1. Hebrew Bible, Psalms, 88.12, 94.9, 116.15, 139.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heretics and heresy •heresy and heretics Found in books: Boustan Janssen and Roetzel (2010) 185, 226; Secunda (2014) 52, 134, 135| 88.12. "הַיְסֻפַּר בַּקֶּבֶר חַסְדֶּךָ אֱמוּנָתְךָ בָּאֲבַדּוֹן׃", 94.9. "הֲנֹטַע אֹזֶן הֲלֹא יִשְׁמָע אִם־יֹצֵר עַיִן הֲלֹא יַבִּיט׃", 116.15. "יָקָר בְּעֵינֵי יְהוָה הַמָּוְתָה לַחֲסִידָיו׃", 139.22. "תַּכְלִית שִׂנְאָה שְׂנֵאתִים לְאוֹיְבִים הָיוּ לִי׃", | 88.12. "Shall Thy mercy be declared in the grave? Or Thy faithfulness in destruction?", 94.9. "He that planted the ear, shall He not hear? He that formed the eye, shall He not see?", 116.15. "Precious in the sight of the LORD Is the death of His saints.", 139.22. "I hate them with utmost hatred; I count them mine enemies.", |
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2. Hebrew Bible, Proverbs, 9.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heretics and heresy Found in books: Boustan Janssen and Roetzel (2010) 185| 9.2. "טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ׃", | 9.2. "She hath prepared her meat, she hath mingled her wine; she hath also furnished her table.", |
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3. Hebrew Bible, Genesis, 1.26-1.27, 2.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heresy and heretics Found in books: Secunda (2014) 134, 135| 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", | 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", 1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 2.7. "Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.", |
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4. Hebrew Bible, Lamentations, 1.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •heretics and heresy Found in books: Boustan Janssen and Roetzel (2010) 226| 1.5. "הָיוּ צָרֶיהָ לְרֹאשׁ אֹיְבֶיהָ שָׁלוּ כִּי־יְהוָה הוֹגָהּ עַל רֹב־פְּשָׁעֶיהָ עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי־צָר׃", | 1.5. "Her adversaries have become the head, her enemies are at ease; for the Lord has afflicted her because of the multitude of her sins; her young children went into captivity before the enemy. (PAUSE FOR REFLECTIONS)", |
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5. Hebrew Bible, Isaiah, 57.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •heresy and heretics Found in books: Secunda (2014) 52| 57.8. "וְאַחַר הַדֶּלֶת וְהַמְּזוּזָה שַׂמְתְּ זִכְרוֹנֵךְ כִּי מֵאִתִּי גִּלִּית וַתַּעֲלִי הִרְחַבְתְּ מִשְׁכָּבֵךְ וַתִּכְרָת־לָךְ מֵהֶם אָהַבְתְּ מִשְׁכָּבָם יָד חָזִית׃", | 57.8. "And behind the doors and the posts Hast thou set up thy symbol; For thou hast uncovered, and art gone up from Me, Thou hast enlarged thy bed, And chosen thee of them Whose bed thou lovedst, Whose hand thou sawest.", |
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6. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •heresy and heretics Found in books: Secunda (2014) 134, 135| 4.13. "כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃", | 4.13. "For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.", |
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7. Hebrew Bible, Daniel, 12.2 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •heretics and heresy Found in books: Boustan Janssen and Roetzel (2010) 226| 12.2. "וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃", | 12.2. "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence.", |
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8. Cicero, On Invention, 2.52 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •heretics and heresy Found in books: Boustan Janssen and Roetzel (2010) 185| 2.52. Cum est nominis controversia, quia vis vocabuli definienda verbis est, constitutio definitiva dicitur. eius generis exemplo nobis posita sit haec causa: C. Flaminius, is qui consul rem male gessit bello Punico secundo, cum tribunus plebis esset, invito senatu et omnino contra voluntatem omnium opti- matium per seditionem ad populum legem agrariam ferebat. hunc pater suus concilium plebis habentem de templo deduxit; arcessitur maiestatis. intentio est: maiestatem minuisti, quod tribunum plebis de templo deduxisti. depulsio est: non minui maiestatem. quaestio est: maiestatemne minuerit? ratio: in filium enim quam habebam potestatem, ea sum usus. rationis infirmatio: at enim, qui patria potestate, hoc est pri- vata quadam, tribuniciam potestatem, hoc est populi potestatem, infirmat, minuit is maiestatem. iudicatio est: minuatne is maiestatem, qui in tribuniciam po- testatem patria potestate utatur? ad hanc iudicationem argumentationes omnes afferre oportebit. | |
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9. Philo of Alexandria, On The Creation of The World, 75 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •heresy and heretics Found in books: Secunda (2014) 135, 212 | 75. It is on this account that Moses says, at the creation of man alone that God said, "Let us make man," which expression shows an assumption of other beings to himself as assistants, in order that God, the governor of all things, might have all the blameless intentions and actions of man, when he does right attributed to him; and that his other assistants might bear the imputation of his contrary actions. For it was fitting that the Father should in the eyes of his children be free from all imputation of evil; and vice and energy in accordance with vice are evil. |
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| 10. Vitruvius Pollio, On Architecture, 3.150, 3.197-3.198, 3.227, 4.15-4.22, 4.98 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •heresy and heretics Found in books: Secunda (2014) 60, 61, 62, 76, 78, 182 |
| 11. Tosefta, Sanhedrin, 13.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •heretics and heresy Found in books: Boustan Janssen and Roetzel (2010) 226 |
12. Mishnah, Shabbat, 13.2-13.5, 23.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •heresy and heretics Found in books: Secunda (2014) 52| 13.2. "הָעוֹשֶׂה שְׁנֵי בָתֵּי נִירִין בַּנִּירִין, בַּקֵּרוֹס, בַּנָּפָה, בַּכְּבָרָה וּבַסַּל, חַיָּב. וְהַתּוֹפֵר שְׁתֵּי תְפִירוֹת, וְהַקּוֹרֵעַ עַל מְנָת לִתְפֹּר שְׁתֵּי תְפִירוֹת: \n", 13.3. "הַקּוֹרֵעַ בַּחֲמָתוֹ וְעַל מֵתוֹ, וְכָל הַמְקַלְקְלִין, פְּטוּרִין. וְהַמְקַלְקֵל עַל מְנָת לְתַקֵּן, שִׁעוּרוֹ כַמְתַקֵּן: \n", 13.4. "שִׁעוּר הַמְלַבֵּן וְהַמְנַפֵּץ וְהַצּוֹבֵעַ וְהַטּוֹוֶה, כִּמְלֹא רֹחַב הַסִּיט כָּפוּל. וְהָאוֹרֵג שְׁנֵי חוּטִין, שִׁעוּרוֹ כִּמְלֹא הַסִּיט: \n", 13.5. "רַבִּי יְהוּדָה אוֹמֵר, הַצָּד צִפּוֹר לַמִּגְדָּל וּצְבִי לַבַּיִת, חַיָּב. וַחֲכָמִים אוֹמְרִים, צִפּוֹר לַמִּגְדָּל, וּצְבִי לַבַּיִת וְלֶחָצֵר וְלַבֵּיבָרִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לֹא כָל הַבֵּיבָרִין שָׁוִין. זֶה הַכְּלָל, מְחֻסַּר צִידָה, פָּטוּר, וְשֶׁאֵינוֹ מְחֻסַּר צִידָה, חַיָּב: \n", 23.4. "מַחְשִׁיכִין עַל הַתְּחוּם לְפַקֵּחַ עַל עִסְקֵי כַלָּה, וְעַל עִסְקֵי הַמֵּת לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִין. גּוֹי שֶׁהֵבִיא חֲלִילִין בְּשַׁבָּת, לֹא יִסְפֹּד בָּהֶן יִשְׂרָאֵל, אֶלָּא אִם כֵּן בָּאוּ מִמָּקוֹם קָרוֹב. עָשׂוּ לוֹ אָרוֹן וְחָפְרוּ לוֹ קֶבֶר, יִקָּבֵר בּוֹ יִשְׂרָאֵל, וְאִם בִּשְׁבִיל יִשְׂרָאֵל, לֹא יִקָּבֵר בּוֹ עוֹלָמִית: \n", | 13.2. "He who makes two loops, on either the cross-pieces [nirim] or one the slips [keros], or in a sifter, sieve, or basket, is liable. And he who sews two stitches, and he who tears in order to sew two stitches [is liable].", 13.3. "He who tears in his anger or [in mourning] for his dead, and all who damage are exempt. But he who damages in order to repair, his measure [for liability] is as for repairing.", 13.4. "The minimum measure for bleaching, hackling, dyeing or spinning is a full double sit. And he who weaves two threads together, the minimum meausure is a full sit.", 13.5. "Rabbi Judah says: he who hunts a bird into a tower trap, or a deer into a house, is liable; But the sages say: [he who hunts] a bird into a tower trap, and a deer into a house, courtyard or corral. Rabbi Shimon ben Gamaliel says: not all corrals are the same. This is the general principle: if it lacks further work of hunting, he is exempt. If it does not lack further work of hunting, he is liable.", 23.4. "One may go to the Shabbat border before nightfall in order to attend to the affairs of a bride or of a corpse to bring him a coffin and shrouds. If a non-Jew brings reed-pipes on Shabbat, one must not bewail an Israelite with them, unless they came from a near place. If he made a coffin for himself or dug a grave for himself, an israelite may be buried in it. But if [he made it] for the sake of an Israelite, [the Israelite] may never be buried in it.", |
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13. Mishnah, Avot, 1.1, 2.14 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •heresy and heretics Found in books: Secunda (2014) 134, 182| 1.1. "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n", 2.14. "רַבִּי אֶלְעָזָר אוֹמֵר, הֱוֵי שָׁקוּד לִלְמֹד תּוֹרָה, וְדַע מַה שֶּׁתָּשִׁיב לְאֶפִּיקוֹרוֹס. וְדַע לִפְנֵי מִי אַתָּה עָמֵל. וְנֶאֱמָן הוּא בַעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֶּם לָךְ שְׂכַר פְּעֻלָּתֶךְ:", | 1.1. "Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.", 2.14. "Rabbi Elazar said:Be diligent in the study the torah; And know how to answer an epicuros, And know before whom you toil, and that your employer is faithful, for He will pay you the reward of your labor.", |
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| 14. Anon., Sifre Numbers, 16 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •heresy and heretics Found in books: Secunda (2014) 177 |
| 15. Tertullian, Antidote For The Scorpion'S Sting, 2.1, 7.1-7.2, 7.5, 7.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •heretics and heresy Found in books: Boustan Janssen and Roetzel (2010) 185 |
| 16. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •heresy and heretics Found in books: Secunda (2014) 52 |
| 17. Anon., Qohelet Rabba, 5.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •heretics and heresy Found in books: Boustan Janssen and Roetzel (2010) 226 |
18. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •heresy and heretics Found in books: Secunda (2014) 178| 87a. בצבו נפשיה לקטלא נפיק וצבו ביתיה לית הוא עביד וריקן לביתיה אזיל ולואי שתהא ביאה כיציאה וכי הוי חזי אמבוהא אבתריה אמר (איוב כ, ו) אם יעלה לשמים שיאו וראשו לעב יגיע כגללו לנצח יאבד רואיו יאמרו איו רב זוטרא כי הוו מכתפי ליה בשבתא דריגלא הוה אמר (משלי כז, כד) כי לא לעולם חסן ואם נזר לדור ודור,(משלי יח, ה) שאת פני רשע לא טוב לא טוב להם לרשעים שנושאין להם פנים בעולם הזה לא טוב לו לאחאב שנשאו לו פנים בעוה"ז שנאמר (מלכים א כא, כט) יען כי נכנע (אחאב מלפני) לא אביא הרעה בימיו,(משלי יח, ה) להטות צדיק במשפט טוב להם לצדיקים שאין נושאין להם פנים בעוה"ז טוב לו למשה שלא נשאו לו פנים בעוה"ז שנאמר (במדבר כ, יב) יען לא האמנתם בי להקדישני הא אילו האמנתם בי עדיין לא הגיע זמנם ליפטר מן העולם,אשריהם לצדיקים לא דיין שהן זוכין אלא שמזכין לבניהם ולבני בניהם עד סוף כל הדורות שכמה בנים היו לו לאהרן שראויין לישרף כנדב ואביהוא שנאמר (ויקרא י, יב) הנותרים אלא שעמד להם זכות אביהם,אוי להם לרשעים לא דיין שמחייבין עצמן אלא שמחייבין לבניהם ולבני בניהם עד סוף כל הדורות הרבה בנים היו לו לכנען שראויין ליסמך כטבי עבדו של רבן גמליאל אלא שחובת אביהם גרמה להן,כל המזכה את הרבים אין חטא בא על ידו וכל המחטיא את הרבים כמעט אין מספיקין בידו לעשות תשובה כל המזכה את הרבים אין חטא בא על ידו מ"ט כדי שלא יהא הוא בגיהנם ותלמידיו בגן עדן שנאמר (תהלים טז, י) כי לא תעזוב נפשי לשאול לא תתן חסידך לראות שחת וכל המחטיא את הרבים אין מספיקין בידו לעשות תשובה שלא יהא הוא בגן עדן ותלמידיו בגיהנם שנאמר (משלי כח, יז) אדם עשוק בדם נפש עד בור ינוס אל יתמכו בו,האומר אחטא ואשוב אחטא ואשוב למה לי למימר אחטא ואשוב אחטא ואשוב תרי זימני כדרב הונא אמר רב דאמר רב הונא אמר רב כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא נעשית לו כהיתר,אחטא ויום הכפורים מכפר אין יום הכפורים מכפר לימא מתני' דלא כרבי דתניא רבי אומר על כל עבירות שבתורה בין עשה תשובה בין לא עשה תשובה יוה"כ מכפר אפילו תימא רבי אגב שאני,עבירות שבין אדם למקום וכו' רמי ליה רב יוסף בר חבו לרבי אבהו עבירות שבין אדם לחבירו אין יוה"כ מכפר והא כתיב (שמואל א ב, כה) אם יחטא איש לאיש ופללו אלהים מאן אלהים דיינא,אי הכי אימא סיפא ואם לה' יחטא איש מי יתפלל לו הכי קאמר אם יחטא איש לאיש ופללו אלהים ימחול לו ואם לה' יחטא איש מי יתפלל בעדו תשובה ומעשים טובים,אמר ר' יצחק כל המקניט את חבירו אפילו בדברים צריך לפייסו שנאמר (משלי ו, א) בני אם ערבת לרעך תקעת לזר כפיך נוקשת באמרי פיך עשה זאת אפוא בני והנצל כי באת בכף רעך לך התרפס ורהב רעיך אם ממון יש בידך התר לו פסת יד ואם לאו הרבה עליו ריעים,(ואמר) רב חסדא וצריך לפייסו בשלש שורות של שלשה בני אדם שנאמר (איוב לג, כז) ישור על אנשים ויאמר חטאתי וישר העויתי ולא שוה לי,(ואמר) ר' יוסי בר חנינא כל המבקש מטו מחבירו אל יבקש ממנו יותר משלש פעמים שנאמר (בראשית נ, יז) אנא שא נא ועתה שא נא ואם מת מביא עשרה בני אדם ומעמידן על קברו ואומר חטאתי לה' אלהי ישראל ולפלוני שחבלתי בו,ר' ירמיה הוה ליה מילתא לר' אבא בהדיה אזל איתיב אדשא דר' אבא בהדי דשדיא אמתיה מיא מטא זרזיפי דמיא ארישא אמר עשאוני כאשפה קרא אנפשיה (תהלים קיג, ז) מאשפות ירים אביון שמע ר' אבא ונפיק לאפיה אמר ליה השתא צריכנא למיפק אדעתך דכתיב לך התרפס ורהב רעיך,ר' זירא כי הוה ליה מילתא בהדי איניש הוה חליף ותני לקמיה וממציא ליה כי היכי דניתי וניפוק ליה מדעתיה,רב הוה ליה מילתא בהדי ההוא טבחא לא אתא לקמיה במעלי יומא דכפורי אמר איהו איזיל אנא ' לפיוסי ליה פגע ביה רב הונא אמר ליה להיכא קא אזיל מר אמר ליה לפיוסי לפלניא אמר אזיל אבא למיקטל נפשא אזל וקם עילויה הוה יתיב וקא פלי רישא דלי עיניה וחזייה אמר ליה אבא את זיל לית לי מילתא בהדך בהדי דקא פלי רישא אישתמיט גרמא ומחייה בקועיה וקטליה,רב הוה פסיק סידרא קמיה דרבי עייל | 87a. b of his own will, he goes to die; and he does not fulfill the will of his household, and he goes empty-handed to his household; and if only his entrance would be like his exit. And when he saw a line of people [ i ambuha /i ] /b following b after him /b out of respect for him, b he said: “Though his excellency ascends to the heavens, and his head reaches to the clouds, yet he shall perish forever like his own dung; they who have seen him will say: Where is he?” /b (Job 20:6–7). This teaches that when one achieves power, it can lead to his downfall. b When they would carry Rav Zutra on their shoulders during the Shabbat of the Festival /b when he taught, b he would recite /b the following to avoid becoming arrogant: b “For power is not forever, and does the crown endure for all generations?” /b (Proverbs 27:24).,§ It was further taught: b “It is not good to respect the person of the wicked” /b (Proverbs 18:5), meaning, b it is not good for wicked people when they are respected in this world /b and are not punished for their sins. For example, b it /b was b not good for Ahab to be respected in this world, as it is stated: “Because he humbled himself before Me, I will not bring the evil in his days” /b (I Kings 21:29), and Ahab thereby lost his share in the World-to-Come.,The opposite is also true. The complete verse states: “It is not good to respect the person of the wicked, b to turn aside the righteous in judgment” /b (Proverbs 18:5), meaning: b It is good for the righteous when they are not respected in this world /b and are punished in this world for their sins. For example, b it /b was b good for Moses that he was not respected in this world, as it is stated: “Because you did not believe in Me, to sanctify Me” /b (Numbers 20:12). The Gemara analyzes this: b Had you believed in Me, your time still would not have come to depart the world. /b ,They said: b Fortunate are the righteous /b because b not only do they /b accumulate b merit /b for themselves, b but they /b accumulate b merit for their children and their children’s children until the end of all generations; as there were several sons of Aaron who /b essentially b deserved to be burned like Nadav and Avihu, as it is stated: /b “The sons of Aaron b who were left” /b (Leviticus 10:16), implying that others were left as well although they deserved to be burned with their brothers. b But the merit of their father protected them, /b and they and their descendants were priests for all time.,On the other hand: b Woe to the wicked, /b as b not only do they render themselves liable, but they also render their children and children’s children liable until the end of all generations. /b For example, b Canaan had many children /b who b deserved to be ordained /b as rabbis and instructors of the public due to their great stature in Torah study, b like Tavi, the servant of Rabban Gamliel, /b who was famous for his wisdom; b but their father’s liability caused them /b to remain as slaves.,Furthermore: b Whoever /b accumulates b merit for the public will not have sin come to his hand, /b and God protects him from failing; b but whoever causes the public to sin has almost no ability to repent. /b The Gemara explains: b What is the reason /b that b whoever /b accumulates b merit for the public will not have sin come to his hand? /b It is b so that he will not be in Gehenna while his students are in the Garden of Eden, as it is stated: “For You will not abandon my soul to the nether-world; neither will You suffer Your godly one to see the pit” /b (Psalms 16:10). On the other hand, b whoever causes the public to sin has almost no ability to repent, /b so that b he will not be in the Garden of Eden while his students are in Gehenna, as it is stated: “A man who is laden with the blood of any person shall hasten his steps to the pit; none will support him” /b (Proverbs 28:17). Since he oppressed others and caused them to sin, he shall have no escape.,§ The Gemara returns to interpreting the mishna. It states there that b one who says: I will sin and I will repent, I will sin and I will repent, /b is not given the opportunity to repent.The Gemara asks: b Why do I /b need the mishna b to say twice: I will sin and I will repent, I will sin and repent? /b The Gemara explains that this is b in accordance with /b that b which Rav Huna /b said that b Rav said, /b as b Rav Huna said /b that b Rav said: Once a person commits a transgression and repeats it, it becomes permitted to him. /b The Gemara is surprised at this: b Can it enter your mind that it becomes permitted to him? Rather, /b say that b it becomes to him as /b though it were b permitted. /b Consequently, the sinner who repeats his sin has difficulty abandoning his sin, and the repetition of his sin is reflected in the repetition of the phrase.,It is stated in the mishna that if one says: b I will sin and Yom Kippur /b will b atone /b for my sins, b Yom Kippur does not atone /b for his sins. The Gemara comments: b Let us say that the mishna is not in accordance with /b the opinion of b Rabbi /b Yehuda HaNasi, b as it was taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: Yom Kippur atones for all transgressions of the Torah, whether one repented or did not repent. /b The Gemara answers: b Even /b if b you say /b that the mishna is in accordance with the opinion of b Rabbi /b Yehuda HaNasi, b it is different /b when it is b on the basis /b of being permitted to sin. Even Rabbi Yehuda HaNasi agrees that Yom Kippur does not atone for the transgressions one commits only because he knows that Yom Kippur will atone for them.,§ It was taught in the mishna: Yom Kippur atones for b sins committed against God /b but does not atone for sins committed against another person. b Rav Yosef bar Ḥavu raised a contradiction before Rabbi Abbahu: /b The mishna states that b Yom Kippur does not atone for sins committed against a fellow person, but isn’t it written: “If one man sin against another, God [ i Elohim /i ] shall judge him [ i ufilelo /i ]” /b (I Samuel 2:25). The word i ufilelo /i , which may also refer to prayer, implies that if he prays, God will grant the sinner forgiveness. He answered him: b Who is i Elohim /i /b mentioned in the verse? It is referring to b a judge [ i elohim /i ] /b and not to God, and the word i ufilelo /i in the verse indicates judgment. Atonement occurs only after justice has been done toward the injured party by means of a court ruling.,Rav Yosef bar Ḥavu said to him: b If so, say /b the following with regard to b the latter clause /b of the verse: b “But if a man sin against the Lord, who shall entreat [ i yitpallel /i ] for him?” /b (I Samuel 2:25). This is difficult, since it has been established that the root i pll /i is interpreted in this verse as indicating judgment, and therefore the latter clause of the verse implies that if one sins toward God there is no one to judge him. Rabbi Abbahu answered him: b This is /b what the verse b is saying: If one man sins against another, God [ i Elohim /i ] shall forgive him [ i ufilelo /i ]; /b if the sinner appeases the person against whom he has sinned, he will be forgiven. b But if a man sin against the Lord, who shall entreat [ i yitpallel /i ] for him? Repentance and good deeds. /b The root i pll /i is to be interpreted as indicating forgiveness rather than judgment.,§ b Rabbi Yitzḥak said: One who angers his friend, even /b only b verbally, must appease him, as it is stated: “My son, if you have become a guarantor for your neighbor, if you have struck your hands for a stranger, you are snared by the words of your mouth… Do this now, my son, and deliver yourself, seeing you have come into the hand of your neighbor. Go, humble yourself [ i hitrapes /i ] and urge [ i rehav /i ] your neighbor” /b (Proverbs 6:1–3). This should be understood as follows: b If you have money /b that you owe him, b open the palm of [ i hater pisat /i ] /b your b hand to /b your neighbor and pay the money that you owe; b and if not, /b if you have sinned against him verbally, b increase [ i harbe /i ] friends for him, /b i.e., send many people as your messengers to ask him for forgiveness., b Rav Ḥisda said: And one must appease the /b one he has insulted b with three rows of three people, as it is stated: “He comes [ i yashor /i ] before men, and says: I have sinned, and perverted that which was right, and it profited me not” /b (Job 33:27). Rav Ḥisda interprets the word i yashor /i as related to the word i shura /i , row. The verse mentions sin three times: I have sinned, and perverted, and it profited me not. This implies that one should make three rows before the person from whom he is asking forgiveness., b Rabbi Yosei bar Ḥanina said: Anyone who asks forgiveness of his friend should not ask more than three times, as it is stated: “Please, please forgive /b the transgression of your brothers and their sin, for they did evil to you. b And now, please /b forgive” (Genesis 50:17). The verse uses the word please three times, which shows that one need not ask more than three times, after which the insulted friend must be appeased and forgive. b And if /b the insulted friend b dies /b before he can be appeased, b one brings ten people, and stands them at the grave /b of the insulted friend, b and says /b in front of them: b I have sinned against the Lord, the God of Israel, and against so-and-so whom I wounded. /b ,The Gemara relates that b Rabbi Yirmeya /b insulted b Rabbi Abba, /b causing the latter to b have a complaint against him. /b Rabbi Yirmeya b went and sat at the threshold /b of b Rabbi Abba’s /b house to beg him for forgiveness. b When /b Rabbi Abba’s b maid poured out the /b dirty b water /b from the house, b the stream of water landed on /b Rabbi Yirmeya’s b head. He said /b about himself: b They have made me into a trash heap, /b as they are pouring dirty water on me. b He recited /b this verse b about himself: “Who lifts up the needy out of the trash heap” /b (Psalms 113:7). b Rabbi Abba heard /b what happened b and went out to greet him. /b Rabbi Abba b said to him: Now I must go out to appease you /b for this insult, b as it is written: “Go, humble yourself [ i hitrapes /i ] and urge your neighbor” /b (Proverbs 6:3).,It is related that b when Rabbi Zeira had a complaint against a person /b who insulted him, b he would /b pace b back and forth before him and present himself, so that /b the person b could come and appease him. /b Rabbi Zeira made himself available so that it would be easy for the other person to apologize to him.,It is further related that b Rav had a complaint against a certain butcher /b who insulted him. b The butcher did not come before him /b to apologize. b On Yom Kippur eve, /b Rav b said: I will go /b and b appease him. He met /b his student b Rav Huna, /b who b said to him: Where is my Master going? He said to him: /b I am going b to appease so-and-so. /b Rav Huna called Rav by his name and b said: Abba is going to kill a person, /b for surely that person’s end will not be good. Rav b went and stood by him. /b He found the butcher b sitting and splitting the head /b of an animal. The butcher b raised his eyes and saw him. He said /b to him: b Are you Abba? Go, I have nothing /b to say b to you. While he was splitting the head, one of the bones /b of the head b flew out and struck him in the throat and killed him, /b thereby fulfilling Rav Huna’s prediction.,The Gemara further relates: b Rav was reciting the /b Torah b portion before Rabbi /b Yehuda HaNasi. |
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19. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •heresy and heretics Found in books: Secunda (2014) 62| 24b. בנזיקין הוה ואנן קא מתנינן בשיתא סדרין וכי הוה מטי רב יהודה בעוקצין האשה שכובשת ירק בקדירה ואמרי לה זיתים שכבשן בטרפיהן טהורין אמר הויי' דרב ושמואל קא חזינא הכא,ואנן קא מתנינן בעוקצין תליסר מתיבתא ואילו רב יהודה כי הוה שליף חד מסאנא אתי מיטרא ואנן קא צווחינן כולי יומא וליכא דאשגח בן אי משום עובדא אי איכא דחזא מידי לימא אבל מה יעשו גדולי הדור שאין דורן דומה יפה,רב יהודה חזא הנהו בי תרי דהוו קא פרצי בריפתא אמר שמע מינה איכא שבעא בעלמא יהיב עיניה הוה כפנא אמרו ליה רבנן לרב כהנא בריה דרב נחוניא שמעיה מר דשכיח קמיה ניעשייה דליפוק בפתחא דסמוך לשוקא עשייה ונפק לשוקא חזא כנופיא,אמר להו מאי האי אמרו ליה אכוספא דתמרי קיימי דקא מזדבן אמר שמע מינה כפנא בעלמא אמר ליה לשמעיה שלוף לי מסאניי שלף ליה חד מסאנא ואתא מיטרא כי מטא למישלף אחרינא אתא אליהו ואמר ליה אמר הקדוש ברוך הוא אי שלפת אחרינא מחריבנא לעלמא,אמר רב מרי ברה דבת שמואל אנא הוה קאימנא אגודא דנהר פפא חזאי למלאכי דאידמו למלחי דקא מייתי חלא ומלונהו לארבי והוה קמחא דסמידא אתו כולי עלמא למיזבן אמר להו מהא לא תיזבנון דמעשה נסים הוא למחר אתיין ארבי דחיטי דפרזינא,רבא איקלע להגרוניא גזר תעניתא ולא אתא מיטרא אמר להו ביתו כולי עלמא בתעניתייכו למחר אמר להו מי איכא דחזא חילמא לימא אמר להו ר' אלעזר מהגרוניא לדידי אקריון בחלמי שלם טב לרב טב מריבון טב דמטוביה מטיב לעמיה אמר שמע מינה עת רצון היא מבעי רחמי בעי רחמי ואתי מיטרא,ההוא גברא דאיחייב נגדא בבי דינא דרבא משום דבעל כותית נגדיה רבא ומית אשתמע מילתא בי שבור מלכא בעא לצעורי לרבא אמרה ליה איפרא הורמיז אימיה דשבור מלכא לברה לא ליהוי לך עסק דברים בהדי יהודאי דכל מאן דבעיין ממרייהו יהיב להו,אמר לה מאי היא בעין רחמי ואתי מיטרא אמר לה ההוא משום דזימנא דמיטרא הוא אלא לבעו רחמי האידנא בתקופת תמוז וליתי מיטרא שלחה ליה לרבא כוין דעתך ובעי רחמי דליתי מיטרא בעי רחמי ולא אתי מיטרא,אמר לפניו רבונו של עולם (תהלים מז, ב) אלהים באזנינו שמענו אבותינו ספרו לנו פועל פעלת בימיהם בימי קדם ואנו בעינינו לא ראינו אתא מיטרא עד דשפוך מרזבי דצפורי לדיגלת אתא אבוה איתחזי ליה בחלמיה ואמר ליה מי איכא דמיטרח קמי שמיא כולי האי אמר ליה שני דוכתיך שני דוכתיה למחר אשכחיה דמרשם פורייה בסכיני,רב פפא גזר תעניתא ולא אתא מיטרא חלש ליביה שרף פינכא דדייסא ובעי רחמי ולא אתא מיטרא אמר ליה רב נחמן בר אושפזתי אי שריף מר פינכא אחריתי דדייסא אתי מיטרא איכסיף וחלש דעתיה ואתא מיטרא,ר' חנינא בן דוסא הוה קא אזיל באורחא אתא מיטרא אמר לפניו רבונו של עולם כל העולם כולו בנחת וחנינא בצער פסק מיטרא כי מטא לביתיה אמר לפניו רבונו של עולם כל העולם כולו בצער וחנינא בנחת אתא מיטרא,אמר רב יוסף מאי אהניא ליה צלותא דכהן גדול לגבי רבי חנינא בן דוסא דתנן היה מתפלל תפלה קצרה בבית החיצון מאי מצלי רבין בר אדא ורבא בר אדא דאמרי תרוייהו משמיה דרב יהודה יהי רצון מלפניך ה' אלהינו שתהא השנה הזו גשומה ושחונה שחונה מעלייתא היא אדרבה גריעותא היא,אלא אם שחונה תהא גשומה וטלולה ואל יכנס לפניך תפלת עוברי דרכים רב אחא בריה דרבא מסיים משמיה דרב יהודה לא יעדי עביד שולטן מדבית יהודה ואל יהו עמך ישראל צריכין להתפרנס זה מזה ולא לעם אחר,אמר רב יהודה אמר רב בכל יום ויום בת קול יוצאת ואומרת כל העולם כולו ניזון בשביל חנינא בני וחנינא בני דיו בקב חרובים מע"ש לע"ש הוה רגילא דביתהו למיחמא תנורא כל מעלי דשבתא ושדייא אקטרתא | 24b. b was /b connected to the order b of i Nezikin /i , /b while they were largely unfamiliar with the rest of the Mishna, b and we learn /b all b six orders /b of the Mishna. b And when Rav Yehuda reached /b tractate b i Uktzin /i , /b which discusses the extent to which various fruits and vegetables are considered an integral part of the produce in terms of becoming ritually impure, which is the basis for the i halakha /i that b a woman who pickles a vegetable in a pot, /b etc. ( i Teharot /i 2:1), b and some say /b that when he reached the i halakha /i that b olives that are pickled with their leaves are ritually pure, /b etc., as they are no longer considered part of the fruit ( i Uktzin /i 2:1), b he would say: /b Those are b the disputes between Rav and Shmuel that we see here. /b He felt it was an extremely challenging passage, as difficult as the most complex arguments between Rav and Shmuel., b And we, /b in contrast, b learn /b tractate b i Uktzin /i in thirteen i yeshivot /i , while, /b with regard to miracles, after declaring a fast to pray for a drought to end, b when Rav Yehuda would remove one of his shoes /b as a sign of distress, b the rain would /b immediately b come, /b before he could remove his second shoe. b And /b yet b we cry out all day and no one notices us. /b Rabba continued: b If /b the difference between the generations is b due to /b inappropriate b deeds, if there is /b anyone b who has seen me do anything /b improper, b let him say /b so. I am not at fault, b but what can the great /b leaders b of the generation do when their generation is not worthy, /b and rain is withheld on account of the people’s transgressions?,The Gemara explains the reference to Rav Yehuda’s shoe. b Rav Yehuda saw two people wasting bread, /b throwing it back and forth. b He said: I /b can b learn from /b the fact that people are acting like b this /b that b there is plenty in the world. He cast his eyes /b angrily upon the world, b and there was a famine. The Sages said to Rav Kahana, son of Rav Neḥunya, the attendant of /b Rav Yehuda: b The Master, who is frequently present /b before Rav Yehuda, should b persuade him to leave by way of the door nearest the market, /b so that he will see the terrible effects of the famine. Rav Kahana b persuaded /b Rav Yehuda, b and he went out to the market, /b where b he saw a crowd. /b , b He said to them: What is this /b gathering? b They said to him: /b We are standing b by a container [ i kuspa /i ] of dates that is for sale. He said: /b If so many people are crowding around to purchase a single container of dates, b I /b can b learn from this /b that there is b a famine in the world. He said to his attendant: /b I want to fast over this; b remove my shoes /b as a sign of distress. b He removed one of his shoes and rain came. When he began to take off the other /b shoe, b Elijah came and said to him: The Holy One, Blessed be He, said: If you remove /b your b other /b shoe, b I will destroy the /b entire b world /b so that you will not be further distressed., b Rav Mari, son of Shmuel’s daughter, said: /b At that moment, b I was standing on the bank of the Pappa River. I saw angels who appeared as sailors bringing sand and filling ships /b with it, b and it became fine flour. Everyone came to buy /b this flour, but b I said to them: Do not purchase this /b flour, b as it is the product of miracles. Tomorrow, boats filled with wheat will come from Parzina, /b and you may purchase that produce.,§ The Gemara relates another story. b Rava happened /b to come b to /b the city of b Hagrunya. He decreed a fast, but rain did not come. He said to /b the local residents: b Everyone, continue your fast /b and do not eat tonight. b The next morning he said to them: Whoever had a dream last night, let him say /b it. b Rabbi Elazar of Hagronya said to them: /b The following b was recited to me in my dream. Good greetings to a good master from a good Lord, Who in His goodness does good for His people. /b Rava b said: I /b can b learn from this /b that b it is a favorable time to pray for mercy. He prayed for mercy and rain came. /b ,The Gemara relates another story that deals with prayer for rain. There was b a certain man who was sentenced to be flogged by Rava’s court because he had relations with a gentile woman. Rava flogged /b the man b and he died /b as a result. When this b matter was heard /b in b the house of /b the Persian b King Shapur, he wanted to punish Rava /b for imposing the death penalty, as he thought, without the king’s permission. b Ifra Hormiz, mother of King Shapur, said to her son: Do not interfere /b and quarrel b with the Jews, as whatever they request from /b God, b their Master, He gives them. /b , b He said to her: What is this /b that He grants them? She replied: b They pray for mercy and rain comes. He said to her: /b This does not prove that God hears their prayers, b as that /b occurs merely b because it is the time for rain, /b and it just so happens that rain falls after they pray. b Rather, /b if you want to prove that God answers the prayers of the Jews, b let them pray for mercy now, in /b the summer b season of Tammuz, and let rain come. /b Ifra Hormiz b sent /b a message b to Rava: Direct your attention and pray for mercy that rain may come. He prayed for mercy, but rain did not come. /b , b He said before /b God: b Master of the Universe, /b it is written: b “O God, we have heard with our ears, our fathers have told us, what work You did in their days, in days of old” /b (Psalms 44:2), b but we have not seen it with our /b own b eyes. /b As soon as he said this, b rain came until the gutters of Meḥoza /b overflowed and b poured into the Tigris /b River. Rava’s b father came /b and b appeared to him in a dream and said to him: Is there /b anyone b who troubles Heaven so much /b to ask for rain out of its season? In his dream, his father further b said to him: Change your place /b of rest at night. b He changed his place, and the next day he found that his bed had been slashed by knives. /b ,The Gemara relates: b Rav Pappa decreed a fast, but rain did not come. His heart became weak /b from hunger, so b he swallowed [ i seraf /i ] a bowl [ i pinka /i ] of porridge, and prayed for mercy, but rain /b still b did not come. Rav Naḥman bar Ushpazti said to him: If the Master swallows another bowl of porridge, rain will come. /b He was mocking Rav Pappa for eating while everyone else was fasting. Rav Pappa was b embarrassed and grew upset, and rain came. /b ,The Gemara tells another story about prayer for rain. b Rabbi Ḥanina ben Dosa was traveling along a road /b when b it /b began b to rain. He said before /b God: b Master of the Universe, the entire world is comfortable, /b because they needed rain, b but Ḥanina is suffering, /b as he is getting wet. b The rain ceased. When he arrived at his home, he said before /b God: b Master of the Universe, the entire world is suffering /b that the rain stopped, b and Ḥanina is comfortable? The rain /b began to b come /b again., b Rav Yosef said, /b in reaction to this story: b What effect does the prayer of the High Priest have against /b that of b Rabbi Ḥanina ben Dosa? As we learned /b in a mishna: After leaving the Holy of Holies on Yom Kippur, the High Priest b would recite a brief prayer in the outer chamber. /b The Gemara asks: b What /b would b he pray? Ravin bar Adda and Rava bar Adda both say in the name of Rav Yehuda /b that this was his prayer: b May it be Your will, Lord our God, that this year shall be rainy and hot. /b The Gemara expresses surprise at this request: b Is heat a good /b matter? b On the contrary, it is unfavorable. /b Why should he request that the year be hot?, b Rather, /b say that he recited the following: b If /b the upcoming year is b hot, may it /b also b be rainy and moist /b with dew, lest the heat harm the crops. The High Priest would also pray: b And let not the prayer of travelers enter Your presence. Rav Aḥa, son of Rava, in the name of Rav Yehuda, concluded /b the wording of this prayer: b May the rule of power not depart from the house of Judea. And may Your nation Israel not depend upon each other for sustece, nor upon another nation. /b Instead, they should be sustained from the produce of their own land. Evidently, the High Priest’s prayer that God should not listen to the prayer of individual travelers was disregarded in the case of Rabbi Ḥanina ben Dosa.,§ The Gemara continues to discuss the righteous Rabbi Ḥanina ben Dosa and the wonders he performed. b Rav Yehuda said /b that b Rav said: Each and every day a Divine Voice emerges /b from Mount Horeb b and says: The entire world is sustained by /b the merit of b My son Ḥanina /b ben Dosa, b and /b yet for b Ḥanina, My son, a i kav /i of carobs, /b a very small amount of inferior food, b is sufficient /b to sustain him for an entire week, b from /b one b Shabbat eve to /b the next b Shabbat eve. /b The Gemara relates: Rabbi Ḥanina ben Dosa’s b wife would heat the oven every Shabbat eve and create /b a great amount of b smoke, /b |
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20. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2014) 52, 53, 54, 55| 116a. שאין זה מקומה ר' אומר לא מן השם הוא זה אלא מפני שספר חשוב הוא בפני עצמו,כמאן אזלא הא דא"ר שמואל בר נחמן א"ר יונתן (משלי ט, א) חצבה עמודיה שבעה אלו שבעה ספרי תורה כמאן כר',מאן תנא דפליג עליה דר' רשב"ג הוא דתניא רשב"ג אומר עתידה פרשה זו שתיעקר מכאן ותכתב במקומה ולמה כתבה כאן כדי להפסיק בין פורענות ראשונה לפורענות שנייה פורענות שנייה מאי היא (במדבר יא, א) ויהי העם כמתאוננים פורענות ראשונה (במדבר י, לג) ויסעו מהר ה' וא"ר חמא בר' חנינא שסרו מאחרי ה' והיכן מקומה אמר רב אשי בדגלים,איבעיא להו הגליונין של ס"ת מצילין אותן מפני הדליקה או אין מצילין אותן מפני הדליקה ת"ש ס"ת שבלה אם יש בו ללקט שמונים וחמש אותיות כגון פרשת ויהי בנסוע הארון מצילין ואם לאו אין מצילין ואמאי תיפוק ליה משום גיליון דידיה בלה שאני,ת"ש ס"ת שנמחק אם יש בו ללקט שמונים וחמש אותיות כגון פרשת ויהי בנסוע הארון מצילין ואם לאו אין מצילין ואמאי תיפוק ליה משום גיליון דידיה מקום הכתב לא קמיבעיא לי דכי קדוש אגב כתב הוא דקדוש אזל כתב אזלא לה קדושתיה כי קמיבעיא לי של מעלה ושל מטה שבין פרשה לפרשה שבין דף לדף שבתחלת הספר שבסוף הספר ותיפוק ליה משום ההוא דגייז ושדי,ת"ש הגליונין של מעלה ושל מטה שבין פרשה לפרשה שבין דף לדף שבתחלת הספר שבסוף הספר מטמאין את הידים דילמא אגב ס"ת שאני,ת"ש הגיליונין וספרי מינין אין מצילין אותן מפני הדליקה אלא נשרפין במקומן הן ואזכרותיהן מאי לאו גליונין דספר תורה לא גליונין דספרי מינין השתא ספרי מינין גופייהו אין מצילין גליונין מבעיא הכי קאמר וספרי מינין הרי הן כגליונים,גופא הגליונים וספרי מינין אין מצילין אותם מפני הדליקה רבי יוסי אומר בחול קודר את האזכרות שבהן וגונזן והשאר שורפן א"ר טרפון אקפח את בני שאם יבאו לידי שאני אשרוף אותם ואת האזכרות שבהן שאפי' אדם רודף אחריו להורגו ונחש רץ להכישו נכנס לבית ע"ז ואין נכנס לבתיהן של אלו שהללו מכירין וכופרין והללו אין מכירין וכופרין ועליהן הכתוב אומר (ישעיהו נז, ח) [ו] אחר הדלת והמזוזה שמת זכרונך,א"ר ישמעאל ק"ו ומה לעשות שלום בין איש לאשתו אמרה תורה שמי שנכתב בקדושה ימחה על המים הללו שמטילין קנאה ואיבה ותחרות בין ישראל לאביהן שבשמים על אחת כמה וכמה ועליהם אמר דוד (תהלים קלט, כא) הלא משנאיך ה' אשנא ובתקוממיך אתקוטט תכלית שנאה שנאתים לאויבים היו לי וכשם שאין מצילין אותן מפני הדליקה כך אין מצילין אותן לא מן המפולת ולא מן המים ולא מדבר המאבדן,בעי מיניה יוסף בר חנין מר' אבהו הני ספרי דבי אבידן מצילין אותן מפני הדליקה או אין מצילין אין ולאו ורפיא בידיה רב לא אזיל לבי אבידן וכ"ש לבי נצרפי שמואל לבי נצרפי לא אזיל לבי אבידן אזיל אמרו ליה לרבא מ"ט לא אתית לבי אבידן אמר להו דיקלא פלניא איכא באורחא וקשי לי ניעקריה דוכתיה קשי לי מר בר יוסף אמר אנא מינייהו אנא ולא מסתפינא מינייהו זימנא חדא אזיל בעו לסכוניה [הוספה מחסרונות הש"ס: רבי מאיר הוה קרי ליה און גליון רבי יוחנן הוה קרי ליה עון גליון.],אימא שלום דביתהו דרבי אליעזר אחתיה דרבן גמליאל הואי הוה ההוא פילוסופא בשבבותיה | 116a. b that this is not its place, /b as the previous portion does not discuss the nation’s travels. b Rabbi /b Yehuda HaNasi b says: It is not for that /b reason that signs were inserted. b Rather, /b the signs are there b because /b this portion b is considered a book unto itself. /b ,The Gemara asks: b According to whose /b opinion is b that /b which b Rabbi Shmuel bar Naḥman said /b that b Rabbi Yonatan said, /b that with regard to the verse: “With wisdom she built her house, b she carved its seven pillars” /b (Proverbs 9:1), b these are the seven books of the Torah? According to whose /b opinion? It is b according to /b the opinion of b Rabbi /b Yehuda HaNasi, as by his count there are seven books of the Torah: Genesis; Exodus; Leviticus; Numbers until: “And when the Ark traveled”; the portion: “And when the Ark traveled,” which is considered its own book; the remainder of Numbers; and Deuteronomy., b Who is /b the b tanna who disagrees with Rabbi /b Yehuda HaNasi? b It is Rabban Shimon ben Gamliel. As it was taught /b in a i baraita /i that b Rabban Shimon ben Gamliel says: In the future, this portion will be uprooted from here, /b where it appears, b and will be written in its /b proper b place. And why was it written here, /b even though it discusses the travels of the children of Israel, and the portion before it does not? It is b in order to demarcate between the first punishment and the second punishment. What is the second punishment /b that appears immediately afterward? It is the verse: b “And the people complained /b wickedly in God’s ears, and God heard and became angry, and the fire of God burned in them and it consumed the edge of the camp” (Numbers 11:1). What is b the first punishment? /b It is the verse: b “And they traveled from the mountain of God [ i mehar Hashem /i ] /b for three days” (Numbers 10:33), b and Rabbi Ḥama, son of Rabbi Ḥanina, said: That they turned from after God [ i me’aḥarei Hashem /i ] /b and hurriedly fled Mount Sinai. The Gemara asks: b And /b if so, b where is /b the proper b place /b for this paragraph? b Rav Ashi said: In /b the portion of the b flags, /b where there is a description of the manner in which the Jewish people traveled through the desert., b A dilemma was raised before /b the Sages: With regard to b the blank folios /b of parchment b of a Torah scroll, /b does b one rescue them from the fire /b on Shabbat, b or /b does b one not rescue them from the fire? Come /b and b hear /b a resolution to this from that which we learned: With regard to b a Torah scroll that is worn, if there is /b enough b in it to compile eighty-five /b complete b letters as in the portion of: “And when the Ark traveled,” one rescues /b it from the fire, b and if not one does not rescue /b it. If even the blank folios are rescued, b why /b would one not rescue a Torah scroll with fewer than the requisite number of letters? b Derive /b that this scroll may be rescued b due to its blank folios. The Gemara /b answers: A Torah scroll that is b worn is different, /b because at that point its sanctity is negated, and its blank folios are not sacred. Therefore, one may rescue the scroll only if it contains eighty-five letters., b Come /b and b hear /b a different resolution from that which was taught in another i baraita /i : With regard to b a Torah scroll that was erased, if there is /b enough b in it to compile eighty-five /b complete b letters as in the portion of: “And when the Ark traveled,” one rescues /b it from the fire, b and if not, one does not rescue /b it. b And why /b is that so? b Derive /b that this scroll may be rescued b due to its blank folios, /b as the erased section is surely no less significant than the blank folios of the scroll. The Gemara answers: That is not so. In a case where b the place of the writing /b is erased b it is not a dilemma for me, as it is sacred due to /b the b writing. /b If the b writing is gone, its sanctity is gone. When it is a dilemma for me is /b with regard to the blank portions that are b above and below, that are between /b one b section and /b another b section, that are between /b one b page and /b another b page, that are at the beginning of the scroll, /b and b that are at the end of the scroll. /b The Gemara asks again: b Derive /b that this scroll may be rescued b due to that /b area that is blank, whose sanctity remains. The Gemara replies: There, it is referring to a case b where /b the blank area b was cut and thrown /b out, and all that remains is the place of the writing., b Come /b and b hear /b a different resolution from what we learned in a mishna: The Sages decreed that b the blank folios /b that are b above and below, that are between /b one b section and /b another b section, that are between /b one b page and /b another b page, that are at the beginning of the scroll, /b and b that are at the end of the scroll render the hands /b that touch them b ritually impure. /b Apparently, the blank folios have the sanctity of a Torah scroll. The Gemara replies: That is not a proof, as b perhaps /b when it is b part of the Torah scroll, it is different, /b and in those circumstances the sanctity of the Torah extends to the blank portions. When they stand alone they have no sanctity.,Therefore, b come /b and b hear /b a different resolution from that which was taught in another i baraita /i : With regard to b the blank folios and the /b Torah b scrolls of heretics, one does not rescue them from the fire; rather, they burn in their place, they and the names /b of God contained therein. b What, /b is this b not /b referring to the b blank folios /b of b a Torah scroll? /b The Gemara rejects this: b No, /b it is referring to the b blank folios /b of b the scrolls of heretics. /b The Gemara is surprised at this: b Now, /b with regard to b the scrolls of heretics themselves, one does not rescue /b them; is it b necessary /b to say that one does not rescue their b blank folios? /b Rather, b this is what it is saying: And the scrolls of heretics are like blank folios. /b ,Apropos the scrolls of heretics, the Gemara analyzes b the matter itself. /b With regard to b the blank folios and the /b Torah b scrolls of /b the b heretics, one does not rescue them from the fire. Rabbi Yosei says: During the week, one cuts the names /b of God contained b therein and buries them, and burns the rest. Rabbi Tarfon said /b in the form of an oath: b I will bury my sons /b if I fail to do the following, b that if /b these books b come into my possession I will burn them and the names /b contained b therein. As even /b if b a person is pursuing him /b with the intent b to kill him, and a snake is hurrying to bite him, one enters a house of idolatry and does not enter the houses of these /b heretics. The reason is b that these /b heretics b are aware /b of the greatness of the Creator manifest in the Torah and its mitzvot, b and /b nevertheless, they b deny /b the existence of God; b whereas these /b idolators b are not aware, and /b that is the reason that they b deny /b the existence of God. b And with regard to the /b heretics, b the verse says: “And behind the door and the doorpost you place your memory” /b (Isaiah 57:8). Although they remember the word of God, they treat it contemptuously, as if casting it behind the door., b Rabbi Yishmael said: /b The fact that the names of God in the scrolls of heretics may be burned can be derived through an b i a fortiori /i /b inference: b Just as to make peace between a husband and his wife, /b the b Torah says: My name that was written in sanctity shall be erased in the water /b in the framework of the ordeal of the i sota /i ; b these, /b the heretics, b who impose jealousy, and hatred, and conflict between the Jewish people and their Father in Heaven, all the more so /b it is proper to erase God’s names because of them. b And with regard to /b heretics, b David said: “For I hate those who hate You, God, and I fight those who rise against You. I hate them with the utmost hatred, they have become enemies to me” /b (Psalms 139:21–22). b And just as they, /b the scrolls of heretics, b are not rescued from the fire, neither are they rescued from a rockslide, nor from water, nor from /b any other b matter that destroys them. /b , b Yosef bar Ḥanin raised a dilemma before Rabbi Abbahu: /b With regard to b these books of the house of Abidan, /b does b one rescue them from the fire or /b does b one not rescue /b them? There were sacred Jewish texts in that house, which were used in debates and discussions on matters of faith. Rabbi Abbahu did not give him a clear answer but said b yes and no, and /b the matter was b uncertain to him. Rav would not go to the house of Abidan /b for conversation, b and all the more so /b he would not go b to the house of Nitzrefei, /b the Persian fire-temple. b Shmuel, to the house of Nitzrefei he did not go, /b but b to the house of Abidan he did go. /b The gentile scholars b said to Rava: Why did you not come to the house of Abidan? /b He evaded their question with an excuse and b said to them: There is a certain palm tree on the road, and /b that makes the path b difficult for me. /b They said to him: b We will uproot it. /b He said to them: Nevertheless, the resulting pit in b its place /b will be b difficult for me. Mar bar Yosef said: I am /b one b of them, /b we are friends, b and I do not fear them. /b Still, b one time he went /b and argued with them and b they sought to endanger his /b life. b Rabbi Meir would call /b the Christian writing, the Evangelion, the b wicked folio [ i aven gilyon /i ]; Rabbi Yoḥa /b called it the b sinful folio [ i avon gilyon /i ]. /b ,The Gemara relates: b Imma Shalom, /b the b wife /b of b Rabbi Eliezer, was Rabban Gamliel’s sister. There was /b a Christian b philosopher [ i pilosofa /i ] in their neighborhood /b |
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21. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2014) 134, 135| 39a. (יחזקאל יח, ב) אבות יאכלו בוסר ושיני בנים תקהינה (ויקרא יט, לו) מאזני צדק אבני צדק (משלי יא, ח) צדיק מצרה נחלץ ויבא רשע תחתיו,א"ל כופר לרבן גמליאל אלהיכם גנב הוא דכתיב (בראשית ב, כא) ויפל ה' אלהים תרדמה על האדם ויישן אמרה ליה ברתיה שבקיה דאנא מהדרנא ליה אמרה ליה תנו לי דוכוס אחד א"ל למה ליך ליסטין באו עלינו הלילה ונטלו ממנו קיתון של כסף והניחו לנו קיתון של זהב אמר לה ולוואי שיבא עלינו בכל יום ולא יפה היה לו לאדם הראשון שנטלו ממנו צלע אחת ונתנו לו שפחה לשמשו,אמר לה הכי קאמינא אלא לשקליה בהדיא אמרה ליה אייתו לי אומצא דבישרא אייתו לה אותבה תותי בחשא אפיקתה אמרה ליה אכול מהאי אמר לה מאיסא לי אמרה ליה ואדם הראשון נמי אי הות שקילה בהדיא הוה מאיסא ליה,א"ל כופר לרבן גמליאל ידענא אלהייכו מאי קא עביד (והיכן יתיב) איתנגד ואיתנח א"ל מאי האי א"ל בן אחד יש לי בכרכי הים ויש לי גיעגועים עליו בעינא דמחוית ליה ניהלי אמר מי ידענא היכא ניהו א"ל דאיכא בארעא לא ידעת דאיכא בשמיא ידעת,אמר ליה כופר לרבן גמליאל כתיב (תהלים קמז, ד) מונה מספר לכוכבים מאי רבותיה אנא מצינא למימנא כוכבי אייתי חבושי שדינהו בארבילא וקא מהדר להו אמר ליה מנינהו א"ל אוקמינהו א"ל רקיע נמי הכי הדרא,איכא דאמרי הכי א"ל מני לי כוכבי א"ל אימא לי ככיך ושיניך כמה הוה שדא ידיה לפומיה וקא מני להו א"ל דאיכא בפומיך לא ידעת דאיכא ברקיעא ידעת,א"ל כופר לרבן גמליאל מי שברא הרים לא ברא רוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח אלא מעתה גבי אדם דכתיב ויברא וייצר הכי נמי מי שברא זה לא ברא זה,טפח על טפח יש בו באדם ושני נקבים יש בו מי שברא זה לא ברא זה שנאמר (תהלים צד, ט) הנוטע אוזן הלא ישמע ואם יוצר עין הלא יביט א"ל אין א"ל ובשעת מיתה כולן נתפייסו,א"ל ההוא אמגושא לאמימר מפלגך לעילאי דהורמיז מפלגך לתתאי דאהורמיז א"ל א"כ היכי שביק ליה אהורמיז להורמיז לעבורי מיא בארעיה,אמר ליה קיסר לר' תנחום תא ליהוו כולן לעמא חד אמר לחיי אנן דמהלינן לא מצינן מיהוי כוותייכו אתון מהליתו והוו כוותן א"ל מימר שפיר קאמרת מיהו כל דזכי למלכא לשדיוה לביבר שדיוה לביבר ולא אכלוה א"ל ההוא מינא האי דלא אכלוה משום דלא כפין הוא שדיוה ליה לדידיה ואכלוה,א"ל כופר לר"ג אמריתו כל בי עשרה שכינתא שריא כמה שכינתא איכא קרייה לשמעיה מחא ביה באפתקא א"ל אמאי על שמשא בביתיה דכופר א"ל שמשא אכולי עלמא ניחא ומה שמשא דחד מן אלף אלפי רבוא שמשי דקמי קודשא בריך הוא ניחא לכולי עלמא שכינתא דקב"ה על אחת כמה וכמה,א"ל ההוא מינא לרבי אבהו אלהיכם גחכן הוא דקאמר ליה ליחזקאל (יחזקאל ד, ד) שכב על צדך השמאלי וכתיב (יחזקאל ד, ו) ושכבת על צדך הימני אתא ההוא תלמידא א"ל מ"ט דשביעתא א"ל השתא אמינא לכו מילתא דשויא לתרוייהו,אמר הקב"ה לישראל זרעו שש והשמיטו שבע כדי שתדעו שהארץ שלי היא והן לא עשו כן אלא חטאו וגלו מנהגו של עולם מלך בשר ודם שסרחה עליו מדינה אם אכזרי הוא הורג את כולן אם רחמן הוא הורג חצים אם רחמן מלא רחמים הוא מייסר הגדולים שבהן ביסורין אף כך הקב"ה מייסר את יחזקאל כדי למרק עונותיהם של ישראל,א"ל ההוא מינא לרבי אבהו אלהיכם כהן הוא דכתיב (שמות כה, ב) ויקחו לי תרומה כי קבריה למשה במאי טביל וכי תימא במיא והכתיב (ישעיהו מ, יב) מי מדד בשעלו מים,א"ל בנורא טביל דכתיב (ישעיהו סו, טו) כי הנה ה' באש יבא ומי סלקא טבילותא בנורא א"ל אדרבה עיקר טבילותא בנורא הוא דכתיב (במדבר לא, כג) וכל אשר לא יבא באש תעבירו במים,אמר ליה ההוא מינא לרבי אבינא כתיב (שמואל ב ז, כג) מי כעמך כישראל גוי אחד בארץ מאי רבותייהו אתון נמי ערביתו בהדן דכתיב (ישעיהו מ, יז) כל הגוים כאין נגדו אמר ליה מדידכו אסהידו עלן דכתיב | 39a. And they are the parables concerning the following verses: b “The fathers have eaten sour grapes, and the children’s teeth are set on edge” /b (Ezekiel 18:2); b “Just balances, just weights /b …shall you have” (Leviticus 19:36); and b “The righteous is delivered out of trouble, and the wicked comes in his stead” /b (Proverbs 11:8).,§ b The /b Roman b emperor said to Rabban Gamliel: Your God is a thief, as it is written: “And the Lord God caused a deep sleep to fall upon the man and he slept; /b and He took one of his sides, and closed up the place with flesh instead” (Genesis 2:21). b The daughter of /b the emperor b said to /b Rabban Gamliel: b Leave him, as I will respond to him. She said /b to her father: b Provide one commander [ i dukhus /i ] for me /b to avenge someone’s wrongdoing. The emperor b said to her: Why do you need /b him? She said to him: b Armed bandits came to us this /b past b night, and took a silver jug [ i kiton /i ] from us, and left a golden jug for us. /b The emperor b said to her: /b If so, b would it be that /b armed bandits such as these b would come to us every day. /b She said to him: b And was it not /b similarly b good for Adam the first /b man b that /b God b took a side from him and gave him a maidservant to serve him? /b ,The emperor b said to her: This is what I was saying: But /b if it is good for Adam, b let /b God b take /b his side from him b in the open, /b not during the time of his deep sleep, like a thief. b She said to him: Bring me /b a slice of b raw meat. They brought it to her. She placed it under the embers, /b and b removed it /b after it was roasted. b She said to him: Eat from this /b meat. The emperor b said to her: It is repulsive to me. /b Although he knew that this is how meat is prepared, seeing the raw meat made it repulsive to him. b She said to him: /b With regard to b Adam the first /b man b as well, had /b God b taken her /b from him b in the open, she would have been repulsive to him. /b Therefore God acted while Adam was asleep., b The emperor said to Rabban Gamliel: I know your God, what He does and where He sits. /b Meanwhile, the emperor b was moaning and groaning. /b Rabban Gamliel b said to him: What /b is b this? /b Why are you in distress? The emperor b said to him: I have one son in the cities overseas and I miss him. /b Rabban Gamliel said to him: b I want you to show him to me. /b The emperor b said: Do I know where he is? /b Rabban Gamliel b said to him: /b If b you do not know that which is on earth, /b is it possible that b you do know that which is in the heavens? /b , b The emperor said to Rabban Gamliel: It is written /b in praise of the Lord: b “He counts the number of the stars; /b He gives them all their names” (Psalms 147:4). b What is His greatness? I can /b also b count the stars. /b Rabban Gamliel b brought quinces, put them in a sieve, and spun them. He said /b to the emperor: b Count them. /b The emperor b said to him: Stand them still /b so that I can count them. Rabban Gamliel b said to him: /b The b firmament also revolves like this, /b therefore you cannot count the stars in it., b Some say /b that b this is /b what the emperor b said to him: I have counted the stars. /b Rabban Gamliel b said to him: Tell me how many teeth and incisors you /b have. The emperor b put his hand in his mouth and was counting them. /b Rabban Gamliel b said to him: You do not know what is in your mouth, /b but b you do know what is in the firmament? /b , b The emperor said to Rabban Gamliel: He Who created mountains did not create wind, /b rather two separate gods created them, b as it is stated: “For, lo, He forms mountains and creates wind” /b (Amos 4:13); one is described with the verb “forms,” and the other with the verb “creates.” Rabban Gamliel said to him: b If that is so, /b then b with regard to Adam, as it is written /b concerning him: b “And /b God b created” /b (Genesis 1:27), and also: b “And /b the Lord God b formed” /b (Genesis 2:7), b so too /b should one say that b He who created this did not create that? /b ,If you will claim that different gods created different parts of Adam, that will not suffice. b A person has one handbreadth by one handbreadth /b of facial countece, with b two /b types of b orifices in it, /b eyes and ears. Should one say that b He who created this did not create that; as it is stated: “He that planted the ear, shall He not hear? He that formed the eye, shall He not see?” /b (Psalms 94:9)? The verse employs two verbs for the eyes and ears alone. The emperor b said to him: Yes, /b different gods created different parts of the face. Rabban Gamliel b said to him: And at the moment of death, are they all appeased? /b Do all these gods agree as one that the time arrived for the person to die?,The Gemara relates: b A certain magus said to Ameimar: From your midpoint and up /b is in the domain b of Hurmiz, /b the god of good, who created the significant and important parts of the body, and b from your midpoint and down /b is in the domain b of Ahurmiz, /b the god of bad. Ameimar b said to him: If so, how does Ahurmiz allow Hurmiz to urinate in his territory? /b A person drinks with his mouth, which is in his upper half, and urinates from below.,The Gemara relates: b The emperor said to Rabbi Tanḥum: Come, let us all be one people. /b Rabbi Tanḥum b said: Very well. /b But b we, who are circumcised, cannot become /b uncircumcised b as you /b are; b you /b all b circumcise /b yourselves b and become like us. /b The emperor b said to /b Rabbi Tanḥum: In terms of the logic of your b statement, you are saying well, but anyone who bests the king /b in a debate b is thrown to the enclosure [ i labeivar /i ] /b of wild animals. b They threw him to the enclosure but /b the animals b did not eat him, /b as God protected him. b A certain heretic said to /b the emperor: b This /b incident, b that they did not eat him, /b happened b because they are not hungry. They /b then b threw the /b heretic into the enclosure b and /b the animals b ate him. /b , b The emperor said to Rabban Gamliel: You say /b that b the Divine Presence dwells /b in b any place where there are ten /b adult male Jews. He asked, sarcastically: b How many Divine Presences are there? /b Rabban Gamliel b summoned the servant /b of the emperor and b hit him on his neck [ i be’appatka /i ]. /b Rabban Gamliel b said to him: Why /b did you allow b the sun /b to b enter the house of the emperor? The emperor said to him: The sun rests upon all the world; /b no one can prevent it from shining. Rabban Gamliel said to him: b And if the sun, which is one of ten thousand attendants that are before the Holy One, Blessed be He, rests upon all the world, the Divine Presence of the Holy One, Blessed be He, all the more so /b rests upon the world., b A certain heretic said to Rabbi Abbahu: Your God is a jester, as He said to Ezekiel /b the prophet: b “Lie on your left side” /b (Ezekiel 4:4), b and /b it b is /b also b written: “Lie on your right side” /b (Ezekiel 4:6); God had Ezekiel turn from side to side, apparently for comic effect. In the meantime, b a certain student came /b before Rabbi Abbahu and b said to him: What is the reason for /b the mitzva of b the Sabbatical /b Year? Rabbi Abbahu b said to them: Now I will tell you something that is fit for the two of you. /b ,Rabbi Abbahu continued: b The Holy One, Blessed be He, said to the Jewish people: Sow /b for b six /b years, b and withhold /b sowing during the b seventh /b year, b so that that you will know that the land is Mine. But /b the Jewish people b did not do so; rather, they sinned and were /b consequently b exiled. The manner of the world /b is that in the case of b a flesh-and-blood king whose province sinned against him, if he is cruel, he kills them all; if he is compassionate, he kills /b only b half of them; /b and b if he is compassionate /b and b is full of compassion, he afflicts the leaders among them with suffering. /b Rabbi Abbahu continues: b So /b too in b this /b case, b the Holy One, Blessed be He, afflicts Ezekiel in order to cleanse the sins of the Jewish people. /b God instructed him to lie down and suffer the same number of days as the number of years that the Jewish people did not observe the i halakhot /i of the Sabbatical Year., b A certain heretic said to Rabbi Abbahu: Your God is a priest, as it is written: “That they take for Me an offering [ i teruma /i ]” /b (Exodus 25:2), and i teruma /i is given to the priests. He asked, sarcastically: b When He buried Moses, in what /b ritual bath b did He immerse? /b A priest who contracts impurity from a corpse must immerse in order to be able to partake of i teruma /i . b And if you would say /b that He immersed b in water, but isn’t it written: “Who has measured the waters in the hollow of His hand” /b (Isaiah 40:12), that all waters of the world fit in the palm of God, so He could not immerse in them.,Rabbi Abbahu b said to him: He immersed in fire, as it is written: “For, behold, the Lord will come in fire” /b (Isaiah 66:15). The heretic said to him: b But is immersion in fire effective? /b Rabbi Abbahu b said to him: On the contrary, the main /b form of b immersion is in fire, as it is written /b with regard to the removal of non-kosher substances absorbed in a vessel: b “And all that abides not the fire you shall make to go through the water” /b (Numbers 31:23), indicating that fire purifies more than water does., b A certain heretic said to Rabbi Avina: It is written: “And who is like Your people, Israel, one nation in the earth” /b (II Samuel 7:23). The heretic asked: b What is your greatness? You are also mixed together with us, as it is written: “All nations before Him are as nothing; /b they are counted by Him less than nothing and vanity” (Isaiah 40:17). Rabbi Avina b said to him: One of yours, /b the gentile prophet Balaam, b has /b already b testified for us, as it is written: /b |
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22. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •heresy and heretics Found in books: Secunda (2014) 62, 157| 20b. רבי חנינא הוא דחכים כולי עלמא לאו חכימי הכי,אמר רבי יוחנן חכמתא דרבי חנינא גרמא לי דלא אחזי דמא מטמינא מטהר מטהרנא מטמא אמר רבי אלעזר ענוותנותא דרבי חנינא גרמא לי דחזאי דמא ומה רבי חנינא דענותן הוא מחית נפשיה לספק וחזי אנא לא אחזי,אמר רבי זירא טבעא דבבל גרמא לי דלא חזאי דמא דאמינא בטבעא לא ידענא בדמא ידענא,למימרא דבטבעא תליא מלתא והא רבה הוא דידע בטבעא ולא ידע בדמא כל שכן קאמר ומה רבה דידע בטבעא לא חזא דמא ואנא אחזי,עולא אקלע לפומבדיתא אייתו לקמיה דמא ולא חזא אמר ומה רבי אלעזר דמרא דארעא דישראל הוה כי מקלע לאתרא דר' יהודה לא חזי דמא אנא אחזי,ואמאי קרו ליה מרא דארעא דישראל דההיא אתתא דאייתא דמא לקמיה דרבי אלעזר הוה יתיב רבי אמי קמיה ארחיה אמר לה האי דם חימוד הוא בתר דנפקה אטפל לה רבי אמי אמרה ליה בעלי היה בדרך וחמדתיו קרי עליה (תהלים כה, יד) סוד ה' ליראיו,אפרא הורמיז אמיה דשבור מלכא שדרה דמא לקמיה דרבא הוה יתיב רב עובדיה קמיה ארחיה אמר לה האי דם חימוד הוא אמרה ליה לבריה תא חזי כמה חכימי יהודאי א"ל דלמא כסומא בארובה,הדר שדרה ליה שתין מיני דמא וכולהו אמרינהו ההוא בתרא דם כנים הוה ולא ידע אסתייע מילתא ושדר לה סריקותא דמקטלא כלמי אמרה יהודאי בתווני דלבא יתביתו,אמר רב יהודה מרישא הוה חזינא דמא כיון דאמרה לי אמיה דיצחק ברי האי טיפתא קמייתא לא מייתינן לה קמייהו דרבנן משום דזהימא לא חזינא,בין טמאה לטהורה ודאי חזינא,ילתא אייתא דמא לקמיה דרבה בר בר חנה וטמי לה הדר אייתא לקמיה דרב יצחק בריה דרב יהודה ודכי לה,והיכי עביד הכי והתניא חכם שטימא אין חברו רשאי לטהר אסר אין חבירו רשאי להתיר,מעיקרא טמויי הוה מטמי לה כיון דא"ל דכל יומא הוה מדכי לי כי האי גונא והאידנא הוא דחש בעיניה דכי לה,ומי מהימני אין והתניא נאמנת אשה לומר כזה ראיתי ואבדתיו,איבעיא להו כזה טיהר איש פלוני חכם מהו,תא שמע נאמנת אשה לומר כזה ראיתי ואבדתיו שאני התם דליתיה לקמה,תא שמע דילתא אייתא דמא לקמיה דרבה בר בר חנה וטמי לה לקמיה דרב יצחק בריה דרב יהודה ודכי לה והיכי עביד הכי והתניא חכם שטימא אין חבירו רשאי לטהר וכו',ואמרינן טמויי הוה מטמי לה כיון דאמרה ליה דכל יומא מדכי לה כי האי גונא והאידנא הוא דחש בעיניה הדר דכי לה אלמא מהימנא לה,רב יצחק בר יהודה אגמריה סמך,רבי ראה דם בלילה וטימא ראה ביום וטיהר המתין שעה אחת חזר וטימא אמר אוי לי שמא טעיתי,שמא טעיתי ודאי טעה דתניא לא יאמר חכם אילו היה לח היה ודאי טמא,אלא אמר אין לו לדיין אלא מה שעיניו רואות מעיקרא אחזקיה בטמא כיון דחזא לצפרא דאשתני אמר (ליה) ודאי טהור הוה ובלילה הוא דלא אתחזי שפיר כיון דחזא דהדר אשתני אמר האי טמא הוא ומפכח הוא דקא מפכח ואזיל,רבי בדיק לאור הנר רבי ישמעאל ברבי יוסף בדיק ביום המעונן ביני עמודי אמר רב אמי בר שמואל וכולן אין בודקין אותן אלא בין חמה לצל רב נחמן אמר רבה בר אבוה בחמה ובצל ידו,וכמזוג שני חלקים כו' תנא | 20b. Rabbi Yishmael, son of Rabbi Yosei, explained: b It is /b only b Rabbi Ḥanina /b who is permitted to examine the blood in this fashion, b as he is wise, /b but b everyone /b else b is not so wise /b that they can successfully perform the examination without water., b Rabbi Yoḥa says: Rabbi Ḥanina’s wisdom causes me not to see blood /b for a halakhic examination. When b I would /b examine blood and b deem /b it b impure, he would deem /b it b pure, /b and when b I would deem /b it b pure, he would deem /b it b impure. /b Conversely, b Rabbi Elazar says: Rabbi Ḥanina’s humility causes me to see blood, /b as I reason to myself: b If Rabbi Ḥanina, who is humble, places himself into /b a situation of b uncertainty and sees /b various types of blood to determine their status, should b I, /b who am not nearly as humble, b not see /b blood for an examination?, b Rabbi Zeira says: The /b complex b nature /b of the residents b of Babylonia causes me not to see blood /b for a halakhic examination, b as I say /b to myself: Even matters b involving the /b complex b nature /b of people b I do not know; /b can I then claim that b I know /b about matters b of blood? /b ,The Gemara asks: b Is this to say that /b the b matter /b of the appearance of blood b is dependent on the nature /b of people, i.e., that it changes in accordance with their nature? b But Rabba is /b an example of someone b who knew about the /b complex b nature /b of the people of Babylonia, b and /b yet b he did not know /b how to distinguish between different types b of blood. /b The Gemara answers: Rabbi Zeira took this factor into account and b said /b to himself: b All the more so; if Rabba, who knew about the /b complex b nature /b of these people, nevertheless b would not see blood, /b should b I, /b who am unknowledgeable about the nature of these people, b see /b blood for examination?,The Gemara relates that b Ulla happened /b to come b to Pumbedita, /b where b they brought blood before him /b for an examination, b but he would not see /b it, as b he said: If Rabbi Elazar, who was the master of Eretz Yisrael /b in wisdom, b when he would happen /b to come b to the locale of Rabbi Yehuda, he would not see blood, shall I see blood /b here?,The Gemara asks: b And why would they call /b Rabbi Elazar b the master of Eretz Yisrael /b in wisdom? The Gemara explains that there was an incident b involving a certain woman who brought blood before Rabbi Elazar /b for examination, and b Rabbi Ami was sitting before him. /b Rabbi Ami observed that Rabbi Elazar b smelled /b the blood and b said to /b the woman: b This is blood of desire, /b i.e., your desire for your husband caused you to emit this blood, and it is not the blood of menstruation. b After /b the woman b left /b Rabbi Elazar’s presence, b Rabbi Ami caught up with her /b and inquired into the circumstances of her case. b She said to him: My husband was /b absent b on a journey, and I desired him. /b Rabbi Ami b read /b the following verse b about /b Rabbi Elazar: b “The counsel of the Lord is with those who fear Him; /b and His covet, to make them know it” (Psalms 25:14), i.e., God reveals secret matters to those who fear Him.,The Gemara further relates that b Ifera Hurmiz, the mother of King Shapur, sent blood before Rava /b for examination, as she sought to convert and was practicing the i halakhot /i of menstruation. At that time b Rav Ovadya was sitting before /b Rava. Rav Ovadya observed that Rava b smelled /b the blood and later b said to /b the woman: b This is blood of desire. She said to her son: Come /b and b see how wise the Jews /b are, as Rava is correct. Her son b said to her: Perhaps /b Rava was b like a blind man /b who escapes b from a chimney, /b i.e., it was a lucky guess.,Ifera Hurmiz b then sent /b Rava b sixty /b different types of b blood, /b some impure and others pure, b and /b with regard to b all of them /b Rava accurately b told her /b their origin. The Gemara adds: b That last /b sample of blood sent by Ifera Hurmiz b was blood of lice, and /b Rava b did not know /b what it was. He received b support /b in this b matter /b in the form of heavenly guidance, as he unwittingly b sent her /b as a gift b a comb for killing lice. She said /b in exclamation: b Jews, you /b must b dwell in the chamber of /b people’s b hearts. /b ,§ The Gemara cites more statements of the Sages with regard to the examination of blood. b Rav Yehuda says: At first I would see blood, /b i.e., perform examinations of blood, but I changed my conduct b when the mother of my son Yitzḥak, /b i.e., my wife, b said to me /b that she acts as follows: With regard to b this first drop /b of blood that I see, b I do not bring it before the Sages, because it is not pristine /b blood, i.e., other substances are mixed with it. After hearing this, I decided b I /b would b no /b longer b see /b blood, as it is possible that the first drop, which I do not get to see, was impure.,Rav Yehuda continues: But with regard to the examination of blood that a woman who gave birth emitted after the completion of her days of purity, i.e., at least forty days after giving birth to a male, or eighty after giving birth to a female (see Leviticus, chapter 12), in order to determine b whether she is ritually impure or pure, I certainly see /b this blood and determine her status based on its color. This blood is clean, as the woman has been bleeding for a long period of time.,§ The Gemara relates that b Yalta, /b Rav Naḥman’s wife, b brought blood before Rabba bar bar Ḥana, and he deemed her ritually impure. She then brought /b it b before Rav Yitzḥak, son of Rav Yehuda, and he deemed her pure. /b ,The Gemara asks: b But how could /b Rav Yitzḥak, son of Rav Yehuda, b act in this manner? But isn’t it taught /b in a i baraita /i : In the case of b a halakhic authority who deemed /b an item b impure, another /b halakhic authority b is not allowed to deem /b it b pure; /b if one halakhic authority b deemed /b a matter b prohibited, another /b halakhic authority b is not allowed to deem /b it b permitted? /b ,The Gemara explains that b initially /b Rav Yitzḥak, son of Rav Yehuda, b deemed her impure, /b but he changed his mind b when /b Yalta b said to him: Every day /b that I bring blood b of this kind /b of color to Rabba bar bar Ḥana b he deems me pure, and specifically now /b he issued a different ruling, b as he feels /b pain b in his eye. /b Upon hearing this, Rav Yitzḥak, son of Rav Yehuda, b deemed her pure. /b ,The Gemara asks: b But /b are people b deemed credible /b to present claims such as the one presented by Yalta? The Gemara answers: b Yes; and /b likewise b it is taught /b in a i baraita /i : b A woman is deemed credible /b if she b says: I saw /b blood b like this /b color, b but I lost it /b before it could be examined., b A dilemma was raised before /b the Sages: If a woman states to her friend who showed her blood: My blood, which has an appearance b like this, so-and-so, the halakhic authority, deemed /b it b pure, what is /b the i halakha /i ? Is she deemed credible concerning its status?,The Gemara suggests: b Come /b and b hear /b a resolution to this dilemma from the i baraita /i cited above: b A woman is deemed credible /b if she b says: I saw /b blood b like this /b color, b but I lost it. /b This demonstrates that a woman may issue claims of this kind. The Gemara rejects this proof: b There /b it b is different, as /b in that case the blood b is not before her, /b and therefore the Sages were lenient. But here, the woman’s friend can take her blood to a halakhic authority for examination.,The Gemara further suggests: b Come /b and b hear /b the incident cited above, b as Yalta brought blood before Rabba bar bar Ḥana, and he deemed her ritually impure; /b she then brought it b before Rav Yitzḥak, son of Rav Yehuda, and he deemed her pure. And /b the Gemara asked: b How could /b Rav Yitzḥak, son of Rav Yehuda, b act in this manner? But isn’t it taught /b in a i baraita /i : In the case of b a halakhic authority who deemed /b an item b impure, another /b halakhic authority b is not allowed to deem /b it b pure? /b , b And we say /b in response that initially Rav Yitzḥak, son of Rav Yehuda, b deemed her impure, /b but he changed his mind b when she said to him that every day /b that she brings blood b of this kind /b of color to Rabba bar bar Ḥana b he deems her pure, and specifically now /b he issued a different ruling, b as he feels /b pain b in his eye. /b The Gemara summarizes: The conclusion of the story was that upon hearing this, Rav Yitzḥak, son of Rav Yehuda, b then deemed her pure. Evidently, /b when a woman issues claims with regard to blood that is presented, b we deem her /b claims b credible. /b ,The Gemara answers: That incident does not provide proof, as b Rav Yitzḥak, son of Rav Yehuda, relied on his studies /b in his lenient ruling. At first, he was reluctant to issue his ruling, in deference to Rabba bar bar Ḥana, who had said the blood was impure. But when he heard Yalta’s explanation he deemed the blood pure, as he had originally thought. Therefore, there is no proof from there that a woman’s statements of this kind are accepted.,§ The Gemara further relates: b Rabbi /b Yehuda HaNasi once b saw /b a woman’s b blood at night and deemed /b it b impure. He /b again b saw /b that blood b in the day, /b after it had dried, b and deemed /b it b pure. /b He b waited one hour /b and then b deemed /b it b impure again. /b It is assumed that Rabbi Yehuda HaNasi did not conduct another examination at this point; rather, he reasoned that the previous night’s examination had been correct, and the blood’s color should be deemed impure because of how it had looked when it was moist. Rabbi Yehuda HaNasi then b said: Woe is me! Perhaps I erred /b by declaring the blood impure, as based on its color it should be pure.,The Gemara questions this statement: b Perhaps I erred? He certainly erred, as it is taught /b in a i baraita /i that b a halakhic authority may not say: If /b the blood b were moist it would certainly have been impure, /b and yet here, Rabbi Yehuda HaNasi deemed the blood impure based on that type of reasoning.,The Gemara explains that the incident did not unfold as initially assumed. b Rather, /b Rabbi Yehuda HaNasi examined the blood three times, as he b said: A judge has only what his eyes see /b as the basis for his ruling. b Initially, /b Rabbi Yehuda HaNasi b established the presumptive status /b of the blood b as ritually impure, /b but b when he saw in the morning that /b its color had b changed, he said: It was definitely pure /b last night as well, b and only /b because it was b at night /b I thought that it was impure, b because it could not be seen well. /b Subsequently, b when he saw /b after a short while b that /b its color b again changed, /b Rabbi Yehuda HaNasi b said: This /b blood b is impure, and it is gradually becoming lighter /b as its color fades.,With regard to the manner in which the Sages would examine blood, the Gemara relates that b Rabbi /b Yehuda HaNasi b would examine /b blood b by candlelight. Rabbi Yishmael, son of Rabbi Yosef, would examine /b blood b between the pillars /b of the study hall even b on a cloudy day, /b despite the fact that it was not very light there. b Rav Ami bar Shmuel says: And /b in b all these /b cases, b one examines /b blood b only between sunlight and shade. Rav Naḥman /b says that b Rabba bar Avuh says: /b One stands b in /b a place lit by the b sun, and /b he conducts the examination b under the shadow of his hand, /b i.e., he places his hand over the blood. In this manner the color of the blood can be best discerned.,§ The mishna states: b And /b what is the color that is b like diluted /b wine that is impure? It is specifically when the dilution consists of b two parts /b water and one part wine, and specifically when it is from the wine of the Sharon region in Eretz Yisrael. The Sages b taught /b in a i baraita /i : |
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23. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •heresy and heretics Found in books: Secunda (2014) 180| 81a. גוף כולו לא כל שכן אמרי אין כביסה אלימא לר' יוסי דאמר שמואל האי ערבוביתא דרישא מתיא לידי עוירא ערבוביתא דמאני מתיא לידי שעמומיתא ערבוביתא דגופא מתיא לידי שיחני וכיבי,שלחו מתם הזהרו בערבוביתא הזהרו בחבורה הזהרו בבני עניים שמהן תצא תורה שנאמר (במדבר כד, ז) יזל מים מדליו שמהן תצא תורה,ומפני מה אין מצויין ת"ח לצאת ת"ח מבניהן אמר רב יוסף שלא יאמרו תורה ירושה היא להם רב ששת בריה דרב אידי אומר כדי שלא יתגדרו על הצבור מר זוטרא אומר מפני שהן מתגברין על הצבור רב אשי אומר משום דקרו לאינשי חמרי,רבינא אומר שאין מברכין בתורה תחלה דאמר רב יהודה אמר רב מאי דכתיב (ירמיהו ט, יא) מי האיש החכם ויבן את זאת דבר זה נשאל לחכמים ולנביאים ולא פירשוהו,עד שפירשו הקב"ה בעצמו דכתיב (ירמיהו ט, יב) ויאמר ה' על עזבם את תורתי וגו' היינו לא שמעו בקולי היינו לא הלכו בה אמר רב יהודה אמר רב שאין מברכין בתורה תחלה,איסי בר יהודה לא אתא למתיבתא דר' יוסי תלתא יומי אשכחיה ורדימוס בר' יוסי א"ל מאי טעמא לא אתי מר לבי מדרשא דאבא הא תלתא יומין א"ל כי טעמיה דאבוך לא ידענא היכא איתאי א"ל לימא מר מאי קא"ל דלמא ידענא טעמיה א"ל הא דתניא ר' יוסי אומר כביסתן קודמין לחיי אחרים קרא מנלן,א"ל דכתיב (במדבר לה, ג) ומגרשיהם יהיו לבהמתם וגו' מאי חייתם אילימא חיה והלא חיה בכלל בהמה היא אלא מאי חייתם חיותא ממש פשיטא אלא לאו כביסה דהא איכא צערא דערבוביתא,א"ר יוסי אין אלו נדרי עינוי נפש איבעיא להו לר' יוסי מהו שיפר משום דברים שבינו לבינה ת"ש א"ר יוסי אין אלו נדרי עינוי נפש אבל דברים שבינו לבינה הויין,דלמא לדידהו קאמר להו לדידי אפי' דברים שבינו לבינה לא הויין לדידכו דאמריתו הויין נדרי עינוי נפש אודו לי דאין אלו נדרי עינוי נפש,מאי רב אדא בר אהבה אומר מפר רב הונא אומר אין מפר | 81a. is it b not all the more so /b the case that if one does not bathe, which affects the b entire body, /b Rabbi Yosei would agree that he will suffer pain? The Gemara refutes this argument: The Sages b say /b in response: b Yes, /b the pain of refraining from b laundering /b one’s clothes b is stronger, according to Rabbi Yosei, /b than the pain of not washing one’s body. b As Shmuel said: Grime on /b one’s b head leads to blindness, /b and b grime on /b one’s b clothes leads to madness, /b whereas b grime on /b one’s b body leads to boils and sores, /b which are less serious than madness and blindness. Based on this it may be suggested that according to Rabbi Yosei, soiled clothing presents a greater danger than an unwashed body.,§ With regard to this issue, the Gemara relates that the Sages b sent /b the following message b from there, /b i.e., Eretz Yisrael, to Babylonia: b Be careful with regard to grime, /b as it can lead to disease and sickness. b Be careful /b to learn Torah b in the company /b of others, rather than study it alone. And b be careful /b with regard to the education b of the sons of paupers, as /b it is b from them /b that b the Torah will issue forth. As it is stated: “Water shall flow from his branches [ i midalyav /i ]” /b (Numbers 24:7), which is expounded to mean: From the poor ones [ i midalim /i ] among him, b as /b it is b from them /b that b the Torah, /b which may be compared to water, b will issue forth. /b ,With regard to a similar matter, the Gemara inquires: b And for what reason is it not common for Torah scholars to give rise to Torah scholars from among their sons? /b Why are Torah scholars generally born to paupers, who are not Torah scholars themselves? b Rav Yosef said: /b This is b so that they should not say the Torah is their inheritance. /b Therefore, it is unusual to find that all the sons of a Torah scholar are also Torah scholars. b Rav Sheshet, son of Rav Idi, said: /b This is b so that they should not be presumptuous [ i yitgadderu /i ] toward the community, /b with the knowledge that they will be Torah scholars like their fathers. b Mar Zutra said: Because they /b take advantage of their fathers’ standing to b lord over the community /b and are punished for their conduct. b Rav Ashi said: Because they call /b ordinary b people donkeys. /b , b Ravina says: /b They are punished b because they do not first recite a blessing over the Torah /b before commencing their studies. b As Rav Yehuda said /b that b Rav said: What is /b the meaning of that b which is written: “Who is the wise man that may understand this, /b and who is he to whom the mouth of the Lord has spoken, that he may declare it, for what the land is perished and laid waste like a wilderness, so that none passes through” (Jeremiah 9:11)? b This matter, /b the question as to why Eretz Yisrael was destroyed, b was asked of the Sages, /b i.e., “the wise man,” b and of the prophets, /b “he to whom the mouth of the Lord has spoken,” b but they could not explain it. /b ,The matter remained a mystery b until the Holy One, Blessed be He, Himself explained /b why Eretz Yisrael was laid waste, b as it is written /b in the next verse: b “And the Lord said: Because they have forsaken My Torah /b which I set before them, and have not obeyed My voice, nor walked therein” (Jeremiah 9:12). It would appear that b “have not obeyed My voice” is /b the same as b “nor walked therein.” Rav Yehuda said /b that b Rav said: /b The expression “nor walked therein” means b that they do not first recite a blessing over the Torah, /b and they are therefore liable to receive the severe punishments listed in the verse.,§ Returning to the issue of laundering clothes, the Gemara relates that it once happened that b Isi bar Yehuda did not come to the academy of Rabbi Yosei /b for b three /b straight b days. Vardimus, son of Rabbi Yosei, found him /b and b said to him: What is the reason that the Master did not come to Father’s academy these three days? He said to him: When I do not know your father’s reasoning, how can I come? /b Vardimus b said to him: Let the Master say what he, /b my father, b is saying to him; perhaps I know his reasoning. He said to him: /b With regard to b that which is taught /b in a i baraita /i : b Rabbi Yosei says /b that b their /b own b laundry takes precedence over the lives of others, from where do we /b have b a verse /b that teaches this i halakha /i ?,Vardimus b said to him: As it is written /b with regard to the Levite cities: b “And their open land shall be for their animals /b and for their substance, and for all their beasts” (Numbers 35:3). b What is /b the meaning of b “their beasts”? If we say /b an actual b beast, /b there is a difficulty, b as isn’t a beast included in /b the category of b animal, /b which has already been mentioned in the verse? b Rather, what is /b the meaning of b “their beasts /b [ b i ḥayyatam /i /b ]”? It means b their actual lives [ i ḥiyyuta /i ]. /b This, however, is difficult, as it b is obvious /b that the Levites received their cities in order to live their lives there. b Rather, is it not /b referring to b laundering /b clothes, b as there is /b the b pain /b caused by the b grime /b on one’s unwashed clothes? Since it is vitally necessary for their well-being, laundering the clothing of the city’s residents takes precedence over the lives of others.,§ With regard to the vows: If I bathe, and: If I do not bathe, and: If I adorn myself, and: If I do not adorn myself, b Rabbi Yosei said /b in the mishna that b these are not vows of affliction. A dilemma was raised /b before the Sages: b According to Rabbi Yosei, what is /b the i halakha /i as to whether the husband b can nullify /b these vows b as matters that /b adversely affect the relationship b between him and her? /b The Gemara suggests: b Come /b and b hear /b a resolution to this question from what b Rabbi Yosei said: These are not vows of affliction, /b which indicates, b however, /b that b they are matters /b that affect the relationship b between him and her. /b ,The Gemara refutes this proof: b Perhaps /b Rabbi Yosei b was speaking to /b the Rabbis in accordance with b their /b own opinion, as follows: b According to my /b opinion, b they are not even matters /b that affect the relationship b between him and her. /b But b according to your /b opinion, b that you say /b that b they are vows of affliction, agree with me /b at least that b these are not vows of affliction. /b In other words, one should not infer from the phrasing of Rabbi Yosei’s response to the Rabbis that he holds that these vows are concerning matters that affect the relationship between him and her, as he was merely countering the claim of the Rabbis that they are vows of affliction.,The question therefore remains: b What /b does Rabbi Yosei maintain in this regard? b Rav Adda bar Ahava says: He can nullify /b these vows as matters between him and her, whereas b Rav Huna says: He cannot nullify /b them. |
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24. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2014) 178| 45b. מפני תיקון העולם:, big strongגמ׳ /strong /big אמר ליה רב בודיא לרב אשי יתר על כדי דמיהן הוא דאין לוקחין הא בכדי דמיהן לוקחין שמע מינה ס"ת שנמצא ביד עובד כוכבים קורין בו דילמא לגנוז,אמר רב נחמן נקטינן ספר תורה שכתבו מין ישרף כתבו עובד כוכבים יגנז נמצא ביד מין יגנז נמצא ביד עובד כוכבים אמרי לה יגנז ואמרי לה קורין בו,ספר תורה שכתבו עובד כוכבים תני חדא ישרף ותניא אידך יגנז ותניא אידך קורין בו,לא קשיא הא דתניא ישרף ר"א היא דאמר סתם מחשבת עובד כוכבים לעבודת כוכבים,והא דתניא יגנז האי תנא הוא דתני רב המנונא בריה דרבא מפשרוניא ס"ת תפלין ומזוזות שכתבן (מין) ומסור עובד כוכבים ועבד אשה וקטן וכותי וישראל מומר פסולין שנאמר (דברים יא, יח) וקשרתם וכתבתם כל שישנו בקשירה ישנו בכתיבה וכל שאינו בקשירה אינו בכתיבה,והא דתניא קורין בו האי תנא הוא דתניא לוקחין ספרים מן העובדי כוכבים בכל מקום ובלבד שיהיו כתובין כהלכתן ומעשה בעובד כוכבים אחד בצידן שהיה כותב ספרים והתיר רשב"ג ליקח ממנו,ורשב"ג עיבוד לשמן בעי כתיבה לשמן לא בעי,דתניא ציפן זהב או שטלה עליהן עור בהמה טמאה פסולות עור בהמה טהורה כשרות ואע"פ שלא עיבדן לשמן רבי שמעון בן גמליאל אומר אפילו עור בהמה טהורה פסולות עד שיעבדן לשמן,אמר רבה בר שמואל בגר שחזר לסורו לסורו כ"ש דהוי ליה מין אמר רב אשי שחוזר לסורו משום יראה,תנו רבנן מעלין בדמיהן עד כדי טרפעיק מאי טרפעיק אמר רב ששת איסתירא,ההיא טייעתא דאייתי חייתא דתפילי לקמיה דאביי אמר לה יהבת לי ריש ריש בתמרי אימליא זיהרא שקלא שדתינהו בנהרא אמר לא אבעי לי לזלזולינהו באפה כולי האי:, big strongמתני׳ /strong /big המוציא את אשתו משום שם רע לא יחזיר משום נדר לא יחזיר רבי יהודה אומר כל נדר שידעו בו רבים לא יחזיר ושלא ידעו בו רבים יחזיר,ר"מ אומר כל נדר שצריך חקירת חכם לא יחזיר ושאינו צריך חקירת חכם יחזיר א"ר אלעזר לא אסרו זה אלא מפני זה,אמר ר' יוסי בר' יהודה מעשה בצידן באחד שאמר לאשתו קונם אם איני מגרשיך וגרשה והתירו לו חכמים שיחזירנה מפני תיקון העולם:, big strongגמ׳ /strong /big א"ר יוסף בר מניומי אמר רב נחמן והוא שאמר לה משום שם רע אני מוציאך | 45b. b for the betterment of the world, /b so as not to cause an increase in the theft of sacred Jewish ritual objects in order to sell them for large sums of money., strong GEMARA: /strong b Rav Budya said to Rav Ashi /b that one could infer the following from the mishna: b It is /b for b more than their /b actual monetary b value /b that b one may not purchase them; however, for their /b precise b value, one may purchase them. /b Can one b learn from /b the mishna that with regard to b a Torah scroll that is found in the possession of a gentile, one can read /b from b it /b after obtaining it from the gentile, and there is no concern that perhaps the gentile wrote it and it is unfit? Rav Ashi answered: b Perhaps /b this does not mean that the Torah scroll is purchased in order to read from it, but rather in order b to inter /b it and not to use it; however, it is nevertheless purchased so that it will not be desecrated by the gentiles., b Rav Naḥman says: We have a tradition /b that b a Torah scroll that was written by a heretic should be burned; /b a Torah scroll b written by a gentile should be interred; /b a Torah scroll b found in the possession of a heretic, /b and it is not clear who wrote it, b should be interred. /b With regard to a Torah scroll b found in the possession of a gentile, some say /b it b should be interred and some say /b that b one may read /b from b it. /b ,The Gemara asks: With regard to b a Torah scroll that was written by a gentile, it is taught /b in b one /b i baraita /i : It b should be burned, and it is taught /b in b another /b i baraita /i : It b should be interred, and it is taught /b in b another /b i baraita /i : b One may read /b from b it. /b There is a three-fold contradiction concerning the i halakha /i of a Torah scroll written by a gentile.,The Gemara explains: This is b not difficult: That which is taught /b in a i baraita /i , that it b should be burned, is /b the opinion of b Rabbi Eliezer, who says: The unspecified intentions of a gentile are for idol worship, /b and therefore everything he wrote is assumed to be written for the sake of idolatrous worship and must be burned., b And that which is taught /b in a i baraita /i , which said that b it should be interred, is /b the opinion of b this i tanna /i , as Rav Hamnuna, son of Rava of Pashronya, taught: A Torah scroll, phylacteries, or i mezuzot /i that were written by a heretic or an informer, a gentile or a slave, a woman or a minor, or a Samaritan or a Jewish apostate, are unfit, as it is stated: “And you shall bind them /b as a sign on your hand… b and you shall write them /b on the doorposts of your house” (Deuteronomy 6:8–9). From this juxtaposition, one can derive the following: b Anyone who is /b included b in /b the mitzva of b binding /b the phylacteries, i.e., one who is both obligated and performs the mitzva, b is /b included b in /b the class of people who may b write /b Torah scrolls, phylacteries, and i mezuzot /i ; b but anyone who is not /b included b in /b the mitzva of b binding is not /b included b in /b the class of people who may b write /b sacred texts. This i baraita /i equates the i halakha /i of a Torah scroll written by a gentile to the i halakha /i of Torah scrolls written by these other types of people, which are interred., b And /b concerning b that which is taught /b in a i baraita /i , i.e., that b one may read /b from b it, that /b i baraita /i is in accordance with the opinion of b this /b following b i tanna /i , as it is taught /b in a i baraita /i ( i Tosefta /i , i Avoda Zara /i 3:6): b One may purchase /b Torah b scrolls from gentiles in any location, provided that they are written in accordance with their i halakhot /i . And /b there was b an incident involving a gentile in Tzaidan who would write /b Torah b scrolls, and Rabban Shimon ben Gamliel permitted /b the Jews b to purchase /b the Torah scrolls b from him. /b ,The Gemara asks: b And /b does b Rabban Shimon ben Gamliel require /b that the b preparation /b of the parchment of Torah scrolls, phylacteries, and i mezuzot /i be b for their sake, /b i.e., for the sake of their use in a mitzva, but b he does not require /b that the b writing /b be b for their sake? /b ,The Gemara quotes the source that Rabban Shimon ben Gamliel requires that the parchment be prepared for their sake: b As it is taught /b in a i baraita /i : If one took phylacteries and b coated them with gold or patched them /b with the b skin of a non-kosher animal, /b then b they are unfit. /b However, if one patched them with the b skin of a kosher animal, /b then b they are fit, and /b this is so b even though he did not prepare them, /b i.e., the skin, b for their sake, /b i.e., for the sake of their use in a mitzva. b Rabban Shimon ben Gamliel says: Even /b if he patched them with the b skin of a kosher animal they are unfit, until he prepares them for their sake. /b Being that he holds that the parchment needs to be prepared for their sake, their actual writing should certainly be done for their sake., b Rabba bar Shmuel says: /b That incident in Tzaidan involved b a convert who returned to his /b previous b corrupt ways [ i suro /i ] /b by reverting to living like a gentile. He nevertheless remains a Jew. The Gemara asks: If he returned b to his /b previous b corrupt ways all the more so /b should the Torah scroll be rendered unfit, b as he is a heretic. /b Once he learns the Jewish faith and abandons it, he is considered a heretic. b Rav Ashi says: /b This means b that he returned to his /b previous b corrupt ways due to fear, /b and not because he rejected the Jewish faith. He ceased acting like a Jew out of fear of reprisal. Since he is a Jew, it is permitted for him to read from the Torah scrolls that he writes.,§ The Gemara clarifies the i halakha /i from the mishna that one may not purchase sacred items from a gentile for more than their actual value. b The Sages taught: One may increase /b payment beyond b their value up to a i terapa’ik /i . /b The Gemara asks: b What /b is a b i terapa’ik /i ? Rav Sheshet said: /b It is an b i istera /i , /b worth one half of a dinar.,The Gemara relates: There was b a certain Arab merchant woman [ i taya’ata /i ] who brought a sack [ i ḥayeta /i ] of phylacteries in front of Abaye. He said to her: /b Would b you give me each pair for a date? She became full of anger, /b and b took /b the phylacteries and b threw them into the river /b because Abaye offered her such a small amount in exchange for them. Abaye b said /b in remorse: b I should not have denigrated /b the phylacteries b so much in her presence, /b but rather, I should have offered to pay her their actual value., strong MISHNA: /strong A man b who divorces his wife due to /b her b bad reputation, /b i.e., he heard that she had committed adultery, b may not remarry /b her, even if it becomes clear that she did not in fact commit adultery. Similarly, if one divorces his wife b due to a vow /b that she took, and he could not live with her under the conditions of her vow, b he may not remarry /b her. b Rabbi Yehuda says: /b If he divorces her due to b any vow that the public was aware of, he may not remarry /b her, b but /b if he divorces her due to a vow b that the public was not aware of, he may remarry /b her.,The mishna continues: b Rabbi Meir says: /b If he divorces her due to b any vow that requires investigation /b and dissolution b by a halakhic authority, he may not bring remarry /b her, b but /b if he divorces her due to a vow b that does not require investigation /b and dissolution b by a halakhic authority, /b and is dissolved even without that, b he may bring remarry /b her. b Rabbi Elazar said: They prohibited /b him from remarrying her in b this /b case, where she stated a vow that requires dissolution by a halakhic authority, b only due to that /b case, where she stated a vow that does not require dissolution by a halakhic authority., b Rabbi Yosei, son of Rabbi Yehuda, said: /b There was b an incident in Tzaidan involving one /b man b who said to his wife: /b It is b i konam /i , /b i.e., it is forbidden like an offering, b if I do not divorce you, and he divorced her; and the Sages permitted him to remarry /b her b for the betterment of the world. /b , strong GEMARA: /strong b Rav Yosef bar Minyumi says /b that b Rav Naḥman says: And /b the i halakha /i stated in the mishna, which says that in certain cases a man who divorces his wife may not remarry her, b is /b only applicable b when he said to her /b explicitly: b I am removing you /b from the house b due to your bad reputation, /b |
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| 25. Nag Hammadi, The Apocryphon of James, 2.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heresy and heretics Found in books: Secunda (2014) 135 |
| 26. Augustine, Contra Epistolam Parmeniani, 1.10.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •heretics and heresy Found in books: Boustan Janssen and Roetzel (2010) 73 |
27. Augustine, Confessions, 7.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •heretics and heresy Found in books: Boustan Janssen and Roetzel (2010) 73 | 7.8. 12. But You, O Lord, shall endure for ever, yet not for ever are You angry with us, because You commiserate our dust and ashes; and it was pleasing in Your sight to reform my deformity, and by inward stings You disturbed me, that I should be dissatisfied until You were made sure to my inward sight. And by the secret hand of Your remedy was my swelling lessened, and the disordered and darkened eyesight of my mind, by the sharp anointings of healthful sorrows, was from day to day made whole. |
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| 28. Anon., Pesiqta De Rav Kahana, 24.3 Tagged with subjects: •heretics and heresy Found in books: Boustan Janssen and Roetzel (2010) 226 |
| 29. Yannai, Piyyutim, 19 Tagged with subjects: •heresy and heretics Found in books: Secunda (2014) 48 |
