים חיים מפני מה זכו ב"ה לקבוע הלכה כמותן מפני שנוחין ועלובין היו ושונין דבריהן ודברי ב"ש ולא עוד אלא שמקדימין דברי ב"ש לדבריהן,כאותה ששנינו מי שהיה ראשו ורובו בסוכה ושלחנו בתוך הבית בית שמאי פוסלין וב"ה מכשירין אמרו ב"ה לב"ש לא כך היה מעשה שהלכו זקני ב"ש וזקני ב"ה לבקר את ר\' יוחנן בן החורנית ומצאוהו יושב ראשו ורובו בסוכה ושלחנו בתוך הבית אמרו להן בית שמאי (אי) משם ראיה אף הן אמרו לו אם כך היית נוהג לא קיימת מצות סוכה מימיך,ללמדך שכל המשפיל עצמו הקב"ה מגביהו וכל המגביה עצמו הקב"ה משפילו כל המחזר על הגדולה גדולה בורחת ממנו וכל הבורח מן הגדולה גדולה מחזרת אחריו וכל הדוחק את השעה שעה דוחקתו וכל הנדחה מפני שעה שעה עומדת לו,ת"ר שתי שנים ומחצה נחלקו ב"ש וב"ה הללו אומרים נוח לו לאדם שלא נברא יותר משנברא והללו אומרים נוח לו לאדם שנברא יותר משלא נברא נמנו וגמרו נוח לו לאדם שלא נברא יותר משנברא עכשיו שנברא יפשפש במעשיו ואמרי לה ימשמש במעשיו,13b. but later reconsidered and did not divorce her, and a resident of his city found him and said: Your name is the same as my name, and your wife’s name is the same as my wife’s name, and we reside in the same town; give me the bill of divorce, and I will use it to divorce my wife, then this document is invalid to divorce with it? Apparently, a man may not divorce his wife with a bill of divorce written for another woman, and the same should apply to the scroll of a sota.,The Gemara rejects this argument: How can you compare the two cases? There, with regard to a bill of divorce, it is written: “And he shall write for her” (Deuteronomy 24:1), and therefore we require writing it in her name, specifically for her; whereas here, with regard to a sota, it is written: “And he shall perform with her all this ritual” (Numbers 5:30), and therefore we require performance in her name. In her case, the performance is erasure; however, writing of the scroll need not be performed specifically for her.,On the topic of Rabbi Meir and his Torah study, the Gemara cites an additional statement. Rabbi Aḥa bar Ḥanina said: It is revealed and known before the One Who spoke and the world came into being that in the generation of Rabbi Meir there was no one of the Sages who is his equal. Why then didn’t the Sages establish the halakha in accordance with his opinion? It is because his colleagues were unable to ascertain the profundity of his opinion. He was so brilliant that he could present a cogent argument for any position, even if it was not consistent with the prevalent halakha. As he would state with regard to a ritually impure item that it is pure, and display justification for that ruling, and likewise he would state with regard to a ritually pure item that it is impure, and display justification for that ruling. The Sages were unable to distinguish between the statements that were halakha and those that were not.,It was taught in a baraita: Rabbi Meir was not his name; rather, Rabbi Nehorai was his name. And why was he called by the name Rabbi Meir? It was because he illuminates meir the eyes of the Sages in matters of the halakha. And Rabbi Nehorai was not the name of the tanna known by that name; rather, Rabbi Neḥemya was his name, and some say: Rabbi Elazar ben Arakh was his name. And why was he called by the name Rabbi Nehorai? It is because he enlightens manhir the eyes of the Sages in matters of the halakha.,The Gemara relates that Rabbi Yehuda HaNasi said: The fact that I am more incisive than my colleagues is due to the fact that I saw Rabbi Meir from behind, i.e., I sat behind him when I was his student. Had I seen him from the front, I would be even more incisive, as it is written: “And your eyes shall see your teacher” (Isaiah 30:20). Seeing the face of one’s teacher increases one’s understanding and sharpens one’s mind.,And the Gemara stated that Rabbi Abbahu said that Rabbi Yoḥa said: Rabbi Meir had a disciple, and his name was Sumakhus, who would state with regard to each and every matter of ritual impurity forty-eight reasons in support of the ruling of impurity, and with regard to each and every matter of ritual purity forty-eight reasons in support of the ruling of purity.,It was taught in a baraita: There was a distinguished disciple at Yavne who could with his incisive intellect purify the creeping animal, explicitly deemed ritually impure by the Torah, adducing one hundred and fifty reasons in support of his argument.,Ravina said: I too will deliberate and purify it employing the following reasoning: And just as a snake that kills people and animals and thereby increases ritual impurity in the world, as a corpse imparts impurity through contact, through being carried, and by means of a tent, is ritually pure and transmits no impurity, a creeping animal that does not kill and does not increase impurity in the world, all the more so should it be pure.,The Gemara rejects this: And it is not so; that is not a valid a fortiori argument, as it can be refuted. A snake is performing a mere act of a thorn. A thorn causes injury and even death; nevertheless, it is not ritually impure. The same applies to a snake, and therefore this a fortiori argument is rejected.,Rabbi Abba said that Shmuel said: For three years Beit Shammai and Beit Hillel disagreed. These said: The halakha is in accordance with our opinion, and these said: The halakha is in accordance with our opinion. Ultimately, a Divine Voice emerged and proclaimed: Both these and those are the words of the living God. However, the halakha is in accordance with the opinion of Beit Hillel.,The Gemara asks: Since both these and those are the words of the living God, why were Beit Hillel privileged to have the halakha established in accordance with their opinion? The reason is that they were agreeable and forbearing, showing restraint when affronted, and when they taught the halakha they would teach both their own statements and the statements of Beit Shammai. Moreover, when they formulated their teachings and cited a dispute, they prioritized the statements of Beit Shammai to their own statements, in deference to Beit Shammai.,As in the mishna that we learned: In the case of one whose head and most of his body were in the sukka, but his table was in the house, Beit Shammai deem this sukka invalid; and Beit Hillel deem it valid. Beit Hillel said to Beit Shammai: Wasn’t there an incident in which the Elders of Beit Shammai and the Elders of Beit Hillel went to visit Rabbi Yoḥa ben HaḤoranit, and they found him sitting with his head and most of his body in the sukka, but his table was in the house? Beit Shammai said to them: From there do you seek to adduce a proof? Those visitors, too, said to him: If that was the manner in which you were accustomed to perform the mitzva, you have never fulfilled the mitzva of sukka in all your days. It is apparent from the phrasing of the mishna that when the Sages of Beit Hillel related that the Elders of Beit Shammai and the Elders of Beit Hillel visited Rabbi Yoḥa ben HaḤoranit, they mentioned the Elders of Beit Shammai before their own Elders.,This is to teach you that anyone who humbles himself, the Holy One, Blessed be He, exalts him, and anyone who exalts himself, the Holy One, Blessed be He, humbles him. Anyone who seeks greatness, greatness flees from him, and, conversely, anyone who flees from greatness, greatness seeks him. And anyone who attempts to force the moment and expends great effort to achieve an objective precisely when he desires to do so, the moment forces him too, and he is unsuccessful. And conversely, anyone who is patient and yields to the moment, the moment stands by his side, and he will ultimately be successful.,The Sages taught the following baraita: For two and a half years, Beit Shammai and Beit Hillel disagreed. These say: It would have been preferable had man not been created than to have been created. And those said: It is preferable for man to have been created than had he not been created. Ultimately, they were counted and concluded: It would have been preferable had man not been created than to have been created. However, now that he has been created, he should examine his actions that he has performed and seek to correct them. And some say: He should scrutinize his planned actions and evaluate whether or not and in what manner those actions should be performed, so that he will not sin.,The cross beam, which the Sages stated may be used to render an alleyway fit for one to carry within it, must be wide enough to receive and hold a small brick. And this small brick is half a large brick, which measures three handbreadths, i.e., a handbreadth and a half. It is sufficient that the cross beam will be a handbreadth in width, not a handbreadth and a half, enough to hold a small brick across its width.,And the cross beam must be wide enough to hold a small brick and also sturdy enough to hold a small brick and not collapse. Rabbi Yehuda says: If it is wide enough to hold the brick, even though it is not sturdy enough to actually support it, it is sufficient. Therefore, even if the cross beam is made of straw or reeds, one considers it as though it were made of metal.,If the cross beam is curved, so that a small brick cannot rest on it, one considers it as though it were straight; if it is round, one considers it as though it were square. The following principle was stated with regard to a round cross beam: Any beam with a circumference of three handbreadths is a handbreadth in width, i.e., in diameter.'64b. a husband who acquired rights to his wife’s property that she had brought into the marriage as her dowry should use part of the profits for the acquisition of a Torah scroll.,Rava said: Even if he entered into a business venture and made a large profit, he should act in a similar manner. Rav Pappa said: Even if he found a lost article, he should do the same. Rav Naḥman bar Yitzḥak said: He need not use the money to commission the writing of a Torah scroll, as even if he wrote a set of phylacteries with it, this, too, is a mitzva whose merit will enable him to retain the rest of the money.,Rav Ḥanin said, and some say it was Rabbi Ḥanina who said: What is the verse that alludes to this? As it is written: “And Israel vowed a vow to the Lord and said: If You will indeed deliver this people into my hand, then I will consecrate their cities” (Numbers 21:2), which shows that one who wishes to succeed should sanctify a portion of his earnings for Heaven.,The Gemara now cites additional teachings relating to the drinking of wine. Rami bar Abba said: Walking a path of a mil, and similarly, sleeping even a minimal amount, will dispel the effect of wine that one has drunk. Rav Naḥman said that Rabba bar Avuh said: They only taught this with regard to one who has drunk a quarter-log of wine, but with regard to one who has drunk more than a quarter-log, this advice is not useful. In that case, walking a path of such a distance will preoccupy and exhaust him all the more, and a small amount of sleep will further intoxicate him.,The Gemara poses a question: Does walking a path of only a mil dispel the effects of wine? Wasn’t it taught in a baraita: There was an incident involving Rabban Gamliel, who was riding a donkey and traveling from Akko to Keziv, and his student Rabbi Elai was walking behind him. Rabban Gamliel found some fine loaves of bread on the road, and he said to his student: Elai, take the loaves from the road. Further along the way, Rabban Gamliel encountered a certain gentile and said to him: Mavgai, take these loaves from Elai.,Elai joined the gentile and said to him: Where are you from? He said to him: From the nearby towns of guardsmen. He asked: And what is your name? The gentile replied: My name is Mavgai. He then inquired: Has Rabban Gamliel ever met you before, seeing as he knows your name? He said to him: No.,The Gemara interrupts the story in order to comment: At that time we learned that Rabban Gamliel divined the gentile’s name by way of divine inspiration that rested upon him. And at that time we also learned three matters of halakha from Rabban Gamliel’s behavior: We learned that one may not pass by food, i.e., if a person sees food lying on the ground, he must stop and pick it up.,We also learned that we follow the majority of travelers. Since the area was populated mostly by gentiles, Rabban Gamliel assumed that the loaf belonged to a gentile, and was consequently prohibited to be eaten by a Jew. Therefore, he ordered that it be given to a gentile. And we further learned that with regard to leavened bread belonging to a gentile, it is permitted to benefit from this food after Passover. The incident recounted above occurred not long after the festival of Passover. By giving the loaf to the gentile instead of burning it in accordance with the halakhot of leavened bread that remains after Passover, Rabban Gamliel gained a certain benefit from it in the form of the gentile’s gratitude. This benefit is regarded as having monetary value.,The Gemara resumes the narrative: When Rabban Gamliel arrived in Keziv, a person came before him to request that he dissolve his vow. Rabban Gamliel said to the one who was with him, i.e., Rabbi Elai: Did we drink a quarter-log of Italian wine earlier? He said to him: Yes. Rabban Gamliel replied: If so, let him journey after us until the effect of our wine is dispelled, after which we may consider his issue.,And that person journeyed after them for three mil, until Rabban Gamliel arrived at the Ladder of Tyre. When he arrived at the Ladder of Tyre, Rabban Gamliel alighted from his donkey and wrapped himself in his shawl in the customary manner of a judge, who wraps himself in a shawl in order to sit in awe at the time of judgment, and he sat and dissolved his vow.,The Gemara continues: At that time we learned many matters of halakha from Rabban Gamliel’s conduct. We learned that a quarter-log of Italian wine intoxicates, and we learned that one who is intoxicated may not issue a halakhic ruling, and we learned that walking on a path dispels the effect of wine, and lastly we learned that one may not annul vows when he is either mounted on an animal, or walking, or even standing, but only when he is sitting.,In any event, the baraita is teaching that Rabban Gamliel found it necessary to walk three mil in order to become sober after drinking wine. The Gemara resolves the contradiction. Italian wine is different in that it is more intoxicating, therefore more extended activity is required in order to dispel its effects.,The Gemara poses a question: But didn’t Rav Naḥman say that Rabba bar Avuh said: They taught this only with regard to one who has drunk a quarter-log of wine, but with regard to one who has drunk more than a quarter-log, walking that distance will preoccupy and exhaust him all the more, and a small amount of sleep will further intoxicate him? If Italian wine is more intoxicating than other wine, shouldn’t a quarter-log be considered like a larger quantity of other wine?,The Gemara answers: Being mounted on an animal is different from walking; since he is not on foot it is not such a tiring activity. Accordingly, riding three mil will not exhaust him; rather, it will dispel the effect of the wine. The Gemara adds: Now that you have arrived at this conclusion, according to Rami bar Abba, who says that walking one mil is sufficient, it is also not difficult, as he too can say that riding is different from walking. Since one is not on foot, the effects of the wine are not dispelled as quickly. Therefore, three mil is necessary.,The Gemara poses a question with regard to one of the details of the story: Is that so, that Rabban Gamliel was required to alight from his donkey in order to annul the vow? But didn’t Rav Naḥman say: One may annul vows walking, standing, or mounted? Why, then, did Rabban Gamliel dismount his donkey?,The Gemara answers: This is a dispute between tanna’im, as there is an authority who says that one may open the possibility for dissolution of a vow by means of regret alone. In other words, there is no need to search for a special reason in order to dissolve a person’s vow; it is enough to ascertain that he regrets making it. This can be done easily, even while walking, standing, or riding.,And there is another authority who says that one may not open the possibility for dissolution of a vow by means of regret alone. Rather, one must find an opening, i.e., a particular reason to dissolve the vow in question, which requires a thorough analysis of the circumstances of the vow. This task must be performed free of distractions, which means one must be seated (Tosafot).,As Rabba bar bar Ḥana said that Rabbi Yoḥa said: With what did Rabban Gamliel open the possibility for dissolving his vow for that man, i.e., what opening did he find for him? Rabban Gamliel cited the verse: “There is one who utters like the piercings of a sword; but the tongue of the wise is health” (Proverbs 12:18) and explained it as follows: Whoever utters a vow deserves to be pierced by a sword, as he might fail to fulfill it. Therefore, one should not vow at all. Had you known that whoever vows is liable to be executed, would you have vowed? Rather, it is the tongue of the wise that heals, as when a Sage dissolves a vow, he dissolves it retroactively, and it is as though one had never taken the vow.,The Gemara continues with its analysis of the baraita. The Master said previously: One of the halakhot learned from the incident involving Rabban Gamliel was that one may not pass by food; rather, one must treat the food with respect and pick it up. Rabbi Yoḥa said in the name of Rabbi Shimon bar Yoḥai: They taught this ruling only in the early generations, when Jewish women were not accustomed to using witchcraft. However, in the later generations, when Jewish women are accustomed to using witchcraft, one may pass by food, as a spell might have been cast on the bread, and one must not put himself in unnecessary danger.,A Sage taught: If the loaves are whole, one may pass them by, as they might have been placed there for the purposes of witchcraft; however, if they are in pieces, one may not pass them by, because bread in pieces is not used for witchcraft. Rav Asi said to Rav Ashi: Do they not perform magic with pieces of bread? Isn’t it written in the verse that deals with witchcraft: “And you have profaned Me among My people for handfuls of barley and for pieces of bread” (Ezekiel 13:19)? The Gemara answers: The verse does not mean that they used pieces of bread in their witchcraft, but rather that they took such pieces as their wages.,Rav Sheshet said in the name of Rabbi Elazar ben Azarya: '. None | |
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53. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Halacha • halakha, study of
Found in books: Hachlili (2005) 450; Levine (2005) 478
29a. מבטלין ת"ת להוצאת המת ולהכנסת הכלה אמרו עליו על ר\' יהודה בר\' אילעאי שהיה מבטל ת"ת להוצאת המת ולהכנסת הכלה בד"א בשאין שם כל צורכו אבל יש שם כל צורכו אין מבטלין,וכמה כל צורכו אמר רב שמואל בר איניא משמיה דרב תריסר אלפי גברי ושיתא אלפי שיפורי ואמרי לה תריסר אלפי גברי ומינייהו שיתא אלפי שיפורי עולא אמר כגון דחייצי גברי מאבולא עד סיכרא,רב ששת אמר כנתינתה כך נטילתה מה נתינתה בששים ריבוא אף נטילתה בס\' ריבוא ה"מ למאן דקרי ותני אבל למאן דמתני לית ליה שיעורא,תניא ר"ש בן יוחי אומר בוא וראה כמה חביבין ישראל לפני הקב"ה שבכל מקום שגלו שכינה עמהן גלו למצרים שכינה עמהן שנאמר (שמואל א ב, כז) הנגלה נגליתי לבית אביך בהיותם במצרים וגו\' גלו לבבל שכינה עמהן שנאמר (ישעיהו מג, יד) למענכם שלחתי בבלה ואף כשהן עתידין ליגאל שכינה עמהן שנאמר (דברים ל, ג) ושב ה\' אלהיך את שבותך והשיב לא נאמר אלא ושב מלמד שהקב"ה שב עמהן מבין הגליות,בבבל היכא אמר אביי בבי כנישתא דהוצל ובבי כנישתא דשף ויתיב בנהרדעא ולא תימא הכא והכא אלא זמנין הכא וזמנין הכא אמר אביי תיתי לי דכי מרחיקנא פרסה עיילנא ומצלינא התם אבוה דשמואל ולוי הוו יתבי בכנישתא דשף ויתיב בנהרדעא אתיא שכינה שמעו קול ריגשא קמו ונפקו,רב ששת הוה יתיב בבי כנישתא דשף ויתיב בנהרדעא אתיא שכינה ולא נפק אתו מלאכי השרת וקא מבעתו ליה אמר לפניו רבש"ע עלוב ושאינו עלוב מי נדחה מפני מי אמר להו שבקוהו,(יחזקאל יא, טז) ואהי להם למקדש מעט אמר רבי יצחק אלו בתי כנסיות ובתי מדרשות שבבבל ור"א אמר זה בית רבינו שבבבל,דרש רבא מאי דכתיב (תהלים צ, א) ה\' מעון אתה היית לנו אלו בתי כנסיות ובתי מדרשות אמר אביי מריש הואי גריסנא בביתא ומצלינא בבי כנשתא כיון דשמעית להא דקאמר דוד (תהלים כו, ח) ה\' אהבתי מעון ביתך הואי גריסנא בבי כנישתא,תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י שנאמר (ירמיהו מו, יח) כי כתבור בהרים וככרמל בים יבא והלא דברים ק"ו ומה תבור וכרמל שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל בתי כנסיות ובתי מדרשות שקורין ומרביצין בהן תורה עאכ"ו,דרש בר קפרא מאי דכתיב (תהלים סח, יז) למה תרצדון הרים גבנונים יצתה בת קול ואמרה להם למה תרצו דין עם סיני כולכם בעלי מומים אתם אצל סיני כתיב הכא גבנונים וכתיב התם (ויקרא כא, כ) או גבן או דק אמר רב אשי ש"מ האי מאן דיהיר בעל מום הוא:,אין עושין אותו קפנדריא: מאי קפנדריא אמר רבא קפנדריא כשמה מאי כשמה כמאן דאמר אדמקיפנא אדרי איעול בהא,א"ר אבהו אם היה שביל מעיקרא מותר,אר"נ בר יצחק הנכנס ע"מ שלא לעשות קפנדריא מותר לעשותו קפנדריא וא"ר חלבו אמר ר"ה הנכנס לבהכ"נ להתפלל מותר לעשותו קפנדריא שנא\' (יחזקאל מו, ט) ובבא עם הארץ לפני ה\' במועדים הבא דרך שער צפון להשתחוות יצא דרך שער נגב:,עלו בו עשבים לא יתלוש מפני עגמת נפש: והתניא אינו תולש ומאכיל אבל תולש ומניח כי תנן נמי מתני\' תולש ומאכיל תנן,ת"ר בית הקברות אין נוהגין בהן קלות ראש אין מרעין בהן בהמה ואין מוליכין בהן אמת המים ואין מלקטין בהן עשבים ואם ליקט שורפן במקומן מפני כבוד מתים,אהייא אילימא אסיפא כיון ששורפן במקומן מאי כבוד מתים איכא אלא ארישא:,29a. One interrupts his Torah study to carry out the dead for burial and to escort a bride to her wedding. They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt his Torah study to carry out the dead for burial and to escort a bride to her wedding. The Gemara qualifies this ruling: In what case is this statement said? Only where there are not sufficient numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. However, when there are sufficient numbers, additional people should not interrupt their Torah study to participate.,The Gemara asks: And how many people are considered sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and another six thousand men to blow horns as a sign of mourning. And some say a different version: Twelve thousand men, among whom are six thousand men with horns. Ulla said: For example, enough to make a procession of people all the way from the town gate abbula to the place of burial.,Rav Sheshet said: As the Torah was given, so it should be taken away, i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. Just as the Torah was given in the presence of six hundred thousand men, so too its taking should be done in the presence of six hundred thousand men. The Gemara comments: This applies to someone who read the Bible and studied halakhot for himself. But for someone who taught others, there is no limit to the honor that should be shown to him.,§ It is taught in a baraita: Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence went with them. They were exiled to Egypt, and the Divine Presence went with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” (I\xa0Samuel 2:27). They were exiled to Babylonia, and the Divine Presence went with them, as it is stated: “For your sake I have sent to Babylonia” (Isaiah 43:14). So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” (Deuteronomy 30:3). It does not state: He will bring back, i.e., He will cause the Jewish people to return, but rather it says: “He will return,” which teaches that the Holy One, Blessed be He, will return together with them from among the various exiles.,The Gemara asks: Where in Babylonia does the Divine Presence reside? Abaye said: In the ancient synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’a. And do not say that the Divine Presence resided here and there, i.e., in both places simultaneously. Rather, at times it resided here in Huzal and at times there in Neharde’a. Abaye said: I have a blessing coming to me, for whenever I am within a distance of a parasang from one of those synagogues, I go in and pray there, due to the special honor and sanctity attached to them. It was related that the father of Shmuel and Levi were once sitting in the synagogue that was destroyed and rebuilt in Neharde’a. The Divine Presence came and they heard a loud sound, so they arose and left.,It was further related that Rav Sheshet was once sitting in the synagogue that was destroyed and rebuilt in Neharde’a, and the Divine Presence came but he did not go out. The ministering angels came and were frightening him in order to force him to leave. Rav Sheshet turned to God and said before Him: Master of the Universe, if one is wretched and the other is not wretched, who should defer to whom? Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and said to them: Leave him.,The verse states: “Yet I have been to them as a little sanctuary in the countries where they have come” (Ezekiel 11:16). Rabbi Yitzḥak said: This is referring to the synagogues and study halls in Babylonia. And Rabbi Elazar said: This is referring to the house of our master, i.e., Rav, in Babylonia, from which Torah issues forth to the entire world.,Rava interpreted a verse homiletically: What is the meaning of that which is written: “Lord, You have been our dwelling place in all generations” (Psalms 90:1)? This is referring to the synagogues and study halls. Abaye said: Initially, I used to study Torah in my home and pray in the synagogue. Once I heard and understood that which King David says: “Lord, I love the habitation of Your house” (Psalms 26:8), I would always study Torah in the synagogue, to express my love for the place in which the Divine Presence resides.,It is taught in a baraita: Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be transported and reestablished in Eretz Yisrael, as it is stated: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come” (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. And are these matters not inferred through an a fortiori argument: Just as Tabor and Carmel, which came only momentarily to study Torah, were relocated and established in Eretz Yisrael in reward for their actions, all the more so should the synagogues and study halls in Babylonia, in which the Torah is read and disseminated, be relocated to Eretz Yisrael.,Bar Kappara interpreted a verse homiletically: What is the meaning of that which is written: “Why do you look askance teratzdun, O high-peaked mountains, at the mountain that God has desired for His abode” (Psalms 68:17)? A Divine Voice issued forth and said to all the mountains that came and demanded that the Torah be given upon them: Why do you seek tirtzu to enter into a legal dispute din with Mount Sinai? You are all blemished in comparison to Mount Sinai, as it is written here: “High-peaked gavnunnim” and it is written there, with regard to the blemishes that disqualify a priest: “Or crookbacked gibben or a dwarf” (Leviticus 21:20). Rav Ashi said: Learn from this that one who is arrogant is considered blemished. The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,§ The mishna teaches that even if a synagogue fell into ruin, it may not be made into a kappendarya. The Gemara asks: What is meant by kappendarya? Rava said: A shortcut, as implied by its name. The Gemara clarifies: What do you mean by adding: As implied by its name? It is like one who said: Instead of going around the entire row of houses makkifna addari to get to the other side, thereby lengthening my journey, I will enter this house and walk through it to the other side. The word kappendarya sounds like a contraction of makkifna addari. This is what Rava meant by saying: As implied by its name.,Rabbi Abbahu said: If a public path had initially passed through that location, before the synagogue was built, it is permitted to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path.,Rav Naḥman bar Yitzḥak said: With regard to one who enters a synagogue without intending to make it into a shortcut, when he leaves he is permitted to make it into a shortcut for himself, by leaving through the exit on the other side of the building. And Rabbi Ḥelbo said that Rav Huna said: With regard to one who enters a synagogue to pray, he is permitted to make it into a shortcut for himself by leaving through a different exit, and it is fitting to do so, as it is stated: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate” (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,§ The mishna teaches: If grass sprang up in a ruined synagogue, although it is not befitting its sanctity, one should not pick it, due to the anguish that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: But isn’t it taught in a baraita: One may not pick the grass and feed it to one’s animals, but he may pick it and leave it there? The Gemara answers: When we learned the prohibition against picking the grass in the mishna as well, we learned only that it is prohibited to pick it and feed it to one’s animals, but it is permitted to leave it there.,The Sages taught in a baraita: In a cemetery, one may not act with frivolity; one may not graze an animal on the grass growing inside it; and one may not direct a water channel to pass through it; and one may not gather grass inside it to use the grass as feed for one’s animals; and if one gathered grass for that purpose, it should be burnt on the spot, out of respect for the dead.,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, to which clause of the baraita does it refer? If we say it is referring to the last clause, that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: Since the grass is burnt on the spot, and not publicly, what respect for the dead is there in this act? Rather, the phrase must be referring to the first clause of the baraita, and it explains why it is prohibited to act with frivolity.,Shabbatot during and surrounding the month of Adar, a Torah portion of seasonal significance is read. When the New Moon of Adar occurs on Shabbat, the congregation reads the portion of Shekalim on that Shabbat. If the New Moon occurs during the middle of the week, they advance the reading of that portion to the previous Shabbat, and, in such a case, they interrupt the reading of the four portions on the following Shabbat, which would be the first Shabbat of the month of Adar, and no additional portion is read on it.,On the second Shabbat, the Shabbat prior to Purim, they read the portion: “Remember what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. On the third Shabbat, they read the portion of the Red Heifer Para (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. On the fourth Shabbat, they read the portion: “This month haḥodesh shall be for you” (Exodus 12:1–20), which describes the offering of the Paschal lamb. On the fifth Shabbat, they resume the regular weekly order of readings and no special portion is read.,For all special days, the congregation interrupts the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies on the New Moons, on Hanukkah, and on Purim, on fast days, and on the non-priestly watches, and on Yom Kippur.,We learned in a mishna there (Shekalim 1:1): On the first of Adar they make a public announcement concerning the forthcoming collection of half-shekels. The money is used for the communal offerings in the Temple in the coming year.''. None | |
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54. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • halakha, study of • halakhah, priestly • halakhah, priestly, calendar conflict • priests, halakhah, priestly
Found in books: Levine (2005) 478; Simon-Shushan (2012) 258
24a. גירי קא משדייא:,כמה היה גבוה ולאין היה נוטה כו\': תנא חדא לצפונה דבריו קיימין לדרומה לא אמר כלום והתניא איפכא לדרומה דבריו קיימין לצפונה לא אמר כלום,לא קשיא כאן בימות החמה כאן בימות הגשמים,ת"ר אחד אומר גבוה ב\' מרדעות ואחד אומר ג\' עדותן קיימת אחד אומר ג\' ואחד אומר ה\' עדותן בטילה אבל מצטרפין לעדות אחרת,ת"ר ראינוהו במים ראינוהו בעששית ראינוהו בעבים אין מעידין עליו חציו במים חציו בעבים חציו בעששית אין מעידין עליו,השתא כולו אמרת לא חציו מבעיא אלא ה"ק חציו במים חציו ברקיע חציו בעבים חציו ברקיע חציו בעששית חציו ברקיע אין מעידין,ת"ר ראינוהו ושוב לא ראינוהו אין מעידין עליו כל הכי חזו לה ואזלי,אמר אביי ה"ק ראינוהו מאלינו ושבנו לראותו מדעתנו ולא ראינוהו אין מעידין עליו מאי טעמא אימור כוביתא דעיבא בעלמא הוא דחזי:,24a. that the sun is shooting arrows at those who deny its divinity, using the rainbow as its bow. The concave side of the rainbow always faces away from the sun, so that it does not look like a bow held by the sun.,§ The mishna taught that the examination of the witnesses included the following questions: How high was the moon over the horizon, and in which direction did it tilt? It was taught in one baraita: If the witness testifies that he saw the moon to the north of the sun, his statement is valid. However, if he says that he saw it to its south, he has not said anything of significance, as this is impossible. The Gemara asks: Isn’t the opposite taught in a different baraita: If he testifies that he saw the moon to the south of the sun, his statement is valid. However, if he says he saw it to its north, he has not said anything.,The Gemara answers: This is not difficult. Here, in the second baraita mentioned above, it is referring to the summer, when the moon is to the south of the sun; there, in the first baraita mentioned above, it is referring to the rainy season, when the moon is to the north of the sun.,The Sages taught in a baraita: If one witness says that he saw the moon two plow handles high above the horizon, and the other one says it was three plow handles high, their testimony is valid, as a small discrepancy of this kind is reasonable. However, if one says that he saw the moon three plow handles above the horizon, and the other one says it was five plow handles high, their testimony is void, as that discrepancy is unacceptable. However, this does not mean that the witnesses themselves are disqualified, as either of them may join with another testimony, i.e., he may combine his account with that of another witness who testifies likewise.,The Sages taught in another baraita that if the witnesses say: We did not actually see the moon, but we saw it reflected in the water, or we saw it reflected in a glass lantern, or we saw it through thin clouds, they may not testify about it, as only a direct sighting of the moon is acceptable. If they say: We saw half of the moon’s reflection in the water, or we saw half of it through the clouds, or we saw half of it in a lantern, they still may not testify about it.,The Gemara analyzes this baraita: Now, if when one sees the entire moon in this manner, you said that this is not valid testimony, is it necessary to teach that one may not testify when he sees only half of it? Rather, this is what the baraita is saying: If the witnesses saw half of the moon’s reflection in water and half of it directly in the sky, or half of it through the clouds and half of it in the sky, or half of it in a lantern and half of it in the sky, although they saw half of the moon directly, they may not testify about it until they see the entire moon in the sky.,The Sages taught in another baraita that if the witnesses say: One moment we saw the new moon, but we did not see it again, they may not testify about it. The Gemara asks: Must they go on watching it to such an extent, i.e., why should they have to see it for a long period of time?,Abaye said that this is what the baraita is saying: If the witnesses say: We saw the moon on our own accord, i.e., by chance, without looking for it, and then we returned to look for it on purpose, to deliver precise testimony about it, but we did not see it again, they may not testify about it. What is the reason? Because one can say that the first time it was merely a small round white cloud that they saw, which they mistook for the moon, and that is why when they looked for it again they could not find it.,the head of the court says: It is sanctified. And all the people respond after him: It is sanctified; it is sanctified. Whether the moon was seen at its anticipated time, on the thirtieth day of the previous month, or whether it was not seen at its anticipated time, in which case witnesses are not necessary to establish the following day as the New Moon, the court sanctifies it and formally proclaims the day as the New Moon.,Rabbi Elazar, son of Rabbi Tzadok, says: If the new moon was not seen at its anticipated time, the court does not sanctify the New Moon on the following day, as the celestial court in Heaven has already sanctified it, precluding the need for the additional sanctification by the earthly court.,the head of the court says: It is sanctified. The Gemara asks: From where are these matters, that the court must sanctify the New Moon, derived? Rabbi Ḥiyya bar Gamda said that Rabbi Yosei ben Shaul said that Rabbi Yehuda HaNasi said that the verse states: “And Moses declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44). From here it is derived that the head of the court says: It is sanctified, as it is evident from the verse that Moses, whose status was equivalent to that of the head of the Great Sanhedrin, declared the appointed times of the Festivals and New Moons in a formal manner.,§ The mishna further teaches that after the head of the court says: It is sanctified, all the people respond after him: It is sanctified; it is sanctified. The Gemara asks: From where do we derive this? Rav Pappa said that the verse states: “Which you shall proclaim them otam to be sacred convocations” (Leviticus 23:2). Instead of otam, read into the verse: You atem, as though the verse stated: Which you shall proclaim, you. This superfluous word you teaches that the month must be proclaimed not only by the head of the court, but also by you, the people. Rav Naḥman bar Yitzḥak said that it is derived from the phrase: “These are hem My appointed seasons” (Leviticus 23:2). The term hem can also mean: They, which indicates that they, the people, should likewise say and announce My appointed seasons.,The Gemara further asks: Why do I need the people to declare: It is sanctified; it is sanctified, twice? The Gemara answers that the reason is that it is written: “Sacred convocations” (Leviticus 23:2) in the plural, which indicates that they must announce it twice.,§ The mishna taught that Rabbi Elazar, son of Rabbi Tzadok, says: If the new moon was not seen at its anticipated time, the court does not sanctify the New Moon on the following day. The Gemara cites other opinions in this regard: It is taught in a baraita that the Sage Palaimo says: If the new moon was seen at its anticipated time, the court does not sanctify the New Moon, as the new moon appeared as expected and there is no need for any special sanctification. However, if the new moon was seen not at its anticipated time, the court must sanctify the New Moon.,The baraita continues: Rabbi Elazar, son of Rabbi Shimon, says: In either case, the court does not sanctify the New Moon formally, as it is stated: “And you shall sanctify the fiftieth year” (Leviticus 25:10), from which it is derived: You must formally sanctify years in court, but you do not have to formally sanctify months, as they are sanctified automatically by Heaven. Rather, it is enough merely to announce to the public that a certain day was established as the New Moon. Rabbi Yehuda said that Shmuel said: The halakha is in accordance with the opinion of Rabbi Elazar, son of Rabbi Tzadok, that if the new moon was seen at its anticipated time, the court sanctifies the new month; however, if it was not seen at its anticipated time, they do not sanctify it.,Abaye said: We, too, learn in a mishna: If the court and all of the Jewish people saw the new moon, and the witnesses were interrogated, but the court did not manage to say: Sanctified, before nightfall, the previous month is rendered a full, thirty-day month. This indicates that full, yes; i.e., in this case, it is necessary to extend the previous month. However, sanctified, no; there is no need to formally sanctify the month, as the New Moon does not occur on its anticipated date in this case.,The Gemara rejects this argument: There is no proof from here, as it was necessary for the mishna to mention that the month is rendered a full, thirty-day month. The reason is that it might enter your mind to say that since the court and the entire Jewish people saw the new moon, it has become public knowledge and therefore there is no need to render the previous month a full, thirty-day month. Consequently, the mishna teaches us that even in this case the previous month must be extended. Nevertheless, it is still possible that the New Moon must be formally sanctified on the following day.,Rabban Gamliel had a diagram of the different forms of the moon drawn on a tablet that hung on the wall of his attic, which he would show to the laymen who came to testify about the new moon but were unable to describe adequately what they had seen. And he would say to them: Did you see a form like this or like this?,And is it permitted to create these types of forms? Isn’t it written: “You shall not make with Me gods of silver, or gods of gold” (Exodus 20:19), which is interpreted as teaching: You shall not make images of My attendants, i.e., those celestial bodies that were created to serve God, including the sun and the moon?,§ Abaye said: The Torah prohibited only the images of those attendants with regard to which it is possible to reproduce an item in their likeness. Since it is impossible for anyone to reproduce the sun and the moon, the prohibition does not apply to these objects. As it is taught in a baraita: A person may not construct a house in the exact form of the Sanctuary, nor a portico in the exact form of the Entrance Hall of the Sanctuary, nor a courtyard corresponding to the Temple courtyard, nor a table corresponding to the table in the Temple, nor a candelabrum corresponding to the candelabrum in the Temple. However, one may fashion''. None | |
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55. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Law, Biblical/Rabbinic—see also, Halakhah • adoption, rabbinic halakha • halakha, rabbinic • midrash halakhah
Found in books: Fraade (2011) 304, 314; Jassen (2014) 24; Monnickendam (2020) 81
19b. נפנה לימינו כבשו פניהם בקרקע נפנה לשמאלו וכבשו פניהם בקרקע אמר להן שמעון בן שטח בעלי מחשבות אתם יבא בעל מחשבות ויפרע מכם מיד בא גבריאל וחבטן בקרקע ומתו באותה שעה אמרו מלך לא דן ולא דנין אותו לא מעיד ולא מעידין אותו:,לא חולץ ולא חולצין וכו\': איני והאמר רב אשי אפילו למאן דאמר נשיא שמחל על כבודו כבודו מחול מלך שמחל על כבודו אין כבודו מחול שנאמר (דברים יז, טו) שום תשים עליך מלך שתהא אימתו עליך מצוה שאני:,ואין נושאין כו\': תניא אמרו לו לר\' יהודה נשים הראויות לו מבית המלך ומאי נינהו מירב ומיכל,שאלו תלמידיו את ר\' יוסי היאך נשא דוד שתי אחיות בחייהן אמר להן מיכל אחר מיתת מירב נשאה ר\' יהושע בן קרחה אומר קידושי טעות היו לו במירב שנאמר (שמואל ב ג, יד) תנה את אשתי את מיכל אשר ארסתי לי במאה ערלות פלשתים,מאי תלמודא אמר רב פפא מיכל אשתי ולא מירב אשתי,מאי קידושי טעות דכתיב (שמואל א יז, כה) והיה האיש אשר יכנו יעשרנו המלך עושר גדול וגו\' אזל קטליה אמר לו מלוה אית לך גבאי והמקדש במלוה אינה מקודשת,אזל יהבה לעדריאל דכתיב (שמואל א יח, יט) ויהי בעת תת את מירב בת שאול לדוד וגו\' א"ל אי בעית דאתן לך מיכל זיל אייתי לי מאה ערלות פלשתים אזל אייתי ליה א"ל מלוה ופרוטה אית לך גבאי,שאול סבר מלוה ופרוטה דעתיה אמלוה ודוד סבר מלוה ופרוטה דעתיה אפרוטה,ואיבעית אימא דכולי עלמא מלוה ופרוטה דעתיה אפרוטה שאול סבר לא חזו ולא מידי ודוד סבר חזו לכלבי ושונרי,ור\' יוסי האי תנה את אשתי את מיכל מאי דריש ביה ר\' יוסי לטעמיה דתניא רבי יוסי היה דורש מקראות מעורבין,כתיב (שמואל ב כא, ח) ויקח המלך את שני בני רצפה בת איה אשר ילדה לשאול את אדמוני ואת מפיבושת ואת חמשת בני מיכל אשר ילדה לעדריאל המחולתי וגו\' וכי לעדריאל נתנה והלא לפלטי בן ליש נתנה דכתיב (שמואל א כה, מד) ושאול נתן את מיכל בתו אשת דוד לפלטי בן ליש וגו\',אלא מקיש קידושי מירב לעדריאל לקידושי מיכל לפלטי מה קידושי מיכל לפלטי בעבירה אף קידושי מירב לעדריאל בעבירה,ור\' יהושע בן קרחה נמי הכתיב את חמשת בני מיכל בת שאול אמר לך רבי יהושע וכי מיכל ילדה והלא מירב ילדה מירב ילדה ומיכל גידלה לפיכך נקראו על שמה ללמדך שכל המגדל יתום בתוך ביתו מעלה עליו הכתוב כאילו ילדו:,(חנינא קרא יוחנן ואשתו אלעזר וגאולה ושמואל בלימודי סימן): רבי חנינא אומר מהכא (רות ד, יז) ותקראנה לו השכנות שם לאמר יולד בן לנעמי וכי נעמי ילדה והלא רות ילדה אלא רות ילדה ונעמי גידלה לפיכך נקרא על שמה,רבי יוחנן אמר מהכא (דברי הימים א ד, יח) ואשתו היהודית ילדה את ירד אביגדור וגו\' אלה בני בתיה בת פרעה אשר לקח (לו) מרד מרד זה כלב ולמה נקרא שמו מרד שמרד בעצת מרגלים וכי בתיה ילדה והלא יוכבד ילדה אלא יוכבד ילדה ובתיה גידלה לפיכך נקרא על שמה,רבי אלעזר אמר מהכא (תהלים עז, טז) גאלת בזרוע עמך בני יעקב ויוסף סלה וכי יוסף ילד והלא יעקב ילד אלא יעקב ילד ויוסף כילכל לפיכך נקראו על שמו,אמר רבי שמואל בר נחמני א"ר יונתן כל המלמד בן חבירו תורה מעלה עליו הכתוב כאילו ילדו שנאמר (במדבר ג, א) ואלה תולדות אהרן ומשה וכתיב ואלה שמות בני אהרן לומר לך אהרן ילד ומשה לימד לפיכך נקראו על שמו,(ישעיהו כט, כב) לכן כה אמר ה\' אל בית יעקב אשר פדה את אברהם וכי היכן מצינו ביעקב שפדאו לאברהם אמר רב יהודה שפדאו מצער גידול בנים והיינו דכתיב (ישעיהו כט, כב) לא עתה יבוש יעקב וגו\' לא עתה יבוש יעקב מאביו ולא עתה פניו יחוורו מאבי אביו,כתיב פלטי וכתיב פלטיאל אמר ר\' יוחנן פלטי שמו ולמה נקרא שמו פלטיאל שפלטו אל מן העבירה מה עשה נעץ חרב בינו לבינה אמר כל העוסק בדבר זה ידקר בחרב זה,והכתיב (שמואל ב ג, טז) וילך אתה אישה שנעשה לה כאישה והכתיב (שמואל ב ג, טז) הלך ובכה על המצוה דאזיל מיניה עד בחורים שנעשו שניהם כבחורים שלא טעמו טעם ביאה,אמר רבי יוחנן תוקפו של יוסף ענוותנותו של בועז תוקפו של בועז ענוותנותו של פלטי בן ליש תוקפו של יוסף ענוותנותו של בועז דכתיב (רות ג, ח) ויהי בחצי הלילה ויחרד האיש וילפת מאי וילפת אמר רב שנעשה בשרו כראשי לפתות'21b. על הייחוד ועל הפנויה,יחוד דאורייתא הוא דאמר ר\' יוחנן משום ר\' שמעון בן יהוצדק רמז לייחוד מן התורה מניין שנאמר (דברים יג, ז) כי יסיתך אחיך בן אמך וכי בן אם מסית בן אב אינו מסית אלא לומר לך בן מתייחד עם אמו ואין אחר מתייחד עם כל עריות שבתורה,אלא אימא גזרו על ייחוד דפנויה,(מלכים א א, ה) ואדניה בן חגית מתנשא לאמר אני אמלוך אמר רב יהודה אמר רב מלמד שביקש להולמו ולא הולמתו,(מלכים א א, ה) ויעש לו רכב ופרשים וחמשים איש רצים לפניו מאי רבותא אמר רב יהודה אמר רב כולן נטולי טחול וחקוקי כפות רגלים היו:,19b. Shimon ben Shataḥ turned to his right. The judges forced their faces to the ground out of fear and said nothing. He turned to his left, and they forced their faces to the ground and said nothing. Shimon ben Shataḥ said to them: You are masters of thoughts, enjoying your private thoughts, and not speaking. May the Master of thoughts, God, come and punish you. Immediately, the angel Gabriel came and struck those judges to the ground, and they died. At that moment, when they saw that the Sanhedrin does not have power to force the king to heed its instructions, the Sages said: A king does not judge others and others do not judge him, and he does not testify and others do not testify concerning him, due to the danger of the matter.,The mishna teaches that the king does not perform ḥalitza with his brother’s widow and his brother does not perform ḥalitza with his wife, and Rabbi Yehuda says that he may do so if he wishes. The Gemara challenges Rabbi Yehuda’s opinion: Is that so? But doesn’t Rav Ashi say: Even according to the one who says that with regard to a Nasi who relinquished the honor due him, his honor is relinquished, nevertheless, with regard to a king who relinquished the honor due him, his honor is not relinquished, as it is stated: “You shall set a king over you” (Deuteronomy 17:15), meaning that his fear should be upon you. The preservation of a king’s honor is mandated by the Torah. How could Rabbi Yehuda allow him to waive it? The Gemara answers: A mitzva is different; a king is not disgraced if he relinquishes his honor to perform a mitzva.,The mishna teaches: And no one may marry the king’s widow, and Rabbi Yehuda says that a king may marry another king’s widow, as proven by King David, who was promised with regard to King Saul after his death: “And I have given you the house of your master and the wives of your master” (II\xa0Samuel 12:8). It is taught in a baraita: The Sages said to Rabbi Yehuda: The meaning of the verse is not that David married Saul’s widows, but that he married women appropriate for him from the house of the king. And who are they? Merab and Michal, the daughters of Saul.,The Gemara relates a discussion about David’s marriage to Merab and Michal from a baraita (Tosefta, Sota 11:9): Rabbi Yosei’s students asked him: How did David marry two sisters while they were both alive? Rabbi Yosei said to them: He married Michal only after the death of Merab, which is permitted. Rabbi Yehoshua ben Korḥa says a different explanation: His betrothal to Merab was in error and therefore void from the outset, and so Michal was permitted to him. This is as it is stated in the words of King David to Saul’s son Ish-bosheth: “Deliver me my wife Michal, whom I betrothed to me for one hundred foreskins of the Philistines” (II\xa0Samuel 3:14).,The Gemara asks: What is the biblical derivation here? How does Rabbi Yehoshua ben Korḥa learn from this verse that King David’s betrothal to Merab was in error? Rav Pappa says: In the verse, David indicates: Michal is my wife but Merab is not my wife.,The Gemara asks: What caused the betrothal between David and Merab to be a mistaken betrothal? The Gemara responds: As it is written about Israel’s war against the Philistines and Goliath: “And it shall be that the man who kills him, the king will enrich him with great riches and will give him his daughter, and make his father’s house free in Israel” (I\xa0Samuel 17:25). David went and killed Goliath. King Saul said to him: You have a loan in my possession, as I owe you the great wealth that I promised, though David had not given him an actual monetary loan. And the halakha is that with regard to one who betroths a woman by forgiving a loan, she is not betrothed, and therefore David’s betrothal of Merab did not take effect.,Saul went and gave Merab to Adriel, as it is written: “But it came to pass at the time when Merab, Saul’s daughter, should have been given to David, that she was given to Adriel the Meholathite as a wife” (I\xa0Samuel 18:19). Saul said to David: If you want me to give you Michal, go bring me one hundred foreskins of the Philistines (see I\xa0Samuel 18:25–27). David went and brought Saul two hundred foreskins. Saul said to him: Even though you brought the foreskins, the betrothal is not valid, as you, David, have a loan and one peruta in my possession, i.e., the wealth Saul owed him for slaying Goliath as well as the item of lesser monetary value, the foreskins of the Philistines.,Saul and David had a halakhic dispute on this point: Saul reasoned that in the case of one who betroths a woman by forgiving a loan and giving her one peruta, his mind is focused on the loan and not on the additional peruta, and therefore the betrothal is not valid. And David reasoned that in the case of one who betroths a woman by forgiving a loan and giving her one peruta, his mind is focused on the peruta and therefore the betrothal is valid.,And if you wish, say instead: Everyone reasons that in the case of one who betroths a woman by forgiving a loan and giving her one peruta, his mind is focused on the peruta. Saul reasoned that foreskins of Philistines are not fit for any purpose and as such are worth not even one peruta, and that consequently the betrothal did not take effect. And David reasoned that they are fit for dogs and cats as food and as such are worth at least one peruta, and therefore the betrothal takes effect.,The Gemara asks: And according to Rabbi Yosei, who explains that David married Michal after the death of Merab, with regard to this verse: “Deliver me my wife Michal” (II\xa0Samuel 3:14), what does he derive from it? The Gemara answers: Rabbi Yosei conforms to his standard line of reasoning, as it is taught in a baraita (Tosefta, Sota 11:8): Rabbi Yosei would derive meaning from mixed verses that seem contradictory.,The Tosefta continues. It is written: “But the king took the two sons of Rizpah, daughter of Aiah, whom she bore unto Saul, Armoni and Mephibosheth, and the five sons of Michal, daughter of Saul, whom she bore to Adriel, son of Barzillai the Meholathite” (II\xa0Samuel 21:8). But did Saul give Michal to Adriel? But didn’t he give her to Palti, son of Laish, as it is written: “Now Saul had given Michal his daughter, David’s wife, to Palti, son of Laish” (I\xa0Samuel 25:44)?,The Tosefta continues: The first verse does not mean, then, that Michal married Adriel. Rather, the verse compares Merab’s betrothal to Adriel to Michal’s betrothal to Palti: Just as Michal’s betrothal to Palti was effected in transgression, according to all opinions, since she was already married to David, so, too, Merab’s betrothal to Adriel was effected in transgression, since according to halakha she was betrothed to David.,The Gemara asks: And according to Rabbi Yehoshua ben Korḥa as well, isn’t it written: “And the five sons of Michal, daughter of Saul, whom she bore to Adriel” (II\xa0Samuel 21:8). Rabbi Yehoshua ben Korḥa could have said to you to understand it this way: And did Michal give birth to these children? But didn’t Merab give birth to them for Adriel? Rather, Merab gave birth to them and died, and Michal raised them in her house. Therefore, the children were called by her name, to teach you that with regard to anyone who raises an orphan in his house, the verse ascribes him credit as if he gave birth to him.,The Gemara presents a mnemonic for the following discussion: Ḥanina called; Yoḥa and his wife; Elazar and redemption; and Shmuel in my studies. Rabbi Ḥanina says: Proof for the aforementioned statement can be derived from here: “And the neighbors gave him a name, saying: There is a son born to Naomi” (Ruth 4:17). And did Naomi give birth to the son? But didn’t Ruth give birth to him? Rather, Ruth gave birth and Naomi raised him. Therefore, he was called by her name: “A son born to Naomi.”,Rabbi Yoḥa says: Proof for the aforementioned statement can be derived from here: “And his wife Hajehudijah gave birth to Jered the father of Gedor, and Heber the father of Soco, and Jekuthiel the father of Zanoah, and these are the sons of Bithiah, daughter of Pharaoh, whom Mered took” (I\xa0Chronicles 4:18). Mered is Caleb, and why was his name called Mered? Because he rebelled marad against the counsel of the spies. And according to the midrash, Jered, Heber, and Jekuthiel all refer to Moses our teacher. And did Bithiah give birth to Moses? But didn’t Jochebed give birth to him? Rather, Jochebed gave birth to him and Bithiah raised him. Therefore, he was called by her name as though she had given birth to him.,Rabbi Elazar says: Proof for the aforementioned statement can be derived from here: “You have with Your arm redeemed your people, the children of Jacob and Joseph, Selah” (Psalms 77:16). And did Joseph sire all of the children of Israel? But didn’t Jacob sire them? Rather, Jacob sired them and Joseph sustained them ficially. Therefore, they were called by his name; all of Israel were called the children of Joseph.,Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: Anyone who teaches another person’s son Torah, the verse ascribes him credit as if he sired him, as it is stated: “Now these are the generations of Aaron and Moses” (Numbers 3:1), and it is written immediately afterward: “And these are the names of the sons of Aaron: Nadav the firstborn and Avihu, Eleazar, and Ithamar” (Numbers 3:2), but it does not mention the names of Moses’ children. This serves to say to you that Aaron sired his children, but Moses taught them Torah. Therefore, the children were also called by his name.,The Gemara cites another derivation connected to child-rearing: “Therefore, so says the Lord to the house of Jacob, who redeemed Abraham; Jacob shall not now be ashamed, neither shall his face now wax pale” (Isaiah 29:22). But where have we found any indication about Jacob that he redeemed Abraham? Rav Yehuda says: It means that he redeemed him from the suffering of raising children, in that Abraham did not have twelve tribes and the resultant hardships involved in raising them, as Jacob did, as Jacob assumed the burden of raising the tribes of Israel. And this is as it is written: “Jacob shall not now be ashamed, neither shall his face now wax pale,” meaning: “Jacob shall not now be ashamed” before his father, and “neither shall his face now wax pale” before his father’s father, since he took upon himself the role that they bore as well.,The Gemara cites a tradition with regard to Palti, son of Laish: It is written in one place “Palti” (I\xa0Samuel 25:44), and it is written in another place “Paltiel” (II\xa0Samuel 3:15). Rabbi Yoḥa says: Palti was his real name, and why was his name called Paltiel? To teach that God El saved pelato him from the sin, by giving him the insight that he may not touch Michal, understanding that she was still David’s wife and therefore forbidden to him. What did he do? He embedded a sword in the bed between him and her, and said: Anyone who engages in this matter, i.e., sexual intercourse, should be stabbed by this sword.,The Gemara challenges this: But isn’t it written: “And her husband went with her, weeping as he went, and followed her to Bahurim” (II\xa0Samuel 3:16), referring to Palti as Michal’s husband? The Gemara responds: This means that he became like a husband for her through his affection and concern for her. The Gemara counters: But isn’t it written in that very verse: “weeping as he went”? If from the outset he thought that she was David’s wife, why was he crying? The Gemara responds: He was weeping about the mitzva that left him, as from now on, he would receive no reward for restraining his desire. The end of the verse says that they went “to Bahurim,” meaning that they both became like young men baḥurim in that they did not taste sexual intercourse at all.,Rabbi Yoḥa says: Joseph’s power is the humility of Boaz, as Joseph is praised for showing strength with regard to an accomplishment that was insignificant for Boaz (see Genesis, chapter 39). Likewise, Boaz’s power is the humility of Palti, son of Laish, as Palti’s capacity for restraint was greater still. Joseph’s power is the humility of Boaz, as it is written about Boaz: “And it came to pass at midnight that the man was startled and turned himself, and behold, a woman lay at his feet” (Ruth 3:8). What is the meaning of “and turned himself vayyilafet”? Rav says: The meaning is that his flesh became like the heads of turnips lefatot, his sexual organ hardening out of arousal, but even though Ruth was not married he refrained from engaging in intercourse with her; while Joseph had to exert more effort, despite the fact that Potiphar’s wife was married.'21b. about seclusion, that a man should not be secluded with women who are forbidden to him, and about a single woman.,The Gemara objects: Seclusion with a woman forbidden by familial ties is prohibited by Torah law, and was not a rabbinic decree issued in the time of David. As Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: From where is there an allusion to the halakha that seclusion is forbidden by Torah law? As it is stated: “If your brother, the son of your mother, entices you” (Deuteronomy 13:7). One can ask: But does the son of a mother entice, and does the son of a father not entice? Why mention only the son of a mother? Rather, this verse serves to tell you that only a son may be secluded with his mother. Sons are frequently with their mother, and two half-brothers of one mother consequently have the opportunity to grow close to one another. But another individual may not be secluded with those with whom relations are forbidden by the Torah, including a stepmother. Therefore, half-brothers of one father spend less time together.,Since seclusion, then, is prohibited by Torah law, how did Rav say that it was prohibited by a decree issued in King David’s time? Rather, say that they decreed against seclusion of a man with a single woman, to prevent occurrences like that of Amnon and Tamar.,Apropos Amnon, the Gemara cites traditions about another son of David: “Now Adonijah, son of Haggith, exalted himself, saying: I will be king” (I\xa0Kings 1:5). Rav Yehuda says that Rav says: The term “exalted himself” teaches that he sought for the monarchy to fit him, but it did not fit him.,The verse continues: “And he prepared for himself chariots and riders and fifty people to run before him” (I\xa0Kings 1:5). The Gemara asks: What is the novelty of these actions, since other wealthy people do the same, even if they are not the sons of kings, with designs on the throne? Rav Yehuda says that Rav says: What was unique was that the runners all had their spleens removed and had the soles of their feet hollowed, removing the flesh of their feet, and these two procedures enhanced their speed.,“shall not accumulate many horses for himself” (Deuteronomy 17:16), but only enough for his chariot in war and in peace. “Neither shall he greatly accumulate silver and gold for himself” (Deuteronomy 17:17), but only enough to provide his soldiers’ sustece aspanya. And the king writes himself a Torah scroll for his sake, as stipulated in Deuteronomy 17:18. When he goes out to war, he brings it out with him. When he comes in from war, he brings it in with him. When he sits in judgment, it is with him. When he reclines to eat, it is opposite him, as it is stated: “And it shall be with him and he shall read it all the days of his life” (Deuteronomy 17:19).,The Sages taught in a baraita with regard to the verse: “He shall not accumulate many horses susim for himself nor return the people to Egypt for the sake of accumulating horses sus” (Deuteronomy 17:16): One might have thought that he shall not have even enough horses for his chariot and riders. Therefore, the verse states: “For himself,” teaching that only if the horses are for himself, for personal pleasure, he shall not accumulate them, but he may accumulate horses for his chariot and riders. How, then, do I realize the meaning of “horses susim” in the verse? It is referring to idle horses, which serve no purpose other than glorifying the king. From where is it derived that even if the king has one horse that is idle, that he transgresses “he shall not accumulate”? The verse states: “For the sake of accumulating horses sus,” with the term for horses written in the singular.,The Gemara asks: But once the verse taught that even one horse that is idle stands to be included in the prohibition of “he shall not accumulate,” why do I need the plural form “horses” in the first clause of the verse? The Gemara responds: Its purpose is to teach that a king would transgress the prohibition an additional time for each and every idle horse.,The Gemara questions this ruling: The specific reason for limiting the prohibition to idle horses is that the Merciful One writes: “He shall not accumulate for himself,” which indicates, consequently, that if the Torah had not written this, I would say that even enough horses for his chariot and riders are not permitted; and this is unreasonable, since the king needs an army. The Gemara responds: No, the term “for himself” is necessary to teach that it is permitted for the king to add a reasonable number of horses beyond the necessary minimum, and it is only strictly personal use that is prohibited.,The mishna teaches: “Neither shall he greatly accumulate silver and gold for himself” (Deuteronomy 17:17), but only enough to provide his soldiers’ sustece. The Sages taught in a baraita: From the command “neither shall he greatly accumulate silver and gold for himself,” one might have thought that he should not have even enough to provide his soldiers’ sustece. To counter this, the verse states: “For himself,” teaching that only if the silver and gold is for himself, for personal pleasure, he shall not accumulate it, but he may accumulate enough silver and gold to provide his soldiers’ sustece.,The Gemara questions this ruling: The specific reason for limiting the prohibition to personal wealth accumulation is that the Merciful One writes: “Neither shall he greatly accumulate silver and gold for himself,” which indicates, consequently, that if the Torah had not written this, I would say that it is not permitted for the king to accumulate even enough silver and gold to provide his soldiers’ sustece; this is unreasonable, since the king needs an army. The Gemara responds: No, the term “for himself” is necessary to teach that the king is permitted to allow for a liberal appropriation to the military budget, so that the army has a comfortable ficial cushion.,The Gemara asks: Now that you have said that the term “for himself” in the verse is stated for the purpose of a derivation for practical halakha, which limits and narrows the verse’s scope, what do you derive from the next phrase in the verse: “He shall not add many wives for himself”? The Gemara answers: That usage of “for himself” serves to exclude ordinary people, to specify that only the king is restricted from having many wives, but a civilian may marry as many women as he wants, provided he can support them ficially.,§ Rav Yehuda raises a contradiction: It is written in one verse: “And Solomon had forty thousand stalls of horses for his chariots” (I\xa0Kings 5:6), and it is written in another verse: “And Solomon had four thousand stalls for horses and chariots” (II\xa0Chronicles 9:25). How can these texts be reconciled? If there were forty thousand large stables itztablaot, each and every one of them had in it four thousand stalls, or rows, for horses. And alternatively, if there were four thousand large stables, each and every one had in it forty thousand stalls for horses. Therefore the two verses are reconciled.,Rabbi Yitzḥak raises a contradiction: It is written in one verse: “Silver was not worth anything in the days of Solomon” (II\xa0Chronicles 9:20), and it is written in another verse: “And the king made silver in Jerusalem as stones” (I\xa0Kings 10:27), i.e., gems. The Gemara responds: It is not difficult: Here, where silver was worthless, this was before Solomon sinfully married Pharaoh’s daughter. There, where the silver was valuable, this was after Solomon married Pharaoh’s daughter.,Rabbi Yitzḥak says: When Solomon married Pharaoh’s daughter, the angel Gabriel descended from Heaven and implanted a pole in the sea. And it gradually raised up a sandbar sirton around it, creating new, dry land, and on it the great city of Rome was built. This shows that the beginning of the Jewish people’s downfall to Rome came with Solomon’s marriage to Pharaoh’s daughter.,And Rabbi Yitzḥak says: For what reason were the rationales of Torah commandments not revealed? It was because the rationales of two verses were revealed, and the greatest in the world, King Solomon, failed in those matters. It is written with regard to a king: “He shall not add many wives for himself, that his heart should not turn away” (Deuteronomy 17:17). Solomon said: I will add many, but I will not turn away, as he thought that it is permitted to have many wives if one is otherwise meticulous not to stray. And later, it is written: “For it came to pass, when Solomon was old, that his wives turned away his heart after other gods” (I\xa0Kings 11:4).,And it is also written: “Only he shall not accumulate many horses for himself nor return the people to Egypt for the sake of accumulating horses” (Deuteronomy 17:16), and Solomon said: I will accumulate many, but I will not return. And it is written: “And a chariot came up and went out of Egypt for six hundred shekels of silver” (I\xa0Kings 10:29), teaching that not only did Solomon violate the Torah, but he also failed in applying the rationale given for its commandments. This demonstrates the wisdom in the Torah’s usual silence as to the rationale for its mitzvot, as individuals will not mistakenly rely on their own wisdom to reason that the mitzvot are inapplicable in some circumstances.,§ The mishna teaches that the king writes a Torah scroll for his sake. The Sages taught in a baraita (Tosefta 4:4): The king fulfills the mitzva provided that he does not beautify himself with the Torah scroll of his ancestors for this purpose, i.e., he must write his own scroll.,Rava says: With regard to the mitzva for every Jew to write himself a Torah scroll, even if a person’s ancestors left him a Torah scroll, it is a mitzva to write a scroll of one’s own, as it is stated: “Now, therefore, write for yourselves this song and teach it to the children of Israel” (Deuteronomy 31:19). Abaye raised an objection to him from a baraita concerning the king’s Torah scroll: And he writes himself a Torah scroll for his sake, so that he does not beautify himself with the Torah scroll of others. Read precisely, this indicates that a king, yes, he is included in the halakha not to have a scroll inherited from his ancestors suffice, but an ordinary person is not.,The Gemara dismisses Abaye’s objection: No, the ruling of that baraita is necessary to teach that the king is commanded to write two Torah scrolls; he writes one scroll as does any Jew, and he writes an additional scroll because he is king. And this is as it is taught in a baraita: The verse states: “That he shall write for himself a second Torah in a scroll, out of that which is before the priests the Levites” (Deuteronomy 17:18). This teaches that he writes for his sake two Torah scrolls, one that goes out and comes in with him at all times, and one that is placed in his treasury.,The baraita continues: With regard to the one that goes out and comes in with him, he makes it very small, like an amulet, and he hangs it on his arm, as it is stated: “I have set the Lord always before me; He is at my right hand, that I shall not be moved” (Psalms 16:8). This alludes to the small Torah scroll that is always on his right hand. He does not go into the bathhouse with it, nor into the bathroom, as it is stated: “And it shall be with him and he shall read from it” (Deuteronomy 17:19), meaning, it shall remain in a place that is appropriate for reading from it.,§ Mar Zutra says, and some say that it is Mar Ukva who says: Initially, the Torah was given to the Jewish people in Ivrit script, the original form of the written language, and the sacred tongue, Hebrew. It was given to them again in the days of Ezra in Ashurit script and the Aramaic tongue. The Jewish people selected Ashurit script and the sacred tongue for the Torah scroll and left Ivrit script and the Aramaic tongue for the commoners.,The Gemara asks: Who are these commoners? Rav Ḥisda said: The Samaritans Kutim. The Gemara asks: What is Ivrit script? Rav Ḥisda says: Libona’a script.,It is taught in a baraita (Tosefta 4:5): Rabbi Yosei says: Ezra was suitable, given his greatness, for the Torah to be given by him to the Jewish people, had Moses not come first and received the Torah already. With regard to Moses the verse states: “And Moses went up to God” (Exodus 19:3), and with regard to Ezra the verse states: “This Ezra went up from Babylon and he was a ready scribe in the Torah of Moses, which the Lord, the God of Israel, had given” (Ezra 7:6). Just as the going up stated here, with regard to Moses, is for the Torah, which he received from God and transmitted to the Jewish people, so too, the going up stated there, with regard to Ezra, is for the Torah, as he taught Torah to the Jewish people and was suitable to have originally merited to give it.,The baraita continues: With regard to Moses the verse states: “And the Lord commanded me at that time to teach you statutes and ordices” (Deuteronomy 4:14), and with regard to Ezra the verse states: “For Ezra had set his heart to seek the Torah of the Lord his God and to do it and to teach in Israel statutes and ordices” (Ezra 7:10). And even though the Torah was not given literally by him, the script of the Torah was changed by him, as it is stated: '. None | |
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56. Babylonian Talmud, Temurah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Halakhah/Halakhot • Law, Biblical/Rabbinic—see also, Halakhah • halakhah, Mosaic • halakhah, as modality of tradition
Found in books: Fraade (2011) 368; Jaffee (2001) 142
14b. ולא תיסמי מנחת נסכים ממתני\' ולא קשיא כאן בנסכים הבאין עם הזבח כאן בנסכים הבאין בפני עצמן,ואי הוה ליה איגרתא מי אפשר למישלחא והא אמר רבי אבא בריה דרבי חייא בר אבא א"ר יוחנן כותבי הלכות כשורף התורה והלמד מהן אינו נוטל שכר,דרש ר\' יהודה בר נחמני מתורגמניה דר"ל כתוב אחד אומר (שמות לד, כז) כתוב לך את הדברים האלה וכתוב אחד אומר (שמות לד, כז) כי על פי הדברים האלה לומר לך דברים שעל פה אי אתה רשאי לאומרן בכתב ושבכתב אי אתה רשאי לאומרן על פה,ותנא דבי רבי ישמעאל כתוב לך את הדברים האלה אלה אתה כותב אבל אין אתה כותב הלכות,אמרי דלמא מילתא חדתא שאני דהא רבי יוחנן ור"ל מעייני בסיפרא דאגדתא בשבתא ודרשי הכי (תהלים קיט, קכו) עת לעשות לה\' הפרו תורתך אמרי מוטב תיעקר תורה ואל תשתכח תורה מישראל,אמר רב פפא השתא דאמרת נסכים הבאין בפני עצמן קריבין אפי\' בלילה נזדמנו נסכים בלילה מקדישין בלילה ומקריבין,אמר ליה רב יוסף בריה דרב שמעיה לרב פפא תניא דמסייע לך זה הכלל כל הקרב ביום אינו קדוש אלא ביום וכל הקרב בלילה קדוש (בין ביום בין) בלילה,אמר רב אדא בר אהבה ועלות השחר פוסלת בהן כאברין,כי אתא רב דימי א"ר יוחנן משום ר"ש בן יהוצדק (במדבר כט, לט) אלה תעשו לה\' במועדיכם אלו חובות הבאות חובה ברגל,לבד מנדריכם ונדבותיכם לימד על נדרים ונדבות שקרבין בחולו של מועד,ולעולותיכם במה הכתוב מדבר אי בעולת נדר הרי כבר אמור נדריכם ואי בעולת נדבה הרי כבר אמור ונדבותיכם הא אינו מדבר אלא בעולת יולדת ועולת מצורע,ולמנחותיכם במה הכתוב מדבר אי במנחת נדר הרי כבר אמור אי במנחת נדבה הרי כבר אמור הא אינו מדבר אלא במנחת סוטה ובמנחת קנאות,ולנסכיכם ולשלמיכם מקיש נסכים לשלמים מה שלמים ביום אף נסכים ביום ולשלמיכם לרבות שלמי נזיר,א"ל אביי ולימא מר שלמי פסח דאי שלמי נזיר נידר ונידב הוא,דהתניא זה הכלל כל שהוא נידב ונידר קרב בבמת יחיד ושאינו נידב ונידר אינו קרב בבמת יחיד,ותנן המנחות והנזירות קריבין בבמת יחיד דברי ר"מ סמי מכאן נזירות,מי איכא למ"ד דנזיר לאו נידר ונידב הוא והכתיב (שמואל ב טו, ז) מקץ ארבעים שנה ויאמר אבשלום אל המלך אלכה נא ואשלם את נדרי אשר נדרתי לה\' בחברון כי נדר נדר עבדך וגו\' מאי לאו אקרבן,לא אעיקר נדרו אמר עיקר נדרו בחברון הוה והלא בגשור הוה,אמר רב אחא ואיתימא רבה בר רב חנן לא הלך אבשלום אלא להביא כבשים מחברון ה"נ מסתברא דאי תימא לאקרובי הוא דאזיל שביק ירושלים ואזיל ומקריב בחברון,ואלא מאי להביא כבשים מחברון האי אשר נדרתי לה\' בחברון מחברון מיבעי ליה,אלא לעולם לאקרובי ודקא קשיא לך אמאי שבק ירושלים ומקריב בחברון תיקשי לך גבעון דמקום קדוש הוא אלא כיון שהותרו הבמות כל היכא דבעי מקריב,ארבעים שנה למאן תניא רבי נהוראי אומר משום רבי יהושע מקץ ארבעים שנה ששאלו להם מלך דתניא אותה שנה ששאלו להם מלך אותה שנה עשירית של שמואל היתה''. None | 14b. and in light of this ruling he will not delete the phrase: The meal offering that accompanies the libations, from the baraita. And instead, the apparent contradiction between the baraitot can be explained as follows: It is not difficult; here, the baraita that states that meal offerings accompanying libations are sacrificed only in the day is referring to libations that come with an animal offering, whereas there, the baraita that permits sacrificing a meal offering that accompanies the libations at night is referring to libations that come to be sacrificed by themselves, i.e., which do not accompany the sacrifice of an offering.,The Gemara raises a difficulty with regard to Rav Dimi’s suggestion to write this opinion in a letter. And even if he had someone to write a letter for him, would it have been possible to send it? But didn’t Rabbi Abba, son of Rabbi Ḥiyya bar Abba, say that Rabbi Yoḥa said: Those who write halakhot are considered like those who burn the Torah, and one who learns from written halakhot does not receive the reward of studying Torah. Evidently, it is prohibited to send halakhot in letters.,Before resolving the difficulty, the Gemara further discusses the prohibition of writing down the Torah: Rabbi Yehuda bar Naḥmani, the disseminator for Reish Lakish, expounded as follows: One verse says: “Write you these words,” and one verse says, i.e., it states later in that same verse: “For by the mouth of these words” (Exodus 34:27). These phrases serve to say to you: Words that were taught orally you may not recite in writing, and words that are written you may not recite orally, i.e., by heart.,And furthermore, the school of Rabbi Yishmael taught: The word “these” in the command “write you these words” serves to emphasize that these words, i.e., those recorded in the Written Law, you may write, but you may not write halakhot, i.e., the mishnayot and the rest of the Oral Law.,They said in response to the question of how Rav Dimi could propose writing down the halakha in a letter: Perhaps with regard to a new matter it is different, i.e., it might be permitted to write down new material so that it not be forgotten. One proof for this suggestion is that Rabbi Yoḥa and Reish Lakish would read from a scroll of aggada, containing the words of the Sages, on Shabbat. And they did so because they taught as follows: Since one cannot remember the Oral Law without writing it down, it is permitted to violate the halakha, as derived from the verse: “It is time to work for the Lord; they have made void your Torah” (Psalms 119:126). They said it is better to uproot a single halakha of the Torah, i.e., the prohibition of writing down the Oral Torah, and thereby ensure that the Torah is not forgotten from the Jewish people entirely.,§ With regard to Rav Dimi’s differentiation between libations that come with an animal offering and libations that are sacrificed by themselves, Rav Pappa said: Now that you have said that libations that come by themselves are sacrificed even at night, if one happened to have libations of this kind at night, they may be consecrated by placing them in a service vessel at night and they may be sacrificed at night.,Rav Yosef, son of Rav Shemaya, said to Rav Pappa: A baraita is taught that supports your opinion. This is the principle: Any offering that is sacrificed in the day is consecrated by being placed in a service vessel only in the day; but any offering that is sacrificed at night is consecrated both in the day and at night.,With regard to the topic of libations sacrificed by themselves, Rav Adda bar Ahava says: And dawn disqualifies them, like the halakha of limbs of offerings that have had their blood sprinkled during the day. Such limbs are left to burn on the altar all night long, but at dawn they are disqualified and may no longer be placed on the altar.,§ The Gemara returns to discuss the verse: “These you shall offer to the Lord in your appointed seasons, beside your vows, and your voluntary offerings, and your burnt offerings, and your meal offerings, and your libations, and your peace offerings” (Numbers 29:39). When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥa said in the name of Rabbi Shimon ben Yehotzadak: “These you shall offer to the Lord in your appointed seasons,” i.e., these are the obligatory offerings that come to be sacrificed as obligatory offerings on the pilgrimage Festival, e.g., the burnt offerings of appearance, the Festival offerings, and the additional offerings.,The verse continues: “Beside your vows and your voluntary offerings.” This teaches with regard to vows and voluntary offerings that they are sacrificed on the intermediate days of a Festival.,The verse further states: “And your burnt offerings.” The Gemara inquires: With regard to what case is the verse speaking? If it is referring to a vow burnt offering, the verse already said: “Your vows.” And if it is referring to a voluntary burnt offering, the verse already said: “Your voluntary offerings.” Consequently, it is speaking of nothing other than a burnt offering of a woman who gave birth, i.e., the lamb that she sacrifices on the forty-first day after giving birth to a son or the eighty-first day after giving birth to a daughter, and a burnt offering of a leper, which is the lamb that is sacrificed after a leper is purified. The verse teaches that these obligatory offerings may be sacrificed on the intermediate days of a Festival.,The verse continues: “And your meal offerings.” The Gemara again asks: With regard to what case is the verse speaking? If it is referring to a meal offering brought in fulfillment of a vow, the verse already said: “Your vows.” If it is referring to a voluntary meal offering, the verse already said: “Your voluntary offerings.” Consequently, it is speaking of nothing other than the meal offering of a sota, and that is the meal offering of jealousy.,The verse further states: “And your libations and your peace offerings.” The Torah here juxtaposes libations to peace offerings: Just as peace offerings are sacrificed only during the day, not at night, so too, libations are sacrificed only during the day, not at night. Finally, the verse states: “And your peace offerings.” This serves to include the peace offering of a nazirite, which he brings at the completion of his term of naziriteship. This offering may also be sacrificed on the intermediate days of a Festival.,With regard to the last halakha, Abaye said to Rav Dimi, when he cited this statement in the name of Rabbi Yoḥa: But let the Master say that the phrase “and your peace offerings” serves to include the peace offering that is brought together with a Paschal offering. This offering is sacrificed on the fourteenth of Nisan by a large group of people when they will not receive enough meat from their Paschal offering to feed them all. The suggested derivation from the verse is that if a peace offering separated for this purpose was not sacrificed on the fourteenth of Nisan, it may be brought during the intermediate days of the Festival. Abaye further adds: It is more reasonable to include this peace offering, as, if the verse is referring to the peace offering of a nazirite, it is already included by the verse in the categories of offerings that are vowed or contributed voluntarily.,Abaye elaborates: As isn’t it taught in a baraita: This is the principle: Any offering that is vowed or contributed voluntarily, e.g., a burnt offering or a peace offering, is sacrificed on a private altar. And any offering that is not vowed or contributed voluntarily may not be sacrificed on a private altar.,And we learned in another baraita: The meal offerings and the offerings of a nazirite are sacrificed on a private altar; this is the statement of Rabbi Meir. It is clear from these baraitot that the peace offering of a nazirite belongs in the category of offerings that are vowed or contributed voluntarily. If so, there is no need for it to be included separately by the verse. Rav Dimi replied to Abaye: Delete the phrase: offering of a nazirite from here, i.e., from the baraita that considers it an offering that is vowed or contributed voluntarily. Only the nazirite vow itself is classified as voluntary; once the vow has been uttered, the ensuing offerings are obligatory.,The Gemara asks: Is there one who said that the offering of a nazirite is not vowed or contributed voluntarily? But isn’t it written: “And it came to pass at the end of forty years, that Absalom said to the king: Please let me go and pay my vow, which I have vowed to the Lord, in Hebron. For your servant vowed a vow while I dwelled at Geshur in Aram, saying: If the Lord shall indeed bring me back to Jerusalem, then I will serve the Lord” (II\xa0Samuel 15:7–8). The Gemara explains the difficulty: What, is it not the case that Absalom asked his father for permission for him to go to Hebron to sacrifice an offering on a private altar?,The Gemara answers: No, Absalom did not go to Hebron to sacrifice his nazirite offerings. Rather, Absalom actually said that he undertook the principal vow to be a nazirite when he was in Hebron. The Gemara asks: Was his principal vow to be a nazirite in fact uttered in Hebron? But wasn’t the vow made when Absalom was in Geshur? After all, the verse states explicitly: “For your servant vowed a vow while I dwelled at Geshur.”,Rav Aḥa said, and some say that it was Rabba bar Rav Ḥa who said: The verse means that Absalom went to Hebron only in order to bring sheep specifically from there. The Gemara adds that this also stands to reason, as, if you say that Absalom went to Hebron to sacrifice his offering, would he have abandoned Jerusalem and gone to sacrifice in Hebron?,The Gemara rejects Rabba bar Rav Ḥa’s answer: But rather, what is our explanation of the verse? That Absalom went to bring sheep from Hebron? If so, this verse that states: “Please let me go and pay my vow, which I have vowed to the Lord, in Hebron” (II\xa0Samuel 15:7), should instead have stated: Which I have vowed to the Lord from Hebron.,Rather, the Gemara explains that actually Absalom did go to Hebron to sacrifice his peace offering as a nazirite. And that which is difficult for you, i.e., why Absalom abandoned Jerusalem and sacrificed his offering in Hebron, should not pose a difficulty for you; rather, it is the question of why Absalom did not sacrifice his offering in Gibeon that should pose a difficulty for you, as at that time the Tabernacle and the communal altar were in Gibeon, and it was a sanctified place. Why, then, did Absalom go to Hebron rather than Gibeon? Rather, since the private altars were permitted, he was permitted to sacrifice wherever he wished, and he chose to go to Hebron. There was no reason for him to choose to go to Gibeon rather than any private altar.,The verse states that Absalom submitted his request to his father “at the end of forty years.” The Gemara asks: Forty years, according to whose counting, i.e., forty years from when? It is taught in a baraita that Rabbi Nehorai says in the name of Rabbi Yehoshua: The verse is referring to the end of forty years from when the Jewish people requested for themselves a king, in the days of Samuel (see I\xa0Samuel, chapter 8). As it is taught in a baraita: With regard to that year when they requested for themselves a king, that year was the tenth year of the leadership of Samuel.''. None |
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57. Babylonian Talmud, Avodah Zarah, None
Tagged with subjects: • Amoraic midrash compilations, halakhic material in • mamzerim (halakhic bastards)
Found in books: Hayes (2022) 600; Secunda (2014) 40
36b. (מלאכי ג, ט) במארה אתם נארים ואותי אתם קובעים הגוי כולו אי איכא גוי כולו אין אי לא לא,גופא אמר באלי אמר אבימי נותאה משמיה דרב פיתן ושמנן יינן ובנותיהן כולן משמונה עשר דבר הן בנותיהן מאי היא אמר רב נחמן בר יצחק גזרו על בנותיהן נידות מעריסותן,וגניבא משמיה דרב אמר כולן משום עבודת כוכבים גזרו בהן דכי אתא רב אחא בר אדא א"ר יצחק גזרו על פיתן משום שמנן מאי אולמיה דשמן מפת,אלא על פיתן ושמנן משום יינן ועל יינן משום בנותיהן ועל בנותיהן משום דבר אחר ועל דבר אחר משום ד"א,בנותיהן דאורייתא היא דכתיב (דברים ז, ג) לא תתחתן בם דאורייתא ז\' אומות אבל שאר עובדי כוכבים לא ואתו אינהו וגזור אפילו דשאר עובדי כוכבים,ולר"ש בן יוחי דאמר (דברים ז, ד) כי יסיר את בנך מאחרי לרבות כל המסירות מאי איכא למימר אלא דאורייתא אישות דרך חתנות ואתו אינהו גזור אפילו דרך זנות,זנות נמי בבית דינו של שם גזרו דכתיב (בראשית לח, כד) ויאמר יהודה הוציאוה ותשרף,אלא דאורייתא עובד כוכבים הבא על בת ישראל דמשכה בתריה אבל ישראל הבא על העובדת כוכבים לא ואתו אינהו גזור אפי\' ישראל הבא על העובדת כוכבים,ישראל הבא על העובדת כוכבים הלכה למשה מסיני היא דאמר מר הבועל ארמית קנאין פוגעין בו,א"ל דאורייתא בפרהסיא וכמעשה שהיה ואתו אינהו גזור אפילו בצינעא בצינעא נמי בית דינו של חשמונאי גזרו,דכי אתא רב דימי אמר ב"ד של חשמונאי גזרו ישראל הבא על העובדת כוכבים חייב משום נשג"א,כי אתא רבין אמר משום נשג"ז,כי גזרו בית דינו של חשמונאי ביאה אבל ייחוד לא ואתו אינהו גזור אפי\' ייחוד ייחוד נמי בית דינו של דוד גזרו,דאמר רב יהודה באותה שעה גזרו על ייחוד אמרי התם ייחוד דבת ישראל אבל ייחוד דעובדת כוכבים לא ואתו אינהו גזרו אפי\' אייחוד דעובדת כוכבים,ייחוד דבת ישראל דאורייתא היא דאמר ר\' יוחנן משום ר"ש בן יהוצדק רמז לייחוד מן התורה מנין שנאמר (דברים יג, ז) כי יסיתך אחיך בן אמך וכי בן אם מסית בן אב אינו מסית,אלא בן מתייחד עם אמו ואין אחר מתייחד עם כל עריות שבתורה,ייחוד דאורייתא דאשת איש ואתא דוד וגזר אפי\' אייחוד דפנויה ואתו תלמידי בית שמאי ובית הלל גזור אפי\' אייחוד דעובדת כוכבים,מאי על ד"א משום ד"א אמר רב נחמן בר יצחק גזרו על תינוק עובד כוכבים שיטמא בזיבה שלא יהא תינוק ישראל רגיל אצלו במשכב זכור,דא"ר זירא צער גדול היה לי אצל ר\' אסי ור\' אסי אצל ר\' יוחנן ור\' יוחנן אצל ר\' ינאי ור\' ינאי אצל רבי נתן בן עמרם ור"נ בן עמרם אצל רבי תינוק עובד כוכבים מאימתי מטמא בזיבה ואמר לי בן יומו וכשבאתי אצל ר\' חייא אמר לי בן ט\' שנים ויום אחד,וכשבאתי והרציתי דברי לפני רבי אמר לי הנח דברי ואחוז דברי רבי חייא דאמר תינוק עובד כוכבים אימתי מטמא בזיבה בן תשע שנים ויום אחד''. None | 36b. It is the verse: “You are cursed with the curse, yet you rob Me, even this whole nation” (Malachi 3:9). This teaches that if there is the acceptance of the whole nation, yes, an ordice may be instituted, but if not, no, the ordice may not be instituted.,§ The Gemara discusses the matter itself: Balei says that Avimi of Nota says in the name of Rav: The prohibitions with regard to gentiles’ bread and their oil, their wine and their daughters, are all from the eighteen matters issued in a single day in the time of the students of Shammai and Hillel. The Gemara asks: With regard to their daughters, what is the decree? Rabbi Naḥman bar Yitzḥak says: They decreed upon their daughters that they should be classified as menstruating women from the time they are in their cradle, i.e., they decreed that from when they are young, gentile women are always considered to be menstruating.,The Gemara presents another opinion. And Geneiva says in the name of Rav: Gentiles’ bread, oil, wine, and daughters were all decreed upon due to the concern that Jews might participate in idol worship with gentiles as a result of intermingling with them. As, when Rav Aḥa bar Adda came from Eretz Yisrael to Babylonia he said that Rabbi Yitzḥak says: They decreed a prohibition upon their bread due to their oil. The Gemara asks: In what way is the prohibition with regard to oil stronger than the prohibition with regard to bread? That is, why does the primary concern relate to the oil of gentiles rather than their bread?,The Gemara offers a different interpretation: Rather, they issued a decree prohibiting their bread and their oil due to their wine. And they issued the decree prohibiting their wine due to the fact that this leads to familiarity, and Jews will come to marry their daughters. And they issued a decree prohibiting their daughters due to something else, idolatry. And they further issued a decree on something else due to something else, which will be explained by the Gemara.,It was stated that the prohibition against marrying the daughters of gentiles was decreed on account of idolatry. The Gemara raises an objection: But the prohibition against marrying their daughters is prescribed by Torah law, as it is written: “Neither shall you make marriages with them” (Deuteronomy 7:3). The Gemara explains: By Torah law intermarriage is prohibited only with the seven Canaanite nations, but intermarriage with the other nations of the world is not prohibited, and the students of Shammai and Hillel came and decreed that intermarriage is prohibited even with the other nations.,The Gemara asks: And according to the opinion of Rabbi Shimon ben Yoḥai, who says that the subsequent verse: “For he will turn away your son from following Me” (Deuteronomy 7:4) serves to include all who turn away one’s son from God, i.e., all gentiles, what is there to say? Rather, by Torah law only sexual relations by way of marriage are prohibited, and they came and decreed that sexual relations are prohibited even by way of licentiousness.,The Gemara raises an objection: Licentious sexual intercourse was also prohibited earlier, as they decreed a prohibition in this regard in the court of Shem, as it is written: “It was told to Judah, saying: Tamar your daughter-in-law has played the harlot; and moreover, behold, she is with child by harlotry. And Judah said: Bring her forth, and let her be burned” (Genesis 38:24). This proves that the prohibition against licentious intercourse with a gentile was in force long before the time of the students of Shammai and Hillel.,The Gemara explains: Rather, the prohibition prescribed by Torah law applies to the case of a gentile who engaged in intercourse with a Jewish woman, as she is drawn after him toward idolatry, but the case of a Jew who engaged in intercourse with a gentile woman is not included in the prohibition by Torah law. And the students of Shammai and Hillel came and decreed that the prohibition applies even to a Jew who engaged in intercourse with a gentile woman.,The Gemara rejects this: The prohibition concerning a Jew who engaged in intercourse with a gentile woman is a halakha transmitted to Moses from Sinai, not a rabbinic ordice. As the Master said: With regard to one who engages in intercourse with an Aramean woman, zealots may attack him, as Pinehas did to Zimri in the wilderness (see Numbers 25:6–8).,He said to him: By Torah law intercourse with a gentile is prohibited in public, and only in situations like the incident that occurred, as described in Numbers, chapter 25. And the students of Shammai and Hillel came and decreed that the prohibition applies even in private. The Gemara raises another difficulty: This was also prohibited in private, as the court of the Hasmoneans decreed that it is prohibited.,As when Rav Dimi came from Eretz Yisrael to Babylonia, he said: The court of the Hasmoneans decreed that a Jew who engaged in intercourse with a gentile woman bears liability for transgressing four prohibitions, represented by the mnemonic: Nun, shin, gimmel, alef. These letters stands for: Menstruating woman nidda, maidservant shifḥa, gentile goya, and married woman eshet ish. By rabbinic law, a man who engages in intercourse with a gentile woman is considered to have violated the prohibitions involved in having intercourse with all four of these women.,And when Ravin came from Eretz Yisrael to Babylonia, he said: He bears liability for four prohibitions represented by the mnemonic: Nun, shin, gimmel, zayin, which stands for: Menstruating woman nidda, maidservant shifḥa, gentile goya, and prostitute zona. In any case, it is apparent that this decree was in force before the time of the students of Shammai and Hillel.,The Gemara answers: When the court of the Hasmoneans decreed, they prohibited only sexual intercourse, but with regard to seclusion with a gentile woman, no, they did not prohibit that. And the students of Shammai and Hillel came and decreed that even seclusion with a gentile woman is prohibited. The Gemara raises an objection: Seclusion was also prohibited earlier, as the court of King David decreed that with regard to this matter.,As Rav Yehuda says: At that time, after the incident involving Amnon and Tamar (see II\xa0Samuel 13:1–19), they decreed with regard to seclusion. The Sages said in response to the objection: There, in David’s court, seclusion with a Jewish woman was prohibited, but seclusion with a gentile woman was not prohibited. And the students of Shammai and Hillel came and decreed a prohibition even with regard to seclusion with a gentile woman.,The Gemara raises yet another difficulty: Seclusion with a Jewish woman is prohibited by Torah law, as Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: Where is there an allusion in the Torah to the prohibition against seclusion? As it is stated: “If your brother, the son of your mother, entices you” (Deuteronomy 13:7). And does only a half brother who is the son of a mother entice one to sin, whereas the son of a father does not entice?,Rather, there is a greater concern that a maternal half brother might entice one to sin, as a son secludes himself with his mother, and no other may seclude himself with any of those with whom relations are forbidden by the Torah. Since an individual and his maternal half brother both seclude themselves with their shared mother, they are frequently together in private, and this facilitates enticement. In any case, it is clear that the prohibition against seclusion with a Jewish woman preceded King David.,The Gemara explains: The prohibition against seclusion prescribed by Torah law applies specifically to a married woman, and David came and decreed a prohibition even with regard to seclusion with an unmarried woman. And later the students of Beit Shammai and Beit Hillel came and decreed even with regard to seclusion with a gentile woman.,§ It was stated above that they issued a decree prohibiting the daughters of gentiles due to something else, idolatry. And they further issued a decree on something else due to something else. The Gemara asks: What is the meaning of: And they further issued a decree on something else due to something else? Rav Naḥman bar Yitzḥak says: They decreed upon a male gentile child that he imparts ritual impurity as though he were a Jew who experienced a gonorrhea-like discharge ziva, so that a Jewish child will not become familiar with him, leading to homosexual intercourse. The Sages employed a euphemism when referring to this decree.,As Rabbi Zeira says: I had great trouble with Rabbi Asi when I asked him the following question, and likewise Rabbi Asi experienced trouble with Rabbi Yoḥa when he posed it to him. And Rabbi Yoḥa had trouble with Rabbi Yannai, and Rabbi Yannai had trouble with Rabbi Natan ben Amram, and Rabbi Natan ben Amram had trouble with Rabbi Yehuda HaNasi. The inquiry was as follows: With regard to a male gentile child, from when, i.e., from what age, does he impart ritual impurity as one who experiences ziva? And Rabbi Yehuda HaNasi said to me: From when he is one day old. And when I came to Rabbi Ḥiyya, he said to me: From when he is nine years and one day old.,And when I came back and relayed Rabbi Ḥiyya’s statement before Rabbi Yehuda HaNasi, he said to me: Discard my statement, and grasp the statement of Rabbi Ḥiyya, who says: From when does a gentile child impart ritual impurity as one who experiences ziva? From when he is nine years and one day old.''. None |
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58. None, None, nan
Tagged with subjects: • Halakhah/Halakhot • Law, Biblical/Rabbinic—see also, Halakhah • halakhah, halitzah (drawing of the shoe) • halakhah, Ḥaliṣah (drawing of the shoe)
Found in books: Bar Asher Siegal (2018) 32; Fraade (2011) 369
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