1. Hebrew Bible, Exodus, 21.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 395| 21.1. "וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם׃", 21.1. "אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע׃", | 21.1. "Now these are the ordices which thou shalt set before them.", |
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2. Hebrew Bible, Deuteronomy, 6.7, 16.18, 31.9-31.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 38, 395| 6.7. "וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", 16.18. "שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן־לְךָ בְּכָל־שְׁעָרֶיךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת־הָעָם מִשְׁפַּט־צֶדֶק׃", 31.9. "וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃", 31.11. "בְּבוֹא כָל־יִשְׂרָאֵל לֵרָאוֹת אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר תִּקְרָא אֶת־הַתּוֹרָה הַזֹּאת נֶגֶד כָּל־יִשְׂרָאֵל בְּאָזְנֵיהֶם׃", 31.12. "הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃", 31.13. "וּבְנֵיהֶם אֲשֶׁר לֹא־יָדְעוּ יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה אֶת־יְהוָה אֱלֹהֵיכֶם כָּל־הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃", | 6.7. "and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", 16.18. "Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, tribe by tribe; and they shall judge the people with righteous judgment.", 31.9. "And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel.", 31.10. "And Moses commanded them, saying: ‘At the end of every seven years, in the set time of the year of release, in the feast of tabernacles,", 31.11. "when all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing.", 31.12. "Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;", 31.13. "and that their children, who have not known, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over the Jordan to possess it.’", |
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3. Hebrew Bible, Isaiah, 58.6, 61.1-61.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 49| 58.6. "הֲלוֹא זֶה צוֹם אֶבְחָרֵהוּ פַּתֵּחַ חַרְצֻבּוֹת רֶשַׁע הַתֵּר אֲגֻדּוֹת מוֹטָה וְשַׁלַּח רְצוּצִים חָפְשִׁים וְכָל־מוֹטָה תְּנַתֵּקוּ׃", 61.1. "שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃", 61.1. "רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃", 61.2. "לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃", | 58.6. "Is not this the fast that I have chosen? To loose the fetters of wickedness, To undo the bands of the yoke, And to let the oppressed go free, And that ye break every yoke?", 61.1. "The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;", 61.2. "To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;", |
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4. Hebrew Bible, 1 Chronicles, 17.7-17.9 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 38| 17.7. "וְעַתָּה כֹּה־תֹאמַר לְעַבְדִּי לְדָוִיד כֹּה אָמַר יְהוָה צְבָאוֹת אֲנִי לְקַחְתִּיךָ מִן־הַנָּוֶה מִן־אַחֲרֵי הַצֹּאן לִהְיוֹת נָגִיד עַל עַמִּי יִשְׂרָאֵל׃", 17.8. "וָאֶהְיֶה עִמְּךָ בְּכֹל אֲשֶׁר הָלַכְתָּ וָאַכְרִית אֶת־כָּל־אוֹיְבֶיךָ מִפָּנֶיךָ וְעָשִׂיתִי לְךָ שֵׁם כְּשֵׁם הַגְּדוֹלִים אֲשֶׁר בָּאָרֶץ׃", 17.9. "וְשַׂמְתִּי מָקוֹם לְעַמִּי יִשְׂרָאֵל וּנְטַעְתִּיהוּ וְשָׁכַן תַּחְתָּיו וְלֹא יִרְגַּז עוֹד וְלֹא־יוֹסִיפוּ בְנֵי־עַוְלָה לְבַלֹּתוֹ כַּאֲשֶׁר בָּרִאשׁוֹנָה׃", | 17.7. "Now therefore thus shalt thou say unto My servant David: Thus saith the LORD of hosts: I took thee from the sheepcote, from following the sheep, that thou shouldest be prince over My people Israel;", 17.8. "and I have been with thee whithersoever thou wentest, and have cut off all thine enemies from before thee; and I will make thee a name, like unto the name of the great ones that are in the earth.", 17.9. "And I will appoint a place for My people Israel, and will plant them, that they may dwell in their own place, and be disquieted no more; neither shall the children of wickedness waste them any more, as at the first,", |
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5. New Testament, Luke, 4.16-4.30, 7.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 49, 438| 4.16. Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17. καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν [τὸν] τόπον οὗ ἦν γεγραμμένον 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21. ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. 4.22. καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος; 4.23. καὶ εἶπεν πρὸς αὐτούς Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα εἰς τὴν — Καφαρναοὺμ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου. 4.24. εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 4.25. ἐπʼ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλείου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, 4.26. καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλείας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν. 4.27. καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. 4.28. καὶ ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ ἀκούοντες ταῦτα, 4.29. καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφʼ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν, ὥστε κατακρημνίσαι αὐτόν· 4.30. αὐτὸς δὲ διελθὼν διὰ μέσου αὐτῶν ἐπορεύετο. 7.22. καὶ ἀποκριθεὶς εἶπεν αὐτοῖς Πορευθέντες ἀπαγγείλατε Ἰωάνει ἃ εἴδετε καὶ ἠκούσατε· τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται· | 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19. And to proclaim the acceptable year of the Lord." 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing." 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?" 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.'" 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian." 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 7.22. Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. |
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6. Josephus Flavius, Jewish Antiquities, 14.235, 14.260 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 395 | 14.235. 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.” 14.260. and desired of the people, that upon the restitution of their law and their liberty, by the senate and people of Rome, they may assemble together, according to their ancient legal custom, and that we will not bring any suit against them about it; and that a place may be given them where they may have their congregations, with their wives and children, and may offer, as did their forefathers, their prayers and sacrifices to God. |
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7. Josephus Flavius, Jewish War, 1.153 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 437 | 1.153. Yet did not he touch that money, nor any thing else that was there reposited; but he commanded the ministers about the temple, the very next day after he had taken it, to cleanse it, and to perform their accustomed sacrifices. Moreover, he made Hyrcanus high priest, as one that not only in other respects had showed great alacrity, on his side, during the siege, but as he had been the means of hindering the multitude that was in the country from fighting for Aristobulus, which they were otherwise very ready to have done; by which means he acted the part of a good general, and reconciled the people to him more by benevolence than by terror. |
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| 8. Josephus Flavius, Life, 36-39, 35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 384 |
9. New Testament, Matthew, 10.7, 11.4-11.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 49, 395| 10.7. πορευόμενοι δὲ κηρύσσετε λέγοντες ὅτι Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. 11.4. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς Πορευθέντες ἀπαγγείλατε Ἰωάνει ἃ ἀκούετε καὶ βλέπετε· 11.5. τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται· | 10.7. As you go, preach, saying, 'The Kingdom of Heaven is at hand!' 11.4. Jesus answered them, "Go and tell John the things which you hear and see: 11.5. the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. |
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10. Mishnah, Bikkurim, 3.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 438| 3.2. "כֵּיצַד מַעֲלִין אֶת הַבִּכּוּרִים. כָּל הָעֲיָרוֹת שֶׁבַּמַּעֲמָד מִתְכַּנְּסוֹת לָעִיר שֶׁל מַעֲמָד, וְלָנִין בִּרְחוֹבָהּ שֶׁל עִיר, וְלֹא הָיוּ נִכְנָסִין לַבָּתִּים. וְלַמַּשְׁכִּים, הָיָה הַמְמֻנֶּה אוֹמֵר (ירמיה לא), קוּמוּ וְנַעֲלֶה צִיּוֹן אֶל בֵּית ה' אֱלֹהֵינוּ: \n", | 3.2. "How were the bikkurim taken up [to Jerusalem]? All [the inhabitants of] the cities of the maamad would assemble in the city of the maamad, and they would spend the night in the open street and they would not entering any of the houses. Early in the morning the officer would say: “Let us arise and go up to Zion, into the house of the Lord our God” (Jeremiah 31:5).", |
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11. Mishnah, Makkot, 3.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 395| 3.12. "כֵּיצַד מַלְקִין אוֹתוֹ, כּוֹפֵת שְׁתֵּי יָדָיו עַל הָעַמּוּד הֵילָךְ וְהֵילָךְ, וְחַזַּן הַכְּנֶסֶת אוֹחֵז בִּבְגָדָיו, אִם נִקְרְעוּ נִקְרָעוּ, וְאִם נִפְרְמוּ נִפְרָמוּ, עַד שֶׁהוּא מְגַלֶּה אֶת לִבּוֹ. וְהָאֶבֶן נְתוּנָה מֵאַחֲרָיו, חַזַּן הַכְּנֶסֶת עוֹמֵד עָלֶיהָ. וּרְצוּעָה שֶׁל עֵגֶל בְּיָדוֹ, כְּפוּלָה אֶחָד לִשְׁנַיִם וּשְׁנַיִם לְאַרְבָּעָה, וּשְׁתֵּי רְצוּעוֹת עוֹלוֹת וְיוֹרְדוֹת בָּהּ: \n", | 3.12. "How do they lash him? His two hands are tied to a pillar on either side of it and the minister of the synagogue grabs his clothing, if they are torn, they are torn; if they are ripped open, they are ripped open, until he exposes the offender’s chest. And a stone is placed behind the offender, the minister of the synagogue stands on it, a strap of cowhide in his hands, doubled over into two, and redoubled, and two straps that rise and fall attached to it.", |
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12. Mishnah, Sotah, 7.7-7.8, 9.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436, 438| 7.7. "בִּרְכוֹת כֹּהֵן גָּדוֹל כֵּיצַד. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל וְקוֹרֵא עוֹמֵד, וְקוֹרֵא אַחֲרֵי מוֹת (שם טז), וְאַךְ בֶּעָשׂוֹר (שם כג). וְגוֹלֵל אֶת הַתּוֹרָה וּמַנִּיחָהּ בְּחֵיקוֹ וְאוֹמֵר, יוֹתֵר מִמַּה שֶּׁקָּרִיתִי לִפְנֵיכֶם כָּתוּב כָּאן. וּבֶעָשׂוֹר שֶׁבְּחֻמַּשׁ הַפִּקּוּדִים (במדבר כט) קוֹרֵא עַל פֶּה, וּמְבָרֵךְ עָלֶיהָ שְׁמֹנֶה בְרָכוֹת, עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל הַהוֹדָיָה, וְעַל מְחִילַת הֶעָוֹן, וְעַל הַמִּקְדָּשׁ, וְעַל יִשְׂרָאֵל, וְעַל הַכֹּהֲנִים, וְעַל שְׁאָר הַתְּפִלָּה: \n", 7.8. "פָּרָשַׁת הַמֶּלֶךְ כֵּיצַד. מוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, בַּשְּׁמִינִי בְּמוֹצָאֵי שְׁבִיעִית, עוֹשִׂין לוֹ בִימָה שֶׁל עֵץ בָּעֲזָרָה, וְהוּא יוֹשֵׁב עָלֶיהָ, שֶׁנֶּאֱמַר (דברים לא) מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד וְגוֹ'. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל נוֹתְנָהּ לַמֶּלֶךְ, וְהַמֶּלֶךְ עוֹמֵד וּמְקַבֵּל וְקוֹרֵא יוֹשֵׁב. אַגְרִיפָּס הַמֶּלֶךְ עָמַד וְקִבֵּל וְקָרָא עוֹמֵד, וְשִׁבְּחוּהוּ חֲכָמִים. וּכְשֶׁהִגִּיעַ (שם יז) לְלֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי, זָלְגוּ עֵינָיו דְּמָעוֹת. אָמְרוּ לוֹ, אַל תִּתְיָרֵא אַגְרִיפָּס, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה. וְקוֹרֵא מִתְּחִלַּת אֵלֶּה הַדְּבָרִים (דברים א׳:א׳) עַד שְׁמַע, וּשְׁמַע (שם ו), וְהָיָה אִם שָׁמֹעַ (שם יא), עַשֵּׂר תְּעַשֵּׂר (שם יד), כִּי תְכַלֶּה לַעְשֵׂר (שם כו), וּפָרָשַׁת הַמֶּלֶךְ (שם יז), וּבְרָכוֹת וּקְלָלוֹת (שם כח), עַד שֶׁגּוֹמֵר כָּל הַפָּרָשָׁה. בְּרָכוֹת שֶׁכֹּהֵן גָּדוֹל מְבָרֵךְ אוֹתָן, הַמֶּלֶךְ מְבָרֵךְ אוֹתָן, אֶלָּא שֶׁנּוֹתֵן שֶׁל רְגָלִים תַּחַת מְחִילַת הֶעָוֹן: \n", 9.15. "מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן: \n", | 7.7. "How were the benedictions of the high priest [performed]?The hazzan of the synagogue takes the Torah scroll and gives it to the president of the synagogue; the vice-president of the synagogue gives it to the high priest, and the high priest stands, receives [the scroll] and reads [the following portions]: “After the death” (Leviticus 16:1-34), and “But on the tenth day” (Leviticus 23:26-32). Then he rolls the Torah (scroll), places it in his bosom and exclaims, “More than I have read before you is written here!” [The portion], “On the tenth day” (Numbers 29:7-11), which is in the book of Numbers, he reads by heart. And he blesses upon it eight benedictions: “For the Torah”, “For the Temple service”, “For thanksgiving”, “For the pardon of sin”, “For the Temple”, “For Israel”, “For the priests”, viii) and the rest of the prayer.", 7.8. "How was the procedure in connection with the portion read by the king?At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin.", 9.15. "When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”", |
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13. New Testament, Mark, 6.1-6.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 49| 6.1. Καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 6.2. Καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ· καὶ οἱ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες Πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι; 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. 6.4. καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 6.5. Καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν· 6.6. καὶ ἐθαύμασεν διὰ τὴν ἀπιστίαν αὐτῶν. Καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων. | 6.1. He went out from there. He came into his own country, and his disciples followed him. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 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. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house." 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. |
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14. Mishnah, Tamid, 5.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 438| 5.3. "מְסָרוּם לַחַזָּנִים, הָיוּ מַפְשִׁיטִין אוֹתָם אֶת בִּגְדֵיהֶם, וְלֹא הָיוּ מַנִּיחִין עֲלֵיהֶם אֶלָּא מִכְנָסַיִם בִּלְבָד. וְחַלּוֹנוֹת הָיוּ שָׁם, וְכָתוּב עֲלֵיהֶם תַּשְׁמִישֵׁי הַכֵּלִים: \n", | 5.3. "He then handed them over to the attendants, who stripped them of their garments, and they would leave on them only the pants. There were windows there on which was inscribed the name of the garment to which each was assigned.", |
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15. Mishnah, Yoma, 7.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 438| 7.1. "בָּא לוֹ כֹהֵן גָּדוֹל לִקְרוֹת. אִם רָצָה לִקְרוֹת בְּבִגְדֵי בוּץ, קוֹרֵא. וְאִם לֹא, קוֹרֵא בְאִצְטְלִית לָבָן מִשֶּׁלּוֹ. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנוֹ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנוֹ לַסְּגָן, וְהַסְּגָן נוֹתְנוֹ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל וְקוֹרֵא עוֹמֵד, וְקוֹרֵא אַחֲרֵי מוֹת וְאַךְ בֶּעָשׂוֹר. וְגוֹלֵל סֵפֶר תּוֹרָה וּמַנִּיחוֹ בְחֵיקוֹ, וְאוֹמֵר, יוֹתֵר מִמַּה שֶּׁקָּרָאתִי לִפְנֵיכֶם כָּתוּב כָּאן, וּבֶעָשׂוֹר שֶׁבְּחֻמַּשׁ הַפְּקוּדִים קוֹרֵא עַל פֶּה, וּמְבָרֵךְ עָלֶיהָ שְׁמֹנֶה בְרָכוֹת, עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל הַהוֹדָאָה, וְעַל מְחִילַת הֶעָוֹן, וְעַל הַמִּקְדָּשׁ בִּפְנֵי עַצְמוֹ, וְעַל יִשְׂרָאֵל בִּפְנֵי עַצְמָן וְעַל יְרוּשָׁלַיִם בִּפְנֵי עַצְמָהּ וְעַל הַכֹּהֲנִים בִּפְנֵי עַצְמָן וְעַל שְׁאָר הַתְּפִלָּה: \n", | 7.1. "The high priest [then] came to read. If he wished to read in linen garments, he reads, and if not he reads in his own white cloak. The synagogue attendant would take a Torah scroll and give it to the head of the synagogue, and the head of the synagogue gives it to deputy high priest, and the deputy high priest gives it to the high priest, and the high priest stands and receives it, and reads, [section] beginning] “After the death …” (Leviticus 16:1-34) and “But on the tenth…” (Leviticus 23:26-32). Then he would roll up the Torah scroll and put it in his bosom and say, “More than what I have read out before you is written here.” And “On the tenth …” (Numbers 29:7-11) which is in the Book of Numbers he recites by heart. And he recites on it eight benedictions: “For the law”, “For the Temple service,” “For thanksgiving,” “For the forgiveness of sins” and “For the Temple” on its own, and “For Israel” on its own and “For Jerusalem” on its own, “For the priests” on their own and “For the rest of the prayer.”", |
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16. New Testament, Acts, 22.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 395| 22.19. κἀγὼ εἶπον Κύριε, αὐτοὶ ἐπίστανται ὅτι ἐγὼ ἤμην φυλακίζων καὶ δέρων κατὰ τὰς συναγωγὰς τοὺς πιστεύοντας ἐπὶ σέ· | 22.19. I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you. |
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| 17. Tosefta, Taanit, 1.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 439 |
18. Tosefta, Sukkah, 4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 438| 4.6. "[כיצד] ג' להבטיל את העם מן המלאכה חזן הכנסת נוטל חצוצרת ועולה לראש הגג גבוה שבעיר [נטל לקרות] הסמוכין לעיר בטלין הסמוכין לתחום מתכנסין ובאין לתוך התחום ולא היו נכנסין מיד אלא ממתינין עד שיבואו כולן ויתכנסו כולן בבת אחת [מאימתי הוא נכנס משימלא לו חבית ויצלה לו דגה וידליק לו את הנר].", | 4.6. "Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. ", |
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19. Tosefta, Oholot, 4.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 391| 4.2. "אמר ר' יהודה ששה דברים היה ר\"ע מטמא וחזר בו. מעשה שהביאו קופות של עצמות מכפר טביא והניחום באויר ביהכ\"נ בלוד ונכנס תיאודריס הרופא וכל הרופאין עמו ואמרו אין כאן שדרה ממת אחד ולא גולגולת ממת אחד אמרו הואיל ויש כן מטמאים ויש כן מטהרין נעמוד למנין התחילו מר\"ע וטיהר אמרו לו הואיל ואתה שהיתה מטמא טהרת יהו טהורין אמר ר\"ש ועד יום מיתתו של ר\"ע היה מטמא ואם משמת חזר בו איני יודע.", | |
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20. Tosefta, Megillah, 3.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 439| 3.21. "כתב הנכתב ליחיד מכנין אותה לרבים לרבים אין מכנין אותה ליחיד רבי יהודה אומר המתרגם פסוק כצורתו הרי זה בדאי והמוסיף הרי זה מגדף. תורגמן העומד לפני חכם אינו רשאי לא לפחות ולא להוסיף ולא לשנות אלא אם כן יהיה אביו או רבו. ", | |
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| 21. Tosefta, Bava Metzia, 11.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 384 |
22. Mishnah, Sukkah, 4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 438| 4.4. "מִצְוַת לוּלָב כֵּיצַד. יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מוֹלִיכִין אֶת לוּלְבֵיהֶן לְהַר הַבַּיִת, וְהַחַזָּנִין מְקַבְּלִין מֵהֶן וְסוֹדְרִין אוֹתָן עַל גַּב הָאִצְטַבָּא, וְהַזְּקֵנִים מַנִּיחִין אֶת שֶׁלָּהֶן בַּלִּשְׁכָּה. וּמְלַמְּדִים אוֹתָם לוֹמַר, כָּל מִי שֶׁמַּגִּיעַ לוּלָבִי בְיָדוֹ, הֲרֵי הוּא לוֹ בְמַתָּנָה. לְמָחָר מַשְׁכִּימִין וּבָאִין, וְהַחַזָּנִין זוֹרְקִין אוֹתָם לִפְנֵיהֶם. וְהֵן מְחַטְּפִין וּמַכִּין אִישׁ אֶת חֲבֵרוֹ. וּכְשֶׁרָאוּ בֵית דִּין שֶׁבָּאוּ לִידֵי סַכָּנָה, הִתְקִינוּ שֶׁיְּהֵא כָל אֶחָד וְאֶחָד נוֹטֵל בְּבֵיתוֹ: \n", | 4.4. "The mitzvah of the lulav how was it carried out? If the first day of the festival fell on Shabbat, they brought their lulavim to the Temple Mount, and the attendants would receive them and arrange them on top of the portico, and the elders laid theirs in the chamber. And they would teach the people to say, “Whoever gets my lulav in his hand, let it be his as a gift.” The next day they got up early, and came [to the Temple Mount] and the attendants threw down [their lulavim] before them, and they snatched at them, and so they used to come to blows with one another. When the court saw that they reached a state of danger, they instituted that each man should take [his lulav] in his own home.", |
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23. Tosefta, Bikkurim, 2.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 438| 2.8. "מצוה להביאם בשבעה כלים ואם הביאן בכלי א' יצא כיצד הוא עושה מביא שעורין ונותן למטה ודבר אחר על גביהן חטין [מלמטן ודבר אחר] על גביהן זיתים על גביהן תאנים למעלה מכולן ומקיפין להם אשכולות של ענבים מבחוץ לא היו עולין יחידים אלא פלכים פלכים לא היו מהלכים כל היום כולו אלא שתי ידות ביום חזני בית הכנסת עולין עמהם ולנין ברחובה של עיר לא היו נכנסים לבתים מפני אהל טומאה וטעונה עולה ושלמים לא היו מתעסקין בהליכה כדרך שמתעסקין בהן בחזירה זמן עצי הכהנים והעם בתשעה באב וטעונין לינה לא היו מתעסקין בהן כדרך שמתעסקין בבכורים כל הדרך כולה הרשות בידו ליתנן לעבדו או לקרובו עד שמגיע להר הבית הגיע להר הבית אפי' אגריפס המלך נוטל את הסל על כתיפו ונכנס עד שמגיע לעזרה הגיע לעזרה דברו הלוים בשיר ארוממך ה' כי דליתני ולא שמחת אויבי לי (תהילים ל׳:ב׳) הגוזלות שעל גבי הסלים היו עולות <ומה> שבידן נותנים לכהנים.", | |
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| 24. Tosefta, Maaser Sheni, 5.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 391 |
| 25. Palestinian Talmud, Yevamot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 26. Palestinian Talmud, Maaser Sheni, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 27. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan |
| 28. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
| 29. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436 |
| 30. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 31. Anon., Sifre Numbers, 39 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 439 |
32. Anon., Leviticus Rabba, 23.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436| 23.4. רַב חָנָן דְּצִפּוֹרִי פָּתַר קְרָיָא בִּגְמִילוּת חֲסָדִים, בְּנֹהַג שֶׁבָּעוֹלָם עֲשָׂרָה בְּנֵי אָדָם נִכְנָסִין לְבֵית הֶאָבֵל וְאֵין אֶחָד מֵהֶם יָכוֹל לִפְתֹּחַ אֶת פִּיו וּלְבָרֵךְ בִּרְכַּת אֲבֵלִים, וְאֶחָד מֵהֶם פּוֹתֵחַ פִּיו וּמְבָרֵךְ, דּוֹמֶה כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. בְּנֹהַג שֶׁבָּעוֹלָם עֲשָׂרָה בְּנֵי אָדָם נִכְנָסִין לְבֵית הַכְּנֶסֶת וְאֵין אֶחָד מֵהֶם יָכוֹל לִפְרֹס עַל שְׁמַע וְלַעֲבֹר לִפְנֵי הַתֵּבָה, וְאֶחָד מֵהֶם יוֹדֵעַ, דּוֹמֶה כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. רַבִּי אֶלְעָזָר אָזַל לְחַד אֲתַר אָמְרוּ לֵיהּ פְּרֹס עַל שְׁמַע, אָמַר לָהֶן לֵינָא חָכֵם עֲבֹר לִפְנֵי הַתֵּבָה. אָמַר לָהֶן לֵינָא חָכֵם, אָמְרִין דֵּין הוּא רַבִּי אֶלְעָזָר, דֵּין הוּא דְּאַתּוּן מִתְגַּלְגְּלִין בֵּיהּ, עַל מַגָּן צָוְוחִין לֵיהּ רַבִּי. נִתְכַּרְכְּמוּ פָנָיו וְהָלַךְ לוֹ אֵצֶל רַבִּי עֲקִיבָא רַבּוֹ, אָמַר לֵיהּ לָמָּה פָנֶיךָ חוֹלָנִיּוֹת, תָּנֵי לֵיהּ עוֹבָדָא. אֲמַר לֵיהּ צָבֵי מָרִי דְּיֵלִיף, אֲמַר לֵיהּ אִין, אִלְפֵיהּ. לְבָתַר יוֹמִין אָזַל לְהַהוּא אַתְרָא, אָמְרוּ לֵיהּ פְּרֹס עַל שְׁמַע, פָּרַס. עֲבֹר לִפְנֵי הַתֵּבָה, עָבַר. אָמְרִין אִתְחַסַּם רַבִּי אֶלְעָזָר, וְקוֹרִין לֵיהּ רַבִּי אֶלְעָזָר חִסְמָא. רַבִּי יוֹנָה הֲוָה מַלֵּיף לְתַלְמִידוֹי בִּרְכַּת אֲבֵלִים, אֲמַר יֶהֱווֹן גַּבְרִין בְּכָל מִלָּה. | |
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| 33. Palestinian Talmud, Yoma, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 34. Palestinian Talmud, Bikkurim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 35. Palestinian Talmud, Sheqalim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 36. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 37. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 384 |
| 38. Palestinian Talmud, Sheviit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
39. Anon., Genesis Rabba, 79.20, 80.1, 81.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 383, 391, 436| 80.1. וַתֵּצֵא דִינָה בַּת לֵאָה (בראשית לד, א), (יחזקאל טז, מד): הִנֵּה כָּל הַמּשֵׁל עָלַיִךְ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ, יוֹסֵי מְעוֹנָאָה תִּרְגֵּם בִּכְנִישָׁתְהוֹן דִּמְעוֹנָא, (הושע ה, א): שִׁמְעוּ זֹאת הַכֹּהֲנִים וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל וּבֵית הַמֶּלֶךְ הַאֲזִינוּ, אָמַר עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִטֹּל אֶת הַכֹּהֲנִים וּלְהַעֲמִידָן בַּדִּין וְלֵאמֹר לָהֶם לָמָּה לֹא יְגַעְתֶּם בַּתּוֹרָה, לֹא הֱיִיתֶם נֶהֱנִים מֵאַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה, וְאִינוּן אָמְרִין לֵיהּ לָא יָהֲבִין לָן כְּלוּם. וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל, לָמָּה לֹא הֱיִיתֶם נוֹתְנִים לַכֹּהֲנִים אַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה שֶׁכָּתַבְתִּי לָכֶם בַּתּוֹרָה, וְאִינוּן אָמְרִין לֵיהּ עַל אִלֵּין דְּבֵי נְשִׂיאָה דַּהֲווֹ נָסְבִין כּוֹלָּא. בֵּית הַמֶּלֶךְ הַאֲזִינוּ כִּי לָכֶם הַמִּשְׁפָּט, שֶׁלָּכֶם הָיָה, (דברים יח, ג): וְזֶה יִהְיֶה מִשְׁפַּט הַכֹּהֲנִים, לְפִיכָךְ לָכֶם וַעֲלֵיכֶם מִדַּת הַדִּין נֶהְפָּכֶת. שָׁמַע רַבִּי וְכָעַס, בְּפַתֵּי רַמְשָׁא סְלֵיק רֵישׁ לָקִישׁ שָׁאֵיל שְׁלָמֵיהּ דְּרַבִּי וּפַיְּסֵי עֲלוֹהִי דְּיוֹסֵי מְעוֹנָאָה, אָמַר לוֹ רַבִּי, צְרִיכִין אָנוּ לְהַחֲזִיק טוֹבָה לְאֻמּוֹת הָעוֹלָם, שֶׁהֵן מַכְנִיסִין מוּמָסִין לְבָתֵּי טְרַטְיָאוֹת וּלְבָתֵּי קַרְקְסָאוֹת שֶׁלָּהֶן וּמְשַׂחֲקִין בָּהֶם כְּדֵי שֶׁלֹא יִהְיוּ מְשִׂיחִין אֵלּוּ עִם אֵלּוּ וְיָבוֹאוּ לִידֵי קְטָטָה בְּטֵלָה, יוֹסֵי מְעוֹנָאָה אָמַר מִלָּה דְּאוֹרָיְיתָא וְאַקְפַּדְתְּ עֲלוֹהִי, אָמַר לוֹ וְיוֹדֵעַ הוּא בְּדִבְרֵי תוֹרָה כְּלוּם, אָמַר לוֹ הֵן. אֲמַר לֵיהּ וְאוּלְפַן קַבֵּיל, אֲמַר לֵיהּ אֵין. וְאִי שָׁאֵלְנָא לֵיהּ מְגִיִּיב, אֲמַר לֵיהּ אֵין, אִם כֵּן יִסַּק לְהָכָא, וּסְלֵיק לְגַבֵּיהּ, אֲמַר לֵיהּ מַהוּ דִּכְתִיב: הִנֵּה כָּל הַמּשֵׁל עָלַיִךָ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ. אֲמַר לֵיהּ כַּבַּת כֵּן אִמָּהּ, כַּדּוֹר כֵּן נָשִׂיא, כַּמִּזְבֵּחַ כֵּן כֹּהֲנָיו. הָכָא אָמְרֵי לְפוּם גִּנְּתָא גַּנָּנָא. אָמַר לוֹ רֵישׁ לָקִישׁ עַד כַּדּוּן לָא חֲסֵלִית מִן מְפַיְּסֵיהּ עַל הָדָא וְאַתָּה מַיְיתֵי לָן אוֹחֲרִי, עִקָּרוֹ שֶׁל דָּבָר הִנֵּה כָּל הַמּשֵׁל מַהוּ, אֲמַר לֵיהּ לֵית תּוֹרְתָא עֲנִישָׁא עַד דִּבְרַתָּהּ בְּעִיטָא, לֵית אִתְּתָא זָנְיָא עַד דִּבְרַתָּהּ זָנְיָא. אָמְרוּ לֵיהּ אִם כֵּן לֵאָה אִמֵּנוּ זוֹנָה הָיְתָה, אָמַר לָהֶם (בראשית ל, טז): וַתֵּצֵא לִקְרָאתוֹ וגו', יָצָאת מְקֻשֶּׁטֶת כְּזוֹנָה, לְפִיכָךְ וַתֵּצֵא דִינָה בַּת לֵאָה. 80.1. וַיִּקְּחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי (בראשית לד, כה), מִמַּשְׁמַע שֶׁנֶּאֱמַר: שִׁמְעוֹן וְלֵוִי, יָדַעְנוּ שֶׁבְּנֵי יַעֲקֹב הֵם, אֶלָּא בְּנֵי יַעֲקֹב שֶׁלֹא נָטְלוּ עֵצָה מִיַּעֲקֹב. שִׁמְעוֹן וְלֵוִי, שֶׁנָטְלוּ עֵצָה זֶה מִזֶּה. אֲחֵי דִינָה, וְכִי אֲחוֹת שְׁנֵיהֶם הָיְתָה וַהֲלוֹא אֲחוֹת כָּל הַשְּׁבָטִים הָיְתָה, אֶלָּא לְפִי שֶׁנָּתְנוּ אֵלּוּ נַפְשָׁם עָלֶיהָ נִקְרֵאת עַל שְׁמָם, וְדִכְוָתָהּ (שמות טו, כ): וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן, וְכִי אֲחוֹת אַהֲרֹן הָיְתָה וַהֲלוֹא אֲחוֹת שְׁנֵיהֶם הָיְתָה, אֶלָּא לְפִי שֶׁנָּתַן אַהֲרֹן נַפְשׁוֹ עָלֶיהָ לְפִיכָךְ נִקְרֵאת עַל שְׁמוֹ, וְדִכְוָתָהּ (במדבר כה, יח): וְעַל דְּבַר כָּזְבִּי בַת נְשִׂיא מִדְיָן אֲחֹתָם, וְכִי אֲחוֹתָם הָיְתָה וַהֲלוֹא בַּת אֻמָּתָן הָיְתָה, אֶלָּא לְפִי שֶׁנָּתְנָה נַפְשָׁהּ עַל אֻמָּתָהּ נִקְרֵאת אֻמָּתָהּ לִשְׁמָהּ. (בראשית לד, כה): אִישׁ חַרְבּוֹ, רַבִּי אֶלְעָזָר אוֹמֵר בֶּן שְׁלשׁ עֶשְׂרֵה שָׁנָה הָיוּ. שְׁמוּאֵל שָׁאַל לְלֵוִי בַּר סִיסִי אָמַר לוֹ מַהוּ דֵין דִּכְתִיב (בראשית לד, כה): וַיָּבֹאוּ עַל הָעִיר בֶּטַח, אָמַר לוֹ בְּטוּחִים הָיוּ עַל כֹּחוֹ שֶׁל זָקֵן, וְלֹא הָיָה אָבִינוּ יַעֲקֹב רוֹצֶה שֶׁיַּעֲשׂוּ בָנָיו אוֹתוֹ הַמַּעֲשֶׂה, וְכֵיוָן שֶׁעָשׂוּ בָנָיו אוֹתוֹ מַעֲשֶׂה, אָמַר מָה אֲנִי מַנִּיחַ אֶת בָּנַי לִפֹּל בְּיַד אֻמּוֹת הָעוֹלָם, מֶה עָשָׂה נָטַל חַרְבּוֹ וְקַשְׁתּוֹ וְעָמַד לוֹ עַל פִּתְחָהּ שֶׁל שְׁכֶם וְאָמַר אִם יָבוֹאוּ אֻמּוֹת הָעוֹלָם לְהִזְדַּוֵּג לָהֶם לְבָנַי אֲנִי נִלְחַם כְּנֶגְדָן, הוּא דְּהוּא אוֹמֵר לוֹ לְיוֹסֵף (בראשית מח, כב): וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ וגו', וְהֵיכָן מָצִינוּ שֶׁנָּטַל אָבִינוּ יַעֲקֹב חַרְבּוֹ וְקַשְׁתּוֹ בִּשְׁכֶם, שֶׁנֶּאֱמַר (בראשית מח, כב): אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי. (בראשית לד, כו): וְאֶת חֲמוֹר וְאֶת שְׁכֶם בְּנוֹ. 81.2. וַיֹּאמֶר אֱלֹהִים אֶל יַעֲקֹב קוּם עֲלֵה בֵּית אֵל (בראשית לה, א), (משלי ל, לב): אִם נָבַלְתָּ בְהִתְנַשֵֹּׂא וְאִם זַמּוֹתָ יָד לְפֶה, בֶּן עַזַּאי וְרַבִּי עֲקִיבָא, בֶּן עַזַּאי אוֹמֵר אִם נִבַלְתָּ עַצְמְךָ בְּדִבְרֵי תוֹרָה סוֹפְךָ לְהִתְנַשֵֹּׂא בָהֶם, וְאִם זַמּוֹתָ יָד לְפֶה, אִם נִזְדַּמְּמוּ אַחֲרֶיךָ דְּבָרִים יָד לְפֶה, חַד יָדַע תְּרֵין לָא יָדְעִין. רַבִּי עֲקִיבָא אָמַר מִי גָרַם לְךָ לְהִתְנַבֵּל בְּדִבְרֵי תוֹרָה עַל יְדֵי שֶׁנִּשֵֹּׂאתָ אֶת עַצְמְךָ בְּהוֹן. רַבֵּינוּ הֲוָה עָבַר עַל סֵימוֹנְיָא וְיָצְאוּ אַנְשֵׁי סֵימוֹנְיָא לִקְרָאתוֹ, אָמְרוּ לוֹ רַבִּי תֵּן לָנוּ אָדָם אֶחָד שֶׁיְהֵא מַקְרֵא אוֹתָנוּ וְשׁוֹנֶה אוֹתָנוּ וְדָן אֶת דִּינֵנוּ, נָתַן לָהֶם רַבִּי לֵוִי בַּר סִיסִי וְעָשׂוּ לוֹ בִּימָה גְדוֹלָה וְהוֹשִׁיבוּ אוֹתוֹ לְמַעְלָה מִמֶּנָּהּ, נִתְעַלְּמָה דִּבְרֵי תוֹרָה מִפִּיו, שָׁאֲלוּ אוֹתוֹ שְׁלשָׁה שְׁאֵלוֹת, אָמְרוּ לוֹ, גִּדֶּמֶת יְבָמָה הֵיאךְ חוֹלֶצֶת, וְלֹא הֱשִׁיבָן, רָקְקָה דַּם מַהוּ, וְלֹא הֱשִׁיבָן כְּלוּם, אָמְרוּ דִּלְמָא דְּלֵית בַּר אוּלְפַן בַּר אַגָדָה הוּא, נִשְׁאֲלֵיהּ קְרָאֵי, אֲמָרוּן לֵיהּ מַהוּ דֵין דִּכְתִיב (דניאל י, כא): אֶת הָרָשׁוּם בִּכְתָב אֱמֶת, אִם אֱמֶת לָמָּה רָשׁוּם וְאִם רָשׁוּם לָמָּה אֱמֶת, וְלֹא הֱשִׁיבָן, וְכֵיוָן שֶׁרָאָה שֶׁצָּרָתוֹ צָרָה הִשְׁכִּים בַּבֹּקֶר וְהָלַךְ לוֹ אֵצֶל רַבֵּנוּ, אָמַר לֵיהּ מָה עֲבָדוּן לָךְ אַנְשֵׁי סֵימוֹנְיָא, אָמַר לוֹ אַל תַּזְכִּירֵנִי צָרָתִי, שְׁלשָׁה שְׁאֵלוֹת שָׁאֲלוּ אוֹתִי וְלֹא יָכֹלְתִּי לַהֲשִׁיבָן. אֲמַר לֵיהּ וּמָה אִינוּן, אָמַר לוֹ גִּדֶּמֶת בַּמֶּה הִיא חוֹלֶצֶת, אָמַר לוֹ וְהָא לֹא הָיִיתָ יוֹדֵעַ לְהָשִׁיב, אֲמַר לֵיהּ אֵין אֲפִלּוּ בְּשִׁנֶּיהָ אֲפִלּוּ בְּגוּפָהּ. רָקְקָה דַם מַהוּ, אָמַר לוֹ וְלֹא הָיִיתָ יוֹדֵעַ מַה לְּהָשִׁיב, אָמַר לוֹ אִם הָיָה בּוֹ צַחְצוּחִית שֶׁל רֹק הֲרֵי הוּא כָּשֵׁר וְאִם לָאו הֲרֵי זֶה פָּסוּל. אֲבָל אַגִּיד לְךָ אֶת הָרָשׁוּם בִּכְתַב אֱמֶת, אִם אֱמֶת לָמָּה רָשׁוּם וְאִם רָשׁוּם לָמָּה אֱמֶת, אָמַר לוֹ וְלֹא הָיִיתָ יוֹדֵעַ לְהָשִׁיב, אָמַר לוֹ רָשׁוּם עַד שֶׁלֹא נִגְזְרָה גְזֵרָה, אֱמֶת מִשֶּׁנִּגְזְרָה גְזֵרָה, וּמָה הוּא, חוֹתָמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. רַבֵּנוּ בְּשֵׁם רַבִּי רְאוּבֵן אָמַר אֱמֶת, מַהוּ אֱמֶת, אָמַר רֵישׁ לָקִישׁ אָלֶ"ף בְּרֹאשָׁן שֶׁל אוֹתִיּוֹת, מ"ם בָּאֶמְצַע, תי"ו בַּסּוֹף, וְעַל שֵׁם (ישעיה מד, ו): אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וגו'. אָמַר לוֹ וְלָמָּה לֹא הֲשִׁיבוֹתָ אוֹתָן כְּשֵׁם שֶׁהֲשִׁיבוֹתָ אוֹתִי, אָמַר לֵיהּ עָשׂוּ לִי בִּימָה גְדוֹלָה וְהוֹשִׁיבוּ אוֹתִי עָלֶיהָ לְמַעְלָה הֵימֶנָּהּ, וּטְפַת רוּחִי עָלַי וְנִתְעַלְּמוּ מִמֶּנִּי דִבְרֵי תוֹרָה, וְקָרָא עָלָיו הַמִּקְרָא הַזֶּה: אִם נָבַלְתָּ בְהִתְנַשֵֹּׂא. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא אִם חָשַׁבְתָּ בְּלִבְּךָ דְּבַר מִצְוָה לַעֲשׂוֹת וְלֹא עָשִׂיתָ נוֹחַ לְךָ לִתֵּן זָמָם עַל פִּיךָ וְלֹא לִפְסֹק. אָמַר רַבִּי יוּדָן מַה יָּדְךָ סְמוּכָה לְפִיךָ כֵּן יִהְיֶה נִדְרְךָ סָמוּךְ לְפִיךָ. רַבָּנָן אָמְרֵי מַה יָּדְךָ קֹדֶם לְפִיךָ כֵּן יִהְיֶה נִדְרְךָ קֹדֶם לְפִיךָ. תֵּדַע לְךָ שֶׁכֵּן שֶׁהֲרֵי אָבִינוּ יַעֲקֹב עַל יְדֵי שֶׁאִחֵר נִדְרוֹ נִתְבַּקְּרָה פִּנְקָסוֹ, שֶׁנֶּאֱמַר: וַיֹּאמֶר אֱלֹהִים אֶל יַעֲקֹב קוּם עֲלֵה בֵּית אֵל וְשֶׁב שָׁם וַעֲשֵׂה שָׁם מִזְבֵּחַ, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא בִּשְׁעַת עָקְתָא נִדְרָא בִּשְׁעַת רַוְחָא שִׁטְפָא. אָמַר רַבִּי לֵוִי מְהוּלְתָךְ חַרְשָׁה אַקֵּשׁ עֲלָהּ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, יַעֲקֹב, שָׁכַחְתָּ נִדְרְךָ, קוּם עֲלֵה בֵית אֵל, לְבֵיתוֹ שֶׁל אֵל, וַעֲשֵׂה שָׁם מִזְבֵּחַ לָאֵל הַנִּרְאֶה אֵלֶיךָ, וְאִם אֵין אַתְּ עוֹשֶׂה כֵּן הֲרֵי אַתְּ כְּעֵשָׂו, מַה עֵשָׂו נוֹדֵר וְאֵינוֹ מְקַיֵּם אַף אַתְּ נוֹדֵר וְאֵינְךָ מְקַיֵּם. | |
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40. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 26| 82a. והא כי אתא ר' אבין א"ר יוחנן אחד אילן הנוטה לתוך שדה חבירו ואחד אילן הסמוך למצר מביא וקורא שעל מנת כן הנחיל יהושע לישראל את הארץ,אלא מאן תנא עשרה תנאין שהתנה יהושע ר' יהושע בן לוי הוא רב גביהה מבי כתיל מתני לה בהדיא ר' תנחום ור' ברייס אמרי משום זקן אחד ומנו ר' יהושע בן לוי עשרה תנאין התנה יהושע:,עשרה תקנות תיקן עזרא שקורין במנחה בשבת וקורין בשני ובחמישי ודנין בשני ובחמישי ומכבסים בחמישי בשבת ואוכלין שום בערב שבת ושתהא אשה משכמת ואופה ושתהא אשה חוגרת בסינר ושתהא אשה חופפת וטובלת ושיהו רוכלין מחזירין בעיירות ותיקן טבילה לבעלי קריין:,שיהו קוראין במנחה בשבת משום יושבי קרנות:,ושיהו קוראין בשני ובחמישי עזרא תיקן והא מעיקרא הוה מיתקנא דתניא (שמות טו, כב) וילכו שלשת ימים במדבר ולא מצאו מים דורשי רשומות אמרו אין מים אלא תורה שנאמר (ישעיהו נה, א) הוי כל צמא לכו למים,כיון שהלכו שלשת ימים בלא תורה נלאו עמדו נביאים שביניהם ותיקנו להם שיהו קורין בשבת ומפסיקין באחד בשבת וקורין בשני ומפסיקין שלישי ורביעי וקורין בחמישי ומפסיקין ערב שבת כדי שלא ילינו ג' ימים בלא תורה,מעיקרא תקנו חד גברא תלתא פסוקי אי נמי תלתא גברי תלתא פסוקי כנגד כהנים לוים וישראלים אתא הוא תיקן תלתא גברי ועשרה פסוקי כנגד עשרה בטלנין:,ודנין בשני ובחמישי דשכיחי דאתו למקרא בסיפרא:,ושיהו מכבסין בחמישי בשבת משום כבוד שבת:,ושיהו אוכלין שום בע"ש משום עונה דכתיב (תהלים א, ג) אשר פריו יתן בעתו וא"ר יהודה ואיתימא רב נחמן ואיתימא רב כהנא ואיתימא ר' יוחנן זה המשמש מטתו מע"ש לע"ש,ת"ר חמשה דברים נאמרו בשום משביע ומשחין ומצהיל פנים ומרבה הזרע והורג כנים שבבני מעיים וי"א מכניס אהבה ומוציא את הקנאה:,ושתהא אשה משכמת ואופה כדי שתהא פת מצויה לעניים:,ושתהא אשה חוגרת בסינר משום צניעותא:,ושתהא אשה חופפת וטובלת דאורייתא היא,דתניא (ויקרא יד, ט) ורחץ את בשרו במים שלא יהא דבר חוצץ בין בשרו למים את בשרו את הטפל לבשרו ומאי ניהו שער,אמרי דאורייתא לעיוני דלמא מיקטר אי נמי מאוס מידי משום חציצה | 82a. The Gemara further questions the number of Joshua’s stipulations: b But when Rabbi Avin came /b from Eretz Yisrael he said that b Rabbi Yoḥa says: /b With regard to b both a tree that leans into the field of another and a tree that is close to a boundary /b with another field, the owner of the tree b brings /b the first fruits of the tree b and recites /b the accompanying declaration, as described in Deuteronomy 26:5–10, b as /b it was b on this condition /b that b Joshua apportioned Eretz /b Yisrael b to the Jewish people. /b This is an additional stipulation by Joshua, which means that there are more than ten.,The Gemara answers: b Rather, who /b is the one who b taught /b the i baraita /i that deals with the b ten conditions that Joshua stipulated? It is Rabbi Yehoshua ben Levi, /b an i amora /i . Therefore, Rabbi Yoḥa, another i amora /i , can disagree with it. b Rav Geviha from Bei Katil teaches /b this b explicitly /b in his version of the i baraita /i : b Rabbi Tanḥum and Rabbi Berayes say in the name of a certain elder, and who is that /b elder? It is b Rabbi Yehoshua ben Levi: Joshua stipulated ten conditions. /b ,§ The Sages taught that b Ezra /b the Scribe b instituted ten ordices: /b He instituted b that /b communities b read /b the Torah b on Shabbat in the afternoon; and they /b also b read /b the Torah b on /b every b Monday and Thursday; and /b the courts convene and b judge /b every b Monday and Thursday; and one does laundry on Thursday; and one eats garlic on Shabbat eve. And /b Ezra further instituted b that a woman should rise early and bake /b bread on those days when she wants to bake; b and that a woman should don a breechcloth; and that a woman should /b first b comb /b her hair b and /b only then b immerse /b in a ritual bath after being ritually impure; b and that peddlers /b of cosmetics and perfumes b should travel around through /b all b the towns. And /b Ezra further b instituted /b the requirement of b immersion for those who experienced a seminal emission. /b ,The Gemara analyzes these ordices, the first of which is b that /b communities b shall read /b the Torah b on Shabbat afternoon. /b This Gemara explains that this ordice was instituted b due to those who sit /b idly on street b corners, /b who do not attend the synagogue during the week.,The Gemara discusses the second of Ezra’s ordices: b And that they should read /b the Torah b on /b every b Monday and Thursday. /b The Gemara asks: b Did Ezra institute /b this practice? b But it was instituted from the beginning, /b i.e., long before his time. b As it is taught /b in a i baraita /i with regard to the verse: “And Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; b and they went three days in the wilderness, and found no water” /b (Exodus 15:22). b Those who interpret verses /b metaphorically b said /b that b water /b here is referring to b nothing other than Torah, as it is stated /b metaphorically, concerning those who desire wisdom: b “Ho, everyone who thirsts, come for water” /b (Isaiah 55:1).,The i baraita /i continues: The verse means that b since /b the Jews b traveled for three days without /b hearing any b Torah they became weary, /b and therefore the b prophets among them arose and instituted for them that they should read /b from the Torah each b Shabbat, and pause /b on b Sunday, and read /b again on b Monday, and pause /b on b Tuesday and Wednesday, and read /b again on b Thursday, and pause /b on b Shabbat eve, so they would not tarry three days without /b hearing the b Torah. /b Evidently this practice predates Ezra.,The Gemara answers: b Initially they instituted /b that b one man /b read b three verses; /b or b alternatively, /b that b three men /b read b three verses. /b Either way, the number three b corresponds to /b the three types of Jews: b Priests, Levites, and Israelites. /b Ezra later b came /b and b instituted /b that b three men /b always read, b and /b that b ten verses /b altogether be read by them, b corresponding to the ten idlers /b in a city, i.e., the ten men who are paid to spend their time dealing with synagogue and communal matters.,The next ordice of Ezra is: b And /b the courts convene and b judge /b every b Monday and Thursday. /b The Gemara explains that the reason for this ordice is b that /b many people are b found /b in a city on these days, b as they come /b from the countryside b for the reading of the /b holy b book, /b the Torah, which is performed on Mondays and Thursdays, as stated above.,The i baraita /i teaches: b And that one should do laundry on Thursday. /b This was instituted b due to /b the need to have clean garments in b deference to Shabbat. /b ,The Gemara explains the next listed ordice: b And that one should eat garlic Shabbat eve. /b This is b due to /b the fact that garlic enhances sexual potency, and Friday night is an appropriate time for b conjugal relations. As it is written /b concerning the righteous: “And he shall be like a tree planted by streams of water, b who brings forth his fruit in his season” /b (Psalms 1:3); b and Rabbi Yehuda says, and some say /b it was b Rav Naḥman, and some say /b it was b Rav Kahana, and some say /b it was b Rabbi Yoḥa /b who said: b This /b is referring to b one who engages in sexual intercourse every Shabbat eve. /b , b The Sages taught /b in a i baraita /i that b five matters were stated with regard to garlic: It satisfies; it warms /b the body; b it causes /b one’s b countece to shine; it increases /b one’s b sperm, and it kills lice that are in the intestines. And some say /b that it also b instills love /b into those who eat it b and removes jealousy /b from them.,The next ordice is: b And that a woman should rise early and bake /b bread on those days when she bakes. This Gemara explains that this was instituted b so that bread should be available for poor people, /b who go begging for bread in the mornings.,The i baraita /i further teaches: b And that a woman should don a breechcloth [ i sinar /i ]. /b This ordice was instituted b due to /b reasons of b modesty. /b ,The i baraita /i adds: b And that a woman should /b first b comb /b her hair b and /b only then b immerse /b in a ritual bath. This is to ensure that there is no dirt or other substance in the hair that would invalidate the immersion. The Gemara questions this: b This is /b required b by Torah law, /b Ezra did not institute this., b As it is taught /b in a i baraita /i , concerning a verse that discusses one who must undergo ritual immersion: b “And he shall bathe his flesh [ i et besaro /i ] in water” /b (Leviticus 14:9). This verse teaches b that no substance should interpose between his flesh and the water. /b When the verse states this in the expanded form of b “ i et /i his flesh,” /b using the term “ i et /i ,” this teaches that the water must come into contact even with b that which is subordinate to his flesh. And what is that? /b It is one’s b hair. /b Accordingly, the Torah itself states that there may not be any interposing substance in the hair at the time of immersion. What, then, did Ezra add?,The Sages b say /b in response: b By Torah law /b one is required b to inspect /b his or her hair before immersion, as b perhaps /b some hairs are b knotted /b together, preventing contact with water at that spot, b or /b perhaps there is some b repulsive substance /b in his hair. One must perform this inspection b because /b these would constitute b an interposition. /b |
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41. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436| 56a. אמר ליה קיסר לר' יהושע בר' (חנינא) אמריתו דחכמיתו טובא אימא לי מאי חזינא בחלמאי אמר ליה חזית דמשחרי לך פרסאי וגרבי בך ורעיי בך שקצי בחוטרא דדהבא הרהר כוליה יומא ולאורתא חזא אמר ליה שבור מלכא לשמואל אמריתו דחכמיתו טובא אימא לי מאי חזינא בחלמאי אמר ליה חזית דאתו רומאי ושבו לך וטחני בך קשייתא ברחייא דדהבא הרהר כוליה יומא ולאורתא חזא,בר הדיא מפשר חלמי הוה מאן דיהיב ליה אגרא מפשר ליה למעליותא ומאן דלא יהיב ליה אגרא מפשר ליה לגריעותא אביי ורבא חזו חלמא אביי יהיב ליה זוזא ורבא לא יהיב ליה אמרי ליה אקרינן בחלמין (דברים כח, לא) שורך טבוח לעיניך וגו' לרבא אמר ליה פסיד עסקך ולא אהני לך למיכל מעוצבא דלבך לאביי א"ל מרווח עסקך ולא אהני לך למיכל מחדוא דלבך,אמרי ליה אקרינן (דברים כח, מא) בנים ובנות תוליד וגו' לרבא אמר ליה כבישותיה לאביי א"ל בנך ובנתך נפישי ומינסבן בנתך לעלמא ומדמיין באפך כדקא אזלן בשביה,אקריין (דברים כח, לב) בניך ובנותיך נתונים לעם אחר לאביי א"ל בנך ובנתך נפישין את אמרת לקריבך והיא אמרה לקריבה ואכפה לך ויהבת להון לקריבה דהוי כעם אחר לרבא א"ל דביתהו שכיבא ואתו בניה ובנתיה לידי איתתא אחריתי דאמר רבא אמר ר' ירמיה בר אבא אמר רב מאי דכתיב בניך ובנותיך נתונים לעם אחר זו אשת האב,אקרינן בחלמין (קהלת ט, ז) לך אכול בשמחה לחמך לאביי אמר ליה מרווח עסקך ואכלת ושתית וקרית פסוקא מחדוא דלבך לרבא אמר ליה פסיד עסקך טבחת ולא אכלת ושתית וקרית לפכוחי פחדך,אקרינן (דברים כח, לח) זרע רב תוציא השדה לאביי א"ל מרישיה לרבא א"ל מסיפיה,אקרינן (דברים כח, מ) זיתים יהיו לך בכל גבולך וגו' לאביי א"ל מרישיה לרבא א"ל מסיפיה,אקרינן (דברים כח, י) וראו כל עמי הארץ וגו' לאביי א"ל נפק לך שמא דריש מתיבתא הוית אימתך נפלת בעלמא לרבא אמר ליה בדיינא דמלכא אתבר ומתפסת בגנבי ודייני כולי עלמא קל וחומר מינך למחר אתבר בדיינא דמלכא ואתו ותפשי ליה לרבא.,אמרי ליה חזן חסא על פום דני לאביי א"ל עיף עסקך כחסא לרבא א"ל מריר עסקך כי חסא,אמרי ליה חזן בשרא על פום דני לאביי אמר ליה בסים חמרך ואתו כולי עלמא למזבן בשרא וחמרא מינך לרבא אמר ליה תקיף חמרך ואתו כולי עלמא למזבן בשרא למיכל ביה,אמרי ליה חזן חביתא דתלי בדיקלא לאביי אמר ליה מדלי עסקך כדיקלא לרבא אמר ליה חלי עסקך כתמרי,אמרי ליה חזן רומנא דקדחי אפום דני לאביי אמר ליה עשיק עסקך כרומנא לרבא אמר ליה קאוי עסקך כרומנא,אמרי ליה חזן חביתא דנפל לבירא לאביי א"ל מתבעי עסקך כדאמר נפל פתא בבירא ולא אשתכח לרבא א"ל פסיד עסקך ושדי' ליה לבירא,אמרי ליה חזינן בר חמרא דקאי אאיסדן ונוער לאביי אמר ליה מלכא הוית וקאי אמורא עלך לרבא א"ל פטר חמור גהיט מתפילך א"ל לדידי חזי לי ואיתיה אמר ליה וא"ו דפטר חמור ודאי גהיט מתפילך,לסוף אזל רבא לחודיה לגביה אמר ליה חזאי דשא ברייתא דנפל אמר ליה אשתך שכבא אמר ליה חזיא ככי ושני דנתור א"ל בנך ובנתך שכבן אמר ליה חזאי תרתי יוני דפרחן א"ל תרי נשי מגרשת אמר ליה חזאי תרי גרגלידי דלפתא אמר ליה תרין קולפי בלעת אזל רבא ההוא יומא ויתיב בי מדרשא כוליה יומא אשכח הנהו תרי סגי נהורי דהוו קמנצו בהדי הדדי אזל רבא לפרוקינהו ומחוהו לרבא תרי דלו למחוייה אחריתי אמר מסתיי תרין חזאי,לסוף אתא רבא ויהיב ליה אגרא א"ל חזאי אשיתא דנפל א"ל נכסים בלא מצרים קנית א"ל חזאי אפדנא דאביי דנפל וכסיין אבקיה א"ל אביי שכיב ומתיבתיה אתיא לגבך א"ל חזאי אפדנא דידי דנפיל ואתו כולי עלמא שקיל לבינתא לבינתא א"ל שמעתתך מבדרן בעלמא א"ל חזאי דאבקע רישי ונתר מוקרי א"ל אודרא מבי סדיא נפיק א"ל אקריון הללא מצראה בחלמא א"ל ניסא מתרחשי לך,הוה קא אזיל בהדיה בארבא אמר בהדי גברא דמתרחיש ליה ניסא למה לי בהדי דקא סליק נפל סיפרא מיניה אשכחיה רבא וחזא דהוה כתיב ביה כל החלומות הולכין אחר הפה רשע בדידך קיימא וצערתן כולי האי כולהו מחילנא לך בר מברתיה דרב חסדא יהא רעוא דלמסר ההוא גברא לידי דמלכותא דלא מרחמו עליה,אמר מאי אעביד גמירי דקללת חכם אפילו בחנם היא באה וכ"ש רבא דבדינא קא לייט אמר איקום ואגלי דאמר מר גלות מכפרת עון,קם גלי לבי רומאי אזל יתיב אפתחא דריש טורזינא דמלכא ריש טורזינא חזא חלמא א"ל חזאי חלמא דעייל מחטא באצבעתי א"ל הב לי זוזא ולא יהב ליה לא א"ל ולא מידי א"ל חזאי דנפל תכלא בתרתין אצבעתי א"ל הב לי זוזא ולא יהב ליה ולא א"ל א"ל חזאי דנפל תכלא בכולה ידא א"ל נפל תכלא בכולהו שיראי שמעי בי מלכא ואתיוה לריש טורזינא קא קטלי ליה א"ל אנא אמאי אייתו להאי דהוה ידע ולא אמר אייתוהו לבר הדיא אמרי ליה אמטו זוזא דידך חרבו | 56a. On a similar note, the Gemara relates that the Roman b emperor said to Rabbi Yehoshua, son of Rabbi Ḥaya: You /b Jews b say that you are extremely wise. /b If that is so, b tell me what I will see in my dream. /b Rabbi Yehoshua b said to him: You will see the Persians capture you, and enslave you, and force you to herd unclean animals with a golden staff. He thought the entire day /b about the images described to him by Rabbi Yehoshua b and that night he saw /b it in his dream. b King Shapur /b of Persia b said to Shmuel: You /b Jews b say that you are extremely wise. /b If that is so, b tell me what I will see in my dream. Shmuel said to him: You will see the Romans come and take you into captivity /b and force you b to grind date pits in mills of gold. He thought the entire day /b about the images described to him by Shmuel, b and that night he saw /b it in his dream.,The Gemara relates: b Bar Haddaya was an interpreter of dreams. /b For b one who gave him a fee, he would interpret /b the dream b favorably, and /b for b one who did not give him a fee, he would interpret /b the dream b unfavorably. /b The Gemara relates: There was an incident in which both b Abaye and Rava saw an /b identical b dream /b and they asked bar Haddaya to interpret it. b Abaye gave him money /b and paid his fee, b while Rava did not give him /b money. b They said to him: /b The verse: b “Your ox shall be slain before your eyes /b and you shall not eat thereof” (Deuteronomy 28:31) b was read to us in our dream. He /b interpreted their dream and b to Rava he said: Your business will be lost and you will derive no pleasure from eating because of the /b extreme b sadness of your heart. To Abaye he said: Your business will profit and you will be unable to eat due to the joy in your heart. /b , b They said to him: /b The verse, b “You shall beget sons and daughters, but they shall not be yours; for they shall go into captivity” /b (Deuteronomy 28:41), b was read to us /b in our dream. He interpreted their dreams, and b to Rava he said its /b literal, b adverse /b sense. b To Abaye he said: Your sons and daughters will be numerous, and your daughters will be married to outsiders and it will seem to you as if they were taken in captivity. /b ,They said to him: b The verse: “Your sons and your daughters shall be given unto another people” /b (Deuteronomy 28:32), b was read to us /b in our dream. b To Abaye he said: Your sons and daughters will be numerous. You say, /b that they should marry b your relatives and /b your wife b says /b that they should marry b her relatives and she will impose /b her will b upon you and they will be given /b in marriage b to her relatives, which is like another nation /b as far as you are concerned. b To Rava he said: Your wife will die and your sons and daughters will come into the hands of another woman. As Rava said /b that b Rabbi Yirmeya bar Abba said /b that b Rav said: What is /b the meaning of b that which is written /b in the verse: b “Your sons and your daughters shall be given unto another people”? This /b refers to b the father’s wife, /b the stepmother.,They said to him: The verse: b “Go your way, eat your bread with joy, /b and drink your wine with a merry heart” (Ecclesiastes 9:7) b was read to us in our dream. To Abaye he said: Your business will profit and you will eat and drink and read the verse out of the joy of your heart. To Rava he said: Your business will be lost, you will slaughter but not eat, you will drink /b wine and b read /b passages from the Bible in order b to allay your fears. /b ,They said to him: The verse: b “You shall carry much seed out into the field, /b and shall gather little in; for the locust shall consume it” (Deuteronomy 28:38), b was read to us /b in our dream. b To Abaye he said from the beginning /b of the verse, that he will enjoy an abundant harvest. b To Rava he said from the end /b of the verse, that his harvest will be destroyed.,They said to him: The verse: b “You shall have olive-trees throughout all your borders, /b but you shall not anoint yourself with the oil; for your olives shall drop off” (Deuteronomy 28:40), b was read to us /b in our dream. And again, b to Abaye he said from the beginning /b of the verse. b To Rava he said from the end /b of the verse.,They said to him: The verse: b “All the peoples of the earth shall see /b that the name of the Lord is called upon you; and they shall be afraid of you” (Deuteronomy 28:10), b was read to us /b in our dream. b To Abaye he said: Your name will become well-known as head of the yeshiva, and you will be feared by all. To Rava he said: The king’s treasury was broken /b into b and you will be apprehended as a thief, and everyone will draw an i a fortiori /i inference from you: /b If Rava who is wealthy and of distinguished lineage can be arrested on charges of theft, what will become of the rest of us? Indeed, b the next day, the king’s treasury was burglarized, and they came and apprehended Rava. /b ,Abaye and Rava b said to him: We saw lettuce on the mouth of the barrels. To Abaye he said: Your business will double like lettuce /b whose leaves are wide and wrinkled. b To Rava he said: Your work will be bitter like /b a b lettuce /b stalk., b They said to him: We saw meat on the mouth of barrels. To Abaye he said: Your wine will be sweet and everyone will come to buy meat and wine from you. To Rava he said: Your wine will spoil, and everyone will go to buy meat in order to eat with it, /b to dip the meat in your vinegar., b They said to him: We saw a barrel hanging from a palm tree. To Abaye he said: Your business will rise like a palm tree. To Rava he said: Your work will be sweet like dates /b which are very cheap in Babylonia, indicating that you will be compelled to sell your merchandise at a cheap price., b They said to him: We saw a pomegranate taking root on the mouth of barrels. To Abaye he said: Your business will increase in value like a pomegranate. To Rava he said: Your work will go sour like a pomegranate. /b , b They said to him: We saw a barrel fall into a pit. To Abaye he said: Your merchandise will be in demand as /b the adage b says: Bread falls in a pit and is not found. /b In other words, everyone will seek your wares and they will not find them due to increased demand. b To Rava he said: Your merchandise will be ruined and you will throw it /b away b into a pit. /b , b They said to him: We saw a donkey-foal standing near our heads, braying. To Abaye he said: You will be a king, /b that is to say, b head of the yeshiva, and an interpreter will stand near you /b to repeat your teachings to the masses out loud. b To Rava he said: /b I see the words b i peter ḥamor /i , first-born donkey, erased from your phylacteries. /b Rava b said to him: I myself saw it and it is there. /b Bar Haddaya b said to him: /b The letter b i vav /i of /b the word b i peter ḥamor /i is certainly erased from your phylacteries. /b , b Ultimately, Rava went to /b bar Haddaya b alone. /b Rava b said to him: I saw the outer door of my house fall. /b Bar Haddaya b said to him: Your wife will die, /b as she is the one who protects the house. Rava b said to him: I saw my front and back teeth fall out. He said to him: Your sons and daughters will die. /b Rava b said to him: I saw two doves that were flying. He said to him: You will divorce two women. /b Rava b said to him: I saw two turnip-heads [ i gargelidei /i ]. He said to him: You will receive two blows with a club /b shaped like a turnip. b That same day Rava went and sat in the study hall the entire day. He discovered these two blind people who were fighting with each other. Rava went to separate them and they struck Rava two /b blows. When b they raised /b their staffs b to strike him an additional blow, he said: /b That is b enough for me, I /b only b saw two. /b , b Ultimately, Rava came and gave him, /b bar Haddaya, b a fee. And /b then Rava, b said to him: I saw my wall fall. /b Bar Haddaya b said to him: You will acquire property without limits. /b Rava b said to him: I saw Abaye’s house [ i appadna /i ] fall and its dust covered me. /b Bar Haddaya b said to him: Abaye will die and his yeshiva will come to you. /b Rava b said to him: I saw my house fall, and everyone came and took the bricks. He said to him: Your teachings will be disseminated throughout the world. /b Rava b said to him: I saw that my head split and my brain fell out. He said to him: A feather will fall out of the pillow /b near your head. Rava b said to him: The Egyptian i hallel /i , /b the i hallel /i that celebrates the Exodus, b was read to me in a dream. He said to him: Miracles will be performed for you. /b ,Bar Haddaya b was going with /b Rava b on a ship; /b bar Haddaya b said: Why am I /b going b with a person for whom miracles will be performed, /b lest the miracle will be that the ship will sink and he alone will be saved. b As /b bar Haddaya b was climbing /b onto the ship b a book fell from him. Rava found /b it b and saw: All dreams follow the mouth, written therein. He said /b to bar Haddaya: b Scoundrel. It was /b dependent b on you, and you caused me so much suffering. I forgive you for everything except for the daughter /b of b Rav Ḥisda, /b Rava’s wife, whom bar Haddaya predicted would die. b May it be /b Your b will that this man be delivered into the hands of a kingdom that has no compassion on him. /b ,Bar Haddaya b said /b to himself: b What will I do? We learned /b through tradition b that the curse of a Sage, /b even if b baseless, comes /b true? b And all the more so /b in the case of b Rava, as he cursed /b me b justifiably. He said /b to himself: b I will get up and go into exile, /b as b the Master said: Exile atones for transgression. /b , b He arose and exiled himself to the seat of the Roman /b government. b He went and sat by the entrance, /b where b the keeper of the king’s wardrobe /b stood. b The wardrobe guard dreamed a dream. /b He b said to /b bar Haddaya: b I saw in the dream that a needle pierced my finger. /b Bar Haddaya b said to him: Give me a i zuz /i . He did not give him /b the coin b so /b bar Haddaya b said nothing to him. /b Again, the guard b said to him: I saw a worm that fell /b between b my two fingers, /b eating them. Bar Haddaya b said to him: Give me a i zuz /i . He did not give him /b the coin, b so /b bar Haddaya b said nothing to him. /b Again, the guard b said to him: I saw that a worm fell /b upon b my entire hand, /b eating it. Bar Haddaya b said to him: A worm fell /b upon and ate b all the silk /b garments. b They heard /b of this b in the king’s palace and they brought the wardrobe keeper and were /b in the process of b executing him. He said to them: Why me? Bring the one who knew and did not say /b the information that he knew. b They brought /b bar Haddaya b and said to him: Because of your i zuz /i , ruin /b came upon |
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42. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436| 74b. אתא רב ענן שדיה אמר מבואה דדיירנא ביה ואתינא משמיה דמר שמואל ניתי רב ענן בר רב נישדייה מן שמע מינה לא קיבלה מיניה,לעולם אימא לך קיבלה מינה והכא חזנא הוא דהוה אכיל נהמא בביתיה ואתי ביית בבי כנישתא,ואיבות בר איהי סבר מקום פיתא גרים ושמואל לטעמיה דאמר מקום לינה גרים:,אמר רב יהודה אמר רב מבוי שצידו אחד עובד כוכבים וצידו אחד ישראל אין מערבין אותו דרך חלונות להתירו דרך פתחים למבוי,א"ל אביי לרב יוסף אמר רב אפילו בחצר אמר ליה אין דאי לא אמר מאי,הוה אמינא טעמא דרב משום דקסבר אין מבוי ניתר בלחי וקורה עד שיהו בתים וחצירות פתוחין לתוכו,ותרתי למה לי צריכא דאי מההיא | 74b. Following Shmuel’s death, b Rav A came and threw /b the side post down, thus indicating to Ivut bar Ihi that it is prohibited to carry in the alleyway, as a side post is effective only for an alleyway that has at least two courtyards containing at least two houses each. Ivut bar Ihi b said /b with resentment: b The alleyway in which I have been living and walking /b based on a ruling b in the name of Master Shmuel, shall Rav A bar Rav come /b now and b throw /b its side post away b from /b me? The Gemara comments: b Learn from /b the fact that this side post remained intact throughout Shmuel’s lifetime that he b did not accept /b Rabbi Elazar’s objection.,The Gemara rejects this proof. b Actually, you can say /b that Shmuel b accepted /b Rabbi Elazar’s objection and retracted his opinion, b and here there was /b a synagogue b attendant [ i ḥazzana /i ] who would eat bread in his /b own b house /b that was located elsewhere, b but /b would b come and sleep in the synagogue, /b which was open to the alleyway., b And Ivut bar Ihi holds /b that b the place /b where a person eats his b bread determines /b his place of residence. Therefore, he did not consider the synagogue a residence, as the attendant would eat elsewhere, and Ivut bar Ihi thought that Shmuel had permitted him to set up a side post for his alleyway even though he lived there by himself. In fact, however, this was not the case, as b Shmuel followed his /b regular line of b reasoning, as he said: The place /b where a person b sleeps determines /b his place of residence. Since the attendant would sleep in the synagogue, it was considered a residence. Consequently, the alleyway contained two houses and courtyards, and could be made permitted for carrying by means of a side post or a cross beam., b Rav Yehuda said that Rav said: /b With regard to b an alleyway, one side of which /b was occupied by b a gentile and one side of which /b was occupied by b a Jew, /b and the house of the Jew was connected to the houses of other Jews via windows but not via doors, and those other houses open directly into the public domain, the residents of the houses on the side of the alleyway where the Jews live b may not establish an i eiruv /i through the windows /b in order b to render /b it b permitted /b for the residents of the other houses to carry b through the doors /b of the house leading b to the alleyway. /b , b Abaye said to Rav Yosef: /b Did b Rav say /b this b even with regard to a courtyard, /b one side of which was occupied by a gentile and the other side of which was occupied by a Jew whose house was connected through windows to the houses of other Jews? b He said to him: Yes, as /b even b if he did not say /b so, b what /b would be the difference? It is the exact same principle.,Abaye responded: b I would have said /b that b the rationale for /b the opinion of b Rav is because he holds /b that b an alleyway cannot be rendered permitted /b for carrying within it b with a side post and /b a cross b beam unless there are houses and courtyards opening into it. /b ,Rav Yosef said: If that were the reason, b why /b would b I need two /b rulings regarding the same issue? Rav already stated that an alleyway can be rendered permitted for carrying within it only if it has houses and courtyards opening into it. Abaye explained that both rulings are b necessary. As, if /b Rav had taught this i halakha /i only b from that /b general ruling, |
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43. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 391| 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 |
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44. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 439| 27a. ופיו מצופה זהב: והתניא ציפהו זהב במקום הנחת פיו פסול שלא במקום הנחת פיו כשר אמר אביי כי תנן נמי מתניתין שלא במקום הנחת פה תנן:,ושתי חצוצרות מן הצדדים: ותרי קלי מי משתמעי והתניא זכור ושמור בדיבור אחד נאמרו מה שאין הפה יכולה לדבר ואין האוזן יכולה לשמוע לכך מאריך בשופר,למימרא דכי שמע סוף תקיעה בלא תחילת תקיעה יצא וממילא תחילת תקיעה בלא סוף תקיעה יצא,ת"ש תקע בראשונה ומשך בשניה כשתים אין בידו אלא אחת אמאי תיסלק ליה בתרתי פסוקי תקיעתא מהדדי לא פסקינן,ת"ש התוקע לתוך הבור או לתוך הדות או לתוך הפיטס אם קול שופר שמע יצא ואם קול הברה שמע לא יצא אמאי ליפוק בתחילת תקיעה מקמי דליערבב קלא,אלא תרתי קלי מחד גברא לא משתמעי מתרי גברי משתמעי,ומתרי גברי מי משתמעי והא תניא בתורה אחד קורא ואחד מתרגם ובלבד שלא (יהו שנים קורין) ושנים מתרגמין,הא לא דמיא אלא לסיפא בהלל ובמגילה אפילו עשרה קורין אלמא כיון דחביב יהיב דעתיה הכא נמי כיון דחביב יהיב דעתיה ושמע,אלא למה מאריך בשופר לידע שמצות היום בשופר:,ובתעניות בשל זכרים כפופין ופיו מצופה כסף: מאי שנא התם דזהב ומ"ש הכא דכסף איבעית אימא כל כינופיא דכסף הוא דכתיב (במדבר י, ב) עשה לך שתי חצוצרות כסף ואיבעית אימא התורה חסה על ממונן של ישראל,התם נמי נעביד דכסף אפילו הכי כבוד יו"ט עדיף,רב פפא בר שמואל סבר למיעבד עובדא כמתניתין אמר ליה רבא לא אמרו אלא במקדש תניא נמי הכי במה דברים אמורים במקדש אבל בגבולין מקום שיש חצוצרות אין שופר מקום שיש שופר אין חצוצרות,וכן הנהיג רבי חלפתא בציפורי ורבי חנניא בן תרדיון בסיכני וכשבא דבר אצל חכמים אמרו לא היו נוהגין כן אלא בשערי מזרח ובהר הבית בלבד,אמר רבא ואיתימא רבי יהושע בן לוי מאי קראה דכתיב (תהלים צח, ו) בחצוצרות וקול שופר הריעו לפני המלך ה' לפני המלך ה' הוא דבעינן חצוצרות וקול שופר אבל בעלמא לא:,שוה היובל לר"ה לתקיעה ולברכות כו': א"ר שמואל בר יצחק כמאן מצלינן האידנא זה היום תחלת מעשיך זכרון ליום ראשון כמאן כרבי אליעזר דאמר בתשרי נברא העולם,מתיב רב עינא שוה יובל לר"ה לתקיעה ולברכות והא איכא זה היום תחלת מעשיך זכרון ליום ראשון דבר"ה איתא וביובל ליתא כי קתני אשארא,רב שישא בריה דרב אידי מתני הכי א"ר שמואל בר יצחק הא דתנן שוה היובל לר"ה לתקיעה ולברכות כמאן דלא כרבי אליעזר דאי רבי אליעזר כיון דאמר בתשרי נברא העולם הא איכא זה היום תחלת מעשיך זכרון ליום ראשון דבר"ה איתא וביובל ליתא כי קתני אשארא:, big strongמתני׳ /strong /big שופר שנסדק ודבקו פסול דיבק שברי שופרות פסול | 27a. § It was taught in the mishna: b And /b the b mouth /b of the i shofar /i that was used on Rosh HaShana b was plated with gold. /b The Gemara raises a difficulty: b But isn’t it taught /b in a i baraita /i : If a i shofar /i b was plated with gold at the place where one puts his mouth, /b it is b unfit /b for blowing; if it was plated, but b not at the place where he puts his mouth, /b it is b fit /b for blowing? b Abaye said: When we learned /b in the mishna b as well, we learned /b that it referred b not to the place where one puts his mouth, /b but a little above it.,§ It was taught in the mishna: b And /b there were b two trumpets, /b one b on /b each of b the /b two b sides /b of the person sounding the i shofar /i . The Gemara asks: b But is it /b really b possible to /b properly b discern two /b different b sounds, /b that of the i shofar /i and that of the trumpets, at the same time? b Isn’t it taught /b in a i baraita /i : The two versions of the fifth of the Ten Commandments, b “Remember /b the Shabbat day” (Exodus 20:8) and b “Keep /b the Shabbat day” (Deuteronomy 5:12), b were spoken /b by God simultaneously b in a single utterance, something that the /b human b mouth cannot speak and the /b human b ear cannot hear? /b This indicates that it is impossible to take in two sounds at once, and so, due to the sound of the trumpets, it should be impossible to hear the blast of the i shofar /i . The Gemara answers: b For this reason /b they b would sound a long /b blast b with the i shofar /i , /b to make it possible to hear the sound of the i shofar /i on its own.,The Gemara rejects this answer: b Is this to say that if one hears the end of a blast without /b hearing b the beginning of the blast he has fulfilled /b his obligation? In this case one hears only the end of the i shofar /i blast, since the i shofar /i was initially sounded together with the trumpets. If so, b it would follow /b that if one hears b the beginning of the blast without /b hearing b the end of the blast, he has /b also b fulfilled /b his obligation.,This, however, is difficult. b Come /b and b hear /b that which was taught in a mishna: If b one blew the initial /b i tekia /i , a long, continuous i shofar /i blast, of the first i tekia-terua-tekia /i set, b and /b then b drew out the final /b i tekia /i of that set so that it spans the length of b two /b i tekiot /i , b it counts as only one /b i tekia /i and is not considered two i tekiot /i , i.e., the final i tekia /i of the first set, and the initial i tekia /i of the second set. But b why /b is this so? b Let it count for him as two /b i tekiot /i , since as stated above, half a blast is considered a blast. The Gemara explains: If one hears only the beginning or the end of a i shofar /i blast, he has indeed fulfilled his obligation, but nevertheless b we do not divide /b a i shofar /i blast b into two. /b ,The Gemara raises another difficulty: b Come /b and b hear /b that which was taught in a mishna: With regard to b one /b who b sounds /b a i shofar /i b into a pit, or into a cistern, or into /b a large b jug [ i pitas /i ], if he /b clearly b heard the sound of the i shofar /i , he has fulfilled /b his obligation, b but if he /b also b heard the sound of an echo, he has not fulfilled /b his obligation. But b why /b is this so? If half a blast is indeed considered a complete blast, b let him fulfill /b his obligation b with the beginning of the blast, before the sound is confused /b with the echo, since the beginning of the blast was heard clearly., b Rather, /b we must retreat from the explanation offered above and say as follows: b Two sounds /b coming b from one /b source or b person cannot be discerned, /b and this was the miracle at Sinai in which the people heard both “Remember the Shabbat” (Exodus 20:8) and “Keep the Shabbat” (Deuteronomy 5:12) in a single divine utterance. But two sounds b from two /b different sources or b people can be /b properly b discerned. /b ,The Gemara raises another difficulty: b But /b is it really true that two sounds coming b from two /b different b people can be /b properly b discerned? Isn’t it taught /b in a i baraita /i : b With regard to /b the public reading of b the Torah, one /b person b may read and one may translate, provided that there are not two /b people b reading and two /b people b translating. /b Consequently it is clear that two sounds cannot be properly heard, even when they come from two different people.,The Gemara answers: This is not difficult, since our case b is only similar to /b the case mentioned in b the latter clause /b of that i baraita /i , which reads: b With regard to /b the reading of b i hallel /i and the Scroll /b of Esther, b even ten /b people b may read /b simultaneously. b Apparently, since /b these readings b are dear /b to their listeners, b they direct their attention /b to them, listen attentively, and distinguish between the different readers. b Here too, since /b the sounding of the i shofar /i b is dear /b to the listener, b he directs his attention /b to the matter b and discerns /b between the two sounds.,The Gemara asks: b But /b if it is indeed possible to discern the sound of the i shofar /i even when it is sounded simultaneously with the trumpets, b why does he sound a long /b blast b with the i shofar /i ? /b The Gemara answers: This is so people should b know that the mitzva of the day is /b specifically b with the i shofar /i . /b ,§ It was taught in the mishna: The i shofarot /i that were used b on /b public b fast days /b were made from b the curved /b horns b of rams, and their mouths were plated with silver. /b The Gemara asks: b What is different there /b that the i shofar /i of Rosh HaShana is plated with b gold, and what is different here /b that the i shofarot /i of fast days are plated with b silver? /b The Gemara answers: b If you wish, /b you can b say: Any /b i shofar /i made for the purpose of b gathering people /b together b is /b made b of silver, as it is written: “Make for yourself two trumpets of silver; /b of a whole piece shall you make them, and you shall use them for calling the assembly and for the journeying of the camps” (Numbers 10:2). b And if you wish, /b you can b say: The Torah spared the money of the Jewish people /b and therefore allows these i shofarot /i to be made of silver, which is less costly than gold.,The Gemara asks: If so, b there too, /b the i shofar /i of Rosh HaShana b should be made with silver /b plating. The Gemara answers: b Even so, the /b duty of b honoring the Festival is given priority, /b so that it is proper to beautify the i shofar /i of Rosh HaShana. On a fast day, however, since it is not a Festival, there is no need to use gold, and silver is sufficient.,It is related that b Rav Pappa bar Shmuel thought to act in accordance with the mishna /b regarding all the details of the i shofar /i and the trumpets. But b Rava said to him: They said /b this b only with regard to the Temple. This is also taught /b in a i baraita /i : b In what /b case b is this statement said? /b Only b in the Temple, but in the provinces, /b anywhere outside the Temple, the i halakha /i is as follows: b Wherever there are trumpets, /b e.g., on fast days, b there is no i shofar /i , and wherever there is a i shofar /i , /b e.g., on Rosh HaShana, b there are no trumpets. /b , b And similarly, Rabbi Ḥalafta established /b the custom b in Tzippori /b as it is described in the mishna, b and /b so did b Rabbi Ḥaya ben Teradyon in Sikhni, and when the matter came before the Rabbis they said: They acted in this manner only at the east gates /b of the Temple b and on the Temple Mount. /b , b Rava said, and some say /b it was b Rabbi Yehoshua ben Levi /b that said: b What is the verse /b from which this is derived? b As it is written: “With trumpets and the sound of a i shofar /i make joyful noise before the Lord, the King” /b (Psalms 98:6), from which it may be inferred: Only b before the Lord, the King, /b i.e., in His Temple, b do we need /b both b trumpets and the sound of a i shofar /i , but in general, /b outside the Temple, we do b not /b need both.,§ It was taught in the mishna: Yom Kippur of b the Jubilee Year is the same as Rosh HaShana with regard to /b both b the /b i shofar /i b blasts /b that are sounded b and the /b additional b blessings /b that are recited in the i Amida /i prayer. b Rav Shmuel bar Yitzḥak said: In accordance with whose /b opinion b do we pray today /b on Rosh HaShana, saying: b This day is the beginning of Your works, a commemoration of the first day? In accordance with whom? In accordance with /b the opinion of b Rabbi Eliezer, who said: The world was created in /b the month of b Tishrei. /b We therefore mention on Rosh HaShana that it is the first day., b Rav Eina raised an objection: /b It was taught in the mishna: Yom Kippur of b the Jubilee Year is the same as Rosh HaShana with regard to /b both b the /b i shofar /i b blasts /b that are sounded b and the /b additional b blessings /b that are recited in the i Amida /i prayer. b But there are /b the words: b This day is the beginning of Your works, a commemoration of the first day, which can be /b recited b on Rosh HaShana but cannot /b be recited b on /b Yom Kippur of b the Jubilee Year, /b which is neither: The beginning of Your works, nor: A commemoration of the first day. If so, how can one recite the same blessing on both occasions? The Gemara answers: b When /b the mishna b was taught, /b saying that the blessings of the Jubilee and Rosh HaShana are the same, it was taught b with regard to the other /b parts of the blessings, but the line beginning: This day, is indeed omitted on Yom Kippur of the Jubilee Year., b Rav Sheisha, son of Rav Idi, taught /b the previous passage b as follows: Rav Shmuel bar Yitzḥak said: That which we learn /b in the mishna, Yom Kippur of b the Jubilee Year is the same as Rosh HaShana with regard to /b both b the /b i shofar /i b blasts /b that are sounded b and the /b additional b blessings /b that are recited in the i Amida /i prayer; b in accordance with whom /b was it taught? Apparently it was b not /b taught b in accordance with /b the opinion of b Rabbi Eliezer, as if /b it reflects the view of b Rabbi Eliezer, /b there is a difficulty. b Since he said that the world was created in Tishrei, /b then b there are also /b the words: b This day is the beginning of Your works, a commemoration of the first day, which can be /b recited b on Rosh HaShana, but cannot /b be recited b on /b Yom Kippur of b the Jubilee Year. /b If so, how can one recite the same blessing on both occasions? The Gemara rejects this argument: b When /b the mishna b was taught, /b it was taught b with regard to the other /b parts of the blessings, but this line is indeed omitted on Yom Kippur of the Jubilee Year., strong MISHNA: /strong b A i shofar /i that was cracked and /b then b glued together, /b even though it appears to be whole, is b unfit. /b Similarly, if b one glued together broken fragments of i shofarot /i /b to form a complete i shofar /i , the i shofar /i is b unfit. /b |
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45. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436| 17b. ומה נחש שממית ומרבה טומאה טהור שרץ שאינו ממית ומרבה טומאה אינו דין שיהא טהור ולא היא מידי דהוה אקוץ בעלמא,אמר רב יהודה אמר רב כל עיר שאין בה שנים לדבר ואחד לשמוע אין מושיבין בה סנהדרי ובביתר הוו שלשה וביבנה ארבעה רבי אליעזר ורבי יהושע ור"ע ושמעון התימני דן לפניהם בקרקע,מיתיבי שלישית חכמה רביעית אין למעלה הימנה הוא דאמר כי האי תנא דתניא שניה חכמה שלישית אין למעלה הימנה,למידין לפני חכמים לוי מרבי דנין לפני חכמים שמעון בן עזאי ושמעון בן זומא וחנן המצרי וחנניא בן חכינאי רב נחמן בר יצחק מתני חמשה שמעון שמעון ושמעון חנן וחנניה,רבותינו שבבבל רב ושמואל רבותינו שבארץ ישראל רבי אבא דייני גולה קרנא דייני דארץ ישראל רבי אמי ורבי אסי דייני דפומבדיתא רב פפא בר שמואל דייני דנהרדעא רב אדא בר מניומי סבי דסורא רב הונא ורב חסדא סבי דפומבדיתא רב יהודה ורב עינא חריפי דפומבדיתא עיפה ואבימי בני רחבה אמוראי דפומבדיתא רבה ורב יוסף אמוראי דנהרדעי רב חמא,נהרבלאי מתנו רמי בר ברבי אמרי בי רב רב הונא והאמר רב הונא אמרי בי רב אלא רב המנונא אמרי במערבא רבי ירמיה שלחו מתם ר' יוסי בר חנינא מחכו עלה במערבא ר' אלעזר,והא שלחו מתם לדברי רבי יוסי בר חנינא אלא איפוך שלחו מתם ר' אלעזר מחכו עלה במערבא רבי יוסי בר חנינא:,וכמה יהא בעיר ויהא ראויה לסנהדרין מאה ועשרים וכו': מאה ועשרים מאי עבידתייהו עשרים ושלשה כנגד סנהדרי קטנה ושלש שורות של עשרים ושלשה הרי תשעים ותרתי ועשרה בטלנין של בית הכנסת הרי מאה ותרי,ושני סופרים ושני חזנין ושני בעלי דינין ושני עדים ושני זוממין ושני זוממי זוממין הרי מאה וארביסר,ותניא כל עיר שאין בה עשרה דברים הללו אין תלמיד חכם רשאי לדור בתוכה בית דין מכין ועונשין וקופה של צדקה נגבית בשנים ומתחלקת בשלשה ובית הכנסת ובית המרחץ וביהכ"ס רופא ואומן ולבלר (וטבח) ומלמד תינוקות משום ר' עקיבא אמרו אף מיני פירא מפני שמיני פירא מאירין את העינים:,ר' נחמיה אומר וכו': תניא רבי אומר | 17b. b If a snake, which kills /b other creatures whose carcasses are impure b and /b thereby b increases impurity /b in the world, is itself nevertheless b pure, /b as it is not included in the list of impure creeping animals, then concerning b a creeping animal that does not kill and /b does not b increase impurity, isn’t it logical that it should be pure? /b This argument is rejected: b But it is not so; /b the logic of the i halakha /i of a creeping animal is b just as it is /b concerning the i halakha /i b with regard to an ordinary thorn, /b which can injure people or animals and can even kill and thereby increase impurity, but is nevertheless pure. It is therefore apparent that this consideration is not relevant to the i halakhot /i of impurity.,§ b Rav Yehuda says /b that b Rav says: /b With regard to b any city that does not have /b among its residents b two /b men who are able b to speak /b all seventy languages b and one /b additional man who is able b to listen /b to and understand statements made in all the languages, even if he cannot speak all of them, b they do not place /b a lesser b Sanhedrin /b there. The members of the Sanhedrin do not all need to know all of the languages, but there must be at least this minimum number. b And in Beitar there were three /b individuals who were able to speak all seventy languages, b and in Yavne /b there were b four, /b and they were: b Rabbi Eliezer, and Rabbi Yehoshua, and Rabbi Akiva, and Shimon HaTimni, /b who was not an ordained Sage, and he would therefore b deliberate before /b the other judges while seated b on the ground, /b not among the rows of Sages.,The Gemara b raises an objection /b to this from a i baraita /i : b A third, /b i.e., a Sanhedrin that has three individuals who can speak all seventy languages, is b a wise /b Sanhedrin, and if it also has b a fourth /b such person, b there is no /b court b above it, /b meaning that there is no need for additional language experts. Apparently the minimum requirement is three people who can speak the languages, not two. The Gemara answers: Rav b states /b his opinion b in accordance with /b the opinion of b the following i tanna /i , as it is taught /b in a i baraita /i : A Sanhedrin that has b a second /b language expert b is wise; /b and if it also has b a third, there is no /b court b above it. /b ,§ Since the i baraita /i stated that Shimon HaTimni would deliberate before them on the ground, the Gemara now lists various standard formulations used to introduce the statements of various Sages throughout the generations. If a source says: b It was learned from the Sages, /b the intention is that this was a statement made by the Sage b Levi /b who sat before and learned b from Rabbi /b Yehuda HaNasi. If it says: They b deliberated before the Sages, /b this is referring to b Shimon ben Azzai, and Shimon ben Zoma, and Ḥa the Egyptian, and Ḥaya ben Ḥakhinai. Rav Naḥman bar Yitzḥak /b would b teach five /b names for this list: b Shimon /b ben Azzai, b Shimon /b ben Zoma, b and Shimon /b HaTimni, b Ḥa /b the Egyptian, b and Ḥaya /b ben Ḥakhinai.,The expression: b Our Rabbis that are in Babylonia, /b is referring to b Rav and Shmuel. /b The expression: b Our Rabbis that are in Eretz Yisrael, /b is referring to b Rabbi Abba. /b The expression: b The judges of the Diaspora, /b is a reference to the Sage b Karna. /b The phrase: b The judges of Eretz Yisrael, /b is a reference to b Rabbi Ami and Rabbi Asi. /b The phrase: b The judges of Pumbedita, /b is referring to b Rav Pappa bar Shmuel, /b who was the head of the court there, and: b The judges of Neharde’a, /b is a reference to the court headed by b Rav Adda bar Minyumi. /b The term: b The Elders of Sura, /b is referring to b Rav Huna and Rav Ḥisda, /b and: b The Elders of Pumbedita, /b is referring to b Rav Yehuda and Rav Eina. The sharp ones of Pumbedita /b are b Eifa and Avimi, the sons of Raḥava. /b The expression: b The i amora’im /i of Pumbedita, /b is referring to b Rabba and Rav Yosef, /b and the phrase: b The i amora’im /i of Neharde’a, /b is referring to b Rav Ḥama. /b ,If it says: The Sages b of Neharbela taught, /b this is referring to b Rami bar Berabi, /b and the statement: b They say /b in b the school of Rav, /b is a reference to b Rav Huna. /b The Gemara asks: b But doesn’t Rav Huna /b sometimes b say /b with regard to a given i halakha /i : b They say /b in b the school of Rav? /b From this, it is apparent that a statement introduced by that formula cannot be made by Rav Huna himself, as Rav Huna quotes someone else with that introduction. The Gemara responds: b Rather, /b the expression: They say in the school of Rav, must be referring to b Rav Hamnuna. /b The formula: b They say in the West, /b i.e., Eretz Yisrael, is referring to b Rabbi Yirmeya; /b the expression: b They sent /b a message b from there, /b meaning from Eretz Yisrael, is referring to b Rabbi Yosei bar Ḥanina; /b and the statement: b They laughed at it in the West, /b means that b Rabbi Elazar /b did not accept a particular opinion.,The Gemara asks: b But /b in one instance it is reported that: b They sent /b a message b from there /b that began: b According to the statement of Rabbi Yosei bar Ḥanina. /b This indicates that the expression: They sent from there, is not itself a reference to a statement of Rabbi Yosei bar Ḥanina. The Gemara answers: b Rather, reverse /b the statements. The phrase: b They sent from there, /b is a reference to b Rabbi Elazar, /b and: b They laughed at it in the West, /b means that b Rabbi Yosei bar Ḥanina /b did not accept a particular opinion.,§ The mishna teaches: b And how many /b men must b be in the city for /b it b to be eligible for /b a lesser b Sanhedrin? /b The opinion of the first i tanna /i is that there must be b 120 /b men. The Gemara asks: b What is the relevance of /b the number b 120? /b The Gemara explains that b 23 /b are needed to b correspond to /b the number of members of the b lesser Sanhedrin, and /b it is necessary for there to be b three rows of 23 /b students who sit before the lesser Sanhedrin to learn and also to advise them; that b is /b a total of b 92 /b people. b And /b since there also need to be b 10 idlers of the synagogue, /b people who are free from urgent work and are always sitting in the synagogue to take care of its repair and the other needs of the public, that b would be 102. /b , b And /b in addition there are b two scribes /b required for the Sanhedrin, b and two bailiffs, and two litigants /b who will come to be judged. b And /b there are b two witnesses /b for one side, b and two /b witnesses who could render those witnesses b conspiring /b witnesses by testifying that they were elsewhere at the time of the alleged incident, b and two /b additional witnesses could testify against the witnesses who rendered the first witnesses b conspiring /b witnesses, rendering the second pair b conspiring /b witnesses. All of these are necessary in order for a trial to take place, as is described in Deuteronomy 19:15–21. Therefore, b there are /b so far a total of b 114 /b men who must be in the city., b And /b it b is taught /b in a i baraita /i : b A Torah scholar is not permitted to reside in any city that does not have these ten things: A court that /b has the authority to b flog and punish /b transgressors; b and /b a charity b fund /b for which monies b are collected by two /b people b and distributed by three, /b as required by i halakha /i . This leads to a requirement for another three people in the city. b And a synagogue; and a bathhouse; and /b a public b bathroom; a doctor; and a bloodletter; and a scribe /b [ b i velavlar /i /b ] to write sacred scrolls and necessary documents; b and /b a ritual b slaughterer; and a teacher of young children. /b With these additional requirements there are a minimum of 120 men who must be residents of the city. b They said in the name of Rabbi Akiva: /b The city must b also /b have b varieties of fruit, because varieties of fruit illuminate the eyes. /b ,The mishna teaches that b Rabbi Neḥemya says: /b There must be 230 men in the city in order for it to be eligible for a lesser Sanhedrin, corresponding to the ministers of tens appointed in the wilderness by Moses at the suggestion of his father-in-law, Yitro (see Exodus 18:21). Each member of the Sanhedrin can be viewed as a judge with responsibility for ten men. It b is taught /b in a i baraita /i : b Rabbi /b Yehuda HaNasi b says: /b |
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46. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 384, 395, 436| 56a. בני שמואל חטאו אינו אלא טועה שנאמר (שמואל א ח, ג) ויהי (כי זקן שמואל ובניו לא הלכו) בדרכיו בדרכיו הוא דלא הלכו מיחטא נמי לא חטאו,אלא מה אני מקיים (שמואל א ח, ג) ויטו אחרי הבצע שלא עשו כמעשה אביהם שהיה שמואל הצדיק מחזר בכל מקומות ישראל ודן אותם בעריהם שנאמר (שמואל א ז, טז) והלך מדי שנה בשנה וסבב בית אל והגלגל והמצפה ושפט את ישראל והם לא עשו כן אלא ישבו בעריהם כדי להרבות שכר לחזניהן ולסופריהן,כתנאי ויטו אחרי הבצע ר' מאיר אומר חלקם שאלו בפיהם רבי יהודה אומר מלאי הטילו על בעלי בתים ר' עקיבא אומר קופה יתירה של מעשר נטלו בזרוע ר' יוסי אומר מתנות נטלו בזרוע:,א"ר שמואל בר נחמני אמר ר' יונתן כל האומר דוד חטא אינו אלא טועה שנאמר (שמואל א יח, יד) ויהי דוד לכל דרכיו משכיל וה' עמו וגו' אפשר חטא בא לידו ושכינה עמו,אלא מה אני מקיים (שמואל ב יב, ט) מדוע בזית את דבר ה' לעשות הרע שביקש לעשות ולא עשה,אמר רב רבי דאתי מדוד מהפך ודריש בזכותיה דדוד מדוע בזית את דבר ה' לעשות הרע רבי אומר משונה רעה זו מכל רעות שבתורה שכל רעות שבתורה כתיב בהו ויעש וכאן כתיב לעשות שביקש לעשות ולא עשה,(שמואל ב יב, ט) את אוריה החתי הכית בחרב שהיה לך לדונו בסנהדרין ולא דנת ואת אשתו לקחת לך לאשה ליקוחין יש לך בה,דא"ר שמואל בר נחמני א"ר יונתן כל היוצא למלחמת בית דוד כותב גט כריתות לאשתו שנאמר (שמואל א יז, יח) ואת עשרת חריצי החלב האלה תביא לשר האלף ואת אחיך תפקוד לשלום ואת ערובתם תקח,מאי ערובתם תני רב יוסף דברים המעורבים בינו לבינה,(שמואל ב יב, ט) ואותו הרגת בחרב בני עמון מה חרב בני עמון אי אתה נענש עליו אף אוריה החתי אי אתה נענש עליו,מאי טעמא מורד במלכות הוה דאמר ליה (שמואל ב יא, יא) ואדוני יואב ועבדי אדוני על פני השדה חונים,אמר רב כי מעיינת ביה בדוד לא משכחת ביה בר מדאוריה דכתיב (מלכים א טו, ה) רק בדבר אוריה החתי,אביי קשישא רמי דרב אדרב מי אמר רב הכי והאמר רב קיבל דוד לשון הרע קשיא,גופא רב אמר קיבל דוד לשון הרע דכתיב (שמואל ב ט, ד) ויאמר לו המלך איפוא הוא ויאמר ציבא אל המלך הנה הוא בית מכיר בן עמיאל (בלא) דבר וכתיב וישלח המלך ויקחהו מבית מכיר בן עמיאל (מלא) דבר,מכדי חזייה דשקרא הוא כי הדר אלשין עילויה מ"ט קיבלה מיניה דכתיב (שמואל ב טז, ב) ויאמר המלך (אל ציבא איה) בן אדוניך ויאמר ציבא אל המלך הנה (הוא) יושב בירושלים וגו' ומנא לן דקיבל מיניה דכתיב (שמואל ב טז, ב) ויאמר המלך הנה לך כל אשר למפיבושת ויאמר ציבא השתחויתי אמצא חן (בעיני) המלך,ושמואל אמר לא קיבל דוד לשון הרע דברים הניכרים חזא ביה דכתיב (שמואל ב יט, כה) ומפיבושת בן שאול ירד (לפני) המלך ולא עשה רגליו ולא עשה שפמו ואת בגדיו לא כיבס וגו' וכתיב ויהי כי בא ירושלים לקראת המלך ויאמר לו המלך למה לא הלכת עמי מפיבושת ויאמר אדוני המלך עבדי רמני כי אמר עבדך אחבשה לי החמור וארכב עליה ואלך את המלך כי פסח | 56a. b that the sons of Samuel sinned is nothing other than mistaken, as it is stated: “And it came to pass, when Samuel was old /b that he made his sons judges over Israel… b And his sons walked not in his ways /b but sought after unjust gain, and took bribes, and perverted justice” (I Samuel 8:1–3). By inference: b In his ways they did not walk, /b however, b they did not sin either. /b They were not the equals of their father, but they were not sinners., b However, how /b then b do I establish /b the meaning of the verse: b “And they sought after unjust gain,” /b indicating that they were sinners? It means b that they did not conduct /b themselves b in accordance with the actions of their father. As Samuel the righteous would travel to all places /b where the people of b Israel /b were located b and /b sit in b judgment in their towns, as it is stated: “And he went from year to year in circuit from Beth-El, and Gilgal, and Mitzpa, and judged Israel /b in all those places” (I Samuel 7:16). b And, /b however, b they did not do so /b and travel from place to place. b Rather, they sat in their /b own b cities in order to enhance the fees /b collected b by their attendants and scribes. /b Therefore, the verse ascribes to them liability as if they sinned by seeking ill-gotten gains and bribes.,The Gemara notes that this matter is b parallel to /b a dispute between b i tanna’im /i . /b As it was taught in a i baraita /i that the verse states: b “And they sought after unjust gain.” Rabbi Meir says: /b This means that b they vocally demanded their portions /b of the tithe due them as Levites, abusing their position to the detriment of other Levites. b Rabbi Yehuda says: They imposed /b upon local b homeowners /b to sell their b merchandise /b and support them. b Rabbi Akiva says: They took an extra basket of tithes, /b beyond that which was their due, b by force. Rabbi Yosei says: They took /b only b the gifts /b due them; however, they took them b by force. /b They acted improperly, as a Levite is required to wait until he is given his gifts and may not take them., b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: Anyone who says that David sinned /b with Bathsheba b is nothing other than mistaken, as it is stated: “And David succeeded in all his ways; and the Lord was with him” /b (I Samuel 18:14). b Is it possible that sin came to his hand and /b nevertheless b the Divine Presence was with him? /b , b However, how /b then b do I establish /b the meaning of the rebuke of the prophet Nathan: b “Why have you despised the word of the Lord, to do that which is evil /b in My sight? Uriah the Hittite you have smitten with the sword, and his wife you have taken to be your wife, and him you have slain with the sword of the children of Ammon” (II Samuel 12:9), indicating that David sinned? The Gemara answers: David b sought to do /b evil and have relations with Bathsheba while she was still married to Uriah b but did not do /b so., b Rav said: Rabbi /b Yehuda HaNasi, b who descends from /b the house of b David, seeks to teach /b the verse b in favor of David. /b With regard to that which is written: b “Why have you despised the commandment of the Lord to do evil,” Rabbi /b Yehuda HaNasi b said: This evil /b mentioned with regard to David b is different from all /b other b evils in the Torah; as with regard to all /b other b evils in the Torah, it is written: And he did /b evil, b and here it is written: To do evil. /b This unique phrase indicates that David b sought to do /b evil b but did not /b actually b do /b so. His intentions were improper; however, his actions were proper.,That which is written: b “Uriah the Hittite you have smitten with the sword,” /b means b that you could have judged him before the Sanhedrin /b as one guilty of treason against the throne, b and you did not judge /b him in that manner. Instead, you had him executed in a manner that deviated from the generally accepted principles of judgment. With regard to that which is written: b “And his wife you have taken to be your wife”; /b it means that b you have /b rights of b marriage with her, /b as by law Bathsheba was already divorced from Uriah., b As Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: Anyone who goes to a war /b waged by the royal b house of David writes a /b conditional b bill of divorce to his wife. /b That was done to prevent a situation in which the soldier’s wife would be unable to remarry because the soldier did not return from battle and there were no witnesses to his fate. The conditional bill of divorce accorded her the status of a divorcee and freed her to remarry. b As it is stated: “And carry these ten cheeses to the captain of their thousand, and to your brothers bring greetings and take their pledge [ i arubatam /i ] /b ” (I Samuel 17:18)., b What is /b the meaning of b i arubatam /i ? Rav Yosef taught: /b It refers to b matters that are shared [ i hame’oravim /i ] between him, /b the husband, b and her, /b the wife, i.e., marriage. The verse should be read: Take the bill of divorce that determines the status of the relationship between husband and wife. As, apparently, it was customary for men at war to send their wives a conditional divorce, since Uriah later died, Bathsheba retroactively assumed divorced status from the time that he set out to war. She was not forbidden to David.,With regard to that which is written: b “And him you have slain with the sword of the children of Ammon,” /b it means: b Just as you are not punished for /b soldiers killed by b the sword of the children of Ammon /b in the course of the war, b so too you are not punished for /b the death of b Uriah the Hittite. /b , b What is the reason /b that David was not liable for the death of Uriah? Because Uriah b was a traitor against the throne. As he said to /b David: b “And my lord Joab and the servants of my lord are encamped in the open fields” /b (II Samuel 11:11). In the presence of the king, one may not refer to another as his lord. Doing so is treason., b Rav said: When you analyze /b the matter of b David, no /b sin that he committed b is found in his /b lifetime, b except for that /b involving b Uriah. As it is written /b : “Because David did that which was right in the eyes of the Lord, and turned not aside from any thing that He commanded him all the days of his life, b save only in the matter of Uriah the Hittite” /b (I Kings 15:5)., b Abaye the Elder raised a contradiction between /b one statement b of Rav and /b another statement b of Rav: Did Rav /b actually b say this? Didn’t Rav say: David accepted a /b slanderous b report? /b Just as it is prohibited to relate a slanderous report, it is similarly prohibited to accept it. This contradiction remains unresolved, and it is b difficult. /b ,The Gemara now examines b the matter itself /b with regard to Rav’s statement cited in the course of the previous discussion. b Rav said: David accepted a slanderous report, as it is written /b with regard to David’s search for a surviving son of Jonathan: b “And the king said to him, /b to Ziba, Saul’s slave: b Where is he? And Ziba said to the king: Behold, he is in the house of Machir, the son of Ammiel, in Lo-Devar [ i belo devar /i ]” /b (II Samuel 9:4). Ziba indicated to David that Jonathan’s son was inconsequential, lacking any matter [ i lo devar /i ] of Torah. b And it is written: “Then King /b David b sent, and fetched him out of the house of Machir, the son of Ammiel, from Lo-Devar [ i milo devar /i ]” /b (II Samuel 9:5). That verse can be read that after sending for him, David found him filled with matters [ i melo devar /i ] of Torah., b Now, after /b David b saw that /b Ziba b was a liar, when /b Ziba b once again slandered /b Jonathan’s son, Mephibosheth, b why did David accept /b his report? b As it is written /b that when David fled from Absalom, he met Ziba: b “And the king said: And where is your master’s son? And Ziba said to the king: Behold, he is staying in Jerusalem, /b as he said: Today shall the house of Israel restore to me the kingdom of my father” (II Samuel 16:3). b And from where do we /b derive b that David accepted /b Ziba’s slanderous report? b As it is written: “Then said the king /b to Ziba: b Behold, all that belongs to Mephibosheth is yours. And Ziba said: I humbly beseech you that I may find favor in your sight, /b my lord, b O king /b ” (II Samuel 16:4)., b And Shmuel said: David did not accept /b Ziba’s b slanderous report /b without substantiation. Rather, b he /b himself b saw conspicuous matters in /b Mephibosheth that indicated that Ziba was right. b As it is written: “And Mephibosheth, the son of Saul, came down to meet the king, and he had neither dressed his feet, nor trimmed his beard, nor washed his clothes /b from the day the king departed until the day he came back in peace” (II Samuel 19:25). David thought that he was mourning the fact that he had returned in peace. b And it is written: “And it came to pass, when he came to Jerusalem to meet the king, and the king said to him: Why did you not go with me, Mephibosheth? And he answered: My lord, O king, my servant deceived me; for your servant said: I will saddle me a donkey, and I will ride on it, and go to the king; because lame is /b |
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47. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436| 49a. שמבזבזין דין אביהם לעתיד לבוא אומרים לפניו רבונו של עולם מאחר שאתה עתיד ליפרע מהן למה הקהיתה שיניהם בם,אמר ר' אילעא בר יברכיה אלמלא תפלתו של דוד היו כל ישראל מוכרי רבב שנאמר (תהלים ט, כא) שיתה ה' מורה להם וא"ר אילעא בר יברכיה אלמלא תפלתו של חבקוק היו ב' תלמידי חכמים מתכסים בטלית אחת ועוסקין בתורה שנאמר (חבקוק ג, ב) ה' שמעתי שמעך יראתי ה' פעלך בקרב שנים חייהו אל תקרא בקרב שנים אלא בקרוב שנים,ואמר ר' אילעא בר יברכיה שני תלמידי חכמים המהלכין בדרך ואין ביניהן דברי תורה ראוין לישרף באש שנאמר (מלכים ב ב, יא) ויהי המה הולכים הלוך ודבר והנה רכב אש וגו' טעמא דאיכא דיבור הא ליכא דיבור ראוין לישרף,וא"ר אילעא בר יברכיה שני ת"ח הדרין בעיר אחת ואין נוחין זה לזה בהלכה אחד מת ואחד גולה שנאמר (דברים ד, מב) לנוס שמה רוצח אשר ירצח את רעהו בבלי דעת ואין דעת אלא תורה שנאמר (הושע ד, ו) נדמו עמי מבלי הדעת,אמר ר' יהודה בריה דר' חייא כל ת"ח העוסק בתורה מתוך הדחק תפלתו נשמעת שנאמר (ישעיהו ל, יט) כי עם בציון ישב בירושלים בכה לא תבכה חנון יחנך לקול זעקך כשמעתו ענך וכתיב בתריה (ישעיהו ל, כ) ונתן ה' לכם לחם צר ומים לחץ,ר' אבהו אומר משביעין אותו מזיו שכינה שנאמר (ישעיהו ל, כ) והיו עיניך רואות את מוריך ר' אחא בר חנינא אמר אף אין הפרגוד ננעל בפניו. שנאמר (ישעיהו ל, כ) ולא יכנף עוד מוריך,רשב"ג אומר משום ר' יהושע מיום שחרב בהמ"ק אין וכו' אמר רבא בכל יום ויום מרובה קללתו משל חבירו שנאמר (דברים כח, סז) בבקר תאמר מי יתן ערב ובערב תאמר מי יתן בקר הי בקר אילימא בקר דלמחר מי ידע מאי הוי אלא דחליף,ואלא עלמא אמאי קא מקיים אקדושה דסידרא ואיהא שמיה רבא דאגדתא שנא' (איוב י, כב) ארץ עפתה כמו אופל צלמות ולא סדרים הא יש סדרים תופיע מאופל,ולא ירד טל לברכה וניטל טעם פירות וכו' תניא ר"ש בן אלעזר אומר טהרה בטלה טעם וריח מעשר ביטל שומן דגן,רב הונא אשכח תומרתא דחינוניתא שקלה כרכה בסודריה אתא רבה בריה א"ל מורחינא ריחא דחינוניתא א"ל בני טהרה יש בך יהבה ניהליה אדהכי אתא אבא בריה שקלה יהבה ניהליה א"ל בני שמחת את לבי והקהיתה את שיני היינו דאמרי אינשי רחמי דאבא אבני רחמי דבני אבני דהוו ליה,רב אחא בר יעקב איטפל ביה ברב יעקב בר ברתיה כי גדל א"ל אשקיין מיא אמר לו לאו בריך אנא והיינו דאמרי אינשי רבי רבי בר ברתך אנא, big strongמתני׳ /strong /big בפולמוס של אספסיינוס גזרו על עטרות חתנים ועל האירוס,בפולמוס של טיטוס גזרו על עטרות כלות ושלא ילמד אדם את בנו יוונית,בפולמוס האחרון גזרו שלא תצא הכלה באפריון בתוך העיר ורבותינו התירו שתצא הכלה באפריון בתוך העיר,משמת ר"מ בטלו מושלי משלים משמת בן עזאי בטלו השקדנים משמת בן זומא בטלו הדרשנים משמת ר"ע בטל כבוד התורה משמת ר' חנינא בן דוסא בטלו אנשי מעשה משמת ר' יוסי קטנתא פסקו חסידים ולמה נקרא שמו קטנתא שהיה קטנתא של חסידים,משמת רבי יוחנן בן זכאי בטל זיו החכמה משמת ר"ג הזקן בטל כבוד התורה ומתה טהרה ופרישות משמת רבי ישמעאל בן פאבי בטלה זיו הכהונה משמת רבי בטל ענוה ויראת חטא,[ big strongגמ׳ /strong /big ת"ר] ר' פנחס בן יאיר אומר משחרב בהמ"ק בושו חברים ובני חורין וחפו ראשם ונדלדלו אנשי מעשה וגברו בעלי זרוע ובעלי לשון ואין דורש ואין מבקש ואין שואל,על מי לנו להשען על אבינו שבשמים,ר"א הגדול אומר מיום שחרב בית המקדש שרו חכימיא למהוי כספריא וספריא כחזניא וחזניא כעמא דארעא ועמא דארעא | 49a. b who plunder, /b i.e., destroy, b their fathers’ future judgment. /b When God sits in judgment of their parents, these children b say before Him: Master of the Universe, because You were destined to exact punishment from /b our fathers in the World-to-Come for their wickedness, b why did You blunt their teeth with /b the death of their children in their lifetimes? In this way, the death of their children atones for the fathers.,§ b Rabbi Ile’a bar Yeverekhya says: If it were not for the prayer of David /b for Israel to have sustece, b all Israel would be sellers of fat [ i revav /i ], /b i.e., involved in debased occupations, b as it is stated: “Place for them mastery, O Lord” /b (Psalms 9:21), that is, may God grant them dignity. b And Rabbi Ile’a bar Yeverekhya /b also b says: If it were not for the prayer of Habakkuk, two Torah scholars would have to cover themselves with a single cloak /b due to poverty b and engage in Torah study /b dressed that way, b as it is stated: “Lord, I heard Your report and was afraid; O Lord, revive Your work in the midst of the years” /b (Habakkuk 3:2). b Do not read: “In the midst [ i bekerev /i ] of the years [ i shanim /i ],” but in the closeness [ i bikrov /i ] of two [ i shenayim /i ]. /b In other words, Habakkuk prayed that God would nullify His decree of two Torah scholars having to share a single cloak., b And Rabbi Ile’a bar Yeverekhya says: /b In the case of b two Torah scholars who are walking along the way and there are no words of Torah between them, /b but they are conversing about other matters, b they are deserving of being burned in fire. As it is stated /b with regard to Elijah and his disciple Elisha: b “And it was as they walked along, talking, that behold, there appeared a chariot of fire /b and horses of fire, which parted them both asunder” (II Kings 2:11). b The reason /b they were not burned by the chariot of fire is b that there was speech /b exchanged between them, which presumably was words of Torah, b but if there had been no speech, they /b would have been b deserving of being burned /b by the chariot., b And Rabbi Ile’a bar Yeverekhya says: /b If there are b two Torah scholars who reside in the same city and they are not pleasant to each other with regard to i halakha /i , /b but are constantly fighting, b one /b of them will b die and /b the other b one /b will be b exiled. As /b it b is stated: “That the manslayer might flee there, who slays his neighbor without knowledge” /b (Deuteronomy 4:42), b and “knowledge” /b means b nothing other /b than b Torah, as it is stated: “My people are destroyed for lack of knowledge” /b (Hosea 4:6)., b Rabbi Yehuda, son of Rabbi Ḥiyya, says: /b With regard to b any Torah scholar who engages in Torah /b study b while experiencing the pressure /b of poverty, b his prayer is listened to, as it is stated: “For, O people that dwells in Zion at Jerusalem, you shall weep no more; He will surely be gracious to you at the voice of your cry. When He shall hear, He will answer you” /b (Isaiah 30:19), b and after it is written: “And the Lord shall give you sparse bread and scant water” /b (Isaiah 30:20). This verse indicates that those who sit and study Torah, that is, the people who dwell in Zion, and eat bread sparingly, will have their prayers answered by God., b Rabbi Abbahu says: /b A Torah scholar who engages in Torah study despite economic pressures b is satiated with the glory of the Divine Presence, as it is stated /b in the same verse, above: b “And your eyes shall behold your Teacher.” Rabbi Aḥa, son of Ḥanina, said: Even the /b concealing b partition /b [ b i pargod /i /b ] before the Divine Presence b is not locked before him, as it is stated: “And your Teacher shall not hide Himself anymore” /b (Isaiah 30:20).,§ The mishna states that b Rabban Shimon ben Gamliel says in the name of Rabbi Yehoshua: From the day that the Temple was destroyed, there is no /b day that does not include some form of curse. b Rava says: Each and every day is more cursed than the previous one, as it is stated /b in the chapter detailing the curses in the book of Deuteronomy: b “In the morning you will say, would that it were evening, and in the evening you will say, would that it were morning” /b (Deuteronomy 28:67). It is unclear b which morning /b the verse means. b If we say /b that in the evening he will wish it would be b the following morning, does he know what will be /b the outcome of the next morning, which would cause him to yearn for its arrival? b Rather, /b it must mean the morning b that has passed; /b that is, in the evening they will pine for the previous morning, because their situation is continuously worsening.,The Gemara poses a question: b But /b if everything is deteriorating, b why does the world /b continue to b exist? /b The Gemara answers: b By the sanctification that /b is said in the b order /b of prayers, after the passage that begins: And a redeemer shall come to Israel, which includes the recitation and translation of the sanctification said by the angels, b and /b by the response: b Let His great name /b be blessed, etc., which is recited after the study b of i aggada /i . As it is stated: “A land of thick darkness, as darkness itself; a land of the shadow of death, without any order” /b (Job 10:22). b Therefore, /b it can be inferred from this verse that if b there are orders /b of prayer and study, the land b shall appear from /b amidst b the darkness. /b ,§ The mishna taught that since the destruction of the Temple, b dew has not descended for a blessing, and the taste has been removed from fruit. It is taught /b in a i baraita /i : b Rabbi Shimon ben Elazar says: /b The lost b purity has removed the taste and the aroma; /b the b tithes /b that were not separated b have removed the fat of grain. /b ,The Gemara relates that b Rav Huna found a fragrant date. He took it and wrapped it in his shawl. Rabba, his son, came /b and b said to him: I smell the aroma of a fragrant /b date. Rav Huna b said to him: My son, there is /b clearly b purity in you, /b as you were able to notice the fragrance. b He gave it to him. Meanwhile, Abba, /b Rabba’s b son, arrived. /b Rabba b took /b the date and b gave it to /b him. Rav Huna b said to /b Rabba: b My son, you have made my heart rejoice /b with your purity, b and you have blunted my teeth, /b by showing your preference for your own son. The Gemara comments: b This /b explains the folk saying b that people say: The love of a father is for the sons; the love of the sons is for their own sons, /b more than for their father.,The Gemara relates another incident: b Rav Aḥa bar Ya’akov took care of Rav Ya’akov, the son of his daughter, /b who was an orphan. b When /b the grandchild b grew up, /b his grandfather once b said to him: Give me water to drink. He said to him: I am not your son, /b and I am not obligated in your honor as a son must honor his father. The Gemara again comments: b And this /b explains the folk saying b that people say: Raise, raise /b your grandchild, but in the end he will retort: b I am the son of your daughter, /b and I do not have to take care of you., strong MISHNA: /strong b In the war [ i pulemus /i ] of Vespasian /b the Sages b decreed upon the crowns of bridegrooms, /b i.e., that bridegrooms may no longer wear crowns, b and upon the drums, /b meaning they also banned the playing of drums., b In the war of Titus they /b also b decreed upon the crowns of brides, and /b they decreed b that a person should not teach his son Greek. /b , b In the last war, /b meaning the bar Kokheva revolt, b they decreed that a bride may not go out in a palanquin inside the city, but our Sages permitted a bride to go out in a palanquin inside the city, /b as this helps the bride maintain her modesty.,The mishna lists more things that ceased: b From /b the time b when Rabbi Meir died, those who relate parables ceased; from /b the time b when ben Azzai died, the diligent ceased; from /b the time b when ben Zoma died, the exegetists ceased; from /b the time b when Rabbi Akiva died, the honor of the Torah ceased; from /b the time b when Rabbi Ḥanina ben Dosa died, the men of /b wondrous b action ceased; from /b the time b when Rabbi Yosei the Small died, the pious were no more. And why was he called the Small? Because he was the smallest of the pious, /b meaning he was one of the least important of the pious men., b From /b the time b when Rabban Yoḥa ben Zakkai died, the glory of wisdom ceased; from /b the time b when Rabban Gamliel the Elder died, the honor of the Torah ceased, and purity and asceticism died. From /b the time b when Rabbi Yishmael ben Pavi died, the glory of the priesthood ceased; from /b the time b when Rabbi /b Yehuda HaNasi b died, humility and fear of sin ceased. /b ,gemara b The Sages taught: Rabbi Pineḥas ben Ya’ir says: From /b the time b when the /b Second b Temple was destroyed, the i ḥaverim /i and free men /b of noble lineage b were ashamed, and their heads were covered /b in shame, b and men of action dwindled, and violent and smooth-talking men gained the upper hand, and none seek, and none ask, and none inquire /b of the fear of Heaven., b Upon whom /b is there b for us to rely? /b Only b upon our Father in Heaven. /b , b Rabbi Eliezer the Great says: From the day the /b Second b Temple was destroyed, /b the generations have deteriorated: b Scholars have begun to become like scribes /b that teach children, b and scribes have become like beadles, and beadles have become like ignoramuses, and ignoramuses /b |
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48. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 439| 51b. באבוקות של אור שבידיהן ואומרים לפניהם דברי שירות ותושבחות והלוים בכנורות ובנבלים ובמצלתים ובחצוצרות ובכלי שיר בלא מספר על חמש עשרה מעלות היורדות מעזרת ישראל לעזרת נשים כנגד חמש עשרה (מעלות) שבתהלים שעליהן לוים עומדין בכלי שיר ואומרים שירה,ועמדו שני כהנים בשער העליון שיורד מעזרת ישראל לעזרת נשים ושני חצוצרות בידיהן קרא הגבר תקעו והריעו ותקעו הגיעו למעלה עשירית תקעו והריעו ותקעו הגיעו לעזרה תקעו והריעו ותקעו,(הגיעו לקרקע תקעו והריעו ותקעו) היו תוקעין והולכין עד שמגיעין לשער היוצא ממזרח הגיעו לשער היוצא ממזרח הפכו פניהן ממזרח למערב ואמרו אבותינו שהיו במקום הזה אחוריהם אל ההיכל ופניהם קדמה ומשתחוים קדמה לשמש ואנו ליה עינינו ר' יהודה אומר היו שונין ואומרין אנו ליה וליה עינינו:, big strongגמ׳ /strong /big ת"ר מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו מי שלא ראה ירושלים בתפארתה לא ראה כרך נחמד מעולם מי שלא ראה בהמ"ק בבנינו לא ראה בנין מפואר מעולם מאי היא אמר אביי ואיתימא רב חסדא זה בנין הורדוס,במאי בניה אמר (רבא) באבני שישא ומרמרא איכא דאמרי באבני שישא כוחלא ומרמרא אפיק שפה ועייל שפה כי היכי דלקבל סידא סבר למשעיין בדהבא אמרו ליה רבנן שבקיה דהכי שפיר טפי דמיתחזי כאדותא דימא,תניא רבי יהודה אומר מי שלא ראה דיופלוסטון של אלכסנדריא של מצרים לא ראה בכבודן של ישראל אמרו כמין בסילקי גדולה היתה סטיו לפנים מסטיו פעמים שהיו בה (ששים רבוא על ששים רבוא) כפלים כיוצאי מצרים והיו בה ע"א קתדראות של זהב כנגד ע"א של סנהדרי גדולה כל אחת ואחת אינה פחותה מעשרים ואחד רבוא ככרי זהב ובימה של עץ באמצעיתה וחזן הכנסת עומד עליה והסודרין בידו וכיון שהגיע לענות אמן הלה מניף בסודר וכל העם עונין אמן,ולא היו יושבין מעורבין אלא זהבין בפני עצמן וכספין בפני עצמן ונפחין בפני עצמן וטרסיים בפני עצמן וגרדיים בפני עצמן וכשעני נכנס שם היה מכיר בעלי אומנתו ונפנה לשם ומשם פרנסתו ופרנסת אנשי ביתו,אמר אביי וכולהו קטלינהו אלכסנדרוס מוקדן מ"ט איענשו משום דעברי אהאי קרא (דברים יז, טז) לא תוסיפון לשוב בדרך הזה עוד ואינהו הדור אתו,כי אתא אשכחינהו דהוו קרו בסיפרא (דברים כח, מט) ישא ה' עליך גוי מרחוק אמר מכדי ההוא גברא בעי למיתי ספינתא בעשרה יומי דליה זיקא ואתי ספינתא בחמשא יומי נפל עלייהו וקטלינהו:,במוצאי יום טוב כו': מאי תיקון גדול אמר רבי אלעזר כאותה ששנינו חלקה היתה בראשונה והקיפוה גזוזטרא והתקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה,תנו רבנן בראשונה היו נשים מבפנים ואנשים מבחוץ והיו באים לידי קלות ראש התקינו שיהו נשים יושבות מבחוץ ואנשים מבפנים ועדיין היו באין לידי קלות ראש התקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה,היכי עביד הכי והכתיב (דברי הימים א כח, יט) הכל בכתב מיד ה' עלי השכיל,אמר רב קרא אשכחו ודרוש | 51b. b with flaming torches /b that they would juggle b in their hands, and they would say before them passages of song and praise /b to God. b And the Levites /b would play b on lyres, harps, cymbals, and trumpets, and countless /b other b musical instruments. /b The musicians would stand b on the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen /b Songs of the b Ascents in Psalms, /b i.e., chapters 120–134, and b upon which /b the b Levites stand with musical instruments and recite /b their b song. /b , b And /b this was the ceremony of the Water Libation: b Two priests stood at the Upper Gate that descends from the Israelites’ courtyard to the Women’s Courtyard, with two trumpets in their hands. /b When b the rooster crowed /b at dawn, b they sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i . /b When b they /b who would draw the water b reached the tenth stair /b the trumpeters b sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i , /b to indicate that the time to draw water from the Siloam pool had arrived. When b they reached the /b Women’s b Courtyard /b with the basins of water in their hands, the trumpeters b sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i . /b ,When b they reached the ground /b of the Women’s Courtyard, the trumpeters b sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i . They continued sounding /b the trumpets b until they reached the gate /b through b which /b one b exits to the east, /b from the Women’s Courtyard to the eastern slope of the Temple Mount. When b they reached the gate /b through b which /b one b exits to the east, they turned from /b facing b east to /b facing b west, /b toward the Holy of Holies, b and said: Our ancestors who were in this place /b during the First Temple period who did not conduct themselves appropriately, stood b “with their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east” /b (Ezekiel 8:16), b and we, our eyes are to God. Rabbi Yehuda says /b that b they would repeat and say: We are to God, and our eyes are to God. /b , strong GEMARA: /strong b The Sages taught: One who did not see the Celebration of the Place of the Drawing /b of the Water, b never saw celebration in his life. One who did not see Jerusalem in its glory, never saw a beautiful city. One who did not see the Temple in its constructed /b state, b never saw a magnificent structure. /b The Gemara asks: b What is /b the Temple building to which the Sages refer? b Abaye said, and some say /b that it was b Rav Ḥisda /b who said: b This /b is referring to the magnificent b building of Herod, /b who renovated the Second Temple.,The Gemara asks: b With what /b materials b did he construct it? Rava said: /b It was b with stones of /b green-gray b marble and white marble [ i marmara /i ]. Some say: /b It was b with stones of blue marble and white marble. /b The rows of stones were set with b one row /b slightly b protruded and one row /b slightly b indented, so that the plaster would take /b better. b He thought to plate /b the Temple b with gold, /b but b the Sages said to him: Leave it /b as is, and do not plate it, b as it is better this way, as /b with the different colors and the staggered arrangement of the rows of stones, b it has the appearance of waves of the sea. /b , b It is taught /b in a i baraita /i that b Rabbi Yehuda says: One who did not see the great synagogue [ i deyofloston /i ] of Alexandria of Egypt never saw the glory of Israel. They said /b that its structure b was like a large basilica [ i basileki /i ], /b with b a colonnade within a colonnade. At times there were six hundred thousand /b men b and /b another b six hundred thousand /b men b in it, twice the number of those who left Egypt. In it there were seventy-one golden chairs [ i katedraot /i ], corresponding to the seventy-one /b members b of the Great Sanhedrin, each of which /b consisted of b no less than twenty-one thousand talents of gold. And /b there was b a wooden platform at the center. The sexton of the synagogue /b would b stand on it, with the scarves in his hand. And /b because the synagogue was so large and the people could not hear the communal prayer, b when /b the prayer leader b reached /b the conclusion of a blessing requiring the people b to answer amen, /b the sexton b waved the scarf and all the people /b would b answer amen. /b , b And /b the members of the various crafts b would not sit mingled. Rather, the goldsmiths /b would sit b among themselves, and the silversmiths among themselves, and the blacksmiths among themselves, and the coppersmiths among themselves, and the weavers among themselves. And when a poor /b stranger b entered there, he would recognize people /b who plied b his craft, and he would turn to /b join them b there. And from there /b he would secure b his livelihood /b as well as b the livelihood /b of the b members of his household, /b as his colleagues would find him work in that craft.,After depicting the glory of the synagogue, the Gemara relates that b Abaye said: All of /b the people who congregated in that synagogue b were killed by Alexander /b the Great b of Macedonia. /b The Gemara asks: b What is the reason /b that b they were punished /b and killed? It is b due to /b the fact b that they violated /b the prohibition with regard to Egypt in b this verse: “You shall henceforth return no more that way” /b (Deuteronomy 17:16), b and they returned. /b Since they established their permanent place of residence in Egypt, they were punished., b When /b Alexander b arrived, he found them, /b and saw b that they were reading /b the verse b in the /b Torah b scroll: “The Lord will bring a nation against you from far, /b from the end of the earth, as the vulture swoops down; a nation whose tongue you shall not understand” (Deuteronomy 28:49). b He said, /b referring to himself: b Now, since that man sought to come by ship in ten days, /b and b a wind carried it and the ship arrived in /b only b five days, /b apparently the verse referring a vulture swooping down is referring to me and heavenly forces are assisting me. Immediately, b he set upon them and slaughtered them. /b ,§ The mishna continues: b At the conclusion of /b the first b Festival /b day, etc., the priests and the Levites descended from the Israelites’ courtyard to the Women’s Courtyard, where they would introduce a significant repair. The Gemara asks: b What /b is this b significant repair? Rabbi Elazar said /b that b it is like that which we learned: /b The walls of the Women’s Courtyard b were smooth, /b without protrusions, b initially. /b Subsequently, they affixed protrusions to the wall surrounding the Women’s Courtyard. Each year thereafter, for the Celebration of the Place of the Drawing of the Water, they placed wooden planks on these projections and b surrounded /b the courtyard b with a balcony [ i gezuztra /i ]. And they instituted that /b the b women should sit above and /b the b men below. /b , b The Sages taught /b in the i Tosefta /i : b Initially, women would /b stand b on the inside /b of the Women’s Courtyard, closer to the Sanctuary to the west, b and the men /b were b on the outside /b in the courtyard and on the rampart. b And they would come to /b conduct themselves with inappropriate b levity /b in each other’s company, as the men needed to enter closer to the altar when the offerings were being sacrificed and as a result they would mingle with the women. Therefore, the Sages b instituted that the women should sit on the outside and the men on the inside, and still they would come to /b conduct themselves with inappropriate b levity. /b Therefore, b they instituted /b in the interest of complete separation b that the women would sit above and the men below. /b ,The Gemara asks: b How could one do so, /b i.e., alter the structure of the Temple? b But isn’t it written /b with regard to the Temple: b “All this /b I give you b in writing, /b as b the Lord has made me wise by His hand upon me, /b even all the works of this pattern” (I Chronicles 28:19), meaning that all the structural plans of the Temple were divinely inspired; how could the Sages institute changes?, b Rav said: They found a verse, and interpreted it homiletically /b and acted accordingly: |
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49. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 439| 16b. היינו מטופל ואין לו היינו ביתו ריקם אמר רב חסדא זהו שביתו ריקם מן העבירה: ופרקו נאה אמר אביי זה שלא יצא (לו) שם רע בילדותו,(ירמיהו יב, ח) היתה לי נחלתי כאריה ביער נתנה עלי בקולה על כן שנאתיה מאי נתנה עלי בקולה אמר מר זוטרא בר טוביה אמר רב ואמרי לה אמר רבי חמא אמר רבי אלעזר זה שליח צבור (היורד לפני התיבה שאינו הגון):,ואומר לפניהם עשרים וארבע ברכות שמונה עשרה שבכל יום ומוסיף עליהן עוד שש: הני שש שבע הוויין כדתנן על השביעית הוא אומר ברוך מרחם על הארץ אמר רב נחמן בר יצחק מאי שביעית שביעית לארוכה,כדתניא בגואל ישראל מאריך ובחותמה הוא אומר מי שענה את אברהם בהר המוריה הוא יענה אתכם וישמע בקול צעקתכם היום הזה ברוך גואל ישראל והן עונין אחריו אמן וחזן הכנסת אומר להם תקעו בני אהרן תקעו,וחוזר ואומר מי שענה את אבותינו על ים סוף הוא יענה אתכם וישמע בקול צעקתכם היום הזה ברוך זוכר הנשכחות והן עונין אחריו אמן וחזן הכנסת אומר להם הריעו בני אהרן הריעו וכן בכל ברכה וברכה באחת אומר תקעו ובאחת אומר הריעו:,במה דברים אמורים בגבולין אבל במקדש אינו כן לפי שאין עונין אמן במקדש ומנין שאין עונין אמן במקדש,שנאמר (נחמיה ט, ה) קומו ברכו את ה' אלהיכם מן העולם עד העולם ויברכו שם כבודך ומרומם על כל ברכה ותהלה יכול על כל ברכות כולן לא תהא אלא תהלה אחת ת"ל ומרומם על כל ברכה ותהלה על כל ברכה תן לו תהלה,ואלא במקדש מהו אומר ברוך ה' אלהים אלהי ישראל מן העולם ועד העולם ברוך גואל ישראל והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד וחזן הכנסת אומר להם תקעו הכהנים בני אהרן תקעו,וחוזר ואומר מי שענה את אברהם בהר המוריה הוא יענה אתכם וישמע בקול צעקתכם היום הזה ברוך ה' אלהי ישראל זוכר הנשכחות והם עונים אחריו בשכמל"ו וחזן הכנסת אומר להם הריעו הכהנים בני אהרן הריעו וכו' וכן בכל ברכה וברכה באחת אומר תקעו ובאחת אומר הריעו עד שגומר את כולן,וכך הנהיג ר' חלפתא בצפורי ור' חנניה בן תרדיון בסיכני וכשבא דבר לפני חכמים אמרו לא היו נוהגין כן אלא בשערי מזרח ובהר הבית,ואית דאמרי כדתניא אומר לפניהן עשרים וארבע ברכות שמונה עשרה שבכל יום ומוסיף עליהן עוד שש ואותן שש היכן אומרן בין גואל לרופא חולי ומאריך בגאולה והן עונין אחריו אמן על כל ברכה וברכה וכך היו נוהגין בגבולין,אבל במקדש היו אומרים ברוך ה' אלהי ישראל מן העולם ועד העולם ברוך גואל ישראל ולא היו עונין אחריו אמן וכל כך למה לפי שאין עונין אמן במקדש ומנין שאין עונין אמן במקדש שנאמר קומו ברכו את ה' אלהיכם מן העולם ועד העולם ויברכו (את) שם כבודך ומרומם על כל ברכה ותהלה על כל ברכה וברכה תן לו תהלה:,תנו רבנן על הראשונות הוא אומר ברוך ה' אלהי ישראל מן העולם ועד העולם ברוך גואל ישראל והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד וחזן הכנסת אומר תקעו כהנים תקעו וחוזר ואומר מי שענה את אברהם בהר המוריה הוא יענה אתכם וישמע בקול צעקתכם היום הזה (והן תוקעין ומריעין ותוקעין) ועל השניה הוא אומר ברוך ה' אלהי ישראל מן העולם ועד העולם ברוך זוכר הנשכחות והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד,וחזן הכנסת אומר הריעו בני אהרן הריעו ואומר מי שענה את אבותינו על ים סוף הוא יענה אתכם וישמע בקול צעקתכם היום הזה והם מריעין ותוקעין ומריעין וכן בכל ברכה וברכה באחת אומר תקעו ובאחת אומר הריעו עד שיגמור את הברכות כולן וכך הנהיג ר' חלפתא בצפורי ור' חנניה בן תרדיון בסיכני וכשבא דבר אצל חכמים אמרו לא היו נוהגין כן אלא בשערי מזרח ובהר הבית:,ר' יהודה אומר לא היה צריך לומר זכרונות כו': א"ר אדא דמן יפו מאי טעמא דר' יהודה לפי שאין אומרים זכרונות ושופרות | 16b. The Gemara asks a question concerning the explanation of Rabbi Yehuda: One who has b dependent /b children b and does not have /b anything with which to support them b is /b apparently b the same as /b one whose b house is empty. /b Why does Rabbi Yehuda list both descriptions? b Rav Ḥisda said: This /b expression means b that his house is empty of transgression. And /b Rabbi Yehuda further said that the prayer leader must be one b whose youth was becoming. /b In explanation of this phrase, b Abaye said: This /b is b one who did not have a bad reputation /b at any time b during his youth. /b ,The Gemara cites a verse in relation to the prayer leader: b “My heritage has become to me as a lion in the forest. She has uttered her voice against me; therefore I have hated her” /b (Jeremiah 12:8). b What is /b the meaning of the phrase: b “She has uttered her voice against me”? Mar Zutra bar Toviyya said /b that b Rav said, and some say Rabbi Ḥama said /b that b Rabbi Elazar said: This is an unworthy prayer leader who descends before the ark. /b When this person calls out to God, He thinks, so to speak: I hate the sound of his prayer.,§ The mishna teaches: b And /b the prayer leader b recites twenty-four blessings before them: /b The b eighteen /b blessings b of /b the b everyday /b i Amida /i prayer, b to which he adds another six /b blessings. The Gemara asks: Are b these six /b blessings? In fact, b they are seven, as we learned /b in a mishna: b For the seventh he recites, /b Blessed are You, Lord, b Who has mercy on the Land. Rav Naḥman bar Yitzḥak said: What /b is the meaning of the b seventh /b blessing? This is referring to the b seventh for length, /b i.e., there were actually six new blessings, but as the prayer leader lengthens the sixth weekday blessing it is considered an additional blessing., b As it is taught /b in a i baraita /i : b In /b the blessing of: b Redeemer of Israel, /b the prayer leader b lengthens /b the blessing, b and for its conclusion he recites: He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. Blessed /b are You, Lord, b Redeemer of Israel. And /b the community b answers amen after him. And the sexton says to them: Blow /b a long, unwavering sound, b sons of Aaron, blow. /b , b And /b the prayer leader b resumes and recites /b the second blessing, concluding: b He Who answered our forefathers by the Red Sea, He will answer you and hear the sound of your cry on this day. Blessed /b are You, Lord, b Who remembers the forgotten. And /b the community b answers amen after him. And the sexton says to them: Blast /b a wavering sound, b sons of Aaron, blast. And similarly, /b this is the procedure b for each and every /b additional b blessing: After one /b blessing b he says: Blow /b a long, unwavering sound, b and after /b the next b one he says: Blast /b a wavering sound.,The Gemara asks: b In what /b case b is this statement said? /b This method applies b in the outlying areas, /b i.e., everywhere except in the Temple. b However, in the Temple /b itself this b is not /b the correct procedure, b as one does not answer amen in the Temple. /b Instead, one responds with a long blessing. The Gemara inquires: b And from where /b is it derived b that one does not answer amen in the Temple? /b ,The Gemara answers: b As it is stated: “Stand up and bless the Lord, your God, from everlasting to everlasting, and let them say: Blessed be Your glorious name, that is exalted above all blessing and praise” /b (Nehemiah 9:5). One b might /b have thought that b for all blessings there should be only one praise, /b i.e., all blessings are answered with amen. Therefore, b the verse states: “That is exalted above all [ i al kol /i ] blessing and praise,” /b which indicates that b for every [ i al kol /i ] blessing, /b you should b give it /b its own b praise. /b , b But /b if so, b in the Temple, what /b would the prayer leader b recite? /b He would conclude the blessing: b Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessed /b are You, Lord, b Redeemer of Israel. And /b instead of amen, b they answer after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says to them: Blow, priests, sons of Aaron, blow. /b , b And /b the prayer leader b resumes and recites /b the second blessing, concluding: b He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. Blessed be the Lord, God of Israel, Who remembers the forgotten. And /b the community b answers after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says to them: Blast, priests, sons of Aaron, blast, etc. And similarly, /b this is the procedure b for each and every /b additional b blessing: After one /b blessing b he says: Blow /b a long, unwavering sound, b and after /b the next b one he says: Blast /b a wavering sound, b until he concludes all /b the blessings.,§ The Gemara relates: b And this was the custom Rabbi Ḥalafta established in /b the city of b Tzippori, and Rabbi Ḥaya ben Teradyon in /b the city of b Sikhni. And when /b this b matter came before the Sages, they said: They would act /b in accordance with b this custom only at the Eastern Gate /b of the Temple b and on the Temple Mount, /b but not outside the Temple., b And /b some b say /b that they acted b as it is taught /b in a i baraita /i : b And he recites twenty-four blessings before them: /b The b eighteen /b blessings b of /b the b everyday /b i Amida /i prayer, b to which he adds another six /b blessings. b And those /b extra b six, where does he recite them? Between /b the blessings: b Redeemer /b of Israel, b and: Healer of the sick. And he lengthens /b the earlier prayer b of redemption, and /b the congregation b answers amen after him, for each and every blessing. And this was the custom in the outlying areas, /b outside the Temple., b However, in the Temple they would recite: Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessed /b are You, Lord, b Redeemer of Israel, and they would not answer amen after him. And why /b did the practice differ b so much? Because one does not answer amen in the Temple. And 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, and let them say: Blessed be Your glorious Name, that is exalted above all blessing and praise” /b (Nehemiah 9:5). As stated above, this verse indicates that b for every blessing, /b you should b give it /b its own b praise. /b , b The Sages taught: In /b concluding b the first /b blessing b he recites: Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessed /b are You, Lord, b Redeemer of Israel, and they would answer after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says: Blow, priests, blow. And he resumes /b the blessings b and recites: He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. And they blow /b a long, unwavering sound, b and blast /b a wavering sound, b and blow. And for the second /b blessing b he recites: Blessed be the Lord, God of Israel, from everlasting to everlasting, who remembers the forgotten, and they would answer after him: Blessed be the name of His glorious kingdom forever and all time. /b , b And the sexton says: Blast, sons of Aaron, blast. And he recites: He Who answered our forefathers by the Red Sea, He will answer you and hear the sound of your cry on this day. And they blow, and blast, and blow. And similarly, for each and every blessing: After one he says: Blow, and after /b the next b one he says: Blast, until he concludes all of them. And this was the custom Rabbi Ḥalafta established in Tzippori, and Rabbi Ḥaya ben Teradyon in Sikhni. And when /b this b matter came before the Sages, they said: They would act /b in accordance with b this custom only at the Eastern Gate and on the Temple Mount. /b ,§ The mishna taught: Rabbi Yehuda says: The prayer leader b did not need to recite /b the b Remembrances /b and i Shofarot /i passages. Instead, he recited verses dealing with famine and suffering. b Rabbi Adda from Jaffa said: What is Rabbi Yehuda’s reason? /b Rabbi Yehuda maintains b that one recites Remembrances and i Shofarot /i /b |
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50. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 384| 35b. מיתיבי (יחזקאל מד, יט) ולבשו בגדים אחרים ולא יקדשו את העם בבגדיהם,מאי לאו אחרים חשובין מהן לא אחרים פחותים מהן,תני רב הונא בר יהודה ואמרי לה רב שמואל בר יהודה אחר שכלתה עבודת ציבור כהן שעשתה לו אמו כתונת לובשה ועובד בה עבודת יחיד ובלבד שימסרנה לציבור פשיטא,מהו דתימא ניחוש שמא לא ימסרנה יפה יפה קמ"ל אמרו עליו על רבי ישמעאל בן פאבי שעשתה לו אמו כתונת של מאה מנה ולובשה ועובד בה עבודת יחיד ומסרה לציבור,אמרו עליו על ר' אלעזר בן חרסום שעשתה לו אמו כתונת משתי ריבוא ולא הניחוהו אחיו הכהנים ללובשה מפני שנראה כערום ומי מתחזי והאמר מר חוטן כפול ששה אמר אביי כחמרא במזגא,ת"ר עני ועשיר ורשע באין לדין לעני אומרים לו מפני מה לא עסקת בתורה אם אומר עני הייתי וטרוד במזונותי אומרים לו כלום עני היית יותר מהלל,אמרו עליו על הלל הזקן שבכל יום ויום היה עושה ומשתכר בטרפעיק חציו היה נותן לשומר בית המדרש וחציו לפרנסתו ולפרנסת אנשי ביתו פעם אחת לא מצא להשתכר ולא הניחו שומר בית המדרש להכנס עלה ונתלה וישב על פי ארובה כדי שישמע דברי אלהים חיים מפי שמעיה ואבטליון,אמרו אותו היום ערב שבת היה ותקופת טבת היתה וירד עליו שלג מן השמים כשעלה עמוד השחר אמר לו שמעיה לאבטליון אבטליון אחי בכל יום הבית מאיר והיום אפל שמא יום המעונן הוא הציצו עיניהן וראו דמות אדם בארובה עלו ומצאו עליו רום שלש אמות שלג פרקוהו והרחיצוהו וסיכוהו והושיבוהו כנגד המדורה אמרו ראוי זה לחלל עליו את השבת,עשיר אומרים לו מפני מה לא עסקת בתורה אם אומר עשיר הייתי וטרוד הייתי בנכסי אומרים לו כלום עשיר היית יותר מרבי אלעזר אמרו עליו על רבי אלעזר בן חרסום שהניח לו אביו אלף עיירות ביבשה וכנגדן אלף ספינות בים ובכל יום ויום נוטל נאד של קמח על כתיפו ומהלך מעיר לעיר וממדינה למדינה ללמוד תורה,פעם אחת מצאוהו עבדיו ועשו בו אנגריא אמר להן בבקשה מכם הניחוני ואלך ללמוד תורה אמרו לו חיי רבי אלעזר בן חרסום שאין מניחין אותך ומימיו לא הלך וראה אותן אלא יושב ועוסק בתורה כל היום וכל הלילה,רשע אומרים לו מפני מה לא עסקת בתורה אם אמר נאה הייתי וטרוד ביצרי הייתי אומרים לו כלום נאה היית מיוסף אמרו עליו על יוסף הצדיק בכל יום ויום היתה אשת פוטיפר משדלתו בדברים בגדים שלבשה לו שחרית לא לבשה לו ערבית בגדים שלבשה לו ערבית לא לבשה לו שחרית,אמרה לו השמע לי אמר לה לאו אמרה לו הריני חובשתך בבית האסורין אמר לה (תהלים קמו, ז) ה' מתיר אסורים הריני כופפת קומתך (תהלים קמו, ח) ה' זוקף כפופים הריני מסמא את עיניך (תהלים קמו, ח) ה' פוקח עורים נתנה לו אלף ככרי כסף לשמוע אליה לשכב אצלה להיות עמה ולא רצה לשמוע אליה,לשכב אצלה בעוה"ז להיות עמה לעוה"ב נמצא הלל מחייב את העניים רבי אלעזר בן חרסום מחייב את העשירים יוסף מחייב את הרשעים, big strongמתני׳ /strong /big בא לו אצל פרו ופרו היה עומד בין האולם ולמזבח ראשו לדרום ופניו למערב והכהן עומד במזרח ופניו למערב וסומך שתי ידיו עליו ומתודה,וכך היה אומר אנא השם עויתי פשעתי חטאתי לפניך אני וביתי אנא השם כפר נא לעונות ולפשעים ולחטאים שעויתי ושפשעתי ושחטאתי לפניך אני וביתי ככתוב בתורת משה עבדך (ויקרא טז, ל) כי ביום הזה יכפר וגו' והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד | 35b. b The Gemara raises an objection. /b It is stated: “And it shall be that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, while they minister in the gates of the inner court, and within” (Ezekiel 44:17). This verse is referring to the Yom Kippur service, as during the year the High Priest performed the service in eight priestly vestments made partially of wool. Two verses later the prophet says: “And when they go forth into the outer court, into the outer court to the people, they shall remove their garments in which they serve, and lay them in the sacred chambers, b and they shall put on other garments, so that they do not sanctify the people with their garments” /b (Ezekiel 44:19).,The Gemara infers: b What, doesn’t “other” /b mean b more important than /b the first set of linen garments? The Gemara rejects this: b No, /b although b “other” /b means different garments, it means garments b inferior to them, /b the first set of linen garments. The High Priest does not don a second set of garments to effect atonement; rather, he dons them in deference to God to remove the spoon and the coal pan from the Holy of Holies., b Rav Huna bar Yehuda, and some say Rav Shmuel bar Yehuda, taught: After the public service concluded, a priest whose mother had made him /b a priestly b tunic /b may b wear it and perform an individual service /b while wearing b it, /b such as removal of the spoon and the coal pan, which is not a service in and of itself, b provided he transfers it to /b the possession of b the public. /b All services performed by the priest must be performed while he is wearing sacred garments owned by the public, as all the Temple vessels are. The Gemara asks: This is b obvious; /b once he transfers it to the possession of the public, it is Temple property like any other vessel that an individual donates to the Temple. What is novel in this statement?,The Gemara answers: b Lest you say /b that the concern is that since he is the one wearing it b perhaps /b he will intend to retain ownership b and will not transfer it wholeheartedly; /b therefore, b it teaches us /b that if he transfers possession to the public, that is not a concern. Apropos this i halakha /i , the Gemara relates: b They said about /b the High Priest b Rabbi Yishmael ben Pabi that his mother made him a tunic worth one hundred i maneh /i . He donned it and performed an individual service and transferred /b possession of it b to the public. /b ,And similarly, b they said about /b the High Priest b Rabbi Elazar ben Ḥarsum that his mother made him a tunic /b worth b twenty thousand /b dinars, b but his fellow priests did not allow him to wear it because /b it was transparent and b he appeared as /b one who is b naked. /b The Gemara asks: b And could /b he b be seen /b through a garment made to the specifications of the priestly vestments? b Didn’t the Master say: The threads /b of the priestly vestments b were six-fold? /b Since the clothes were woven from threads that thick, his body could not have been seen through them. b Abaye said: It is like wine in /b a thick b glass /b cup. His flesh could not actually be seen, but since it was very fine linen, it was somewhat translucent and his skin color was discernible.,§ Apropos the great wealth of Rabbi Elazar ben Ḥarsum, the Gemara cites that which b the Sages taught: A poor /b person, b and a wealthy /b person, b and a wicked /b person b come to /b face b judgment /b before the Heavenly court for their conduct in this world. b To the poor /b person, the members of the court b say: Why did you not engage in Torah? If he /b rationalizes his conduct b and says: I was poor and preoccupied with /b earning enough to pay for b my sustece /b and that is why I did not engage in Torah study, b they say to him: Were you any poorer than Hillel, /b who was wretchedly poor and nevertheless attempted to study Torah?, b They said about Hillel the Elder that each and every day he would work and earn a half-dinar, half of which he would give to the guard of the study hall and half of which /b he spent b for his sustece and the sustece of the members of his family. One time he did not find /b employment b to earn /b a wage, b and the guard of the study hall did not allow him to enter. He ascended /b to the roof, b suspended /b himself, b and sat at the edge of the skylight in order to hear the words /b of the Torah b of the living God from the mouths of Shemaya and Avtalyon, /b the spiritual leaders of that generation.,The Sages continued and b said: That day was Shabbat eve and it was the /b winter b season of Tevet, and snow fell upon him from the sky. When it was dawn, Shemaya said to Avtalyon: Avtalyon, my brother, every day /b at this hour b the /b study b hall /b is already b bright /b from the sunlight streaming through the skylight, b and today it is dark; is it perhaps a cloudy day? They focused their eyes and saw the image of a man in the skylight. They ascended and found him /b covered with b snow three cubits high. They extricated him /b from the snow, b and they washed him and smeared /b oil b on him, and they sat him opposite the bonfire /b to warm him. b They said: This /b man b is worthy /b for us b to desecrate Shabbat for him. /b Saving a life overrides Shabbat in any case; however, this great man is especially deserving. Clearly, poverty is no excuse for the failure to attempt to study Torah.,And if b a wealthy /b man comes before the heavenly court, the members of the court b say to him: Why did you not engage in Torah? If he says: I was wealthy and preoccupied with /b managing b my possessions, they say to him: Were you any wealthier than Rabbi Elazar, /b who was exceedingly wealthy and nevertheless studied Torah? b They said about Rabbi Elazar ben Ḥarsum that his father left him /b an inheritance of b one thousand villages on land, and corresponding to them, one thousand ships at sea. And each and every day he takes /b a leather b jug of flour on his shoulder and walks from city to city and from state to state to study Torah /b from the Torah scholars in each of those places., b One time /b as he passed through the villages in his estate and b his servants found him, /b did not recognize him, b and, /b thinking he was a resident of the town, b they pressed him into service [ i angarya /i ] /b for the master of the estate. b He said to them: I beseech you; let me be and I will go study Torah. They said: /b We swear b by the life of Rabbi Elazar ben Ḥarsum that /b we b will not let you be. /b The Gemara comments: b And in all his days, he never went and saw /b all his possessions and his property; b rather, /b he would b sit and engage in /b the study of b Torah all day and all night. /b ,And if a wicked man comes to judgment, the members of the court b say to him: Why did you not engage in Torah? If he said: I was handsome and preoccupied with my /b evil b inclination, /b as I had many temptations, b they say to him: Were you any more handsome than Joseph, /b who did not neglect Torah despite his beauty? b They said about Joseph the righteous: Each and every day, the wife of Potiphar seduced him with words. /b In addition, b the clothes that she wore to /b entice b him in the morning, she did not wear to /b entice b him in the evening. The clothes that she wore to /b entice b him in the evening, she did not wear to /b entice b him in the morning /b of the next day.,One day b she said to him: Submit to me /b and have relations with me. br b He said to her: No. /b br b She said to him: I will incarcerate you in the prison. He said to her: /b I do not fear you, as it is stated: b “God releases prisoners” /b (Psalms 146:7). br b She said to him: I will /b cause you to be b bent over /b with suffering. br He said: b “God straightens those who are bent over” /b (Psalms 146:8). br She said b I will blind your eyes. /b br He said to her b “God opens the eyes of the blind” /b (Psalms 146:8). br b She gave him a thousand talents of silver to submit to her, “to lie with her and be with her” /b (Genesis 39:10), b and he refused. /b ,The Gemara elaborates: Had he submitted to her b to lie with her in this world, /b it would have been decreed in Heaven that he would b be with her in the World-to-Come. /b Therefore, he refused. b Consequently, Hillel obligates the poor /b to study Torah, b Rabbi Elazar ben Ḥarsum obligates the wealthy, /b and b Joseph obligates the wicked. /b For each category of people, there is a role model who overcame his preoccupations and temptations to study Torah., strong MISHNA: /strong The High Priest b comes /b and stands b next to his bull, and his bull was standing between the Entrance Hall and the altar /b with b its head /b facing b to the south and its face to the west. And the priest stands to the east /b of the bull, b and his face /b points b to the west. And /b the priest b places his two hands on /b the bull b and confesses. /b , b And this is what he would say /b in his confession: b Please, God, I have sinned, I have done wrong, /b and b I have rebelled before You, I and my family. Please, God, grant atonement, please, for the sins, and for the wrongs, and for the rebellions that I have sinned, and done wrong, and rebelled before You, I and my family, as it is written in the Torah of Moses your servant: “For on this day atonement shall be made /b for you to cleanse you of all your sins; you shall be clean before the Lord” (Leviticus 16:30). b And /b the priests and the people who were in the courtyard b respond after he /b recites the name of God: b Blessed be the name of His glorious kingdom forever and all time. /b |
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51. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 26| 3a. בנס היו עומדין,אין מהוה הוו ולא הוו ידעי הי באמצע תיבה והי בסוף תיבה ואתו צופים ותקינו פתוחין באמצע תיבה וסתומין בסוף תיבה,סוף סוף אלה המצות שאין נביא עתיד לחדש דבר מעתה אלא שכחום וחזרו ויסדום,וא"ר ירמיה ואיתימא רבי חייא בר אבא תרגום של תורה אונקלוס הגר אמרו מפי ר' אליעזר ור' יהושע תרגום של נביאים יונתן בן עוזיאל אמרו מפי חגי זכריה ומלאכי ונזדעזעה ארץ ישראל ארבע מאות פרסה על ארבע מאות פרסה יצתה בת קול ואמרה מי הוא זה שגילה סתריי לבני אדם,עמד יונתן בן עוזיאל על רגליו ואמר אני הוא שגליתי סתריך לבני אדם גלוי וידוע לפניך שלא לכבודי עשיתי ולא לכבוד בית אבא אלא לכבודך עשיתי שלא ירבו מחלוקת בישראל,ועוד ביקש לגלות תרגום של כתובים יצתה בת קול ואמרה לו דייך מ"ט משום דאית ביה קץ משיח,ותרגום של תורה אונקלוס הגר אמרו והא אמר רב איקא בר אבין אמר רב חננאל אמר רב מאי דכתיב (נחמיה ח, ח) ויקראו בספר תורת האלהים מפורש ושום שכל ויבינו במקרא ויקראו בספר תורת האלהים זה מקרא מפורש זה תרגום,ושום שכל אלו הפסוקין ויבינו במקרא אלו פיסקי טעמים ואמרי לה אלו המסורת שכחום וחזרו ויסדום,מאי שנא דאורייתא דלא אזדעזעה ואדנביאי אזדעזעה דאורייתא מיפרשא מלתא דנביאי איכא מילי דמיפרשן ואיכא מילי דמסתמן דכתיב (זכריה יב, יא) ביום ההוא יגדל המספד בירושלם כמספד הדדרימון בבקעת מגידון,ואמר רב יוסף אלמלא תרגומא דהאי קרא לא ידענא מאי קאמר ביומא ההוא יסגי מספדא בירושלים כמספדא דאחאב בר עמרי דקטל יתיה הדדרימון בן טברימון ברמות גלעד וכמספדא דיאשיה בר אמון דקטל יתיה פרעה חגירא בבקעת מגידו,(דניאל י, ז) וראיתי אני דניאל לבדי את המראה והאנשים אשר היו עמי לא ראו את המראה אבל חרדה גדולה נפלה עליהם ויברחו בהחבא מאן נינהו אנשים אמר ר' ירמיה ואיתימא רבי חייא בר אבא זה חגי זכריה ומלאכי,אינהו עדיפי מיניה ואיהו עדיף מינייהו אינהו עדיפי מיניה דאינהו נביאי ואיהו לאו נביא איהו עדיף מינייהו דאיהו חזא ואינהו לא חזו,וכי מאחר דלא חזו מ"ט איבעיתו אע"ג דאינהו לא חזו מזלייהו חזו,אמר רבינא שמע מינה האי מאן דמיבעית אע"ג דאיהו לא חזי מזליה חזי מאי תקנתיה ליקרי ק"ש ואי קאים במקום הטנופת לינשוף מדוכתיה ארבע גרמידי ואי לא לימא הכי עיזא דבי טבחי שמינא מינאי:,והשתא דאמרת מדינה ומדינה ועיר ועיר לדרשה משפחה ומשפחה למאי אתא אמר רבי יוסי בר חנינא להביא משפחות כהונה ולויה שמבטלין עבודתן ובאין לשמוע מקרא מגילה,דאמר רב יהודה אמר רב כהנים בעבודתן ולוים בדוכנן וישראל במעמדן כולן מבטלין עבודתן ובאין לשמוע מקרא מגילה,תניא נמי הכי כהנים בעבודתן ולוים בדוכנן וישראל במעמדן כולן מבטלין עבודתן ובאין לשמוע מקרא מגילה מכאן סמכו של בית רבי שמבטלין תלמוד תורה ובאין לשמוע מקרא מגילה קל וחומר מעבודה ומה עבודה שהיא חמורה מבטלינן תלמוד תורה לא כל שכן,ועבודה חמורה מתלמוד תורה והכתיב (יהושע ה, יג) ויהי בהיות יהושע ביריחו וישא עיניו וירא והנה איש עומד לנגדו [וגו'] וישתחו (לאפיו),והיכי עביד הכי והאמר רבי יהושע בן לוי אסור לאדם שיתן שלום לחבירו בלילה חיישינן שמא שד הוא שאני התם דאמר ליה כי אני שר צבא ה',ודלמא משקרי גמירי דלא מפקי שם שמים לבטלה,אמר לו אמש בטלתם תמיד של בין הערבים ועכשיו בטלתם תלמוד תורה אמר לו על איזה מהן באת אמר לו עתה באתי מיד (יהושע ח, ט) וילן יהושע בלילה ההוא בתוך העמק אמר רבי יוחנן | 3a. b stood by way of a miracle? /b ,The Gemara answers: b Yes, /b two forms of these letters b did exist /b at that time, b but /b the people b did not know which /b one of them was to be used b in the middle of the word and which at the end of the word, and the Seers came and established /b that b the open /b forms are to used be b in the middle of the word and the closed /b forms b at the end of the word. /b ,The Gemara asks: b Ultimately, /b however, doesn’t the phrase b “these are the commandments” /b (Leviticus 27:34) indicate b that a prophet is not permitted to initiate any matter /b of i halakha /i b from now on? Rather, /b it may be suggested that the final letters already existed at the time of the giving of the Torah, but over the course of time the people b forgot them, /b and the prophets b then /b came and b reestablished them. /b ,§ The Gemara cites another ruling of Rabbi Yirmeya or Rabbi Ḥiyya bar Abba. b Rabbi Yirmeya said, and some say /b that it was b Rabbi Ḥiyya bar Abba /b who said: b The /b Aramaic b translation of the Torah /b used in the synagogues b was composed by Onkelos the convert based on /b the teachings of b Rabbi Eliezer and Rabbi Yehoshua. The /b Aramaic b translation of the Prophets was composed by Yonatan ben Uzziel based on /b a tradition going back to the last prophets, b Haggai, Zechariah, and Malachi. /b The Gemara relates that when Yonatan ben Uzziel wrote his translation, b Eretz Yisrael quaked /b over an area of b four hundred parasangs [ i parsa /i ] by four hundred parasangs, /b and b a Divine Voice emerged and said: Who is this who has revealed My secrets to mankind? /b , b Yonatan ben Uzziel stood up on his feet and said: I am the one who has revealed Your secrets to mankind /b through my translation. However, b it is revealed and known to You that I did this not for my /b own b honor, and not for the honor of the house of /b my b father, but rather /b it was b for Your honor /b that b I did this, so that discord not increase among the Jewish people. /b In the absence of an accepted translation, people will disagree about the meaning of obscure verses, but with a translation, the meaning will be clear., b And /b Yonatan ben Uzziel b also sought to reveal a translation of the Writings, /b but b a Divine Voice emerged and said to him: It is enough for you /b that you translated the Prophets. The Gemara explains: b What is the reason /b that he was denied permission to translate the Writings? b Because it has in it /b a revelation of b the end, /b when the b Messiah /b will arrive. The end is foretold in a cryptic manner in the book of Daniel, and were the book of Daniel translated, the end would become manifestly revealed to all.,The Gemara asks: b Was the translation of the Torah /b really b composed by Onkelos the convert? Didn’t Rav Ika bar Avin say /b that b Rav Ḥael said /b that b Rav said: What is /b the meaning of that b which is written /b with respect to the days of Ezra: b “And they read in the book, the Torah of God, distinctly; and they gave the sense, and they caused them to understand the reading” /b (Nehemiah 8:8)? The verse should be understood as follows: b “And they read in the book, the Torah of God,” this is the /b scriptural b text; “distinctly,” this is the translation, /b indicating that they immediately translated the text into Aramaic, as was customary during public Torah readings., b “And they gave the sense,” these are /b the divisions of the text into separate b verses. “And they caused them to understand the reading,” these are the cantillation notes, /b through which the meaning of the text is further clarified. b And some say /b that b these are the /b Masoretic b traditions /b with regard to the manner in which each word is to be written. This indicates that the Aramaic translation already existed at the beginning of the Second Temple period, well before the time of Onkelos. The Gemara answers: b The /b ancient Aramaic translation b was forgotten and then /b Onkelos came and b reestablished it. /b ,The Gemara asks: b What is different /b about the translation of Prophets? Why is it that when Onkelos revealed the translation b of the Torah, /b Eretz Yisrael b did not quake, and /b when he revealed the translation b of the Prophets, it quaked? /b The Gemara explains: b The /b meaning of b matters /b discussed b in the Torah is clear, /b and therefore its Aramaic translation did not reveal the meaning of passages that had not been understood previously. Conversely, in b the Prophets, there are matters that are clear and there are matters that are obscure, /b and the Aramaic translation revealed the meaning of obscure passages. The Gemara cites an example of an obscure verse that is clarified by the Aramaic translation: b As it is written: “On that day shall there be a great mourning in Jerusalem, like the mourning of Hadadrimmon in the valley of Megiddon” /b (Zechariah 12:11)., b And /b with regard to that verse, b Rav Yosef said: Were it not for the /b Aramaic b translation of this verse, we would not have known what it is saying, /b as the Bible does not mention any incident involving Hadadrimmon in the valley of Megiddon. The Aramaic translation reads as follows: b On that day, the mourning in Jerusalem will be as great as the mourning for Ahab, son of Omri, who was slain by Hadadrimmon, son of Tavrimon, in Ramoth-Gilead, and like the mourning for Josiah, son of Amon, who was slain by Pharaoh the lame in the valley of Megiddon. /b The translation clarifies that the verse is referring to two separate incidents of mourning, and thereby clarifies the meaning of this verse.,§ The Gemara introduces another statement from the same line of tradition. The verse states: b “And I, Daniel, alone saw the vision, for the men who were with me did not see the vision; but a great trembling fell upon them, so that they fled to hide themselves” /b (Daniel 10:7). b Who were these men? /b The term “men” in the Bible indicates important people; who were they? b Rabbi Yirmeya said, and some say /b that it was b Rabbi Ḥiyya bar Abba /b who said: b These are /b the prophets b Haggai, Zechariah, and Malachi. /b ,The Gemara comments: In certain ways b they, /b the prophets, b were greater than him, /b Daniel, and in certain ways b he, /b Daniel, b was greater than them. They were greater than him, as they were prophets and he was not a prophet. /b Haggai, Zechariah, and Malachi were sent to convey the word of God to the Jewish people, while Daniel was not sent to reveal his visions to others. In another way, however, b he was greater than them, as he saw /b this vision, b and they did not see /b this vision, indicating that his ability to perceive obscure and cryptic visions was greater than theirs.,The Gemara asks: b Since they did not see /b the vision, b what is the reason that they were frightened? /b The Gemara answers: b Even though they did not see /b the vision, b their guardian angels saw /b it, and therefore they sensed that there was something fearful there and they fled., b Ravina said: Learn from /b this incident that with regard to b one who is frightened /b for no apparent reason, b although he does not see /b anything menacing, b his guardian angel sees /b it, and therefore he should take steps in order to escape the danger. The Gemara asks: b What is his remedy? He should recite i Shema /i , /b which will afford him protection. b And if he is standing in a place of filth, /b where it is prohibited to recite verses from the Torah, b he should distance himself four cubits from his /b current b location /b in order to escape the danger. b And if /b he is b not /b able to do so, b let him say the following /b incantation: b The goat of the slaughterhouse is fatter than I am, /b and if a calamity must fall upon something, it should fall upon it.,§ After this digression, the Gemara returns to the exposition of a verse cited above. b Now /b that b you have said /b that the phrases b “every province” and “every city” /b appear b for /b the purposes of midrashic b exposition, for what /b exposition do the words b “every family” /b appear in that same verse (Esther 9:28)? b Rabbi Yosei bar Ḥanina said: /b These words come b to include the priestly and Levitical families, /b and indicate b that they cancel their service /b in the Temple b and come to hear the reading of the Megilla. /b , b As Rav Yehuda said /b that b Rav said: The priests at their /b Temple b service, the Levites on their platform /b in the Temple, where they sung the daily psalm, b and the Israelites at their watches, /b i.e., the group of Israelites, corresponding to the priestly watches, who would come to Jerusalem and gather in other locations as representatives of the entire nation to observe or pray for the success of the Temple service, b all cancel their service and come to hear the reading of the Megilla. /b , b This is also taught /b in a i baraita /i : b The priests at their service, the Levites on the platform, and the Israelites at their watches, all cancel their service and come to hear the reading of the Megilla. /b The Sages of b the house of Rabbi /b Yehuda HaNasi b relied /b upon the i halakha /i stated b here /b and determined b that one cancels his Torah study and comes to hear the reading of the Megilla. /b They derived this principle by means of b an i a fortiori /i /b inference b from the /b Temple b service: Just as /b one who is engaged in performing b service /b in the Temple, b which is /b very b important, cancels /b his service in order to hear the Megilla, is it b not all the more so /b obvious that one who is engaged in b Torah study /b cancels his study to hear the Megilla?,The Gemara asks: b Is the /b Temple b service more important than Torah study? Isn’t it written: “And it came to pass when Joshua was by Jericho that he lifted up his eyes and looked, and behold, a man stood over against him /b with his sword drawn in his hand. And Joshua went over to him and said to him: Are you for us, or for our adversaries? And he said, No, but I am captain of the host of the Lord, I have come now. And Joshua fell on his face to the earth, b and bowed down” /b (Joshua 5:13–14).,The Gemara first seeks to clarify the incident described in the verse. b How did /b Joshua b do this, /b i.e., how could he bow to a figure he did not recognize? b Didn’t Rabbi Yehoshua ben Levi say: It is prohibited for a person to greet his fellow at night /b if he does not recognize him, as b we are concerned that perhaps it is a demon? /b How did Joshua know that it was not a demon? The Gemara answers: b There it was different, as /b the visitor b said to him: But I am captain of the host of the Lord. /b ,The Gemara asks: b Perhaps /b this was a demon b and he lied? /b The Gemara answers: It b is learned /b as a tradition that demons b do not utter the name of Heaven for naught, /b and therefore since the visitor had mentioned the name of God, Joshua was certain that this was indeed an angel.,As for the angel’s mission, the Gemara explains that the angel b said to /b Joshua: b Yesterday, /b i.e., during the afternoon, b you neglected the afternoon daily offering /b due to the impending battle, b and now, /b at night, b you have neglected Torah study, /b and I have come to rebuke you. Joshua b said to him: For which of these /b sins b have you come? He said to him: I have come now, /b indicating that neglecting Torah study is more severe than neglecting to sacrifice the daily offering. Joshua b immediately /b determined to rectify the matter, as the verses states: b “And Joshua lodged that night” /b (Joshua 8:9) b “in the midst of the valley /b [ b i ha’emek /i /b ]” (Joshua 8:13), and b Rabbi Yoḥa said: /b |
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| 52. Epiphanius, Panarion, 30.11, 30.11.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 383, 395, 469 |
| 53. Theodosius Ii Emperor of Rome, Theodosian Code, 16.8.2, 16.8.4, 16.8.8, 16.8.13-16.8.15 (5th cent. CE - 5th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 469 |
| 54. Jerome, Letters, 112 (5th cent. CE - 5th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 469 |
| 55. Jerome, Letters, 112 (5th cent. CE - 5th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 469 |
| 56. Jerome, Letters, 112 (5th cent. CE - 5th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 469 |
| 57. Jerome, Commentary On Galatians, 1.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 469 |
| 58. Anon., Avot Derabbi Nathan A, 35 (6th cent. CE - 8th cent. CE) Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 438 |
| 59. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 23.4 Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436 |
| 60. Anon., Midrash Hagadol, None Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 384, 395, 436 |
| 61. Hippocratic Corpus, Nourishment, 13 Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 469 |
| 62. Anon., Metzora, 1.17 Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 384 |
| 63. Anon., Soferim, 11.3 Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 436 |
| 64. Anon., Yalqut Shimoni, None Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 384 |
| 65. Anon., Seder Eliyahu Rabbah, 11 Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 384 |
| 66. Anon., Midrash On Samuel, 7.10 Tagged with subjects: •hazzan, communal functionary Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 391 |
