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Tiresias: The Ancient Mediterranean Religions Source Database

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22 results for "hananiah"
1. Tosefta, Avodah Zarah, 2.7 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •hananiah (babylonia) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 392
2. Palestinian Talmud, Nedarim, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 392
3. Palestinian Talmud, Kiddushin, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan nan
4. Palestinian Talmud, Horayot, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan nan
5. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan nan
6. Palestinian Talmud, Eruvin, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan nan
7. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan nan
8. Palestinian Talmud, Qiddushin, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan nan
9. Anon., Genesis Rabba, 33.3 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •hananiah (babylonia) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 392
33.3. טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו (תהלים קמה, ט), אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ (תהלים קמה, ח): חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב (בראשית ו, ה): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, (בראשית ו, ו): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל, (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' (בראשית ל, כב): וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. 33.3. " b God is good to all and His mercies are upon all of His works (Psalms 145:9): /b Rabbi Levi said, \"'God is good to all,' upon all, that He is their maker.\" Rabbi Shmuel said, \"'God is good to all and His mercies' - upon all that are His traits, He has mercy.” Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, \"'God is good to all' and His merciful ones He give to His creatures.\" Rabbi Tanchuma and Rabbi Abba bar Avin [said] in the name of Rav Acha, “Tomorrow a famine will arrive and the creatures will have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on them.” In the days of Rabbi Tanchuma, Israel required a fast (to bring about rain). They came to [Rabbi Tanchuma and] said to him, “Rabbi, decree a fast.” [So] he decreed a fast on the first day, on the second day, on the third day and rain did not fall. He got up and expounded to them. He said to them, \"My children, have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on you.\" While they were still distributing charity to the poor, they saw a man giving money to his ex-wife. They came to [Rabbi Tanchuma] and said to him, \"Rabbi, how are we sitting here [while] there is a sin here.\" He said [back] to them, \"What did you see?\" They said to him, \"We saw Mr. x give money to his ex-wife.\" They sent for them and they brought them in front of the community. [Rabbi Tanchuma] said to him, \"What is she to you?\" He said [back] to him, \"She is my ex-wife.\" He said to him, \"Why did you give her money?\" He said to him, \"Rabbi, I saw her in distress and I was filled with mercy on her.\" At that time, Rabbi Tanchuma lifted his head towards above and said, \"Master over the worlds, just like this one that does not have an obligation to sustain [her] saw her in distress and he was filled with mercy for her, all the more so, You, that it is written about You, 'Compassionate and Merciful' and we are the children of Your friends, Avraham, Yitschak and Yaakov, will You be filled with mercy on us.\" Immediately, rains fell and the world was irrigated. Our rabbi (Yehuda Hanassi) was sitting, involved in Torah in front of the synagogue of the Babylonian [Jews] in Tzippori [when] a calf passed in front of him [and] was going to be slaughtered and started to yell out as if to say, \"Save me.\" He said to it, \"And what can I do for you? That is what you were created for.\" [As a result, Rabbi Yehuda Hanassi] had toothaches for thirteen years. Rabbi Yoss bar Avin said, \"[During] those entire thirteen years that [he] had toothaches, no pregt woman had a miscarriage in the Land of Israel and no birthing mother had pain. After some time, a crawling animal passed in front of his daughter and she wanted to kill it. He said to her, \"My daughter, let it go, as it is written, \"and His mercies are upon all of his works.\" Our rabbi had great modesty and said, \"I will do anything that people tell me except what the sons of Batira did to my forefather - that they came down from their greatness (office) and brought him up; and [even] if Rabbi Huna, the Exilarch, came here, I would get up in front of him. Why? As he is from [the tribe of] Yehuda and I am from Binyamin, and he is from the males of Yehuda and I am from the females.\" Rabbi Chiya the Great said to him, \"And behold, he is [waiting] outside.\" [Rabbi Yehuda Hanassi]'s face changed colors. And when he saw that his face changed colors, [Rabbi Chiya] said to him, \"It is [Rabbi Huna]'s coffin.\" He said [back] to [Rabbi Chiya], \"Go out and see who needs you outside.\" He went out and did not find a person and he knew that he was excommunicated - and there is no excommunication less than thirty days. Rabbi Yossi bar Avin said, \"[During] the entire thirty days that Rabbi Chiya the Great was excommunicated from our rabbi, he taught Rav, the son of his sister, the principles of the Torah.\" And what are the principles of the Torah? They are the laws of the Babylonians. At the end of thirty days, Eliyahu - may he be remembered for good - came in the likeness of Rabbi Chiya the Great to our rabbi and put his hand on his teeth and he became healed. When Rabbi Chiya the Great came to our rabbi, he said to him, \"What did you do to your teeth?\" He said [back] to him, \"From the time that you put your hand on them, they became better. He said, \"I do not know what this is.\" When he heard this, he began to treat him with respect and he brought close the students and brought up [Rabbi Chiya] to the top. Rabbi Yishmael bar Yose said, \"And [should he] come closer than I?\" He said [back] to him, \"God forbid, such should not be done in Israel.\" Our rabbi was teaching the praises of Rabbi Chiya the Great in front of Rabbi Yishmael bar Yose - he said, \"He is a great man, he is a holy man.\" One time, [Rabbi Yishmael bar Yose] saw [Rabbi Chiya] in the bathhouse and [the latter] did not humble himself before him. He said to [Rabbi Yehuda Hanassi], \"Is this your student that you have been praising? I saw him in the bathhouse and he did not humble himself before me.\" He said to him, \"Why did you not humble yourself before him?\" Rabbi Chiya said [back], I was looking at the homilies (aggadot) of Psalms.\" Once [Rabbi Yehudah Hanassi] heard this, he gave him two students to go with him to the dark places, that he not get confounded and lose himself. Another explanation: \"God is good to all, etc.\" \"And God remembered Noach, etc.\" - Rabbi Shmuel bar Nachmani said, \"Woe to the evildoers who switch the [Divine] trait of mercy to the [Divine] trait of [strict] justice. In every place that it states 'the Lord,' it is the trait of mercy: 'The Lord, the Lord, merciful and compassionate God' (Exodus 34:6). And [yet] it is written (Genesis 6:5-6), 'And the Lord saw that the evil of man on the earth was very great[...] And the Lord regretted that He had made man on the earth, and the Lord said, \"I will erase, etc.\"' Happy are the righteous who switch the trait of [Divine] justice to the [divine] trait of mercy. In every place that it states ' i Elohim /i ,' it is the trait of mercy: 'Judges ( i Elohim /i ) you shall not curse' (Exodus 22:27); 'to the judges ( i elohim /i ) the matter of both of them will come' (Exodus 22:8). And [yet] it is written (Exodus 2:24), 'And God heard their cries and God remembered His covet'; '(Genesis 30:22), 'And God remembered Rachel'; 'And God remembered Noach.' And what memory did He remember for him? That he fed and sustained them all of the twelve months in the ark.\" \"And God remembered Noach\" - and justice requires it, from the merit of the pure ones that he brought with him into the ark. Rabbi Eliezer says, \"[Noach] was named corresponding to his sacrifice, as it states, 'And the Lord smelled the pleasant ( i nichoach /i ) fragrance.'\" Rabbi Yose bar Chaninah [says], \"He was named corresponding to the resting of the ark, as it states, 'And the ark rested ( i tanach /i ) on the seventh month, etc.'\" Rabbi Yehoshua says, \"'Will not cease' (Genesis 8:22) implies that they ceased.\"",
10. Palestinian Talmud, Bikkurim, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan nan
11. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan nan nan nan
12. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •hananiah (babylonia) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 392
150a. מדוד והבא ואיכא דאמרי שאמרה מאד מאד הביא בלא מדה,(דניאל ד, לג) ורבו יתירה הוספת לי אמר רב יהודה אמר רב ירמיה בר אבא מלמד שרכב על ארי זכר וקשר תנין בראשו לקיים מה שנא' (ירמיהו כז, ו) וגם את חית השדה נתתי לו לעבדו:, big strongמתני׳ /strong /big לא ישכור אדם פועלים בשבת ולא יאמר אדם לחבירו לשכור לו פועלים אין מחשיכין על התחום לשכור לו פועלים ולהביא פירות אבל מחשיך הוא לשמור ומביא פירות בידו כלל אמר אבא שאול כל שאני זכאי באמירתו רשאי אני להחשיך עליו:, big strongגמ׳ /strong /big (פשיטא) מ"ש הוא ומ"ש חבירו אמר רב פפא חבר נכרי מתקיף לה רב אשי אמירה לנכרי שבות,אלא אמר רב אשי אפילו תימא חבירו ישראל הא קמ"ל לא יאמר אדם לחבירו שכור לי פועלים אבל אומר אדם לחבירו הנראה שתעמוד עמי לערב ומתני' מני כרבי יהושע בן קרחה דתניא לא יאמר אדם לחבירו הנראה שתעמוד עמי לערב רבי יהושע בן קרחה אומר אומר אדם לחבירו הנראה שתעמוד עמי לערב,אמר רבה בר בר חנה אמר רבי יוחנן הלכה כרבי יהושע בן קרחה ואמר רבה בר בר חנה אמר רבי יוחנן מ"ט דרבי יהושע בן קרחה דכתיב (ישעיהו נח, יג) ממצוא חפצך ודבר דבר דיבור אסור הרהור מותר,רמי ליה רב אחא בר רב הונא לרבא מי אמר ר' יוחנן דיבור אסור הרהור מותר אלמא הרהור לאו כדיבור דמי והאמר רבה בר בר חנה אמר רבי יוחנן בכל מקום מותר להרהר חוץ מבית המרחץ ומבית הכסא שאני התם דבעינן (דברים כג, טו) והיה מחניך קדוש וליכא,הכא נמי כתיב (דברים כג, טו) ולא יראה בך ערות דבר ההוא מיבעי ליה לכדרב יהודה דאמר רב יהודה עכו"ם ערום אסור לקרות קרית שמע כנגדו,מאי איריא עכו"ם אפי' ישראל נמי לא מיבעיא קאמר לא מיבעיא ישראל דאסור אבל עכו"ם כיון דכתיב ביה (יחזקאל כג, כ) אשר בשר חמורים בשרם אימא שפיר דמי קמ"ל,אימא הכי נמי אמר קרא (בראשית ט, כג) וערות אביהם לא ראו,ודיבור מי אסיר והא רב חסדא ורב המנונא דאמרי תרוייהו חשבונות של מצוה מותר לחשבן בשבת וא"ר אלעזר פוסקים צדקה לעניים בשבת וא"ר יעקב בר אידי אמר רבי יוחנן מפקחין פיקוח נפש ופיקוח רבים בשבת והולכין לבתי כנסיות לפקח על עסקי רבים בשבת,וא"ר שמואל בר נחמני א"ר יוחנן הולכין לטרטיאות ולקרקסאות ולבסילקאות לפקח על עסקי רבים בשבת ותנא דבי מנשה משדכין על התינוקות ליארס בשבת ועל התינוק ללמדו ספר וללמדו אומנות אמר קרא ממצוא חפצך ודבר דבר חפציך אסורים חפצי שמים מותרין,א"ר יהודה אמר שמואל חשבונות של [מלך] ושל מה בכך מותר לחשבן בשבת תנ"ה חשבונות שעברו ושעתידין להיו' אסור לחשבן של) מלך 150a. b Measure and bring /b a lot of money, b has ceased. And some say /b that the meaning of the statement is that this nation b said: Bring very, very much, without measure. /b ,The Gemara cites another verse pertaining to Nebuchadnezzar: b “And surpassing greatness was added unto me” /b (Daniel 4:33), about which b Rav Yehuda said /b that b Rav Yirmeya bar Abba said: This teaches that /b Nebuchadnezzar b rode atop a male lion and tied a serpent to its head, fulfilling what was said /b of him: b “And the beasts of the field I have also given him to serve him” /b (Jeremiah 27:6)., strong MISHNA: /strong b A person may not hire workers on Shabbat /b to work for him after Shabbat because even speaking about weekday matters is prohibited on Shabbat. Similarly, b a person may not tell another /b on Shabbat b to hire workers for him. One may not /b even b wait for nightfall at /b the edge of b the Shabbat boundary /b in order to leave the boundary immediately after Shabbat b to hire workers for himself or to bring produce /b from his field. b But he may wait for nightfall /b at the edge of the Shabbat boundary in order b to guard /b his produce that is outside the Shabbat boundary, b and /b he may then b bring produce /b back b in his hand, /b since he did not initially intend to wait at the edge of the boundary for this purpose. b Abba Shaul stated a /b general b principle: /b With regard to b anything that I am permitted to discuss /b on Shabbat, b I am permitted to wait for nightfall /b at the edge of the Shabbat boundary b for its sake. /b , strong GEMARA: /strong The beginning of the mishna taught that one may not hire workers on Shabbat, and one may not tell another to hire workers for him. The Gemara finds this puzzling and states: This is b obvious. What is the difference between him and another? /b Just as he is prohibited from hiring workers on Shabbat, others are also prohibited from doing so. b Rav Pappa said: Another /b is referring to b a gentile. Rav Ashi strongly objects to this: /b This is itself a prohibition, for b telling a gentile /b to do something that is prohibited for a Jew on Shabbat violates a b rabbinic prohibition. /b , b Rather, Rav Ashi said: Even if you say /b that it is referring to b another Jew, /b it can be said that the novel element of this ruling is not the statement itself but what can be derived from it. b This is what it is teaching us: One may not say to another /b explicitly on Shabbat: b Hire workers for me, but one may say to another: Does it seem that you will join me this evening? /b This is permitted even though both of them understand that the questioner intends to hire the other person to work for him. b And /b in accordance with b whose /b opinion is b the mishna? /b It is b in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa; as it was taught /b in a i baraita /i : b A person may not say to another /b on Shabbat: b Does it seem that you will join me this evening? Rabbi Yehoshua ben Korḥa says: A person may say to another /b on Shabbat: b Does it seem that you will join me this evening? /b , b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: /b The b i halakha /i is in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa. And Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: What is the reason for Rabbi Yehoshua ben Korḥa’s /b ruling? b As it is written /b in the verse from which we derive the prohibition to speak on Shabbat about activities that one may not perform on that day: “And you shall honor it by not doing your ways, b nor pursuing your business, nor speaking of it” /b (Isaiah 58:13). We derive from this verse that b speaking is prohibited, /b but merely b contemplating /b these matters b is permitted. /b , b Rav Aḥa bar Rav Huna raised a contradiction to Rava: Did Rabbi Yoḥa /b really b state /b as a general principle that b speaking is prohibited, /b but b contemplating is permitted? Consequently, /b we can derive from here that b contemplation is not tantamount to speech. But Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: It is permitted to think /b about Torah b in any place except for a bathhouse and a bathroom. /b This statement indicates that contemplation is tantamount to speech, as even thought is prohibited in these locations. The Gemara answers: b It is different there, for /b with regard to Torah b we need /b to fulfill the verse: “For the Lord your God walks in the midst of your camp to deliver you and to give your enemies before you; b therefore, your camp shall be sacred /b so that He see no unseemly thing in you and turn away from you” (Deuteronomy 23:15); b and /b the requirement to be sacred is b not /b fulfilled if one thinks about Torah while in the bathhouse or bathroom.,The Gemara challenges this: But b here, too, /b with regard to a bathhouse and a bathroom, b it is written: “So that He see no unseemly thing [ i davar /i ] in you” /b (Deuteronomy 23:15). We can infer that this prohibits speech [ i dibbur /i ] but not contemplation. The Gemara answers: b That /b verse is not referring to speech. b It is needed for /b the ruling of b Rav Yehuda, for Rav Yehuda said: Opposite a naked gentile, it is prohibited to recite i Shema /i , /b as this is included in the prohibition of unseemly things mentioned above.,The Gemara asks: b Why did /b Rav Yehuda b teach /b this prohibition b particularly /b with regard to b a gentile? Even /b in the presence of a naked b Jew, /b reciting i Shema /i is b also /b prohibited. The Gemara answers: That ruling b is stated /b employing the style of: b There is no need. /b The Gemara explains: b There is no need /b to state this i halakha /i with regard to b a Jew, /b as it is certainly b prohibited /b to recite i Shema /i in the presence of a naked Jew. b However, /b with regard to b a gentile, since it is written about him: “Whose flesh is as the flesh of donkeys” /b (Ezekiel 23:20), perhaps his flesh is not considered nakedness, and one may b say that it seems well /b and permitted. Therefore, Rav Yehuda b teaches us /b that it is also prohibited to recite i Shema /i before a naked gentile.,The Gemara asks: Why not b say /b that b it is indeed so, /b that gentile flesh is not considered nakedness? The Gemara rejects this idea: b The verse /b already b said /b with regard to the sons of Noah: “And they walked backward and covered their father’s nakedness, and their faces were turned backward, b and they did not see their father’s nakedness” /b (Genesis 9:23). The verse uses the term nakedness with regard to Noah, who was a gentile.,The Gemara addresses the basis of the i halakha /i mentioned above: b And is it speaking /b about proscribed activities b prohibited /b on Shabbat? b But Rav Ḥisda and Rav Hamnuna both said: It is permitted to make calculations pertaining to a mitzva on Shabbat, and Rabbi Elazar said /b that this means that b one may apportion charity for the poor on Shabbat. And Rabbi Ya’akov bar Idi said /b that b Rabbi Yoḥa said: One may attend to /b activities necessary for b saving a life or for communal needs on Shabbat, and one may go to a synagogue to attend to communal affairs on Shabbat. /b , b And Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yoḥa said: One may go to theaters [ i tarteiot /i ], and circus performances [ i kirkesaot /i ], and courthouses [ i basilkaot /i ] to attend to communal affairs on Shabbat. And /b one of the Sages in b the school of Menashe taught: One may /b make the necessary arrangements to b pair off children /b so that they will b be betrothed on Shabbat, and /b one may likewise make arrangements b for a child /b by finding someone b to teach him /b how to read b books and to teach him a craft. /b If speaking about monetary matters is prohibited on Shabbat, how is it possible to participate in all these activities? The Gemara answers that although speaking about similar things is generally prohibited on Shabbat, it is permitted in these cases because b the verse said: “Nor pursuing your business, nor speaking of it” /b (Isaiah 58:13), which indicates that b your business /b matters b are prohibited /b to speak of on Shabbat, but b the business of Heaven, /b matters which have religious significance, b is permitted /b to speak of., b Rav Yehuda said /b that b Shmuel said: /b With regard to b calculations of: What is it to you, [ i mallakh /i ], /b calculations that are in no way relevant to the person making them, b and of: What /b significance b does it have [ i ma bekhakh /i ], /b calculations that do not have any practical significance, it is b permitted to make them on Shabbat. /b This b was also taught /b in the i Tosefta /i : b Calculations /b with regard to matters b that have passed /b or b that will be in the future may not be calculated /b on Shabbat. However, with regard to calculations of: b What is it to you, /b
13. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •hananiah (babylonia) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 287
26b. למישתא ביה שיכרא שפיר דמי,רבינא הוה ליה ההוא תילא דבי כנישתא אתא לקמיה דרב אשי אמר ליה מהו למיזרעה אמר ליה זיל זבניה משבעה טובי העיר במעמד אנשי העיר וזרעה,רמי בר אבא הוה קא בני בי כנישתא הוה ההיא כנישתא עתיקא הוה בעי למיסתריה ולאתויי ליבני וכשורי מינה ועיולי להתם יתיב וקא מיבעיא ליה הא דרב חסדא דאמר רב חסדא לא ליסתור בי כנישתא עד דבני בי כנישתא אחריתי התם משום פשיעותא כי האי גוונא מאי אתא לקמיה דרב פפא ואסר ליה לקמיה דרב הונא ואסר ליה,אמר רבא האי בי כנישתא חלופה וזבונה שרי אוגורה ומשכונה אסור מאי טעמא בקדושתה קאי,ליבני נמי חלופינהו וזבונינהו שרי אוזופינהו אסור הני מילי בעתיקתא אבל בחדתא לית לן בה,ואפילו למאן דאמר הזמנה מילתא היא ה"מ כגון האורג בגד למת אבל הכא כטווי לאריג דמי וליכא למאן דאמר,מתנה פליגי בה רב אחא ורבינא חד אסר וחד שרי מאן דאסר בהאי תפקע קדושתה ומאן דשרי אי לאו דהוה ליה הנאה מיניה לא הוה יהיב ליה הדר הוה ליה מתנה כזביני,ת"ר תשמישי מצוה נזרקין תשמישי קדושה נגנזין ואלו הן תשמישי מצוה סוכה לולב שופר ציצית ואלו הן תשמישי קדושה דלוסקמי ספרים תפילין ומזוזות ותיק של ס"ת ונרתיק של תפילין ורצועותיהן,אמר רבא מריש הוה אמינא האי כורסיא תשמיש דתשמיש הוא ושרי כיון דחזינא דמותבי עלויה ס"ת אמינא תשמיש קדושה הוא ואסור,ואמר רבא מריש הוה אמינא האי פריסא תשמיש דתשמיש הוא כיון דחזינא דעייפי ליה ומנחי סיפרא עלויה אמינא תשמיש קדושה הוא ואסור,ואמר רבא האי תיבותא דאירפט מיעבדה תיבה זוטרתי שרי כורסייא אסיר ואמר רבא האי פריסא דבלה למיעבדיה פריסא לספרי שרי לחומשין אסיר,ואמר רבא הני זבילי דחומשי וקמטרי דספרי תשמיש קדושה נינהו ונגנזין פשיטא מהו דתימא הני לאו לכבוד עבידן לנטורי בעלמא עבידי קמ"ל,ההוא בי כנישתא דיהודאי רומאי דהוה פתיח לההוא אידרונא דהוה מחית ביה מת והוו בעו כהני למיעל לצלויי התם אתו אמרו ליה לרבא אמר להו דלו תיבותא אותבוה דהוה ליה כלי עץ העשוי לנחת וכלי עץ העשוי לנחת אינו מקבל טומאה וחוצץ בפני הטומאה,אמרו ליה רבנן לרבא והא זמנין דמטלטלי ליה כי מנח ספר תורה עלויה והוה ליה מיטלטלא מלא וריקם אי הכי לא אפשר,אמר מר זוטרא מטפחות ספרים שבלו עושין אותן תכריכין למת מצוה וזו היא גניזתן,ואמר רבא ספר תורה שבלה גונזין אותו אצל תלמיד חכם ואפילו שונה הלכות אמר רב אחא בר יעקב ובכלי חרס שנאמר (ירמיהו לב, יד) ונתתם בכלי חרש למען יעמדו ימים רבים,(ואמר) רב פפי משמיה דר' מבי כנישתא לבי רבנן שרי מבי רבנן לבי כנישתא אסיר ורב פפא משמיה דרבא מתני איפכא אמר רב אחא 26b. b to drink beer with /b the proceeds b seems well /b and is permitted. The seven representatives have the authority to annul the sanctity of the synagogue, and therefore the proceeds of its sale do not retain any sanctity.,The Gemara relates: b Ravina had a certain /b piece of land on which stood b a mound /b of the ruins b of a synagogue. He came before Rav Ashi /b and b said to him: What is /b the i halakha /i with regard b to sowing /b the land? b He said to him: Go, purchase it from the seven representatives of the town in an assembly of the residents of the town, and /b then you may b sow it. /b , b Rami bar Abba was /b once b building a synagogue. There was a certain old synagogue /b that b he wished to demolish, and bring bricks and beams from it, and bring them to there, /b to construct a new synagogue. b He sat and considered that which Rav Ḥisda /b said, b as Rav Ḥisda said: One should not demolish a synagogue until one has built another synagogue. /b Rami bar Abba reasoned that Rav Ḥisda’s ruling b there /b is b due to /b a concern of b negligence, /b as perhaps after the first synagogue is demolished, people will be negligent and a new one will never be built. However, in b a case like this, /b where the new synagogue is to be built directly from the materials of the old one, b what /b is the i halakha /i ? b He came before Rav Pappa /b to ask his opinion, b and he prohibited him /b from doing so. b He /b then came b before Rav Huna, and he /b also b prohibited him /b from doing so., b Rava said: /b With regard to b this synagogue, exchanging it /b for a different building b or selling it /b for money b is permitted, /b but b renting it /b out b or mortgaging it is prohibited. What is the reason /b for this? When a synagogue is rented out or mortgaged, it b remains in its sacred state. /b Therefore, it is prohibited to rent it out or mortgage it, because it will then be used for a non-sacred purpose. However, if it is exchanged or sold, its sanctity is transferred to the other building or to the proceeds of the sale, and therefore the old synagogue building may be used for any purpose.,The same i halakha /i is b also /b true of the b bricks /b of a synagogue; b exchanging them or selling them is permitted, /b but b renting them out is prohibited. /b The Gemara comments: b This applies to old /b bricks that have already been part of a synagogue, b but as for new /b bricks that have only been designated to be used in a synagogue, b we have no /b problem b with it /b if they are rented out for a non-sacred purpose., b And even according to the one who said /b that mere b designation is significant, /b i.e., although a certain object was not yet used for the designated purpose, the halakhic ramifications of using it for that purpose already take hold, b this applies /b only in a case where it was created from the outset for that purpose, b for example, one who weaves a garment /b to be used as shrouds b for a corpse. However, here /b the bricks are b comparable to /b already b spun /b thread that was then designated to be used b to weave /b burial shrouds. Concerning such designation, where nothing was specifically created for the designated purpose, b there is no one who said /b that the designation is significant., b Rav Aḥa and Ravina disagree about /b whether it is permitted to give away a synagogue as b a gift /b to then be used for a non-sacred purpose. b One /b of them b prohibited /b it, b and /b the other b one permitted /b it. b The one who prohibits /b it says: Is it possible that b with this /b act of giving alone b its sanctity is removed? /b This cannot be the case. Since the synagogue was not exchanged for anything else, there is nothing to which the sanctity may be transferred. Consequently, the synagogue remains sacred. b And the one who permitted /b it does so because he reasons that b if /b the donor b did not /b receive any b benefit from /b giving the synagogue, b he would not have given it. /b Therefore, b the gift has reverted to being like a sale, /b and the sanctity is transferred to the benefit received.,§ b The Sages taught /b in a i baraita /i : b Articles /b used in the performance b of a mitzva may be thrown out /b after use. Although these items were used in the performance of a mitzva, they are not thereby sanctified. However, b articles /b associated with the b sanctity /b of God’s name, i.e. articles on which God’s name is written, and articles that serve an article that has God’s name written on it, even after they are no longer used, b must be interred /b in a respectful manner. b And these /b items b are /b considered b articles of a mitzva: A i sukka /i ; a i lulav /i ; a i shofar /i ; /b and b ritual fringes. And these /b items b are /b considered b articles of sanctity: Cases /b of b scrolls, /b i.e. of Torah scrolls; b phylacteries; and i mezuzot /i ; and a container for a Torah scroll; and a cover for phylacteries; and their straps. /b , b Rava said: Initially, I used to say /b that b this lectern /b in the synagogue upon which the Torah is read b is /b only b an article of an article /b of sanctity, as the Torah scroll does not rest directly upon the lectern but rather upon the cloth that covers it. b And /b the i halakha /i is that once an article of an article of sanctity is no longer used, b it is permitted /b to throw it out. However, b once I saw that the Torah scroll is /b sometimes b placed /b directly b upon /b the lectern without an intervening cloth. b I said /b that b it is an article /b used directly for items b of sanctity, and /b as such b it is prohibited /b to simply discard it after use., b And Rava /b similarly b said: Initially, I used to say /b that b this curtain, /b which is placed at the opening to the ark as a decoration, b is /b only b an article of an article /b of sanctity, as it serves to beautify the ark but is not directly used for the Torah scroll. However, b once I saw that /b sometimes the curtain b is folded over and a Torah scroll is placed upon it. I said /b that b it is an article /b used directly for items b of sanctity and /b as such b it is prohibited /b to simply discard it after use., b And Rava /b further b said: /b With regard to b this ark that has fallen apart, constructing a smaller ark /b from its materials b is permitted, /b as both have the same level of sanctity, but to use the materials to construct b a lectern is prohibited /b because the lectern has a lesser degree of sanctity. b And Rava /b similarly b said: /b With regard to b this curtain /b used to decorate an ark b that has become worn out, to fashion it /b into b a wrapping cloth for /b Torah b scrolls is permitted, /b but to fashion it into a wrapping cloth b for /b a scroll of b one of the five /b books of the Torah b is prohibited. /b , b And Rava /b also b said: /b With regard to b these cases for /b storing scrolls of b one of the five /b books of the Torah b and sacks for /b storing Torah b scrolls, they are /b classified as b articles of sanctity. /b Therefore, b they are to be interred /b when they are no longer in use. The Gemara asks: b Isn’t /b that b obvious? /b The Gemara answers: b Lest you say /b that since b these /b items b are not made for the honor /b of the scrolls but rather b are made merely to /b provide b protection, /b they should not be classified as articles of sanctity, Rava therefore b teaches us /b that although they are indeed made to protect the scrolls, they also provide honor and are therefore to be classified as articles of sanctity.,The Gemara relates: There was b a certain synagogue of the Jews of Rome that opened out into a room in which a corpse was lying, /b thereby spreading the ritual impurity of the corpse throughout the synagogue. b And the priests wished to enter /b the synagogue b in order to pray there. /b However, it was prohibited for them to do so because a priest may not come in contact with ritual impurity of a corpse. b They came and spoke to Rava, /b about what to do. b He said to them: Lift up the ark and put it down /b in the opening between the two rooms, b as it is a wooden utensil that is designated to rest /b in one place and not be moved from there, b and /b the i halakha /i is that b a wooden utensil that is designated to rest is not susceptible to ritual impurity, and /b therefore it b serves as a barrier to /b prevent b ritual impurity /b from spreading., b The Rabbis said to Rava: But isn’t /b the ark b sometimes moved when a Torah scroll is /b still b resting inside it, and /b therefore b it is /b a utensil that b is moved /b both b when it is full and when it is empty; /b such a utensil is susceptible to ritual impurity and cannot prevent ritual impurity from spreading. He said to them: b If so, /b if it is as you claim, then b it is not possible /b to remedy the situation., b Mar Zutra said: /b With regard to b wrapping cloths of /b Torah b scrolls that have become worn out, they may be made into shrouds for a corpse with no one to bury it [ i met mitzva /i ], and this is their /b most appropriate manner for being b interred. /b , b And Rava said: A Torah scroll that became worn out is interred /b and buried b next to a Torah scholar, and /b in this regard, a Torah scholar is defined b even /b as b one who /b only b studies the i halakhot /i /b in the Mishna and the i baraitot /i but is not proficient in their analysis. b Rav Aḥa bar Ya’akov said: And /b when it is buried, it is first placed b in an earthenware vessel, as it is stated: “And put them in an earthenware vessel, that they may last for many days” /b (Jeremiah 32:14).,§ b And Rav Pappi said in the name of Rava: /b To convert a building b from a synagogue into a study hall /b is b permitted, /b but b from a study hall into a synagogue /b is b prohibited, /b as he holds that a study hall has a higher degree of sanctity than a synagogue. b And Rav Pappa in the name of Rava teaches the opposite, /b as he holds that a synagogue has a higher degree of sanctity than a study hall. b Rav Aḥa said: /b
14. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •hananiah (babylonia) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 392
5a. משום חשבונות,אמר ליה אביי וחשבונות של מצוה מי אסירי והא רב חסדא ורב המנונא דאמרי תרוייהו חשבונות של מצוה מותר לחשבן בשבת וא"ר אלעזר פוסקין צדקה לעניים בשבת ואמר ר' יעקב אמר ר' יוחנן הולכין לבתי כנסיות ולבתי מדרשות לפקח על עסקי רבים בשבת ואמר רבי יעקב בר אידי אמר רבי יוחנן מפקחין פיקוח נפש בשבת,ואמר רב שמואל בר נחמני אמר רבי יונתן הולכין לטרטייאות ולקרקייאות לפקח על עסקי רבים בשבת ותנא דבי מנשיא משדכין על התינוקת ליארס בשבת ועל התינוק ללמדו ספר וללמדו אומנות,אלא אמר רבי זירא גזירה שמא ישחוט בן עוף א"ל אביי אלא מעתה יום הכפורים שחל להיות בשני בשבת ידחה גזירה שמא ישחוט בן עוף התם דלנפשיה לא טריד הכא דלאחרים טריד אי נמי התם אית ליה רווחא הכא לית ליה רווחא,השתא דאתית להכי ערב שבת נמי גזירה שמא ישחוט בן עוף,איבעיא להו בתולה נשאת ברביעי ונבעלת ברביעי ולא חיישינן לאיקרורי דעתא או דלמא בתולה נשאת ברביעי ונבעלת בחמישי דחיישינן לאיקרורי דעתא,ת"ש דתני בר קפרא בתולה נשאת ברביעי ונבעלת בחמישי הואיל ונאמרה בו ברכה לדגים אלמנה נשאת בחמישי ונבעלת בששי הואיל ונאמרה בו ברכה לאדם טעמא משום ברכה אבל משום איקרורי דעתא לא חיישינן,אי הכי אלמנה נמי תיבעל בחמישי הואיל ונאמרה בו ברכה לדגים ברכה דאדם עדיפא ליה,ואי נמי משום שקדו דתניא מפני מה אמרו אלמנה נשאת בחמישי ונבעלת בששי שאם אתה אומר תיבעל בחמישי למחר משכים לאומנתו והולך לו שקדו חכמים על תקנת בנות ישראל שיהא שמח עמה שלשה ימים חמישי בשבת וערב שבת ושבת,מאי איכא בין ברכה לשקדו איכא בינייהו אדם בטל אי נמי יום טוב שחל להיות בערב שבת,דרש בר קפרא גדולים מעשה צדיקים יותר ממעשה שמים וארץ דאילו במעשה שמים וארץ כתיב (ישעיהו מח, יג) אף ידי יסדה ארץ וימיני טפחה שמים ואילו במעשה ידיהם של צדיקים כתיב (שמות טו, יז) מכון לשבתך פעלת ה' מקדש אדני כוננו ידיך,השיב בבלי אחד ור' חייא שמו (תהלים צה, ה) ויבשת ידיו יצרו ידו כתיב והכתיב יצרו א"ר נחמן בר יצחק יצרו אצבעותיו כדכתיב (תהלים ח, ד) כי אראה שמיך מעשה אצבעותיך ירח וכוכבים אשר כוננת,מיתיבי (תהלים יט, ב) השמים מספרים כבוד אל ומעשה ידיו מגיד הרקיע הכי קאמר מעשה ידיהם של צדיקים מי מגיד הרקיע ומאי ניהו מטר,דרש בר קפרא מאי דכתיב (דברים כג, יד) ויתד תהיה לך על אזנך אל תקרי אזנך אלא על אוזנך שאם ישמע אדם דבר שאינו הגון 5a. It is b due to calculations /b performed on Shabbat to prepare for the wedding. He would thereby engage in weekday matters on Shabbat., b Abaye said to him: And are calculations for a mitzva prohibited /b on Shabbat? b But wasn’t it Rav Ḥisda and Rav Hamnuna who both said: /b With regard to b calculations for a mitzva, /b it is b permitted to reckon them on Shabbat? And Rabbi Elazar said: One may allocate charity to the poor on Shabbat. And Rabbi Ya’akov said /b that b Rabbi Yoḥa said: One goes to synagogues and study halls to supervise matters /b affecting the b multitudes on Shabbat. And Rabbi Ya’akov bar Idi said /b that b Rabbi Yoḥa said: One supervises matters of saving a life on Shabbat. /b , b And Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yoḥa said: One goes to theaters [ i tartiyyaot /i ] and circuses [ i karkiyyaot /i ] to supervise matters /b affecting the b multitudes on Shabbat, /b because the fate of the Jewish people or of individual Jews is often decided there and one’s presence could prevent calamity. b And /b the Sage b of the school of Menashya taught: /b One b makes matches [ i meshadkhin /i ] /b among the families concerned b for a young girl to be betrothed on Shabbat, and /b similarly one may make arrangements b for a young boy to teach him Torah and to teach him a craft. /b Apparently, calculations for a mitzva may be reckoned on Shabbat, including calculations for a wedding. Therefore, this cannot be the reason for the prohibition against marrying at the conclusion of Shabbat., b Rather, Rabbi Zeira said: It is a decree lest one slaughter a young fowl on /b Shabbat, due to his preoccupation with the preparations for that night’s wedding feast. b Abaye said to him: If /b that is b so, Yom Kippur that occurs on Monday should be postponed /b when fixing the calendar, due to b a decree lest one slaughter a young fowl /b on Shabbat for the meal on Yom Kippur eve, which is a mitzva. The Gemara distinguishes between the cases. b There, /b with regard to Yom Kippur eve, when one is preparing a meal b for himself, he is not preoccupied, /b and he will not overlook the fact that it is Shabbat. b Here, /b in the case of a wedding, one is preparing a meal b for others /b and is b preoccupied. Alternatively, there, /b on Yom Kippur eve, b he has an interval /b of time during which he can slaughter the bird, as the mitzva is to eat the meal on Yom Kippur eve the next day. b Here, he does not have an interval /b of time, because the wedding and the feast take place at night at the conclusion of Shabbat.,The Gemara says: b Now that we have come to this /b understanding of the prohibition against marrying at the conclusion of Shabbat, the prohibition not to engage in sexual intercourse on b Shabbat evening, too, /b is not due to the intercourse. Rather, it is b a decree lest one slaughter a young fowl /b for the wedding feast.,§ The Gemara b raises a dilemma: Is a virgin married on Wednesday and /b does she b engage in intercourse on /b that b Wednesday, and we are not concerned /b lest b his resolve /b to take his bride to court upon discovering that she was not a virgin b cool /b overnight? Rather, he will certainly go to court the next morning. b Or perhaps, a virgin is married on Wednesday but engages in intercourse on Thursday, as we are concerned that his resolve will cool. /b , b Come and hear /b proof, b as bar Kappara taught: A virgin is married on Wednesday and engages in intercourse on Thursday, since the blessing to the fish: /b Be fruitful and multiply, b was stated /b on the fifth day of Creation. b A widow is married on Thursday and engages in intercourse on Friday, since the blessing /b of procreation b was stated to man /b on the sixth day of Creation. It may be inferred that b the reason is due to the blessing, but with regard to /b the possibility lest b his resolve cool, we are not concerned. /b ,The Gemara asks: b If so, a widow should also engage in intercourse on Thursday, since the blessing to the fish was stated then. /b The Gemara answers: Since there is the option to postpone engaging in relations to the day on which b the blessing of man /b was stated, doing so b is preferable for him. /b , b Alternatively, /b that day was established as the day for a widow to engage in sexual relations b due to /b the fact that the Sages b were assiduous /b in seeing to the well-being of Jewish women, b as it is taught /b in a i baraita /i : b Why did /b the Sages b say that a widow is married on Thursday and engages in intercourse on Friday? /b It is b because if you say that she should engage in intercourse on Thursday, on the next day /b the groom will b go to /b ply b his craft early /b and leave his wife alone. When a man marries a widow, there is no observance of the seven days of rejoicing, whose legal status is like that of a Festival, during which he does not go to work. Therefore, b the Sages were assiduous in seeing to the well-being of Jewish women /b and ensured b that /b the groom b rejoice with her /b for b three days: Thursday, /b the day of the wedding; b and Shabbat eve, /b the day when they engage in sexual relations; b and Shabbat. /b , b What /b practical difference b is there between /b the two reasons given to engage in relations on Friday, i.e., the b blessing /b of procreation for man b and /b the fact that the Sages b were assiduous? /b The Gemara answers: b There is /b a practical difference b between them /b in the case of b an idle person, /b who has no job, in which case the reason of blessing applies and the reason that the Sages were assiduous does not, as no matter what he will not go to work early. b Alternatively, /b there is a practical difference in the case of b a Festival that occurs on Shabbat eve. /b There too, the reason of blessing applies but the Sages’ assiduousness does not apply, as one does not work on a Festival.,§ The Gemara cites additional aggadic statements of bar Kappara. b Bar Kappara taught: The handiwork of the righteous is greater than the creation of heaven and earth, as with regard to the creation of heaven and earth it is written: “My hand also has laid the foundation of the earth, and My right hand has spanned the heavens” /b (Isaiah 48:13). There, hand is written in the singular. b Whereas with regard to the handiwork of the righteous it is written: “The place which You have made for Yourself to dwell in, Lord, the Sanctuary, Lord, which your hands have established” (Exodus 15:17). /b The reference is to the Temple, which is the handiwork of man, and hand is written in the plural., b A certain Babylonian, and his name is Rabbi Ḥiyya, responded /b with a challenge. It is written with regard to creation of the earth: b “And His hands formed the dry land” /b (Psalms 95:5). The Gemara answers: b “His hand” /b is the way it b is written. /b Although the word is vocalized in the plural, it is written in the singular, without the letter i yod /i . b But isn’t it written: “Formed,” /b in the plural? Rav Naḥman bar Yitzḥak said: The plural is referring to b His fingers, as it is written: “When I see Your heavens, the work of Your fingers, the moon and stars, which You have established” /b (Psalms 8:4)., b The Gemara raises an objection: “The heavens declare the glory of God, and the firmament proclaims the work of His hands” /b (Psalms 19:2). The heavens were created by His hands. The Gemara answers that b this /b is what the verse b is saying: Who attests to the handiwork of the righteous, /b that they are performing the will of God? It is b the heavens. And what is /b the avenue through which the heavens do so? It is by means of b rain /b that falls due to the prayers of the righteous., b Bar Kappara taught: What is /b the meaning of that which b is written: And you shall have a peg among your weapons [ i azenekha /i ]” /b (Deuteronomy 23:14)? b Do not read /b it as: b Your weapons [ i azenekha /i ]. Rather, /b read it: b On your ear [ i oznekha /i ], /b meaning b that if a person hears an inappropriate matter, /b
15. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •hananiah (babylonia) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 457
16. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 287, 392, 457
63a. ואימא הר הבית דאסור במנעל לילפא ממנעל אבל (ב"ה) דשרי במנעל אדיליף ממנעל ולהיתר נילף מקפנדריא ולאסור,אלא אמר רבא כי ביתו מה ביתו אקפנדריא קפיד אינש ארקיקה ומנעל לא קפיד אינש אף ב"ה קפנדריא הוא דאסור רקיקה ומנעל שרי:,כל חותמי ברכות שבמקדש וכו':,כל כך למה לפי שאין עונין אמן במקדש ומנין שאין עונין אמן במקדש שנאמר (נחמיה ט, ה) קומו ברכו את ה' אלהיכם מן העולם עד העולם ואומר (נחמיה ט, ה) ויברכו (את) שם כבודך ומרומם על כל ברכה ותהלה,יכול כל הברכות כולן תהא להן תהלה אחת ת"ל ומרומם על כל ברכה ותהלה על כל ברכה וברכה תן לו תהלה:,התקינו שיהא אדם שואל בשלום חברו וכו': מאי ואומר,וכי תימא בעז מדעתיה דנפשיה קאמר ת"ש (שופטים ו, יב) ה' עמך גבור החיל וכי תימא מלאך הוא דקאמר ליה לגדעון ת"ש (משלי כג, כב) אל תבוז כי זקנה אמך,ואומר (תהלים קיט, קכו) עת לעשות לה' הפרו תורתך אמר רבא האי קרא מרישיה לסיפיה מדריש מסיפיה לרישיה מדריש,מרישיה לסיפיה מדריש עת לעשות לה' מאי טעם משום הפרו תורתך מסיפיה לרישיה מדריש הפרו תורתך מ"ט משום עת לעשות לה',תניא הלל הזקן אומר בשעת המכניסין פזר בשעת המפזרים כנס ואם ראית דור שהתורה חביבה עליו פזר שנאמר (משלי יא, כד) יש מפזר ונוסף עוד ואם ראית דור שאין התורה חביבה עליו כנס שנא' עת לעשות לה' הפרו תורתך,דרש בר קפרא זלת קבוץ קנה מינה באתר דלית גבר תמן הוי גבר אמר אביי ש"מ באתר דאית גבר תמן לא תהוי גבר,פשיטא לא נצרכה אלא בששניהם שוין,דרש בר קפרא איזוהי פרשה קטנה שכל גופי תורה תלוין בה (משלי ג, ו) בכל דרכיך דעהו והוא יישר ארחותיך אמר רבא אפילו לדבר עבירה,דרש בר קפרא לעולם ילמד אדם את בנו אומנות נקיה וקלה מה היא אמר רב חסדא מחטא דתלמיותא:,תניא ר' אומר לעולם אל ירבה אדם רעים בתוך ביתו שנא' (משלי יח, כד) איש רעים להתרועע,תניא ר' אומר אל ימנה אדם אפטרופוס בתוך ביתו שאלמלי לא מינה פוטיפר את יוסף אפטרופוס בתוך ביתו לא בא לאותו דבר,תניא ר' אומר למה נסמכה פרשת נזיר לפרשת סוטה לומר לך שכל הרואה סוטה בקלקולה יזיר עצמו מן היין,אמר חזקיה בריה דר' פרנך אמר רבי יוחנן למה נסמכה פרשת סוטה לפרשת תרומות ומעשרות לומר לך כל שיש לו תרומות ומעשרות ואינו נותן לכהן סוף נצרך לכהן על ידי אשתו שנאמר (במדבר ה, י) ואיש את קדשיו לו יהיו וסמיך ליה איש איש כי תשטה אשתו וכתיב והביא האיש את אשתו וגו' ולא עוד אלא סוף שנצרך להן שנאמר ואיש את קדשיו לו יהיו,אמר רב נחמן בר יצחק ואם נתנן סוף מתעשר שנאמר (במדבר ה, י) איש אשר יתן לכהן לו יהיה לו יהיה ממון הרבה,א"ר הונא בר ברכיה משום רבי אלעזר הקפר כל המשתף שם שמים בצערו כופלין לו פרנסתו שנאמר (איוב כב, כה) והיה שדי בצריך וכסף תועפות לך,ר' שמואל בר נחמני אמר פרנסתו מעופפת לו כצפור שנאמר וכסף תועפות לך,א"ר טבי א"ר יאשיה כל המרפה עצמו מדברי תורה אין בו כח לעמוד ביום צרה שנאמר (משלי כד, י) התרפית ביום צרה צר כחכה א"ר אמי בר מתנה אמר שמואל ואפילו מצוה אחת שנאמר התרפית מכל מקום,אמר רב ספרא ר' אבהו הוה משתעי כשירד חנינא בן אחי רבי יהושע לגולה היה מעבר שנים וקובע חדשים בחוצה לארץ,שגרו אחריו שני ת"ח רבי יוסי בן כיפר ובן בנו של זכריה בן קבוטל כיון שראה אותם אמר להם למה באתם אמרו ליה ללמוד תורה באנו הכריז [עליהם] אנשים הללו גדולי הדור הם ואבותיהם שמשו בבית המקדש כאותה ששנינו זכריה בן קבוטל אומר הרבה פעמים קריתי לפניו בספר דניאל,התחיל הוא מטמא והם מטהרים הוא אוסר והם מתירים הכריז עליהם אנשים הללו של שוא הם של תהו הם אמרו לו כבר בנית ואי אתה יכול לסתור כבר גדרת ואי אתה יכול לפרוץ,אמר להם מפני מה אני מטמא ואתם מטהרים אני אוסר ואתם מתירים אמרו לו מפני שאתה מעבר שנים וקובע חדשים בחו"ל,אמר להם והלא עקיבא בן יוסף היה מעבר שנים וקובע חדשים בחו"ל אמרו לו הנח רבי עקיבא שלא הניח כמותו בארץ ישראל א"ל אף אני לא הנחתי כמותי בא"י אמרו לו גדיים שהנחת נעשו תישים בעלי קרנים והם שגרונו אצלך וכן אמרו לנו לכו ואמרו לו בשמנו אם שומע מוטב ואם לאו יהא בנדוי 63a. b and say /b as follows: With regard to b the Temple Mount, /b where one is b prohibited /b from wearing b shoes, let us derive /b the prohibition of spitting b from /b the case of b shoes. However, /b with regard to b a synagogue, /b where one is b permitted /b to wear b shoes, instead of deriving /b the law with regard to spitting b from /b the case of b shoes and permitting /b it, b derive it from /b the case of b a shortcut, and prohibit /b it., b Rather, Rava said /b a different reason: The synagogue is b like one’s house. Just as one objects to /b a person using b his house as a shortcut, /b but b does not mind spitting and /b wearing b shoes /b therein, b so too /b in the case of a b synagogue, a shortcut is prohibited /b while b spitting and /b wearing b shoes are permitted. /b ,We learned in the mishna: b At the conclusion of all blessings /b recited b in the Temple, /b the one reciting the blessing would say: Blessed are You Lord, God of Israel, until everlasting.,The Gemara explains: b Why /b were they insistent upon this formula b to that extent? Because one does not answer amen in the Temple. /b Because there is a unique response to the blessings in the Temple, a unique formula for their conclusion was instituted. b From where /b is it derived b that one does not answer amen in the Temple? As it is stated: “Stand up and bless the Lord, your God, from everlasting to everlasting” /b (Nehemiah 9:5), which refers to the conclusion. b The verse /b in Nehemiah b continues: “And let them say: Blessed be Your glorious name, that is exalted above all blessing and praise” /b (Nehemiah 9:5). The response is exalted above other blessings.,From the beginning of the verse, I b might /b have thought that b all of the blessings there will have /b only b a single /b expression of b praise, /b amen. Therefore, b the verse teaches: “That is exalted above all blessing and praise”; for every blessing, a /b unique b praise is offered. /b Therefore, the appropriate response to a blessing in the Temple is: Blessed are You Lord, God of Israel, from everlasting until everlasting.,We learned in the mishna that the Sages b instituted that a person will greet another /b with the name of God, and several biblical sources were cited. The Gemara asks: b Why /b is it necessary for the mishna to cite all of those sources, introduced with the phrase: b And it says? /b Why was the proof from Boaz’s statement to the harvesters: The Lord is with you, insufficient?,The Gemara explains: b And if you say: Boaz said this on his own, /b and it proves nothing with regard to normative practice, b come and hear /b a proof from the verse: b “The Lord is with you, mighty man of valor” /b (Judges 6:12). b And if you say /b that b it was an angel who said /b this b to Gideon, /b that perhaps this verse was the angel informing Gideon that the Lord is with him, but it is not the standard formula of a greeting, b come /b and b hear /b proof from the verse: b “And despise not your mother when she is old” /b (Proverbs 23:22); the customs of the nation’s elders are an adequate source from which to derive i halakha /i ., b And /b the verse b states: “It is time to work for the Lord; they have made void Your Torah” /b (Psalms 119:126). of this, b Rava said: This verse /b can be b interpreted from beginning to end, and /b can be b interpreted from end to beginning. /b ,The Gemara elaborates: This verse can be b interpreted from beginning to end: It is time to work for the Lord; what is the reason? Because they have made void Your Torah, /b so it must be remedied. Conversely, it can be b interpreted from end to beginning /b as follows: b They have made void Your Torah; what is the reason? Because it is time to work for the Lord. /b By means of violating the Torah, it is possible to fundamentally rectify the situation.,With regard to this verse, b it was taught /b in a i baraita /i that b Hillel the Elder says: At the time of gathering, /b if the Sages of the generation see to it that the Torah remains the purview of the few, b disseminate /b it to the public at large. b At the time of dissemination, gather, /b and leave it to others to disseminate the Torah. b And if you see a generation for whom Torah is beloved, disseminate, as it is stated: “There is who scatters, and yet increases” /b (Proverbs 11:24). However, b if you see a generation for whom Torah is not beloved, gather; /b do not cause the Torah to be disgraced, b as it is stated: “It is time to work for the Lord; they have made void Your Torah.” /b Preventing Torah study in that situation is a manifestation of work for the Lord.,On a similar note, b bar Kappara taught: /b If the price of the merchandise has b declined, jump and purchase from it; and where there is no man, there be a man; /b where there is no one to fill a particular role, accept that role upon yourself. b Abaye said: Infer from this /b that b where there is a man, there do not be a man. /b ,The Gemara asks: Isn’t Abaye’s conclusion b obvious? /b The Gemara explains: b This /b statement b is only necessary /b in a case b where /b there are b two who are equal. /b Although you, too, are suited to fill that role, since another qualified person is already filling that role, allow him to succeed., b Bar Kappara taught: Which is a brief passage upon which all fundamental /b principles of b Torah are dependent? “In all your ways acknowledge Him, and He will direct your paths” /b (Proverbs 3:6). b Rava said: /b One must apply this principle b even to acts of transgression, /b as even then one must adhere to God and refrain from sinning excessively., b Bar Kappara taught: A person should always teach his child a clean and simple craft. /b The Gemara asks: b What /b craft is considered clean and simple? b Rav Ḥisda said: Cutting precious stones. /b ,Several ethical tenets and guidelines for life b were taught /b in a i baraita /i . b Rabbi /b Yehuda HaNasi b says: One should never have too many friends in his house, /b i.e., people should not become accustomed to being overly intimate in his house, b as it is stated: “There are friends that one has to his own hurt” /b (Proverbs 18:24); one with friends of that kind will ultimately come to quarrel., b It was taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: Do not appoint an administrator [ i apitropos /i ] within your house, as had Potiphar not appointed Joseph as administrator within his house, /b Joseph b would not have come to that incident /b involving him in allegations of sexual impropriety., b It was taught /b in a i baraita /i , b Rabbi /b Yehuda HaNasi b says: Why is the portion of the Nazirite /b (Numbers ch. 6) b juxtaposed with the portion of the i sota /i /b (Numbers ch. 5)? They are juxtaposed b to tell you that anyone who sees a i sota /i in her disgrace, /b her transgression, b should renounce wine, /b as wine is one of the causes of that transgression., b Ḥizkiya, son of Rabbi Parnakh, said /b that b Rabbi Yoḥa said: Why is the portion of i sota /i juxtaposed with the portion of i terumot /i and tithes /b (Numbers ch. 5)? They are juxtaposed b to tell you: Anyone who has i terumot /i and tithes and does not give them to a priest, /b will b ultimately require /b the services of b a priest by means of his wife, as it is stated: “And every man’s hallowed things shall be his” ( /b Numbers 5:10). This refers to one who keeps those hallowed items for himself. b To this /b the Torah b juxtaposed: “If any man’s wife go aside and act unfaithfully against him” /b (Numbers 5:12). b And it is written: “Then shall the man bring his wife unto the priest” /b (Numbers 5:15). b Moreover, ultimately /b that man b will require /b assistance from the tithe given to the poor, b as it is stated: “And every man’s hallowed things shall be his” /b (Numbers 5:10). He will himself need those very hallowed items that he was unwilling to give to others., b Rav Naḥman bar Yitzḥak said: And if he gave them, ultimately /b he will b become wealthy, as it is said: “Whatsoever any man gives the priest, it shall be his” /b (Numbers 5:10); b much property shall be his. /b , b Rav Huna bar Berekhya said in the name of Rabbi Elazar HaKappar: Anyone who includes the name of heaven in his distress, /b i.e., who turns and prays to God in his time of trouble, b his livelihood will /b ultimately b be doubled, as it is stated: “And the Almighty be your treasure, and precious [ i toafot /i ] silver unto you” /b (Job 22:25). If you include God in your trouble, your silver will be doubled. i Eif /i , which in Aramaic means double, is etymologically similar to i toafot /i ., b Rabbi Shmuel bar Naḥmani said /b a different explanation: This means that b his sustece flies [ i meofefet /i ] to him like a bird, as it is stated: “And precious silver [ i toafot /i ] unto you.” /b , b Rabbi Tavi said in the name of Rabbi Yoshiya: Anyone who is lax in his /b study of b matters of Torah will /b ultimately b lack the strength to stand on a day of adversity, as it is stated: “If you faint in the day of adversity, your strength is small indeed” /b (Proverbs 24:10). b Rav Ami bar Mattana said /b that b Shmuel said: And even /b if he was lax in the performance of b a single /b mitzva, b as it is stated: If you faint; /b this applies b in any case, /b even in the case of a single mitzva., b Rav Safra said: Rabbi Abbahu would relate: When Ḥanina, son of Rabbi Yehoshua’s brother, went to the Diaspora, /b Babylonia, b he would intercalate years and establish months outside of Eretz /b Yisrael. Because Judaism in Eretz Yisrael had declined in the wake of the bar Kokheva rebellion, he considered it necessary to cultivate the Jewish community in Babylonia as the center of the Jewish people. Among other things, he intercalated the years and established the months even though the i halakha /i restricts those activities to Eretz Yisrael.,Eventually, the Sages of Eretz Yisrael b sent two Torah scholars after him, Rabbi Yosei ben Keifar and the grandson of Zekharya ben Kevutal. When /b Ḥanina b saw them, he asked them: Why did you come? They responded: We came to study Torah. /b Since he saw his standing enhanced by the Sages of Eretz Yisrael coming to study Torah from him, b he proclaimed about them: These people are eminent /b scholars b of our generation, and their fathers served in the Temple. As we learned /b in tractate i Yoma /i : b Zekharya ben Kevutal says: Many times I read before /b the High Priest from b the book of Daniel /b on the eve of Yom Kippur.,These two scholars, however, began to dispute every decision Ḥanina rendered in response to questions raised in the study hall. b He /b ruled it b impure and they /b ruled it b pure; he prohibited /b it b and they permitted /b it. Eventually, b he proclaimed about them: These people are worthless. They are /b good b for nothing /b and they know nothing. b They said to him: You have already built /b up our names and glorified us; b you cannot now demolish. You have already built a fence and you cannot break through it. /b , b He said to them: Why is it that /b when b I /b rule something b impure, you /b rule it b pure; /b when b I prohibit /b it, b you permit /b it? b They said to him: /b We do this b because you intercalate the years and establish the months outside of Eretz /b Yisrael., b He said to them: Didn’t /b Rabbi b Akiva ben Yosef /b also b intercalate years and establish months outside of Eretz /b Yisrael? b They replied to him: Leave /b the case of b Rabbi Akiva, as, /b when he left, b he did not leave behind anyone /b as great in Torah b as he in Eretz Yisrael. /b Rabbi Ḥanina b said to them: I also did not leave behind anyone /b as great b as me in Eretz Yisrael. They said to him: The kids who you left behind have grown into goats with horns; /b they are greater than you are. b And they sent us to you, and this is what they said to us: Go and tell him in our name: If he obeys, fine; and if /b he does b not /b obey, b he will be ostracized. /b
17. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •hananiah (babylonia) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 287
3b. בשנים ואיתא להא ואיתא להא,וניעבדו תלתין אמין בבנין ואידך ניעביד פרוכת כי קאי תלתין אמהתא נמי אגב תקרה ומעזיבה הוה קאי בלא תקרה ומעזיבה לא הוה קאי,וליעביד מה דאפשר בבנין וליעביד אידך פרוכת אמר אביי גמירי אי כולהו בבנין אי כולהו בפרוכת אי כולהו בבנין ממקדש אי כולהו בפרוכת ממשכן ,איבעיא להו הן וסידן או דילמא הן בלא סידן אמר רב נחמן בר יצחק מסתברא הן וסידן דאי ס"ד הן בלא סידן ליתנייה לשיעוריה אלא לאו ש"מ הן וסידן לא לעולם אימא לך הן בלא סידן וכיון דלא הוי טפח לא תני,והא קתני בלבינין זה נותן טפח ומחצה וזה נותן טפח ומחצה התם חזי לאיצטרופי,ת"ש הקורה שאמרו רחבה כדי לקבל אריח והאריח חצי לבינה של ג' טפחים,התם ברברבתא דיקא נמי דקתני של שלשה טפחים מכלל דאיכא זוטרא ש"מ:,אמר רב חסדא לא ליסתור איניש בי כנישתא עד דבני בי כנישתא אחריתי איכא דאמרי משום פשיעותא ואיכא דאמרי משום צלויי,מאי בינייהו איכא בינייהו דאיכא (בי כנישתא אחריתי) מרימר ומר זוטרא סתרי ובנו בי קייטא בסיתווא ובנו בי סיתווא בקייטא,א"ל רבינא לרב אשי גבו זוזי ומחתי מאי אמר ליה דילמא מיתרמי להו פדיון שבויים ויהבי להו,שריגי ליבני והדרי הודרי ומחתי כשורי מאי אמר ליה זמנין דמתרמי להו פדיון שבויים מזבני ויהבי להו א"ה אפילו בנו נמי אמר ליה דירתיה דאינשי לא מזבני,ולא אמרן אלא דלא חזי בה תיוהא אבל חזי בה תיוהא סתרי ובני כי הא דרב אשי חזא בה תיוהא בכנישתא דמתא מחסיא סתריה ועייל לפורייה להתם ולא אפקיה עד דמתקין ליה שפיכי,ובבא בן בוטא היכי אסביה ליה עצה להורדוס למיסתריה לבית המקדש והאמר רב חסדא לא ליסתור איניש בי כנישתא עד דבני בי כנישתא אחריתא אי בעית אימא תיוהא חזא ביה איבעית אימא מלכותא שאני דלא הדרא ביה דאמר שמואל אי אמר מלכותא עקרנא טורי עקר טורי ולא הדר ביה ,הורדוס עבדא דבית חשמונאי הוה נתן עיניו באותה תינוקת יומא חד שמע ההוא גברא בת קלא דאמר כל עבדא דמריד השתא מצלח קם קטלינהו לכולהו מרותיה ושיירה לההיא ינוקתא כי חזת ההיא ינוקתא דקא בעי למינסבה סליקא לאיגרא ורמא קלא אמרה כל מאן דאתי ואמר מבית חשמונאי קאתינא עבדא הוא דלא אישתיירא מינייהו אלא ההיא ינוקתא וההיא ינוקתא נפלה מאיגרא לארעא,טמנה שבע שנין בדובשא איכא דאמרי בא עליה איכא דאמרי לא בא עליה דאמרי לה בא עליה הא דטמנה ליתוביה ליצריה ודאמרי לה לא בא עליה האי דטמנה כי היכי דנאמרו בת מלך נסב,אמר מאן דריש (דברים יז, טו) מקרב אחיך תשים עליך מלך רבנן קם קטלינהו לכולהו רבנן שבקיה לבבא בן בוטא למשקל עצה מניה 3b. that it will be greater b in years, /b meaning that the Second Temple will stand for a longer period of time than the First Temple. b And /b the Gemara comments that b this is /b true b and that is /b true, meaning that the Second Temple was taller than the First Temple and also stood for a longer period of time.,The Gemara asks: If so, if the Second Temple building was taller, then to separate between the Holy of Holies and the Sanctuary in the Second Temple b they should have made a wall thirty cubits /b high b and /b then b made a curtain /b for b the rest /b of the height, the seventy-cubit difference in height between the First and Second Temples. The Gemara answers: This would have been impossible, as b even when a thirty-cubit /b wall that is six handbreadths thick b stands, it is due to the ceiling and plaster /b which attaches it to the ceiling that b it stands. /b But b without a ceiling and plaster /b holding it in place, b it does not stand. /b ,The Gemara continues: b But they should have made a wall /b as high b as /b can b possibly /b stand by itself, b and /b then should have b made a curtain /b for b the rest /b of the height. b Abaye said: /b The Sages b learned /b as a tradition that the partition separating the Holy of Holies from the Sanctuary should be built b either entirely as a wall or entirely as a curtain. /b It should be built b either entirely as a wall, /b as is learned b from /b the First b Temple, or /b it should be built b entirely as a curtain, /b as is learned b from /b the b Tabernacle. /b At no time, however, was there a partition that combined a wall and a curtain.,§ b A dilemma was raised before /b the Sages: Do the measurements given in the mishna apply to b them, /b the thickness of the materials themselves, b and the plaster /b with which the materials were coated, b or perhaps /b just to b them without their plaster? Rav Naḥman bar Yitzḥak said: It is reasonable /b to say the measurements refer to b them and their plaster, as, if /b it should b enter your mind /b to say they refer to b them without their plaster, /b then the i tanna /i b should have taught the measurements /b of the plaster as well. b Rather, isn’t it /b correct to b conclude from here /b that the measurements refer to b them and their plaster? /b The Gemara rejects this conclusion: b No, actually I /b could b say to you /b that they apply to b them without their plaster, and since /b the plaster b does not have /b the thickness of b one handbreadth /b the i tanna /i b did not teach /b such a small measurement.,The Gemara asks: b But doesn’t /b the i tanna /i b teach with regard to bricks /b that b this /b one b provides one and a half handbreadths, and that /b one b provides one and a half handbreadths? /b Evidently, the i tanna /i lists even an amount less than one handbreadth. The Gemara answers: b There /b mention is made of half-handbreadths because b they are fit to be combined /b into a full handbreadth.,The Gemara suggests: b Come /b and b hear /b a solution to the question, from a mishna ( i Eiruvin /i 13b) in which it is taught: b The /b cross b beam, which /b the Sages b stated /b may be used to render an alleyway fit for one to carry within it on Shabbat, must be b wide enough to receive /b and hold b a small brick. And /b this b small brick /b is b half a large brick, /b the width b of /b which is b three handbreadths. /b That mishna is referring to a brick without the plaster.,The Gemara answers: b There, /b the mishna in i Eiruvin /i is referring to b large bricks /b that measure three full handbreadths, whereas here the mishna is referring to bricks that measure slightly less than three handbreadths, and the measurement of three handbreadths includes the plaster with which they are coated. The Gemara comments: The language of the mishna there b is also precise, as it teaches /b about a brick b of three handbreadths, /b from which one can conclude b by inference that there exists /b also b a smaller- /b sized brick. The Gemara affirms: b Learn from here /b that the mishna there is referring to large bricks.,§ b Rav Ḥisda says: A person may not demolish a synagogue until he /b first b builds another synagogue /b to take its place. b There are /b those b who say /b that the reason for this i halakha /i is b due to /b potential b negligence, /b lest he fail to build a new structure after the old one has been razed. b And there are /b those b who say /b that the reason for this i halakha /i is b due to /b the disruption of b prayer, /b for in the meantime there will be nowhere to pray.,The Gemara asks: b What is /b the practical difference b between /b these two explanations? The Gemara answers that b there is /b a difference b between them /b in a situation b where there is another synagogue. /b Even though the community has an alternative place to pray there is still a concern that the new synagogue will never get built. It is related that b Mareimar and Mar Zutra demolished and built a summer synagogue in the winter, and, /b in like manner, b they built a winter synagogue in the summer, /b so that the community would never be left without a synagogue., b Ravina said to Rav Ashi: What /b is the i halakha /i if b money /b for the construction of a new synagogue b has /b already b been collected and it rests /b before us for that purpose? Is it then permitted to demolish the old synagogue before building the new one? Rav Ashi b said to him: /b Even if the money has been collected there is still concern that b perhaps /b an opportunity for b redeeming captives will present itself, and they will hand over /b the money for that urgent requirement, and the community will be left without a synagogue.,Ravina continues: b What /b is the i halakha /i if b the bricks /b to be used for the construction of the new synagogue b are piled up, the boards are prepared, and the beams are ready? /b Is it permitted to demolish the old synagogue before building the new one? Rav Ashi b said to him: /b Even so, b sometimes /b an opportunity for b redeeming captives will present itself, and they will sell /b the building materials b and hand over /b the proceeds for this purpose. Ravina raises an objection: b If so, /b that is, if you are concerned that they will sell the materials to redeem captives, then b even /b in a case where b they /b already b built /b the synagogue there should be a concern that they might come to sell the structure for that purpose, and therefore one should never be permitted to destroy an old synagogue. Rav Ashi b said to him: People do not sell their residences, /b and certainly not their synagogues.,The Gemara comments: b And we said /b that an old synagogue must not be razed before its replacement is built b only /b in a case b where cracks are not seen /b in the old synagogue. b But if cracks are seen they may /b first b demolish /b the old synagogue b and /b then b build /b the new one. b This is like /b the incident involving b Rav Ashi, /b who b saw cracks in the synagogue /b in his town b of Mata Meḥasya /b and immediately b demolished it. He /b then b brought his bed in there, /b to the building site, so that there should be no delays in the construction, as he himself required shelter from the rain, b and he did not remove /b his bed from there b until they /b finished building the synagogue and even b affixed drainpipes /b to the structure.,The Gemara asks: b How could Bava ben Buta have advised Herod to raze the Temple /b and build another in its place, as will be described later? b But doesn’t Rav Ḥisda say /b that b a person must not demolish a synagogue unless he /b first b builds another synagogue /b to take its place? The Gemara answers: b If you wish, say /b that b he saw cracks in /b the old Temple structure. And b if you wish, say /b that actions taken by b the government are different, as /b the government b does not go back /b on its decisions. Therefore, there is no need to be concerned about negligence, as there is in the case of ordinary people. b As Shmuel says: If the government says /b it will b uproot mountains, it will uproot mountains and not retract /b its word.,§ The Gemara elaborates on the episode involving Bava ben Buta. b Herod was a slave in the house of the Hasmoneans. He set his eyes upon a certain young girl /b from the house of the Hasmoneans. b One day that man, /b Herod, b heard a Divine Voice that said: Any slave who rebels now will succeed. He rose up /b and b killed all his masters, but spared that girl. When that girl saw that he wanted to marry her, she went up to the roof and raised her voice, /b and b said: Whoever comes and says: I come from the house of the Hasmoneans, is a slave, since only that girl, /b i.e., I, b remained from them. And that girl fell from the roof to the ground /b and died.,It is related that Herod b preserved /b the girl’s body b in honey for seven years /b to prevent it from decaying. b There are /b those b who say /b that b he engaged in necrophilia with her /b corpse and b there are /b those b who say he did not engage in necrophilia with her /b corpse. According to those b who say he engaged in necrophilia with her /b corpse, the reason b that he preserved her /b body was b to gratify his /b carnal b desires. And /b according to those b who say he did not engage in necrophilia with her /b corpse, the reason b that he preserved her /b body was b so that /b people b would say he married a king’s daughter. /b ,Herod b said /b to himself: b Who expounds /b the verse: b “One from among your brothers you shall set as king over you” /b (Deuteronomy 17:15) as meaning that he who is appointed as king must come from a Jewish family and cannot be an emancipated slave or a convert? It is b the Sages /b who expound the verse in this manner, insisting that a king must have Jewish roots. b He /b then b rose up and killed all the Sages, /b but b spared Bava ben Buta in order to take counsel with him. /b
18. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •hananiah (babylonia) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 392
24a. יומא חד שמעיה דקא גריס אמר שמואל השולה דג מן הים בשבת כיון שיבש בו כסלע חייב א"ל ולימא מר ובין סנפיריו אמר ליה ולא סבר לה מר דההיא רבי יוסי בן רבי אבין אמרה אמר ליה אנא ניהו,א"ל ולאו קמיה דר' יוסי דמן יוקרת הוה שכיח מר א"ל (הין) א"ל ומ"ט שבקיה מר ואתא הכא אמר ליה גברא דעל בריה ועל ברתיה לא חס עלי דידי היכי חייס,בריה מאי היא יומא חד הוו אגרי ליה אגירי בדברא נגה להו ולא אייתי להו ריפתא אמרו ליה לבריה כפינן הוו יתבי תותי תאינתא אמר תאנה תאנה הוציאי פירותיך ויאכלו פועלי אבא אפיקו ואכלו,אדהכי והכי אתא אבוה אמר להו לא תינקטו בדעתייכו דהאי דנגהנא אמצוה טרחנא ועד השתא הוא דסגאי אמרו ליה רחמנא לישבעך כי היכי דאשבען ברך אמר להו מהיכא אמרו הכי והכי הוה מעשה אמר לו בני אתה הטרחת את קונך להוציא תאנה פירותיה שלא בזמנה יאסף שלא בזמנו,ברתיה מאי היא הויא ליה ברתא בעלת יופי יומא חד חזיא לההוא גברא דהויא כריא בהוצא וקא חזי לה אמר לו מאי האי אמר ליה רבי אם ללוקחה לא זכיתי לראותה לא אזכה אמר לה בתי קא מצערת להו לברייתא שובי לעפריך ואל יכשלו ביך בני אדם,הויא ליה ההוא חמרא כדהוו אגרי לה כל יומא לאורתא הוו משדרי לה אגרה אגבה ואתיא לבי מרה ואי טפו לה או בצרי לה לא אתיא יומא חד אינשו זוגא דסנדלי עלה ולא אזלה עד דשקלונהו מינה והדר אזלה,אלעזר איש בירתא כד הוו חזו ליה גבאי צדקה הוו טשו מיניה דכל מאי דהוה גביה יהיב להו יומא חד הוה סליק לשוקא למיזבן נדוניא לברתיה חזיוהו גבאי צדקה טשו מיניה,אזל ורהט בתרייהו אמר להו אשבעתיכו במאי עסקיתו אמרו ליה ביתום ויתומה אמר להן העבודה שהן קודמין לבתי שקל כל דהוה בהדיה ויהב להו פש ליה חד זוזא זבן ליה חיטי ואסיק שדייה באכלבא,אתא דביתהו אמרה לה לברתיה מאי אייתי אבוך אמרה לה כל מה דאייתי באכלבא שדיתיה אתיא למיפתח בבא דאכלבא חזת אכלבא דמליא חיטי וקא נפקא בצינורא דדשא ולא מיפתח בבא מחיטי אזלא ברתיה לבי מדרשא אמרה ליה בא וראה מה עשה לך אוהבך אמר לה העבודה הרי הן הקדש עליך ואין לך בהן אלא כאחד מעניי ישראל,ר' יהודה נשיאה גזר תעניתא בעי רחמי ולא אתא מיטרא אמר כמה איכא משמואל הרמתי ליהודה בן גמליאל אוי לו לדור שכן נתקע אוי לו למי שעלתה בימיו כך חלש דעתיה ואתא מיטרא,דבי נשיאה גזר תעניתא ולא אודעינהו לרבי יוחנן ולריש לקיש לצפרא אודעינהו אמר ליה ריש לקיש לרבי יוחנן הא לא קבילנא עלן מאורתא אמר ליה אנן בתרייהו גררינן,דבי נשיאה גזר תעניתא ולא אתא מיטרא תנא להו אושעיא זעירא דמן חברייא (במדבר טו, כד) והיה אם מעיני העדה נעשתה לשגגה,משל לכלה שהיא בבית אביה כל זמן שעיניה יפות אין כל גופה צריכה בדיקה עיניה טרוטות כל גופה צריכה בדיקה,אתו עבדיה ורמו ליה סודרא בצואריה וקא מצערו ליה אמרו (ליה) בני מאתיה שבקיה דהא נמי מצער לן כיון דחזינן דכל מיליה לשום שמים לא אמרי ליה מידי ושבקינן ליה אתון נמי שבקוהו,רבי גזר תעניתא ולא אתא מיטרא נחית קמיה אילפא ואמרי לה רבי אילפי אמר משיב הרוח ונשא זיקא מוריד הגשם ואתא מיטרא אמר ליה מאי עובדך אמר ליה דיירנא בקוסטא דחיקא דלית ביה חמרא לקידושא ואבדלתא טרחנא ואתינא חמרא לקידושא ואבדלתא ומפיקנא להו ידי חובתייהו,רב איקלע לההוא אתרא גזר תעניתא ולא אתא מיטרא נחית קמיה שליחא דצבורא אמר משיב הרוח ונשב זיקא אמר מוריד הגשם ואתא מיטרא אמר ליה מאי עובדך אמר ליה מיקרי דרדקי אנא ומקרינא לבני עניי כבני עתירי וכל דלא אפשר ליה לא שקלינא מיניה מידי ואית לי פירא דכוורי וכל מאן דפשע משחדינא ליה מינייהו ומסדרינן ליה ומפייסינן ליה עד דאתי וקרי,רב נחמן גזר תעניתא בעא רחמי ולא אתא מיטרא אמר שקלוה לנחמן חבוטו מן גודא לארעא חלש דעתיה ואתא מיטרא,רבה גזר תעניתא בעי רחמי ולא אתא מיטרא אמרו ליה והא רב יהודה כי הוה גזר תעניתא אתא מיטרא אמר להו מאי אעביד אי משום תנויי אנן עדיפינן מינייהו דבשני דרב יהודה כל תנויי 24a. b One day /b Rabbi Yosei bar Avin b heard /b Rav Ashi b studying /b and reciting the following statement. b Shmuel said: /b With regard to b one who removes a fish from the sea /b on Shabbat, b when /b an area b on /b the skin of the fish b the size of a i sela /i /b coin b has dried up, /b he is b liable /b for violating the prohibition against slaughtering an animal on Shabbat. A fish in that condition cannot survive, and therefore one who removed it from the water is liable for killing it. Rabbi Yosei bar Avin b said to /b Rav Ashi: b And let the Master say /b that this is the case provided that the skin that dried is b between its fins. /b Rav Ashi b said to him: And doesn’t the Master maintain that Rabbi Yosei ben Rabbi Avin said this /b ruling? Why didn’t you state it in his name? Rabbi Yosei bar Avin b said to him: I am he. /b ,Rav Ashi b said to him: And didn’t the Master /b sit b before /b and b frequent /b the study hall b of Rabbi Yosei from Yokrat? /b Rabbi Yosei bar Avin b said to him: Yes. /b Rav Ashi b said to him: And what is the reason /b that b the Master left /b him b and came here? /b Rabbi Yosei bar Avin b said to him: /b I was concerned and departed because he is so severe and unforgiving. He is b a man who has no mercy on his /b own b son, and no mercy on his daughter. How, /b then, b could he have mercy on me? /b ,The Gemara asks: b What is /b the incident involving b his son? One day /b Rabbi Yosei from Yokrat b hired /b day b laborers to /b work his b field. It grew late and he did not bring them food. /b The workers b said to the son of /b Rabbi Yosei from Yokrat: b We are starving. They were sitting under a fig tree, /b so the son b said: Fig tree, fig tree. Yield your fruits, /b so that my b father’s workers may eat. /b The fig tree b yielded /b fruit, b and they ate. /b , b In the meantime, his father came /b and b said to /b the workers: b Do not be angry with me for being late, as I was engaged in a mitzva, and until just now I was traveling /b for that purpose and could not get here any sooner. b They said to him: /b May b the Merciful One satisfy you just as your son satisfied us /b and gave us food. b He said to them: From where /b did he find food to give you? b They said: Such-and-such an incident occurred. /b Rabbi Yosei from Yokrat b said to /b his son: b My son, you troubled your Creator /b to cause b the fig to yield its fruit not in its /b proper b time, /b so too, you will die young. And indeed, his son b died before his time. /b ,The Gemara asks: b What is /b the incident involving b his daughter? He had /b a very b beautiful daughter. One day /b Rabbi Yosei from Yokrat b saw a certain man piercing a hole in the hedge /b surrounding his property b and looking at /b his daughter. Rabbi Yosei b said to him: What is this? /b The man b said to him: My teacher, if I have not merited taking her /b in marriage, shall b I not /b at least b merit to look at her? Rabbi Yosei said to her: My daughter, you are causing people distress. Return to your dust, and let people no /b longer b stumble /b into sin b due to you. /b ,§ The Gemara relates another story involving Rabbi Yosei from Yokrat. b He had a certain donkey that people hired each day /b for work. b In the evening they would send it back /b with b the money for its hire on its back, and /b the animal would b go to its owner’s house. But if they added or subtracted from /b the appropriate sum, the donkey b would not go. One day /b someone b forgot a pair of sandals on /b the donkey, b and it did not move until they removed /b the sandals b from /b its back, b after which it went off. /b ,The Gemara cites more stories about miracles that occurred to righteous individuals. b Whenever the charity collectors would see Elazar of /b the village of b Birta, they would hide from him, as any /b money Elazar b had with him he would give them, /b and they did not want to take all his property. b One day, /b Elazar b went to the market to purchase /b what he needed b for his daughter’s dowry. The charity collectors saw him and hid from him. /b , b He went and ran after them, saying to them: I adjure you, /b tell me, b in what /b mitzva b are you engaged? They said to him: /b We are collecting money for the wedding b of an orphan boy and an orphan girl. He said to them: /b I swear b by the Temple service that they take precedence over my daughter. He took everything he had with him and gave it to them. He was left with one /b single b dinar, /b with which b he bought himself wheat, and /b he then b ascended /b to his house b and threw it into the granary. /b ,Elazar’s b wife came and said to her daughter: What has your father brought? She said to /b her mother: b Whatever he brought he threw into the granary. She went to open the door of the granary, /b and b saw that the granary was full of wheat, /b so much so that b it was coming out through the doorknob, and the door would not open /b due b to the wheat. /b The granary had miraculously been completely filled. Elazar’s b daughter went to the study hall /b and b said to /b her father: b Come and see what He Who loves You, /b the Almighty, b has performed for you. He said to her: /b I swear b by the Temple service, /b as far b as you /b are concerned this wheat b is consecrated /b property, b and you have /b a share b in it only as one of the poor Jews. /b He said this because he did not want to benefit from a miracle.,The Gemara returns to the topic of fasting for rain. b Rabbi Yehuda Nesia decreed a fast /b and b prayed for mercy, but rain did not come. He said, /b lamenting: b How great /b is the difference b between /b the prophet b Samuel of Rama, /b for whom rain fell even when he prayed for it in summer, b and /b myself, b Yehuda ben Gamliel. Woe to the generation that is stuck /b with this leadership; b woe to him in whose days this has occurred. He grew upset, and rain came. /b ,The Gemara relates another story involving a i Nasi’s /i decree of a fast for rain. b In the house of the i Nasi /i a fast was declared, but they didn’t inform Rabbi Yoḥa and Reish Lakish /b of the fast the day before. b In the morning they informed them. Reish Lakish said to Rabbi Yoḥa: /b What are we to do? b We did not accept /b this fast b upon ourselves the evening before, /b and a fast must be accepted in the afternoon service of the day preceding the fast. Rabbi Yoḥa b said to him: We are drawn after /b the community, and therefore, when the i Nasi /i declares a public fast there is no need for an individual to accept it upon himself the day before.,The Gemara further states that on another occasion, b a fast was declared in the house of the i Nasi /i , but rain did not come. Oshaya, the youngest /b member b of the group /b of Sages, b taught them /b a i baraita /i . It is written: b “Then it shall be, if it shall be committed in error by the congregation, it being hidden from their eyes” /b (Numbers 15:24). This verse indicates that the leaders are considered the eyes of the congregation.,Oshaya continued: There is b a parable /b that illustrates this, b involving a bride who is in her father’s home /b and has not yet been seen by her bridegroom. b As long as her eyes are beautiful, her body need not be examined, /b as certainly she is beautiful. However, if b her eyes are bleary [ i terutot /i ], her entire body requires examination. /b So too, if the leaders of the generation are flawed, it is a sign that the entire generation is unworthy. By means of this parable, Oshaya was hinting that rain was withheld from the entire nation due to the evil committed by the household of the i Nasi /i . ,The b servants /b of the i Nasi /i b came and placed a scarf around his neck and tormented him /b as punishment for insulting the house of the i Nasi /i . b His townsmen said to them: Let him be, as he also causes us pain /b with his harsh reproof, but b since we see that all his actions are for the sake of Heaven we do not say anything to him and let him be. You too /b should b let him be. /b ,§ The Gemara relates: b Rabbi /b Yehuda HaNasi b declared a fast but rain did not come. Ilfa descended /b to lead the service b before him, and some say /b it was b Rabbi Ilfi. He recited: He Who makes the wind blow, and the wind /b indeed b blew. /b He continued to recite: And b Who makes the rain come, and /b subsequently, b the rain came. /b Rabbi Yehuda HaNasi b said to him: What are your /b good b deeds, /b in the merit of which your prayers are answered so speedily? b He said to him: I live in an impoverished city, in which there is no wine for i kiddush /i or i havdala /i . I go to the effort of bringing /b the residents b wine for i kiddush /i and i havdala /i , and I /b thereby enable them to b fulfill their duty. /b In reward for this mitzva, my prayers for rain were answered.,The Gemara relates a similar incident. b Rav happened /b to come to b a certain place /b where b he decreed a fast but rain did not come. The prayer leader descended /b to lead the service b before him /b and b recited: He Who makes the wind blow, and the wind blew. /b He continued and b said: /b And b Who makes the rain fall, and the rain came. /b Rav b said to him: What are your /b good b deeds? He said to him: I am a teacher of children, and I teach the Bible to the children of the poor as to the children of the rich, and /b if there is b anyone who cannot /b pay, b I do not take anything from him. And I have a fishpond, and any /b child b who neglects /b his studies, b I bribe him with /b the fish b and calm him, and soothe him until he comes and reads. /b ,The Gemara further relates: b Rav Naḥman decreed a fast, prayed for mercy, but rain did not come. /b In his misery, he b said: Take Naḥman /b and b throw him from the wall to the ground, /b as the fast he decreed has evidently had no effect. b He grew upset, and rain came. /b ,The Gemara relates: b Rabba decreed a fast. He prayed for mercy, but rain did not come. They said to him: But when /b this b Rav Yehuda decreed a fast, rain would come. He said to them: What can I do? If /b the difference between us is b due to /b Torah b study, we are superior to /b the previous generation, b as in the years of Rav Yehuda all of their learning /b
19. Anon., Midrash Psalms, 127.1 (4th cent. CE - 9th cent. CE)  Tagged with subjects: •hananiah (babylonia) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 457
20. Anon., Pesiqta De Rav Kahana, 15.5  Tagged with subjects: •hananiah (babylonia) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 457
21. Anon., Yalqut Shimoni, None  Tagged with subjects: •hananiah (babylonia) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 457
22. Anon., Midrash On Samuel, 7.5  Tagged with subjects: •hananiah (babylonia) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 392