1. Hebrew Bible, Deuteronomy, 6.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •hezser, catherine Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 84| 6.7. "וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", | 6.7. "and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", |
|
2. Hebrew Bible, 1 Samuel, 17.35 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •hezser, catherine Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 88| 17.35. "וְיָצָאתִי אַחֲרָיו וְהִכִּתִיו וְהִצַּלְתִּי מִפִּיו וַיָּקָם עָלַי וְהֶחֱזַקְתִּי בִּזְקָנוֹ וְהִכִּתִיו וַהֲמִיתִּיו׃", | 17.35. "and I went out after it, and smote it, and delivered it out of its mouth: and when it arose against me, I caught it by its beard, and smote it, and slew it.", |
|
3. Hebrew Bible, Ecclesiastes, 1.8 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •hezser, catherine Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 84| 1.8. "כָּל־הַדְּבָרִים יְגֵעִים לֹא־יוּכַל אִישׁ לְדַבֵּר לֹא־תִשְׂבַּע עַיִן לִרְאוֹת וְלֹא־תִמָּלֵא אֹזֶן מִשְּׁמֹעַ׃", | 1.8. "All things toil to weariness; Man cannot utter it, The eye is not satisfied with seeing, Nor the ear filled with hearing.", |
|
4. Mishnah, Sukkah, 2.1, 2.8, 4.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hezser, catherine Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 61; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 121; Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 11| 2.1. "הַיָּשֵׁן תַּחַת הַמִּטָּה בַסֻּכָּה, לֹא יָצָא יְדֵי חוֹבָתוֹ. אָמַר רַבִּי יְהוּדָה, נוֹהֲגִין הָיִינוּ, שֶׁהָיִינוּ יְשֵׁנִים תַּחַת הַמִּטָּה בִּפְנֵי הַזְּקֵנִים, וְלֹא אָמְרוּ לָנוּ דָבָר. אָמַר רַבִּי שִׁמְעוֹן, מַעֲשֶׂה בְטָבִי עַבְדּוֹ שֶׁל רַבָּן גַּמְלִיאֵל שֶׁהָיָה יָשֵׁן תַּחַת הַמִּטָּה, וְאָמַר לָהֶן רַבָּן גַּמְלִיאֵל לַזְּקֵנִים, רְאִיתֶם טָבִי עַבְדִּי, שֶׁהוּא תַלְמִיד חָכָם וְיוֹדֵעַ שֶׁעֲבָדִים פְּטוּרִין מִן הַסֻּכָּה, לְפִיכָךְ יָשֵׁן הוּא תַּחַת הַמִּטָּה. וּלְפִי דַרְכֵּנוּ לָמַדְנוּ, שֶׁהַיָּשֵׁן תַּחַת הַמִּטָּה, לֹא יָצָא יְדֵי חוֹבָתוֹ: \n", 2.8. "נָשִׁים וַעֲבָדִים וּקְטַנִּים, פְּטוּרִים מִן הַסֻּכָּה. קָטָן שֶׁאֵינוֹ צָרִיךְ לְאִמּוֹ, חַיָּב בַּסֻּכָּה. מַעֲשֶׂה וְיָלְדָה כַלָּתוֹ שֶׁל שַׁמַּאי הַזָּקֵן וּפִחֵת אֶת הַמַּעֲזִיבָה וְסִכֵּךְ עַל גַּבֵּי הַמִּטָּה בִּשְׁבִיל הַקָּטָן: \n", 4.9. "נִסּוּךְ הַמַּיִם כֵּיצַד. צְלוֹחִית שֶׁל זָהָב מַחֲזֶקֶת שְׁלשֶׁת לֻגִּים הָיָה מְמַלֵּא מִן הַשִּׁלּוֹחַ. הִגִּיעוּ לְשַׁעַר הַמַּיִם, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. עָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ, שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ שָׁם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל סִיד הָיוּ, אֶלָּא שֶׁהָיוּ מֻשְׁחָרִין פְּנֵיהֶם מִפְּנֵי הַיָּיִן. וּמְנֻקָּבִין כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, אֶחָד מְעֻבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבִי שֶׁל מַיִם, מִזְרָחִי שֶׁל יָיִן. עֵרָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם, יָצָא. רַבִּי יְהוּדָה אוֹמֵר, בְּלֹג הָיָה מְנַסֵּךְ כָּל שְׁמֹנָה. וְלַמְנַסֵּךְ אוֹמְרִים לוֹ, הַגְבַּהּ יָדֶךָ, שֶׁפַּעַם אַחַת נִסֵּךְ אֶחָד עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כָל הָעָם בְּאֶתְרוֹגֵיהֶן: \n", | 2.1. "He who sleeps under a bed in the sukkah has not fulfilled his obligation. Rabbi Judah said: we had the custom to sleep under a bed in the presence of the elders, and they didn’t say anything to us. Rabbi Shimon said: it happened that Tabi, the slave of Rabba Gamaliel, used to sleep under the bed. And Rabban Gamaliel said to the elders, “Have you seen Tabi my slave, who is a scholar, and knows that slaves are exempt from [the law of] a sukkah, therefore he sleep under the bed.” And incidentally we learned that he who sleeps under a bed has not fulfilled his obligation.", 2.8. "Women, slaves and minors are exempt from the [commandment] of the sukkah. A minor who no longer relies on his mother is obligated in the [commandment] of the sukkah. It happened that the daughter-in-law of Shammai the elder gave birth and he opened up the ceiling and put skhakh on top of the bed[posts] on behalf of the minor.", 4.9. "How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs.", |
|
5. Mishnah, Pesahim, 7.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hezser, catherine Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 121| 7.2. "אֵין צוֹלִין אֶת הַפֶּסַח לֹא עַל הַשַּׁפּוּד וְלֹא עַל הָאַסְכְּלָא. אָמַר רַבִּי צָדוֹק, מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל שֶׁאָמַר לְטָבִי עַבְדּוֹ, צֵא וּצְלֵה לָנוּ אֶת הַפֶּסַח עַל הָאַסְכְּלָא. נָגַע בְּחַרְסוֹ שֶׁל תַּנּוּר, יִקְלֹף אֶת מְקוֹמוֹ. נָטַף מֵרָטְבּוֹ עַל הַחֶרֶס וְחָזַר עָלָיו, יִטֹּל אֶת מְקוֹמוֹ. נָטַף מֵרָטְבּוֹ עַל הַסֹּלֶת, יִקְמֹץ אֶת מְקוֹמוֹ: \n", | 7.2. "One may not roast the pesah either on a [metal] spit or on a grill. Rabbi Zadok said: it once happened that Rabban Gamaliel said to his servant Tabi, “Go out and roast us the pesah on the grill.” If it [the pesah] touched the clay of the oven, he should pare its place. If some of its juice dripped on to the clay [of the oven] and dripped back on to it, he must remove its place. If some of its juice fell on the flour, he must take a handful away from its place.", |
|
6. Mishnah, Hagigah, 1.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hezser, catherine Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 61| 1.1. "הַכֹּל חַיָּבִין בָּרְאִיָּה, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה וְקָטָן, וְטֻמְטוּם, וְאַנְדְּרוֹגִינוֹס, וְנָשִׁים, וַעֲבָדִים שֶׁאֵינָם מְשֻׁחְרָרִים, הַחִגֵּר, וְהַסּוּמָא, וְהַחוֹלֶה, וְהַזָּקֵן, וּמִי שֶׁאֵינוֹ יָכוֹל לַעֲלוֹת בְּרַגְלָיו. אֵיזֶהוּ קָטָן, כֹּל שֶׁאֵינוֹ יָכוֹל לִרְכּוֹב עַל כְּתֵפָיו שֶׁל אָבִיו וְלַעֲלוֹת מִירוּשָׁלַיִם לְהַר הַבַּיִת, דִּבְרֵי בֵית שַׁמַּאי. וּבֵית הִלֵּל אוֹמְרִים, כֹּל שֶׁאֵינוֹ יָכוֹל לֶאֱחֹז בְּיָדוֹ שֶׁל אָבִיו וְלַעֲלוֹת מִירוּשָׁלַיִם לְהַר הַבַּיִת, שֶׁנֶּאֱמַר (שמות כג) שָׁלֹשׁ רְגָלִים: \n", | 1.1. "All are obligated to appear [at the Temple], except a deaf person, an imbecile and a minor, a person of unknown sex [tumtum], a hermaphrodite, women, unfreed slaves, a lame person, a blind person, a sick person, an aged person, and one who is unable to go up on foot. Who is a minor? Whoever is unable to ride on his father’s shoulders and go up from Jerusalem to the Temple Mount, the words of Bet Shammai. But Bet Hillel say: whoever is unable to hold his father’s hand and go up from Jerusalem to the Temple Mount, as it is said: “Three regalim” (Exodus 23:14).", |
|
7. Mishnah, Berachot, 2.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hezser, catherine Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 121| 2.7. "וּכְשֶׁמֵּת טָבִי עַבְדּוֹ, קִבֵּל עָלָיו תַּנְחוּמִין. אָמְרוּ לוֹ תַּלְמִידָיו, לֹא לִמַּדְתָּנוּ רַבֵּנוּ, שֶׁאֵין מְקַבְּלִין תַּנְחוּמִין עַל הָעֲבָדִים. אָמַר לָהֶם, אֵין טָבִי עַבְדִּי כִּשְׁאָר כָּל הָעֲבָדִים, כָּשֵׁר הָיָה: \n", | 2.7. "When Tabi his [Rabban Gamaliel’s] slave died he accepted condolences for him. His disciples said to him: Master, have you not taught us that one does not accept condolences for slaves? He replied to them: My slave Tabi was not like other slaves: he was a fit man.", |
|
8. Mishnah, Avot, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hezser, catherine Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 77| 2.1. "רַבִּי אוֹמֵר, אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיָּבֹר לוֹ הָאָדָם, כֹּל שֶׁהִיא תִפְאֶרֶת לְעוֹשֶׂיהָ וְתִפְאֶרֶת לוֹ מִן הָאָדָם. וֶהֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְבַחֲמוּרָה, שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת. וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ, וּשְׂכַר עֲבֵרָה כְנֶגֶד הֶפְסֵדָהּ. וְהִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה, דַּע מַה לְּמַעְלָה מִמְּךָ, עַיִן רוֹאָה וְאֹזֶן שׁוֹמַעַת, וְכָל מַעֲשֶׂיךָ בַסֵּפֶר נִכְתָּבִין:", | 2.1. "Rabbi Said: which is the straight path that a man should choose for himself? One which is an honor to the person adopting it, and [on account of which] honor [accrues] to him from others. And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments. Also, reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby. Apply your mind to three things and you will not come into the clutches of sin: Know what there is above you: an eye that sees, an ear that hears, and all your deeds are written in a book.", |
|
| 9. Tosefta, Moed Qatan, 2.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hezser, catherine Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 121 |
10. Tosefta, Sotah, 2.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hezser, catherine Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 61| 2.8. "כהן עומד ומקריב ע\"ג המזבח משא\"כ בכהנת האיש זכאי בבתו בקדושיה בכסף [בשטר] ובביאה וזכאי במציאתה ובמעשה ידיה ובהפרת נדריה משא\"כ באשה האיש עובר על מצות עשה שהזמן גרמא משא\"כ באשה האיש עובר על בל תקיף ועל בל תשחית ועל בל תטמא למתים משא\"כ באשה האיש נידון [בן] סורר ומורה ואין האשה נדונית בן סורר ומורה האיש מעטף ומספר [והאשה מעטפת ואין מספרת] האיש נמכר ונשנה ואין האשה נמכרת ונשנית האיש נמכר עבד עברי ואין האשה נמכרת [עבד עברי] האיש נרצע ואין האשה נרצעת האיש קונה עבד עברי ואין האשה קונה עבד עברי. ", | |
|
11. Tosefta, Pesahim, 2.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hezser, catherine Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 121| 2.15. "החזרת והמצה והפסח לילי יו\"ט [הראשון חובה ושאר ימים] רשות ר\"ש אומר לאנשים חובה לנשים רשות הלל הזקן היה [כרכן] שלשתן זה בזה ואוכלן מאימתי אוכלן משתחשך לא אכלן משתחשך אוכלן כל הלילה לא אכלן כל הלילה לא יאכלם מעתה החזרת והמצה והפסח אין מעכבין זה את זה.", | |
|
12. Tosefta, Peah, 4.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hezser, catherine Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 121| 4.1. "עני שנתן פרוטה לקופה ופרוסה לתמחוי מקבלין אותה ממנו אם לא נתן אין מחייבין אותו ליתן [נתנו לו חדשים והחזיר להן שחקים מקבלין אותה ממנו אם לא נתן אין מחייבין אותו ליתן] היה משתמש בכלי מילת נותנין לו כלי מילת מטה נותנין לו מטה עיסה נותנין לו <כלי> עיסה פת נותנין לו פת להאכילו בתוך פיו מאכילין לו בתוך פיו שנא' (דברים ט״ו:ח׳) די מחסורו אשר יחסר לו אפי' עבד אפי' סוס לו זו אשה שנא' (בראשית ב׳:י״ח) אעשה לו עזר כנגדו מעשה בהלל הזקן שנתן לעני בן טובים סוס שהיה מתעמל בו ועבד שהיה משמשו שוב מעשה באנשי הגליל שהיו מעלין לזקן אחד ליטרא [אחת] בשר ציפורי בכל יום.", 4.1. "רבי יהודה אומר מקום שדורכין את העוללות נאמן עני לומר יין זה של עוללות הוא לקט זה לקטתיו אני ואחי [אני] וקרובי אבל אין נאמן לומר מפלוני נכרי לקחתי מאיש פלוני כותי לקחתי עניי כותים כעניי ישראל אבל עניי נכרים אין מאמינים להם בכל דבר.", | |
|
13. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hezser, catherine Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 84| 19b. מי איכא מידי דאנן לא מצינן למעבד ושלוחי דידן מצו עבדי הכי קאמרי ליה משביעין אנו עליך על דעתינו ועל דעת בית דין,הוא פורש ובוכה והן פורשין ובוכין וכו' הוא פורש ובוכה שחשדוהו צדוקי והם פורשין ובוכין דא"ר יהושע בן לוי כל החושד בכשרים לוקה בגופו,וכל כך למה שלא יתקן מבחוץ ויכניס כדרך שהצדוקין עושין,ת"ר מעשה בצדוקי אחד שהתקין מבחוץ והכניס ביציאתו היה שמח שמחה גדולה פגע בו אביו אמר לו בני אף על פי שצדוקין אנו מתיראין אנו מן הפרושים אמר לו כל ימי הייתי מצטער על המקרא הזה (ויקרא טז, ב) כי בענן אראה על הכפורת אמרתי מתי יבוא לידי ואקיימנו עכשיו שבא לידי לא אקיימנו,אמרו לא היו ימים מועטין עד שמת והוטל באשפה והיו תולעין יוצאין מחוטמו ויש אומרים ביציאתו ניגף דתני רבי חייא כמין קול נשמע בעזרה שבא מלאך וחבטו על פניו ונכנסו אחיו הכהנים ומצאו ככף רגל עגל בין כתפיו שנאמר (יחזקאל א, ז) ורגליהם רגל ישרה וכף רגליהם ככף רגל עגל,א"ר זכריה בן קבוטל וכו' מתני ליה רב חנן בר רבא לחייא בר רב קמיה דרב א"ר זכריה בן קפוטל ומחוי ליה רב בידיה קבוטל ונימא ליה מימר ק"ש הוה קרי,וכי האי גוונא מי שרי והא"ר יצחק בר שמואל בר מרתא הקורא את שמע לא ירמוז בעיניו ולא יקרוץ בשפתותיו ולא יורה באצבעותיו ותניא רבי אלעזר חסמא אומר הקורא את שמע ומרמז בעיניו ומקרץ בשפתותיו ומראה באצבעו עליו הכתוב אומר (ישעיהו מג, כב) ולא אותי קראת יעקב,לא קשיא הא בפרק ראשון הא בפרק שני,ת"ר (דברים ו, ז) ודברת בם בם ולא בתפלה ודברת בם בם יש לך רשות לדבר ולא בדברים אחרים,רבי אחא אומר ודברת בם עשה אותן קבע ואל תעשם עראי אמר רבא השח שיחת חולין עובר בעשה שנאמר ודברת בם בם ולא בדברים אחרים רב אחא בר יעקב אמר עובר בלאו שנאמר (קהלת א, ח) כל הדברים יגעים לא יוכל איש לדבר, big strongמתני׳ /strong /big בקש להתנמנם פרחי כהונה מכין לפניו באצבע צרדא ואומרים לו אישי כ"ג עמוד והפג אחת על הרצפה ומעסיקין אותו עד שיגיע זמן השחיטה, big strongגמ׳ /strong /big מאי צרדא אמר רב יהודה צרתה דדא מאי היא גודל מחוי רב הונא ואזל קלא בכולי בי רב,ואומרים לו אישי כ"ג הפג אחת על הרצפה וכו' אמר רב יצחק על חדת מאי היא אמרי ליה אחוי קידה,ומעסיקין אותו עד שיגיע זמן שחיטה (וכו') תנא לא היו מעסיקין אותו לא בנבל ולא בכנור אלא בפה ומה היו אומרין (תהלים קכז, א) אם ה' לא יבנה בית שוא עמלו בוניו בו,מיקירי ירושלים לא היו ישנין כל הלילה כדי שישמע כ"ג קול הברה ולא תהא שינה חוטפתו תניא אבא שאול אמר אף בגבולין היו עושין כן זכר למקדש אלא שהיו חוטאין,אמר אביי ואיתימא ר"נ בר יצחק תרגומא נהרדעא דא"ל אליהו לרב יהודה אחוה דרב סלא חסידא אמריתו אמאי לא אתי משיח והא האידנא יומא דכיפורי הוא ואבעול כמה בתולתא בנהרדעא אמר ליה הקב"ה מאי אמר אמר ליה | 19b. b is there any matter that we are unable to perform and our agents are able to perform? /b The role of the agent is to perform a task on behalf of the one who commissioned him. The agent cannot perform a task that the one who commissioned him is unable to perform. Since it is prohibited for Israelites to enter the priests’ courtyard and to perform the sacrificial rites, clearly the priests are not agents representing the Israelites. The language of the mishna in which the court Elders address the High Priest as their agent apparently contradicts that understanding. The Gemara answers: b This is what they say to him: We administer an oath to you according to our understanding and the understanding of the court, /b cautioning him that he cannot rationalize violating the oath by claiming that he took the oath based on his own interpretation. He is bound by the understanding of the court. The mishna does not address the nature of the High Priest’s agency.,§ The mishna continues: After this oath, b he would leave /b them b and cry and they would leave /b him b and cry. /b The Gemara explains: b He turned aside and cried /b due to the indignity b that they suspected him /b of being b a Sadducee; and they turned aside and cried, as Rabbi Yehoshua ben Levi said: One who suspects the innocent /b of indiscretion b is afflicted in his body. /b The High Priest might in fact be beyond reproach and they may have suspected him falsely.,The Gemara asks: b And why /b were the Elders b so /b insistent that the High Priest take an oath? The Gemara explains: So that b he would not prepare /b the incense and light it b outside /b in the Sanctuary, before entering the Holy of Holies, b and bring /b the coal pan with the incense already burning on it b into /b the Holy of Holies b in the manner /b that b the Sadducees did. /b Since the High Priest is alone inside the Sanctuary and there is no way to ascertain whether he is in fact performing the service in the proper manner, the Elders insisted that he take an oath to perform it according to their instructions., b The Sages taught /b in the i Tosefta /i : There was b an incident involving a /b certain b Sadducee /b who was appointed as High Priest, b who prepared the incense outside /b and then b brought /b it into the Holy of Holies. b Upon his emergence he was overjoyed /b that he had succeeded. b The father of /b that Sadducee b met him and said to him: My son, although we are Sadducees /b and you performed the service in accordance with our opinion, b we fear the Pharisees /b and do not actually implement that procedure in practice. The son b said to his /b father: b All my days I have been troubled over this verse: “For I will appear in the cloud above the Ark cover” /b (Leviticus 16:2). The Sadducees interpreted this verse to mean that God will appear above the Ark cover, i.e., will enter the Holy of Holies, only after the incense cloud is already there. b I said: When will /b the opportunity b become available to me, and I will fulfill it /b according to the Sadducee interpretation? b Now that /b the opportunity b has become available to me, /b will b I not fulfill it? /b ,The Sages b said: Not /b even b a few days /b passed b until he died and was laid out in the garbage /b dump, b and worms were coming out of his nose /b in punishment for his actions. b And some say /b that b he was struck /b as soon b as he emerged /b from the Holy of Holies, b as Rabbi Ḥiyya taught: A type of sound was heard in the /b Temple b courtyard, as an angel came and struck him in the face. And his fellow priests came in /b to remove him from there b and they found the likeness of a footprint of a calf between his shoulders. /b That is the mark left by an angel striking, b as it is stated /b with regard to angels: b “And their feet were straight feet, and the sole of their feet was like the sole of a calf’s foot” /b (Ezekiel 1:7).,§ It was taught in the mishna that b Rabbi Zekharya ben Kevutal /b says: Many times I read before the High Priest from the book of Daniel. b Rav Ḥa bar Rava taught this to Ḥiyya bar Rav before Rav /b in the following manner: b Rabbi Zekharya bar Kefutal said, and Rav demonstrated with his hand /b that the name should be pronounced b Kevutal. /b The Gemara asks: Why did Rav demonstrate his point with a gesture? b Let him /b simply b say it. /b The Gemara answers: Rav b was reciting i Shema /i /b at that moment and could not interrupt i Shema /i by speaking.,The Gemara asks: b And is /b interrupting in a manner b of that sort, /b by gesturing, b permitted /b during i Shema /i ? b Didn’t Rabbi Yitzḥak bar Shmuel bar Marta say: One who is reciting i Shema /i should neither make allusions with his eyes, nor open and close /b his mouth b with his lips /b to convey a message, b nor gesture with his fingers? And it was taught /b in a i baraita /i that b Rabbi Elazar Ḥisma says: Concerning one who recites i Shema /i and makes allusions with his eyes, or opens and closes /b his mouth b with his lips, or gestures with his fingers, the verse says: “And you did not call out to Me, O Jacob” /b (Isaiah 43:22). By signaling while reciting i Shema /i he behaves contemptuously toward God, and it is tantamount to not having recited i Shema /i before Him. How, then, could Rav gesture while reading i Shema /i ?,The Gemara answers: This is b not difficult. This /b prohibition to interrupt one’s recitation of i Shema /i with a gesture applies b in /b the course of reciting the b first paragraph /b of i Shema /i , which is more fundamental; b that /b case where Rav gestured was b in /b the course of reciting the b second paragraph /b of i Shema /i , where gesturing to convey a significant message is permitted.,Apropos interruptions in the course of reciting i Shema /i , the Gemara cites a i baraita /i in which b the Sages taught: /b “And these words, which I command you this day, shall be upon your heart; and you shall teach them diligently unto your children, b and you shall talk of them /b when you sit in your house, and when you walk by the way, and when you lie down, and when you arise” (Deuteronomy 6:6–7). This means that in the course b of /b reciting b them, /b the study of Torah and the recitation of i Shema /i , it is permitted to interrupt to state a significant matter, b but not /b in the course b of /b reciting the i Amida /i b prayer, /b which may not be interrupted for any kind of speech. Another interpretation of the verse is: b And you shall talk of them /b is to emphasize that b it is permitted /b to interrupt i Shema /i b to speak these matters /b of Torah, but not to speak b other matters /b that may lead to levity., b Rabbi Aḥa says: Talk of them /b means one must b render them, /b the words of Torah, b a permanent /b fixture, b and not render them a temporary /b exercise. b Rava said: One who engages in idle chatter /b without Torah or any particular purpose b violates /b a b positive /b commandment, b as it is stated: And you shall talk of them; /b talk b of them and not of other matters. Rav Aḥa bar Ya’akov said: /b Furthermore, b one /b even b violates a negative /b commandment, b as it is stated: “All these matters are wearisome; no man can ever state them” /b (Ecclesiastes 1:8). The phrase: No man can ever state them, is understood as a prohibition against engaging in idle chatter., strong MISHNA: /strong If the High Priest b sought to sleep /b at night, b the young priests /b would b snap the middle [ i tzerada /i ] finger /b against the thumb b before him, and they /b would b say to him /b every so often: b My Master, High Priest. Stand /b from your bed b and chill /b yourself b once on the floor /b and overcome your drowsiness. b And they /b would b engage him /b in various ways b until the time would arrive to slaughter the /b daily offering., strong GEMARA: /strong The Gemara asks: b What /b is the b i tzerada /i /b finger mentioned in the mishna? b Rav Yehuda said: It is the rival [ i tzara /i ] of that [ i da /i ] /b one. Which finger b is it? /b i Tzerada /i is the rival of b the thumb; /b it is the middle finger. The middle finger would be strongly positioned against the thumb, and when one separates them, the finger hits the palm, creating a sound. b Rav Huna demonstrated /b the loud noise that could be achieved by snapping with the middle finger, and b the sound traveled throughout Rav’s study hall. /b The sound created was loud enough to keep the High Priest awake.,It was taught in the mishna that b they said to him: My Master, High Priest. /b Stand from your bed and b chill /b yourself b once on the floor /b and overcome your drowsiness. b Rav Yitzḥak said /b that they said to the High Priest: b Introduce something new. /b The Gemara asks: b What is it /b that they asked him to introduce? b They say to him: Demonstrate /b how to perform the ceremonial b bowing /b [ b i kidda /i ]. /b This was a form of bowing that was difficult to perform, in which the High Priest was expert. The thought was that the exercise would keep him awake.,The mishna continues: b And they /b would b engage him /b in different ways b until the time to slaughter the /b daily offering b would arrive. /b It was b taught: They would not occupy him with a harp or a lyre, /b which may not be played on a Festival, b but /b would sing b with /b their b mouths. And what would they say? /b They would say this verse: b “Unless the Lord builds the house, its builders labor in vain on it; /b unless the Lord watches over the city, the watchman keeps vigil in vain” (Psalms 127:1). The message to the High Priest was that his service must be performed for the sake of Heaven for it to be accepted by God; otherwise his efforts would be in vain.,The Gemara relates that b the prominent /b men b of Jerusalem would not sleep the entire night /b but instead engaged in Torah study, b so that /b the b High Priest would hear /b the b sound of noise /b in the city b and sleep would not overcome him /b in the silence of the sleeping city. b It was taught /b in a i baraita /i that b Abba Shaul said: They would do so even in the outlying areas /b and stay awake all night b in acknowledgment of the Temple; however, /b the result was b that they would sin, /b as the men and women would participate in games together to pass the time, leading to transgression., b Abaye said, and some say /b it was b Rav Naḥman bar Yitzḥak /b who said: b Interpret /b that statement as referring to b Neharde’a, as Elijah /b the Prophet b said to Rav Yehuda, brother /b of b Rav Salla Ḥasida: You have said /b and wondered: b Why has the Messiah not come? /b Why is that surprising? b Isn’t today Yom Kippur, and relations were had with several virgins in Neharde’a, /b as the men and women stayed awake all night and that led to promiscuity? Rav Yehuda b said to him: What did the Holy One, Blessed be He, say /b about those sins committed by the Jewish people? b He said: /b This is what God said: |
|
14. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hezser, catherine Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 19 | 29b. had the b leg of /b the letter b i heh /i in /b the term: b “The nation [ i ha’am /i ]” /b (Exodus 13:3), written in his phylacteries, b severed by a perforation. He came before /b his son-in-law b Rabbi Abba /b to clarify the i halakha /i . Rabbi Abba b said to him: If there remains in /b the leg that is attached to the roof of the letter b the equivalent of the measure of a small letter, /b i.e., the letter i yod /i , it is b fit. But if not, /b it is b unfit. /b ,The Gemara relates: b Rami bar Tamrei, who /b was b the father-in-law of Rami bar Dikkulei, /b had the b leg of /b the letter b i vav /i in /b the term: b “And /b the Lord b slew [ i vayaharog /i ] /b all the firstborn” (Exodus 13:15), written in his phylacteries, b severed by a perforation. He came before Rabbi Zeira /b to clarify the i halakha /i . Rabbi Zeira b said to him: Go bring a child who is neither wise nor stupid, /b but of average intelligence; b if he reads /b the term as b “And /b the Lord b slew [ i vayaharog /i ]” /b then it is b fit, /b as despite the perforation the letter is still seen as a i vav /i . But b if not, /b then it is as though the term b were: Will be slain [ i yehareg /i ], /b written without the letter i vav /i , b and /b it is b unfit. /b ,§ b Rav Yehuda says /b that b Rav says: When Moses ascended on High, he found the Holy One, Blessed be He, sitting and tying crowns on the letters /b of the Torah. Moses b said before /b God: b Master of the Universe, who is preventing You /b from giving the Torah without these additions? God b said to him: There is a man who is destined to be /b born b after several generations, and Akiva ben Yosef /b is b his name; he is destined to derive from each and every thorn /b of these crowns b mounds /b upon b mounds of i halakhot /i . /b It is for his sake that the crowns must be added to the letters of the Torah.,Moses b said before /b God: b Master of the Universe, show him to me. /b God b said to him: Return behind you. /b Moses b went and sat at the end of the eighth row /b in Rabbi Akiva’s study hall b and did not understand what they were saying. /b Moses’ b strength waned, /b as he thought his Torah knowledge was deficient. b When /b Rabbi Akiva b arrived at /b the discussion of b one matter, his students said to him: My teacher, from where do you /b derive this? Rabbi Akiva b said to them: /b It is b a i halakha /i /b transmitted b to Moses from Sinai. /b When Moses heard this, b his mind was put at ease, /b as this too was part of the Torah that he was to receive.,Moses b returned and came before the Holy One, Blessed be He, /b and b said before Him: Master of the Universe, You have a man /b as great b as this and /b yet b You /b still choose to b give the Torah through me. /b Why? God b said to him: Be silent; this intention arose before Me. /b Moses b said before /b God: b Master of the Universe, You have shown me /b Rabbi Akiva’s b Torah, /b now b show me his reward. /b God b said to him: Return /b to where you were. Moses b went back /b and b saw that they were weighing /b Rabbi Akiva’s b flesh in a butcher shop [ i bemakkulin /i ], /b as Rabbi Akiva was tortured to death by the Romans. Moses b said before Him: Master of the Universe, this is Torah and this is its reward? /b God b said to him: Be silent; this intention arose before Me. /b ,§ The Gemara continues its discussion of the crowns on letters of the Torah: b Rava says: Seven letters require three crowns [ i ziyyunin /i ], and they are /b the letters b i shin /i , i ayin /i , i tet /i , i nun /i , i zayin /i ; i gimmel /i /b and b i tzadi /i . Rav Ashi says: I have seen that the exacting scribes of the study hall of Rav would put a hump-like stroke on the roof of /b the letter b i ḥet /i and they would suspend the /b left b leg of /b the letter b i heh /i , /b i.e., they would ensure that it is not joined to the roof of the letter.,Rava explains: b They would put a hump-like stroke on the roof of /b the letter b i ḥet /i as if to /b thereby b say: /b The Holy One, Blessed be b He, lives [ i ḥai /i ] in the heights of the universe. And they would suspend the /b left b leg of /b the letter b i heh /i , as Rabbi Yehuda Nesia asked Rabbi Ami: What /b is the meaning of that b which is written: “Trust in the Lord forever, for in the Lord [ i beYah /i ] is God, an everlasting [ i olamim /i ] Rock” /b (Isaiah 26:4)? Rabbi Ami b said to him: Anyone who puts their trust in the Holy One, Blessed be He, /b will have Him as b his refuge in this world and in the World-to-Come. /b This is alluded to in the word “ i olamim /i ,” which can also mean: Worlds.,Rabbi Yehuda Nesia b said to /b Rabbi Ami: I was not asking about the literal meaning of the verse; b this is /b what poses b a difficulty for me: What is different /b about that b which is written: /b “For b in the Lord [ i beYah /i ],” and it is not written: /b For b the Lord [ i Yah /i ]? /b ,Rav Ashi responded: It is b as Rabbi Yehuda bar Rabbi Elai taught: /b The verse “For in the Lord [ i beYah /i ] is God, an everlasting Rock [ i Tzur olamim /i ]” is understood as follows: The term “ i Tzur olamim /i ” can also mean Creator of worlds. b These /b letters i yod /i and i heh /i that constitute the word i yah /i are referring to the b two worlds that the Holy One, Blessed be He, created; one with [ i be /i ] /b the letter b i heh /i and one with [ i be /i ] /b the letter b i yod /i . And I do not know whether the World-to-Come /b was created b with /b the letter b i yod /i and this world /b was created b with /b the letter b i heh /i , /b or b whether this world /b was created b with /b the letter b i yod /i and the World-to-Come /b was created b with /b the letter b i heh /i . /b , b When /b the verse b states: “These are the generations of the heaven and of the earth when they were created [ i behibare’am /i ]” /b (Genesis 2:4), b do not read /b it as b i behibare’am /i , /b meaning: When they were created; b rather, /b read it as b i beheh bera’am /i , /b meaning: He created them with the letter i heh /i . This verse demonstrates that the heaven and the earth, i.e., this world, were created with the letter i heh /i , and therefore the World-to-Come must have been created with the letter i yod /i ., b And for what /b reason b was this world created /b specifically b with /b the letter b i heh /i ? /b It is b because /b the letter i heh /i , b which /b is open on its bottom, has b a similar /b appearance b to a portico, /b which is open on one side. And it alludes to this world, b where anyone who wishes to leave may leave, /b i.e., every person has the ability to choose to do evil. b And what is the reason /b that the left b leg of /b the letter i heh /i b is suspended, /b i.e., is not joined to the roof of the letter? It is b because if one repents, he is brought /b back b in /b through the opening at the top.,The Gemara asks: b But /b why not b let him enter through that /b same way that he left? The Gemara answers: That would b not be effective, /b since one requires assistance from Heaven in order to repent, b in accordance with /b the statement b of Reish Lakish. As Reish Lakish says: What /b is the meaning of that b which is written: “If it concerns the scorners, He scorns them, but to the humble He gives grace” /b (Proverbs 3:34)? Concerning one who b comes /b in order b to become pure, he is assisted /b from Heaven, as it is written: “But to the humble He gives grace.” Concerning one who b comes to become impure, he is provided with an opening /b to do so. The Gemara asks: b And what is the reason /b that the letter i heh /i b has a crown /b on its roof? The Gemara answers: b The Holy One, Blessed be He, says: If /b a sinner b returns, /b repenting for his sin, b I tie /b a crown b for him /b from above.,The Gemara asks: b For what /b reason b was the World-to-Come created /b specifically b with /b the letter b i yod /i , /b the smallest letter in the Hebrew alphabet? The Gemara answers: It is b because the righteous of /b the world b are /b so b few. And for what /b reason is the left side of b the top of /b the letter i yod /i b bent /b downward? It is b because the righteous who are in /b the World-to-Come b hang their heads /b in shame, b since the actions of one are not similar to those of another. /b In the World-to-Come some of the righteous will be shown to be of greater stature than others.,§ b Rav Yosef says: Rav states these two matters with regard to scrolls, and /b in each case a statement b is taught /b in a i baraita /i that constitutes b a refutation of his /b ruling. b One /b is b that which Rav says: A Torah scroll that contains two errors on each and every column may be corrected, /b but if there are b three /b errors on each and every column then it b shall be interred. /b , b And /b a statement b is taught /b in a i baraita /i that constitutes b a refutation of his /b ruling: A Torah scroll that contains b three /b errors on every column b may be corrected, /b but if there are b four /b errors on every column then it b shall be interred. /b A i tanna /i b taught /b in a i baraita /i : b If /b the Torah scroll b contains one complete column /b with no errors, b it saves the entire /b Torah scroll, and it is permitted to correct the scroll rather than interring it. b Rabbi Yitzḥak bar Shmuel bar Marta says in the name of Rav: And this /b is the i halakha /i only b when the majority of the scroll is written properly /b and is not full of errors., b Abaye said to Rav Yosef: If that column contained three errors, what /b is the i halakha /i ? Rav Yosef b said to him: Since /b the column itself b may be corrected, /b it b enables the correction /b of the entire scroll. The Gemara adds: b And /b with regard to the i halakha /i that a Torah scroll may not be fixed if it is full of errors, b this statement /b applies when letters b are missing /b and must be added in the space between the lines. b But /b if there were b extraneous /b letters, b we have no /b problem b with it, /b since they can easily be erased. The Gemara asks: b What is the reason /b that a scroll with letters b missing /b may b not /b be corrected? b Rav Kahana said: Because it would look speckled /b if one adds all of the missing letters in the spaces between the lines.,The Gemara relates: b Agra, the father-in-law of Rabbi Abba, had /b many b extraneous /b letters b in his scroll. He came before Rabbi Abba /b to clarify the i halakha /i . Rabbi Abba b said to him: We said /b that one may not correct the scroll b only in /b a case where the letters are b missing. /b |
|
15. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hezser, catherine Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 19| 28b. ואין ניאותין בהם ואין מטיילין בהם ואין נכנסין בהן בחמה מפני החמה ובגשמים מפני הגשמים ואין מספידין בהן הספד של יחיד אבל קורין בהן ושונין בהן ומספידין בהן הספד של רבים,א"ר יהודה אימתי בישובן אבל בחורבנן מניחין אותן ועולין בהן עשבים ולא יתלוש מפני עגמת נפש,עשבים מאן דכר שמייהו חסורי מיחסרא והכי קתני ומכבדין אותן ומרביצין אותן כדי שלא יעלו בהן עשבים א"ר יהודה אימתי בישובן אבל בחורבנן מניחין אותן לעלות עלו בהם עשבים לא יתלוש מפני עגמת נפש,א"ר אסי בתי כנסיות שבבבל על תנאי הן עשויין ואעפ"כ אין נוהגין בהן קלות ראש ומאי ניהו חשבונות,אמר רב אסי בהכ"נ שמחשבין בו חשבונות מלינין בו את המת מלינין סלקא דעתך לא סגי דלאו הכי אלא לסוף שילינו בו מת מצוה:,ואין ניאותין בהן: אמר רבא חכמים ותלמידיהם מותרין דאמר ריב"ל מאי בי רבנן ביתא דרבנן:,ואין נכנסין בהן בחמה מפני החמה ובגשמים מפני הגשמים: כי הא דרבינא ורב אדא בר מתנה הוו קיימי ושאלי שאילתא מרבא אתא זילחא דמיטרא עיילי לבי כנישתא אמרי האי דעיילינן לבי כנישתא לאו משום מיטרא אלא משום דשמעתא בעא צילותא כיומא דאסתנא,א"ל רב אחא בריה דרבא לרב אשי אי אצטריך ליה לאיניש למיקרי גברא מבי כנישתא מאי א"ל אי צורבא מרבנן הוא לימא הלכתא ואי תנא הוא לימא מתני' ואי קרא הוא לימא פסוקא ואי לא לימא ליה לינוקא אימא לי פסוקיך א"נ נישהי פורתא וניקום:,ומספידין בהן הספד של רבים: ה"ד הספידא דרבים מחוי רב חסדא כגון הספידא דקאי ביה רב ששת מחוי רב ששת כגון הספידא דקאי ביה רב חסדא,רפרם אספדה לכלתיה בבי כנישתא אמר משום יקרא דידי ודמיתא אתו כוליה עלמא ר' זירא ספדיה לההוא מרבנן בבי כנישתא אמר אי משום יקרא דידי אי משום יקרא דידיה דמיתא אתו כולי עלמא,ריש לקיש ספדיה לההוא צורבא מרבנן דשכיח בארעא דישראל דהוי תני הלכתא בכ"ד שורתא אמר ווי חסרא ארעא דישראל גברא רבה,ההוא דהוי תני הלכתא סיפרא וסיפרי ותוספתא ושכיב אתו ואמרו ליה לרב נחמן ליספדיה מר אמר היכי נספדיה הי צנא דמלי סיפרי דחסר,תא חזי מה בין תקיפי דארעא דישראל לחסידי דבבל,תנן התם ודאשתמש בתגא חלף תני ריש לקיש זה המשתמש במי ששונה הלכות כתרה של תורה,ואמר עולא לשתמש איניש במאן דתני ארבעה ולא לשתמש במאן דמתני ארבעה כי הא דריש לקיש הוה אזיל באורחא מטא עורקמא דמיא אתא ההוא גברא ארכביה אכתפיה וקא מעבר ליה א"ל קרית אמר ליה קרינא תנית תנינא ארבעה סידרי משנה א"ל פסלת לך ארבעה טורי וטענת בר לקיש אכתפך שדי בר לקישא במיא,אמר ליה ניחא לי דאשמעינן למר אי הכי גמור מיני הא מלתא דאמר ר' זירא בנות ישראל הן החמירו על עצמן שאפילו רואות טיפת דם כחרדל יושבות עליו שבעה נקיים,תנא דבי אליהו כל השונה הלכות מובטח לו שהוא בן עולם הבא שנאמר (חבקוק ג, ו) הליכות עולם לו אל תקרי הליכות אלא הלכות,ת"ר | 28b. b and one may not adorn oneself inside them; nor may one wander about inside them; nor may one enter them in the sun /b for protection b from the sun, or in the rain /b to find shelter b from the rain; nor may one offer a eulogy inside them for an individual, /b which is a private event. b However, one may read /b the Bible b inside them, and one may study /b i halakhot /i b inside them, and one may offer a eulogy inside them for /b a Torah scholar, if b the public /b attends the eulogy., b Rabbi Yehuda said: When /b does this apply? b When /b the synagogues are b occupied /b by the people using them. b But when they are in /b a state of b ruin, they should be left alone /b so that b grass will sprout up inside them. And /b that grass b should not be picked /b and removed, b due to /b the b anguish /b that it will bring to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it.,The Gemara asks: Why did Rabbi Yehuda discuss the i halakha /i about b grass? Who mentioned /b anything b about it? /b The Gemara explains: The text of the i baraita /i b is incomplete and is teaching the following: And /b among the other things that may be done in synagogues, b they should /b also be sure to b sweep them and /b to b sprinkle /b their floors with water, b in order that grass not sprout up in them. Rabbi Yehuda said: When /b does this apply? b When /b the synagogues are b occupied /b by the people using them, b but when they are in /b a state of b ruin, they should be left alone /b so that grass b will sprout up inside them. /b If b grass did sprout up, it should not be removed, due to /b the b anguish /b that this will bring to those who see it., b Rav Asi said: Synagogues in Babylonia are built /b from the outset b with a stipulation /b that they not have the full sanctity of a synagogue, in order that it be permitted to use them for the community’s general needs. b But nevertheless, /b one b should not act inside them with frivolity. /b The Gemara explains: b What is /b meant by b this? /b One should not make business b calculations /b in a synagogue., b Rav Asi said: /b With regard to b a synagogue in which /b people b make /b business b calculations, they will /b eventually b keep a corpse inside it overnight. /b The Gemara questions the wording of this dictum: b Can it /b really b enter your mind /b to say that b they will /b ever actually b keep a corpse inside it overnight? /b Could it really be that b there will not be any other alternative? Rather, /b Rav Asi means that as a punishment for acting with frivolity people in the community will die, including those who have no family, and so b ultimately they will /b have to b keep a corpse with no one to bury it [ i met mitzva /i ] overnight /b in the synagogue.,§ The i baraita /i taught: b And one may not adorn oneself inside them. Rava said: /b The prohibition applies only to laypeople, but b Torah scholars and their disciples are permitted /b to do so, b as Rabbi Yehoshua ben Levi said: What /b is the meaning of the term: b i Bei /i of the Sages, /b which is used to describe a study hall? It is a shortened form of b house [ i beita /i ] of the Sages. /b In order to facilitate the constant presence of the Torah scholars in the study hall, it is permitted for them to use the hall as though it were their home.,The i baraita /i continued: b And nor may one enter them in the sun /b for protection b from the sun, or in the rain /b to find shelter b from the rain. /b The Gemara explains: This b is similar to that /b case of b Ravina and Rav Adda bar Mattana. They were standing and asking a question of Rava, /b when b a shower [ i zilḥa /i ] of rain began /b to fall upon them. b They /b all b entered the synagogue, saying: Our having entered the synagogue is not due to the rain, /b that we stay dry; b rather, it is due to /b the fact that b the i halakha /i /b we were discussing b requires clarity like the day the north wind [ i istena /i ] /b blows and the sky is perfectly clear. Therefore, we are entering the synagogue for the sake of studying Torah, which is certainly permitted., b Rav Aḥa, son of Rava, said to Rav Ashi: If a person needs to summon an individual from /b inside b a synagogue, what /b should he do, since it is not permitted to enter a synagogue just for that purpose? Rav Ashi b said to him: If he is a young Torah scholar, let him recite a i halakha /i /b upon entering the synagogue; b and if he is a i tanna /i /b who memorizes large numbers of i mishnayot /i , b let him recite /b various b i mishnayot /i ; and if he is an expert in /b the b Bible, let him recite a verse; and if /b he is b not /b able to do even this, b let him say to a child: Recite for me a verse /b that you have learned today. b Alternatively, he should remain /b in the synagogue b for a short /b time b and /b only afterward b stand up /b and leave.,The i baraita /i continues: b And one may offer a eulogy inside them for /b a Torah scholar if b the public /b attends the eulogy. The Gemara asks: b What are the circumstances of a eulogy for the public? Rav Ḥisda depicted /b a case: b For example, a eulogy /b for a Torah scholar b at which Rav Sheshet is present. /b Owing to his presence, many people will come. b Rav Sheshet /b himself b depicted /b another case: b For example, a eulogy at which Rav Ḥisda is present. /b ,The Gemara offers another example: b Rafram /b once b eulogized his daughter-in-law inside a synagogue. He said: Due to my honor and /b the honor b of the deceased, everyone will come /b to the eulogy. It will consequently be a public event, and it is therefore permitted to hold it in a synagogue. Similarly, b Rabbi Zeira /b once b eulogized a certain Sage inside a synagogue. He said: Whether due to my honor, or whether due to the honor of the deceased, everyone will come /b to the eulogy., b Reish Lakish /b once b eulogized a certain young Torah scholar who was frequently /b present b in Eretz Yisrael and who used to study i halakha /i in the twenty-fourth row /b of the study hall. He sat so far back because he was not one of the principal scholars. Nevertheless, when he died, Reish Lakish b said: Alas, Eretz Yisrael has lost a great man. /b ,In contrast, there was b a certain man who used to study i halakha /i , the i Sifra /i , and the i Sifrei /i , and the i Tosefta /i , and he died. /b People b came and said to Rav Naḥman: Let the Master eulogize him. He said /b to them: b How can I eulogize him? /b Should I say: b Alas, a basket filled with books is lost? /b This would not be true. Although the man studied many areas of Torah, he was not proficient in them.,The Gemara compares the conduct of Reish Lakish in Eretz Yisrael to that of Rav Naḥman in Babylonia. b Come /b and b see what /b the difference is b between the harsh /b scholars b of Eretz Yisrael and the saintly ones of Babylonia. /b Although Reish Lakish was known for his harsh nature, he was still more respectful than Rav Naḥman, who was known for his saintliness., b We learned /b in a mishna b there /b ( i Avot /i 1:13): b And one who makes use of the crown [ i taga /i ] /b of Torah learning b will perish /b from the world. b Reish Lakish taught: This /b is referring to b one who /b allows himself to be b served by one who studies i halakhot /i , /b which is b the crown of the Torah. /b , b And Ulla said: /b It is better that b a person should be served by one who studies four /b orders of the Mishna, b and he should not /b allow himself to b be served by one who teaches /b to others b four /b orders of the Mishna, b as in that /b case b of Reish Lakish. He was traveling along the road /b when b he reached /b a deep b puddle of water. A certain man came /b and b placed him upon his shoulders and /b began b transferring him /b to the other side. Reish Lakish b said to him: Have you read /b the Bible? b He said to him: I have read /b it. He then asked: b Have you studied /b the Mishna? He answered him: b I have studied four orders of the Mishna. /b Reish Lakish then b said to him: You have hewn /b these b four mountains and /b yet b you bear the weight of the son of Lakish upon your shoulders? /b It is inappropriate for you to carry me; b throw the son of Lakish into the water. /b ,The man b said to /b Reish Lakish: b It is pleasing for me to serve the Master /b in this way. Reish Lakish said to him: b If so, learn from me this matter that Rabbi Zeira said. /b In this way you will be considered my disciple, and it will then be appropriate for you to serve me. b Jewish women were strict upon themselves in that even if they see a spot of /b menstrual b blood /b that is only the size b of a mustard seed they wait on its account seven clean /b days before immersing themselves in a ritual bath to purify themselves., b The school of Eliyahu taught: Anyone who studies i halakhot /i /b every day, b he is guaranteed that he is destined for the World-to-Come, as it is stated: “His ways [ i halikhot /i ] are eternal” /b (Habakkuk 3:6): b Do not read /b the verse as b i halikhot /i [ways]; rather, /b read it as b i halakhot /i . /b Consequently, the verse indicates that the study of the i halakhot /i brings one to eternal life., b The Sages taught /b in a i baraita /i : |
|
16. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hezser, catherine Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 19| 137b. אמר ר' יוחנן מפי שמועה אמרה מפי חגי זכריה ומלאכי:,ר' דוסא בן הרכינס אומר וכו': וכמה כל שהן אמר רב מנה ופרס ובלבד שיהו מחומשות ושמואל אמר ששים ונותן סלע אחת לכהן,רבה בר בר חנה אמר ר' יוחנן שש לכהן חמשה ואחד לו עולא אמר ר' אלעזר כל שהן שנינו,תנן וכמה נותן לו משקל חמש סלעים ביהודה שהן עשר סלעים בגליל בשלמא לרב ורבי יוחנן ניחא אלא לשמואל ור' אלעזר קשיא,וליטעמיך ולרב מי ניחא והא רב ושמואל דאמרי תרוייהו ראשית הגז בששים,הא איתמר עלה דההיא רב ושמואל דאמרי תרוייהו בישראל שיש לו גיזין הרבה עסקינן ומבקש ליתנן לכהן ואמרי' ליה כל חד וחד לא תבצר ליה מחמשת סלעים,גופא רב ושמואל דאמרי תרוייהו ראשית הגז בששים תרומה בששים פאה בששים,תרומה בששים והא אנן תנן תרומה עין יפה אחד מארבעים דאורייתא בששים דרבנן בארבעים,דאורייתא בששים והאמר שמואל חטה אחת פוטרת את הכרי דאורייתא כדשמואל דרבנן בדאורייתא אחת מארבעים דרבנן בדרבנן בששים,פאה בששים והתנן אלו דברים שאין להן שיעור הפאה והבכורים והראיון דאורייתא אין לה שיעור דרבנן בששים,מאי קמ"ל תנינא אין פוחתין לפאה מששים אע"פ שאמרו הפאה אין לה שיעור התם בארץ הכא בחו"ל,כי סליק איסי בר היני אשכחיה לר' יוחנן דקא מתני ליה לבריה רחלים אמר ליה אתנייה רחלות א"ל כדכתיב (בראשית לב, טו) רחלים מאתים אמר ליה לשון תורה לעצמה לשון חכמים לעצמן,אמר ליה מאן ריש סדרא בבבל אמר ליה אבא אריכא אמר ליה אבא אריכא קרית ליה דכירנא כד הוה יתיבנא אחר י"ז שורן אחוריה דרב קמיה דרבי ונפקי זיקוקין דנור מפומיה דרב לפומיה דרבי ומפומיה דרבי לפומיה דרב ולית אנא ידע מה הן אמרין ואת אבא אריכא קרית ליה,אמר ליה איהו ראשית הגז בכמה אמר ליה ר' יוחנן בששים והאנן בכל שהן תנן אמר ליה אם כן מה בין לי ולך,כי אתא רב דימי אמר ראשית הגז רב אמר בששים ור' יוחנן משום ר' ינאי אמר בשש אמר ליה אביי לרב דימי אנחת לן חדא ואקשת לן חדא,בשלמא דר' יוחנן אדר' יוחנן לא קשיא הא דידיה הא דרביה,אלא דרב אדרב קשיא דהא אמר רב מנה ופרס דרב אדרב נמי לא קשיא מאי מנה דקאמר בן ארבעים סלעים דהוה ליה | 137b. b Rabbi Yoḥa says /b in response: Rabbi Yehuda HaNasi accepted Rabbi Yosei’s opinion not because it was a compromise, but rather because b he said it according to a tradition /b he had b from /b the prophets b Haggai, Zechariah, and Malachi. /b ,§ The mishna states: b Rabbi Dosa ben Harkinas says /b that the mitzva of the first sheared wool applies to five sheep, each of whose shearing weighs one hundred and fifty dinars, whereas the Rabbis say: Five sheep, each of whose shearing is any amount. The Gemara asks: b And how much /b is signified by the phrase: b Any amount? Rav says: /b It is a total weight of b one hundred dinars /b [ b i maneh /i /b ] b and half /b of one hundred dinars [ b i peras /i /b ], b provided that they are divided /b equally b between the five /b sheep. b And Shmuel says: /b It is a total weight of b sixty /b i sela /i , of which he b gives /b the weight of b one i sela /i to the priest. /b , b Rabba bar bar Ḥana /b says that b Rabbi Yoḥa says: /b It is a total weight of b six /b i sela /i , of which he gives b to the priest /b the weight of b five /b i sela /i , b and /b he leaves b one /b i sela /i b for himself. Ulla /b says that b Rabbi Elazar says: We learned /b in the mishna that according to the Rabbis the obligation of the first sheared wool applies to b any amount, /b even if the total weight is only one i sela /i ., b We learned /b in the mishna (135a): b And how much does one give to /b the priest? One gives him sheared wool of the b weight /b of b five i sela /i in Judea, which are /b the equivalent of b ten i sela /i in the Galilee. Granted, /b according b to /b the opinions of b Rav and Rabbi Yoḥa, /b the mishna b works out well, /b as their statements do not contradict the mishna. Rav does not discuss the amount one is required to give the priest, and Rabbi Yoḥa states that one gives the priest five i sela /i . b But /b according b to Shmuel and Rabbi Elazar, /b the mishna is b difficult, /b as Shmuel states that one is required to give one i sela /i , while Rabbi Elazar states that the obligation of the first sheared wool applies even for a weight of less than five i sela /i .,The Gemara responds: b And according to your reasoning, does it work out well /b according b to /b the opinion of b Rav? But Rav and Shmuel both say /b that b the first sheared wool /b given to the priest is one part b in sixty. /b Rav holds that the weight of one hundred and fifty dinars renders one obligated in the first sheared wool, and one-sixtieth of this weight is less than one i sela /i . Therefore, Rav’s opinion is also not in accordance with the mishna.,The Gemara answers: b It was stated with regard to that /b mishna that b Rav and Shmuel both say: /b The five i sela /i stated in the mishna is not referring to the total amount given from the sheared wool. Rather, in the mishna b we are dealing with a Jew who has a large /b amount of b shearing, and he wishes to give them to the priest, /b i.e., to several priests. b And we say to him: /b With regard to b each and every one /b of the priests, do b not /b give b him less than five i sela /i . /b But if one has only a small amount of shearing, he gives the priest one-sixtieth of the shearing, even if it is less than five i sela /i .,§ The Gemara mentioned a ruling of Rav and Shmuel with regard to the amount that one is required to give as the first sheared wool. The Gemara discusses b the /b matter b itself. Rav and Shmuel both say: The first sheared wool /b given to the priest is one part b of sixty. /b Likewise, the amount one is required to separate as b i teruma /i /b is one part b of sixty, /b and the amount one must leave in his field as b i pe’a /i /b is one part b of sixty. /b ,The Gemara asks: Is the amount one is required to separate as b i teruma /i /b one part b of sixty? But didn’t we learn /b in a mishna ( i Terumot /i 4:3): With regard to the measure one should separate as b i teruma /i , /b if one is of b generous disposition /b he gives b one-fortieth. /b The Gemara answers: b By Torah law, /b it is sufficient to give one part b of sixty; by rabbinic law /b the requisite amount is one part b of forty. /b ,The Gemara asks: Is the measure of i teruma /i b by Torah law /b one part b of sixty? But doesn’t Shmuel say: /b By Torah law, even b one /b grain of b wheat /b given as i teruma /i b exempts the /b entire b pile [ i keri /i ] /b of grain? The Gemara answers: b By Torah law /b the measure is b as /b stated b by Shmuel, /b that even one grain of wheat is sufficient. b By rabbinic law /b , b with regard to /b produce that is obligated in i teruma /i b by Torah law /b the measure is b one-fortieth, /b whereas b by rabbinic law /b , b with regard to /b produce obligated in i teruma /i b by rabbinic law /b the measure is one part b of sixty. /b ,Rav and Shmuel said above that the amount one is required to leave in his field as b i pe’a /i /b is one part out b of sixty. /b The Gemara raises a difficulty: b But didn’t we learn /b in a mishna ( i Pe’a /i 1:1): b These are /b the b matters, /b i.e., mitzvot, b that have no measure: i Pe’a /i , and the first fruits, and the /b burnt offering of b appearance /b sacrificed on the pilgrimage Festivals. The Gemara answers: b By Torah law, /b i pe’a /i b has no /b fixed b measure; by rabbinic law /b the measure is one part b of sixty. /b ,The Gemara asks: b What is /b the statement of Rav and Shmuel b teaching us? We /b already b learn /b in the subsequent mishna ( i Pe’a /i 1:2): One should b not give for i pe’a /i less than /b one part b of sixty, even though they said /b that b the /b mitzva of b i pe’a /i has no measure. /b The Gemara answers: The mishna b there /b is referring to the obligation to leave i pe’a /i b in Eretz /b Yisrael, whereas b here, /b the statement of Rav and Shmuel is referring to the obligation of i pe’a /i b outside of Eretz /b Yisrael.,§ b When Isi bar Hini ascended /b from Babylonia to Eretz Yisrael, b Rabbi Yoḥa found him teaching /b the mishna b to his son. /b Isi taught that the obligation of the first sheared wool applies only in the case of b sheep [ i reḥelim /i ], /b the masculine plural form of i raḥel /i , meaning a sheep. Rabbi Yoḥa b said to /b Isi: You should b teach him /b using the term b i reḥelot /i , /b the feminine plural form. Isi b said to him /b in reply: I teach the mishna in accordance with b that which is written: “Two hundred i reḥelim /i ” /b (Genesis 32:15). Rabbi Yoḥa b said to /b Isi: The b language /b of the b Torah is distinct /b and the b language /b of the b Sages is distinct, /b i.e., these are like two separate languages, and the Sages do not always use the same forms that appear in the Bible. In this case, they use i reḥelot /i rather than i reḥelim /i .,Rabbi Yoḥa b said to /b Isi: b Who is the head of the yeshiva [ i reish sidra /i ] in Babylonia? /b Isi b said to /b Rabbi Yoḥa: It is b Abba the tall, /b i.e., the i amora /i Rav. Rabbi Yoḥa b said to /b Isi: b You call him Abba the tall, /b in such a familiar manner? b I remember when I sat seventeen rows behind Rav, /b who sat b before Rabbi /b Yehuda HaNasi, b and fiery sparks emerged from the mouth of Rav to the mouth of Rabbi /b Yehuda HaNasi, b and from the mouth of Rabbi /b Yehuda HaNasi b to the mouth of Rav, and I did not know what they said, /b due to the profundity of their discussion. b And /b yet b you call him Abba the tall? /b ,Isi b said to /b Rabbi Yoḥa: With regard to b the first sheared wool, to how much /b fleece does the mitzva apply? b Rabbi Yoḥa said to him: /b The first sheared wool applies b to /b fleece weighing b sixty /b i sela /i . Isi asked: b But didn’t we learn /b in the mishna (135a) that the first sheared wool applies b to any amount /b of fleece? Rabbi Yoḥa b said to him /b in reply: b If so, /b i.e., if the i halakha /i could be understood by a simple reading of the mishna, b what /b is the difference b between my /b knowledge b and yours? /b In fact, you know only the mishna’s statement, whereas I know the halakhic conclusion in this matter.,§ b When Rav Dimi came /b from Eretz Yisrael to Babylonia, he b said: /b With regard to b the first sheared wool, Rav says /b that the mitzva applies b to sixty /b i sela /i , b and Rabbi Yoḥa in the name of Rabbi Yannai says /b that the mitzva applies b to six /b i sela /i . b Abaye said to Rav Dimi: You have made one /b statement b work out well for us, but you have made another /b statement b difficult for us. /b ,Abaye elaborates: b Granted, /b you have resolved a contradiction between two statements of Rabbi Yoḥa. Rabbi Yoḥa said above that the amount of fleece to which the obligation of the first sheared wool applies is six i sela /i , whereas in his answer to Isi he stated that the amount is sixty i sela /i . According to Rav Dimi, the apparent contradiction between one statement b of Rabbi Yoḥa and /b the other statement b of Rabbi Yoḥa /b is b not difficult, /b as b this /b statement b is his /b and b that /b statement b is his teacher’s. /b Rabbi Yoḥa holds that the obligation applies to sixty i sela /i , whereas his teacher Rabbi Yannai maintains that it applies to six i sela /i ., b But /b the contradiction between one statement b of Rav and /b another statement b of Rav /b poses b a difficulty, as Rav said /b that fleece weighing b one hundred dinars [ i maneh /i ] and half /b of one hundred dinars [ i maneh /i ] is obligated in the first sheared wool, whereas Rav Dimi stated that according to Rav the obligation applies to sixty i sela /i , which are 240 dinars. The Gemara answers: The apparent contradiction between the one statement b of Rav and /b the other statement b of Rav /b is b also not difficult, /b as b what /b is the b i maneh /i /b of b which /b Rav b said /b that a i maneh /i and a half are obligated? Rav was referring not to a i maneh /i of one hundred dinars but to a i maneh /i b of forty i sela /i , /b i.e., 160 dinars, a i maneh /i and a half of b which is /b |
|
17. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hezser, catherine Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 84| 28a. התם הוא דמבטל אבל הכא דלא מבטל לא,ת"ר מעשה ברבי אליעזר ששבת בגליל העליון ושאלוהו שלשים הלכות בהלכות סוכה שתים עשרה אמר להם שמעתי שמונה עשר אמר להם לא שמעתי ר' יוסי בר' יהודה אומר חילוף הדברים שמונה עשר אמר להם שמעתי שתים עשרה אמר להם לא שמעתי,אמרו לו כל דבריך אינן אלא מפי השמועה אמר להם הזקקתוני לומר דבר שלא שמעתי מפי רבותי מימי לא קדמני אדם בבית המדרש ולא ישנתי בבית המדרש לא שינת קבע ולא שינת עראי ולא הנחתי אדם בבית המדרש ויצאתי ולא שחתי שיחת חולין ולא אמרתי דבר שלא שמעתי מפי רבי מעולם,אמרו עליו על רבן יוחנן בן זכאי מימיו לא שח שיחת חולין ולא הלך ד' אמות בלא תורה ובלא תפילין ולא קדמו אדם בבית המדרש ולא ישן בבית המדרש לא שינת קבע ולא שינת עראי ולא הרהר במבואות המטונפות ולא הניח אדם בבית המדרש ויצא ולא מצאו אדם יושב ודומם אלא יושב ושונה ולא פתח אדם דלת לתלמידיו אלא הוא בעצמו ולא אמר דבר שלא שמע מפי רבו מעולם ולא אמר הגיע עת לעמוד מבית המדרש חוץ מערבי פסחים וערבי יום הכפורים וכן היה ר' אליעזר תלמידו נוהג אחריו,תנו רבנן שמונים תלמידים היו לו להלל הזקן שלשים מהן ראוים שתשרה עליהן שכינה כמשה רבינו ושלשים מהן ראוים שתעמוד להם חמה כיהושע בן נון עשרים בינונים גדול שבכולן יונתן בן עוזיאל קטן שבכולן רבן יוחנן בן זכאי,אמרו עליו על רבן יוחנן בן זכאי שלא הניח מקרא ומשנה גמרא הלכות ואגדות דקדוקי תורה ודקדוקי סופרים קלים וחמורים וגזרות שוות תקופות וגימטריאות שיחת מלאכי השרת ושיחת שדים ושיחת דקלים משלות כובסין משלות שועלים דבר גדול ודבר קטן,דבר גדול מעשה מרכבה דבר קטן הויות דאביי ורבא לקיים מה שנאמר (משלי ח, כא) להנחיל אוהבי יש ואוצרותיהם אמלא וכי מאחר שקטן שבכולן כך גדול שבכולן על אחת כמה וכמה אמרו עליו על יונתן בן עוזיאל בשעה שיושב ועוסק בתורה כל עוף שפורח עליו מיד נשרף:, big strongמתני׳ /strong /big מי שהיה ראשו ורובו בסוכה ושולחנו בתוך הבית ב"ש פוסלין וב"ה מכשירין אמרו להם ב"ה לב"ש לא כך היה מעשה שהלכו זקני ב"ש וזקני ב"ה לבקר את רבי יוחנן בן החורנית ומצאוהו שהיה יושב ראשו ורובו בסוכה ושולחנו בתוך הבית ולא אמרו לו דבר אמרו להם ב"ש משם ראיה אף הם אמרו לו אם כן היית נוהג לא קיימת מצות סוכה מימיך,נשים ועבדים וקטנים פטורין מן הסוכה קטן שאינו צריך לאמו חייב בסוכה מעשה וילדה כלתו של שמאי הזקן ופיחת את המעזיבה וסיכך על גבי המטה בשביל קטן:, big strongגמ׳ /strong /big מה"מ דת"ר אזרח זה אזרח (ויקרא כג, מב) האזרח להוציא את הנשים כל לרבות את הקטנים,אמר מר האזרח להוציא את הנשים למימרא דאזרח בין נשים בין גברי משמע והתניא האזרח לרבות את הנשים האזרחיות שחייבות בעינוי אלמא אזרח גברי משמע אמר רבה הלכתא נינהו ואסמכינהו רבנן אקראי,הי קרא והי הלכתא ותו קרא למה לי הלכתא למה לי הא סוכה מצות עשה שהזמן גרמא וכל מצות עשה שהזמן גרמא נשים פטורות,יום הכפורים מדרב יהודה אמר רב נפקא דאמר רב יהודה אמר רב וכן תנא דבי רבי ישמעאל אמר קרא (במדבר ה, ו) איש או אשה | 28a. The Gemara answers: There is a difference between the case of the shutter and the case of the sheet. b There, /b in the case of the shutter, b where he negates /b it by shuttering the window, it is considered part of the building and it is therefore prohibited. b However, here, /b in the case of the sheet, b where he does not negate /b it, as he plans on removing it, b no, /b it is not necessarily prohibited.,The Gemara relates a similar incident. b The Sages taught: /b There was b an incident involving Rabbi Eliezer, who stayed in the Upper Galilee, and /b the people there b asked him thirty i halakhot /i in the i halakhot /i of i sukka /i . /b In response to b twelve, he said to them: I heard /b an answer from my teachers, and he related what he heard. In response to the other b eighteen, he said to them: I did not hear /b an answer. b Rabbi Yosei, son of Rabbi Yehuda, says: /b It was b the reverse of these matters. /b In response to b eighteen he said to them: I heard /b an answer; in response to the other b twelve he said to them: I did not hear /b an answer., b They said to him: Are all the matters /b that b you /b know b only from what /b you b heard? /b Don’t you say any matters on your own? b He said to them: /b Now b you forced me to say a matter that I did not hear from my teachers, /b as I must describe my character traits and the manner in which I conduct myself. b In /b all b my days, no person ever preceded me into the study hall, /b as I am always first to arrive; b and I never slept in the study hall, neither substantial sleep nor a brief nap; and I never left anyone in the study hall and exited, /b as I was always last to leave; b and I never engaged in idle conversation; /b rather, I discussed only necessary matters or matters of Torah; b and I never said anything that I did not hear from my teacher. /b That is why he did not answer those questions that his teacher did not address.,Apropos the character traits of Rabbi Eliezer, the Gemara cites character traits of his teacher. The Sages b said about Rabban Yoḥa ben Zakkai, /b the teacher of Rabbi Eliezer: b In /b all b his days he never engaged in idle conversation; and he never walked four cubits without /b engaging in b Torah /b study b and without /b donning b phylacteries; and no person ever preceded him into the study hall; and he never slept in the study hall, neither substantial sleep nor a brief nap; and he never contemplated /b matters of Torah b in alleyways filthy /b with human excrement, as doing so is a display of contempt for the Torah; b and he never left anyone in the study hall and exited; and no person ever found him sitting and silent, /b i.e., inactive; b rather, he /b was always b sitting and studying; and only he opened the door for his students, /b disregarding his own eminent standing; b and he never said anything that he did not hear from his teacher; and he never said /b to his students that b the time has arrived to arise /b and leave b the study hall except on Passover eves, /b when they were obligated to sacrifice the Paschal lamb, and b Yom Kippur eves, /b when there is a mitzva to eat and drink abundantly. b And Rabbi Eliezer, his student, accustomed /b himself to model his conduct b after his /b example.,The Gemara continues to praise the Sages. b The Sages taught: Hillel the Elder had eighty students. Thirty of them /b were sufficiently b worthy that the Divine Presence /b should b rest upon them as /b it did upon b Moses our teacher, and thirty of them /b were sufficiently b worthy that the sun /b should b stand still for them as /b it did for b Joshua bin Nun, and twenty /b were on an b intermediate /b level between the other two. b The greatest of all /b the students was b Yonatan ben Uzziel, and the youngest of them /b was b Rabban Yoḥa ben Zakkai. /b ,The Gemara relates: The Sages b said about Rabban Yoḥa ben Zakkai /b that b he did not neglect Bible; Mishna; Gemara; i halakhot /i and i aggadot /i ; minutiae of the Torah and minutiae of the scribes; /b the hermeneutical principles of the Torah with regard to b i a fortiori /i inferences and verbal analogies; /b the calculation of the calendrical b seasons; /b and b numerology [ i gimmatreyaot /i ]. /b In addition, he did not neglect esoteric matters, including b the conversation of ministering angels; the conversation of demons, and the conversation of palm trees; parables of launderers, /b which are folk tales that can be used to explain the Torah; b parables of foxes; /b and more generally, b a great matter and a small matter. /b ,The Gemara elaborates: b A great matter /b is referring to the secrets of the b Design of the /b Divine b Chariot, /b the conduct of the transcendent universe. b A small matter /b is, for example, i halakhot /i that were ultimately formulated in the framework of b the disputes of Abaye and Rava. /b He did not neglect any of these disciplines so as b to fulfill that which is stated: “That I may cause those that love me to inherit substance and that I may fill their treasuries” /b (Proverbs 8:21), as Rabban Yoḥa was filled with the disciplines of Torah and wisdom. b And if the youngest of them was so /b prolific, b the greatest of them /b was b all the more so /b prolific. The Gemara relates that the Sages b said of Yonatan ben Uzziel, /b the greatest of Hillel’s students, b that when he sat and was engaged in Torah /b study, the sanctity that he generated was so intense that b any bird that flew over him was immediately incinerated. /b , strong MISHNA: /strong In the case of b one whose head and most of his /b body b were in the i sukka /i and his table was in the house, Beit Shammai deem it unfit, and Beit Hillel deem it fit. Beit Hillel said to Beit Shammai: /b And b wasn’t there an incident where the Elders of Beit Shammai and the Elders of Beit Hillel went to visit Rabbi Yoḥa ben HaḤoranit and they found him /b such b that he was sitting with his head and most of his /b body b in the i sukka /i and his table in the house, and they said nothing to him? /b Even Beit Shammai did not object. b Beit Shammai said to them: /b Is there b proof from there? /b That is not what happened; rather, b they said to him: If you were accustomed /b to act in b this /b manner, b you have never fulfilled the mitzva of i sukka /i in your life. /b ,The mishna continues: b Women, slaves, and minors are exempt from the /b mitzva of b i sukka /i . A minor who does not need his mother /b any longer b is obligated /b in the mitzva. There was b an incident where the daughter-in-law of Shammai the Elder gave birth /b just before i Sukkot /i , and Shammai b removed the /b coat of b plaster /b from the roof, leaving the beams, b and roofed /b with the beams b over the bed for the /b newborn b minor. /b , strong GEMARA: /strong With regard to the i halakha /i that women, slaves, and minors are exempt from the mitzva of i sukka /i , the Gemara asks: b From where are these matters /b derived? The Gemara answers that it is b as the Sages taught /b in a i baraita /i that it is stated: “All the homeborn in Israel shall reside in i sukkot /i ” (Leviticus 23:42). Had the verse stated only: b Homeborn, /b it would have been derived b that /b any b homeborn /b member of the Jewish people is obligated to observe this mitzva. However, the term with the addition of the definite article: b “The homeborn,” /b indicates that only certain homeborn members are obligated, i.e., men, b to the exclusion of the women. /b The word “all” in the phrase: b “All /b the homeborn,” comes b to include the minors /b capable of performing this mitzva.,§ The Gemara analyzes the i baraita /i . b The Master said: “The homeborn” /b is b to the exclusion of women. Is that to say that /b the term b homeborn /b without the definite article b indicates both men and women? Isn’t it taught /b in a i baraita /i with regard to Yom Kippur that it is stated: “And it shall be a statute forever unto you: In the seventh month, on the tenth day of the month, you shall afflict your souls and shall do no manner of work, the homeborn, or the stranger that sojourns among you” (Leviticus 16:29). And the term b “the homeborn” /b in that verse comes b to include homeborn women, who are obligated in /b the mitzva of b affliction /b on Yom Kippur. In that case, the definite article comes to include women. Therefore, b apparently, /b the term homeborn, without the definite article, b indicates /b only b men. Rabba said: They are /b each a b i halakha /i /b transmitted to Moses from Sinai, b and the Sages /b merely b supported them with verses /b as a mnemonic device. Therefore, it is not surprising that the derivations are contradictory.,The Gemara asks: b Which /b of them b is /b derived from b the verse and which is a i halakha /i /b transmitted to Moses from Sinai and merely supported by a verse? b And furthermore, why do I /b need b the verse and why do I /b need b the i halakha /i ? Isn’t i sukka /i a positive, time-bound mitzva, and /b the principle is that b women are exempt from all positive, time-bound mitzvot? /b There is no need for a special derivation to exempt women from the mitzva of i sukka /i .,And there is no need for a derivation with regard to their obligation to fast on b Yom Kippur, /b as that can be b derived from /b that b which Rav Yehuda /b said that b Rav said, as Rav Yehuda said /b that b Rav said, and it was likewise taught in the school of Rabbi Yishmael: The verse says: /b “When b a man or woman /b shall commit any sin that a person commits, to commit a trespass against the Lord, and that soul be guilty” (Numbers 5:6). |
|
| 18. Anon., Alphabetical Collection, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 77 |
