1. Hebrew Bible, Proverbs, 8.36 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •hiyya bar abba Found in books: Poorthuis and Schwartz (2014) 130| 8.36. "וְחֹטְאִי חֹמֵס נַפְשׁוֹ כָּל־מְשַׂנְאַי אָהֲבוּ מָוֶת׃", | 8.36. "But he that misseth me wrongeth his own soul; All they that hate me love death.’", |
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2. Hebrew Bible, Numbers, 14.27, 15.14, 15.16, 16.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabinai the brother of r. hiyya bar abba •hiyya bar abba Found in books: Kanarek (2014) 157, 159, 162; Lavee (2017) 48, 54, 261, 278, 279| 14.27. "עַד־מָתַי לָעֵדָה הָרָעָה הַזֹּאת אֲשֶׁר הֵמָּה מַלִּינִים עָלָי אֶת־תְּלֻנּוֹת בְּנֵי יִשְׂרָאֵל אֲשֶׁר הֵמָּה מַלִּינִים עָלַי שָׁמָעְתִּי׃", 15.14. "וְכִי־יָגוּר אִתְּכֶם גֵּר אוֹ אֲשֶׁר־בְּתוֹכְכֶם לְדֹרֹתֵיכֶם וְעָשָׂה אִשֵּׁה רֵיחַ־נִיחֹחַ לַיהוָה כַּאֲשֶׁר תַּעֲשׂוּ כֵּן יַעֲשֶׂה׃", 15.16. "תּוֹרָה אַחַת וּמִשְׁפָּט אֶחָד יִהְיֶה לָכֶם וְלַגֵּר הַגָּר אִתְּכֶם׃", 16.21. "הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאַכַלֶּה אֹתָם כְּרָגַע׃", | 14.27. "’How long shall I bear with this evil congregation, that keep murmuring against Me? I have heard the murmurings of the children of Israel, which they keep murmuring against Me.", 15.14. "And if a stranger sojourn with you, or whosoever may be among you, throughout your generations, and will offer an offering made by fire, of a sweet savour unto the LORD; as ye do, so he shall do.", 15.16. "One law and one ordice shall be both for you, and for the stranger that sojourneth with you.", 16.21. "’Separate yourselves from among this congregation, that I may consume them in a moment.’", |
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3. Hebrew Bible, Leviticus, 6.4, 19.23, 19.33, 22.32, 26.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •hiyya bar abba •hiyya bar abba, rabbi •rabinai the brother of r. hiyya bar abba •r. hiyya bar abba Found in books: Hasan Rokem (2003) 91; Kanarek (2014) 157, 159, 162; Lavee (2017) 261, 279; Levine (2005) 482; Poorthuis and Schwartz (2014) 129| 6.4. "וּפָשַׁט אֶת־בְּגָדָיו וְלָבַשׁ בְּגָדִים אֲחֵרִים וְהוֹצִיא אֶת־הַדֶּשֶׁן אֶל־מִחוּץ לַמַּחֲנֶה אֶל־מָקוֹם טָהוֹר׃", 19.23. "וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃", 19.33. "וְכִי־יָגוּר אִתְּךָ גֵּר בְּאַרְצְכֶם לֹא תוֹנוּ אֹתוֹ׃", 22.32. "וְלֹא תְחַלְּלוּ אֶת־שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל אֲנִי יְהוָה מְקַדִּשְׁכֶם׃", 26.1. "לֹא־תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶסֶל וּמַצֵּבָה לֹא־תָקִימוּ לָכֶם וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם לְהִשְׁתַּחֲוֺת עָלֶיהָ כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 26.1. "וַאֲכַלְתֶּם יָשָׁן נוֹשָׁן וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִיאוּ׃", | 6.4. "And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.", 19.23. "And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten.", 19.33. "And if a stranger sojourn with thee in your land, ye shall not do him wrong.", 22.32. "And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the LORD who hallow you,", 26.1. "Ye shall make you no idols, neither shall ye rear you up a graven image, or a pillar, neither shall ye place any figured stone in your land, to bow down unto it; for I am the LORD your God.", |
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4. Hebrew Bible, Deuteronomy, 34.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •hiyya bar abba Found in books: Avery Peck et al. (2014) 25 | 34.10. "And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;", |
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5. Hebrew Bible, Habakkuk, 2.20 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 489 | 2.20. "But the LORD is in His holy temple; Let all the earth keep silence before Him.", |
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6. Hebrew Bible, Isaiah, 20.3, 58.6, 61.1-61.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •hiyya bar abba •r. hiyya bar abba Found in books: Levine (2005) 49; Poorthuis and Schwartz (2014) 130| 20.3. "וַיֹּאמֶר יְהוָה כַּאֲשֶׁר הָלַךְ עַבְדִּי יְשַׁעְיָהוּ עָרוֹם וְיָחֵף שָׁלֹשׁ שָׁנִים אוֹת וּמוֹפֵת עַל־מִצְרַיִם וְעַל־כּוּשׁ׃", 58.6. "הֲלוֹא זֶה צוֹם אֶבְחָרֵהוּ פַּתֵּחַ חַרְצֻבּוֹת רֶשַׁע הַתֵּר אֲגֻדּוֹת מוֹטָה וְשַׁלַּח רְצוּצִים חָפְשִׁים וְכָל־מוֹטָה תְּנַתֵּקוּ׃", 61.1. "שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃", 61.1. "רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃", 61.2. "לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃", | 20.3. "And the LORD said: ‘Like as My servant Isaiah hath walked naked and barefoot to be for three years a sign and a wonder upon Egypt and upon Ethiopia,", 58.6. "Is not this the fast that I have chosen? To loose the fetters of wickedness, To undo the bands of the yoke, And to let the oppressed go free, And that ye break every yoke?", 61.1. "The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;", 61.2. "To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;", |
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7. New Testament, Luke, 4.16-4.30, 7.22, 13.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 47, 49| 4.16. Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17. καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν [τὸν] τόπον οὗ ἦν γεγραμμένον 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21. ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. 4.22. καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος; 4.23. καὶ εἶπεν πρὸς αὐτούς Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα εἰς τὴν — Καφαρναοὺμ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου. 4.24. εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 4.25. ἐπʼ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλείου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, 4.26. καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλείας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν. 4.27. καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. 4.28. καὶ ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ ἀκούοντες ταῦτα, 4.29. καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφʼ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν, ὥστε κατακρημνίσαι αὐτόν· 4.30. αὐτὸς δὲ διελθὼν διὰ μέσου αὐτῶν ἐπορεύετο. 7.22. καὶ ἀποκριθεὶς εἶπεν αὐτοῖς Πορευθέντες ἀπαγγείλατε Ἰωάνει ἃ εἴδετε καὶ ἠκούσατε· τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται· 13.14. ἀποκριθεὶς δὲ ὁ ἀρχισυνάγωγος, ἀγανακτῶν ὅτι τῷ σαββάτῳ ἐθεράπευσεν ὁ Ἰησοῦς, ἔλεγεν τῷ ὄχλῳ ὅτι Ἓξ ἡμέραι εἰσὶν ἐν αἷς δεῖ ἐργάζεσθαι· ἐν αὐταῖς οὖν ἐρχόμενοι θεραπεύεσθε καὶ μὴ τῇ ἡμέρᾳ τοῦ σαββάτου. | 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19. And to proclaim the acceptable year of the Lord." 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing." 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?" 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.'" 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian." 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 7.22. Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!" |
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8. Mishnah, Yoma, 3.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Lavee (2017) 205| 3.10. "בֶּן קָטִין עָשָׂה שְׁנֵים עָשָׂר דַּד לַכִּיּוֹר, שֶׁלֹּא הָיוּ לוֹ אֶלָּא שְׁנַיִם. וְאַף הוּא עָשָׂה מוּכְנִי לַכִּיּוֹר, שֶׁלֹּא יִהְיו מֵימָיו נִפְסָלִין בְּלִינָה. מֻנְבַּז הַמֶּלֶךְ הָיָה עוֹשֶׂה כָל יְדוֹת הַכֵּלִים שֶׁל יוֹם הַכִּפּוּרִים שֶׁל זָהָב. הִילְנִי אִמּוֹ עָשְׂתָה נִבְרֶשֶׁת שֶׁל זָהָב עַל פִּתְחוֹ שֶׁל הֵיכָל. וְאַף הִיא עָשְׂתָה טַבְלָא שֶׁל זָהָב שֶׁפָּרָשַׁת סוֹטָה כְתוּבָה עָלֶיהָ. נִיקָנוֹר נַעֲשׂוּ נִסִּים לְדַלְתוֹתָיו, וְהָיוּ מַזְכִּירִין אוֹתוֹ לְשָׁבַח: \n", | 3.10. "Ben Katin made twelve spigots for the laver, for there had been before only two. He also made a mechanism for the laver, in order that its water should not become unfit by remaining overnight. King Monbaz had all the handles of all the vessels used on Yom HaKippurim made of gold. His mother Helena made a golden candelabrum over the opening of the Hekhal. She also made a golden tablet, on which the portion concerning the suspected adulteress was inscribed. For Nicanor miracles happened to his doors. And they were all mentioned for praise.", |
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9. Mishnah, Taanit, 1.4, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 495| 1.4. "הִגִּיעַ שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן וְלֹא יָרְדוּ גְשָׁמִים, הִתְחִילוּ הַיְחִידִים מִתְעַנִּין שָׁלשׁ תַּעֲנִיּוֹת. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחֲשֵׁכָה, וּמֻתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה: \n", 3.6. "מַעֲשֶׂה שֶׁיָּרְדוּ זְקֵנִים מִירוּשָׁלַיִם לְעָרֵיהֶם, וְגָזְרוּ תַעֲנִית עַל שֶׁנִּרְאָה כִמְלֹא פִי תַנּוּר שִׁדָּפוֹן בְּאַשְׁקְלוֹן. וְעוֹד גָּזְרוּ תַעֲנִית עַל שֶׁאָכְלוּ זְאֵבִים שְׁנֵי תִינוֹקוֹת בְּעֵבֶר הַיַּרְדֵּן. רַבִּי יוֹסֵי אוֹמֵר, לֹא עַל שֶׁאָכְלוּ, אֶלָּא עַל שֶׁנִּרְאָה: \n", | 1.4. "If the seventeenth of Marheshvan came and no rain fell, individuals begin to fast three fasts. They eat and drink after it gets dark and they are permitted to do work, to bathe, to anoint themselves with oil, to wear shoes, and to have marital relations.", 3.6. "It once happened that elders went down from Jerusalem to their own cities and ordered a fast because there was seen in Ashkelon a shidafon which affected as much grain as would fill an oven [with loaves]. They also decreed a fast because wolves devoured two children on the other side of the Jordan. Rabbi Yose says: not because they devoured [the children] but [merely] because they were seen.", |
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10. Mishnah, Sanhedrin, 3.6, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Lavee (2017) 29, 282| 3.6. "כֵּיצַד בּוֹדְקִים אֶת הָעֵדִים, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן וּמוֹצִיאִין אֶת כָּל הָאָדָם לַחוּץ, וּמְשַׁיְּרִין אֶת הַגָּדוֹל שֶׁבָּהֶן, וְאוֹמְרִים לוֹ אֱמֹר הֵיאַךְ אַתָּה יוֹדֵעַ שֶׁזֶּה חַיָּב לָזֶה. אִם אָמַר, הוּא אָמַר לִי שֶׁאֲנִי חַיָּב לוֹ, אִישׁ פְּלוֹנִי אָמַר לִי שֶׁהוּא חַיָּב לוֹ, לֹא אָמַר כְּלוּם, עַד שֶׁיֹּאמַר, בְּפָנֵינוּ הוֹדָה לוֹ שֶׁהוּא חַיָּב לוֹ מָאתַיִם זוּז. וְאַחַר כָּךְ מַכְנִיסִין אֶת הַשֵּׁנִי וּבוֹדְקִים אוֹתוֹ. אִם נִמְצְאוּ דִבְרֵיהֶם מְכֻוָּנִים, נוֹשְׂאִין וְנוֹתְנִין בַּדָּבָר. שְׁנַיִם אוֹמְרִים זַכַּאי, וְאֶחָד אוֹמֵר חַיָּב, זַכַּאי. שְׁנַיִם אוֹמְרִים חַיָּב, וְאֶחָד אוֹמֵר זַכַּאי, חַיָּב. אֶחָד אוֹמֵר זַכַּאי, וְאֶחָד אוֹמֵר חַיָּב, וַאֲפִלּוּ שְׁנַיִם מְזַכִּין אוֹ שְׁנַיִם מְחַיְּבִין וְאֶחָד אוֹמֵר אֵינִי יוֹדֵעַ, יוֹסִיפוּ הַדַּיָּנִין: \n", 4.1. "אֶחָד דִּינֵי מָמוֹנוֹת וְאֶחָד דִּינֵי נְפָשׁוֹת, בִּדְרִישָׁה וּבַחֲקִירָה, שֶׁנֶּאֱמַר (ויקרא כד) מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם. מַה בֵּין דִּינֵי מָמוֹנוֹת לְדִינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת בִּשְׁלֹשָׁה, וְדִינֵי נְפָשׁוֹת בְּעֶשְׂרִים וּשְׁלֹשָׁה. דִּינֵי מָמוֹנוֹת פּוֹתְחִין בֵּין לִזְכוּת בֵּין לְחוֹבָה, וְדִינֵי נְפָשׁוֹת פּוֹתְחִין לִזְכוּת וְאֵין פּוֹתְחִין לְחוֹבָה. דִּינֵי מָמוֹנוֹת מַטִּין עַל פִּי אֶחָד בֵּין לִזְכוּת בֵּין לְחוֹבָה, וְדִינֵי נְפָשׁוֹת מַטִּין עַל פִּי אֶחָד לִזְכוּת וְעַל פִּי שְׁנַיִם לְחוֹבָה. דִּינֵי מָמוֹנוֹת מַחֲזִירִין בֵּין לִזְכוּת בֵּין לְחוֹבָה, דִּינֵי נְפָשׁוֹת מַחֲזִירִין לִזְכוּת וְאֵין מַחֲזִירִין לְחוֹבָה. דִּינֵי מָמוֹנוֹת הַכֹּל מְלַמְּדִין זְכוּת וְחוֹבָה, דִּינֵי נְפָשׁוֹת הַכֹּל מְלַמְּדִין זְכוּת וְאֵין הַכֹּל מְלַמְּדִין חוֹבָה. דִּינֵי מָמוֹנוֹת הַמְלַמֵּד חוֹבָה מְלַמֵּד זְכוּת וְהַמְלַמֵּד זְכוּת מְלַמֵּד חוֹבָה, דִּינֵי נְפָשׁוֹת הַמְלַמֵּד חוֹבָה מְלַמֵּד זְכוּת, אֲבָל הַמְלַמֵּד זְכוּת אֵין יָכוֹל לַחֲזֹר וּלְלַמֵּד חוֹבָה. דִּינֵי מָמוֹנוֹת דָּנִין בַּיּוֹם וְגוֹמְרִין בַּלַּיְלָה, דִּינֵי נְפָשׁוֹת דָּנִין בַּיּוֹם וְגוֹמְרִין בַּיּוֹם. דִּינֵי מָמוֹנוֹת גּוֹמְרִין בּוֹ בַיּוֹם בֵּין לִזְכוּת בֵּין לְחוֹבָה, דִּינֵי נְפָשׁוֹת גּוֹמְרִין בּוֹ בַיּוֹם לִזְכוּת וּבְיוֹם שֶׁלְּאַחֲרָיו לְחוֹבָה, לְפִיכָךְ אֵין דָּנִין לֹא בְעֶרֶב שַׁבָּת וְלֹא בְעֶרֶב יוֹם טוֹב: \n", | 3.6. "How do they check the witnesses? They bring them in and warn them, and then they take them out and leave behind the most important of [the witnesses]. And they would say to him: “State [for us], how do you know that this one is in debt to this one?” If he said, “He said to me, ‘I am in debt to him’, or ‘So-and-so said to me that he was in debt to him’”, he has said nothing. He must be able to say, “In our presence he acknowledged to the other one that he owed him 200 zuz.” Afterward they bring in the second witness and check him. If their words were found to agree, the judges discuss the matter. If two say, “He is not guilty” and one says, “He is guilty”, he is not guilty. If two say, “He is guilty” and one says, “He is not guilty”, he is guilty. If one says, “He is not guilty”, and one says, “He is guilty”, and even if two declared him not guilty or declared him guilty while one said, “I do not know”, they must add more judges.", 4.1. "Both non-capital and capital cases require examination and inquiry [of the witnesses], as it says, “You shall have one manner of law” (Lev. 24:22). How do non-capital cases differ from capital cases? Non-capital cases [are decided] by three and capital cases by twenty three. Non-capital cases may begin either with reasons for acquittal or for conviction; capital cases begin with reasons for acquittal and do not begin with reasons for conviction. In non-capital cases they may reach a verdict of either acquittal or conviction by the decision of a majority of one; in capital cases they may reach an acquittal by the majority of one but a verdict of conviction only by the decision of a majority of two. In non-capital cases they may reverse a verdict either [from conviction] to acquittal or [from acquittal] to conviction; in capital cases they may reverse a verdict [from conviction] to acquittal but not [from acquittal] to conviction. In non-capital cases all may argue either in favor of conviction or of acquittal; in capital cases all may argue in favor of acquittal but not all may argue in favor of conviction. In non-capital cases he that had argued in favor of conviction may afterward argue in favor of acquittal, or he that had argued in favor of acquittal may afterward argue in favor of conviction; in capital cases he that had argued in favor of conviction may afterward argue in favor of acquittal but he that had argued in favor of acquittal cannot afterward argue in favor of conviction. In non-capital cases they hold the trial during the daytime and the verdict may be reached during the night; in capital cases they hold the trial during the daytime and the verdict also must be reached during the daytime. In non-capital cases the verdict, whether of acquittal or of conviction, may be reached the same day; in capital cases a verdict of acquittal may be reached on the same day, but a verdict of conviction not until the following day. Therefore trials may not be held on the eve of a Sabbath or on the eve of a Festival.", |
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11. Mishnah, Rosh Hashanah, 1.3-1.4, 1.6-1.7, 2.2-2.5, 2.9, 3.1-3.3, 3.7, 4.1-4.2, 4.4-4.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 17, 20, 25, 27; Lavee (2017) 29| 1.3. "עַל שִׁשָּׁה חֳדָשִׁים הַשְּׁלוּחִין יוֹצְאִין, עַל נִיסָן מִפְּנֵי הַפֶּסַח, עַל אָב מִפְּנֵי הַתַּעֲנִית, עַל אֱלוּל מִפְּנֵי רֹאשׁ הַשָּׁנָה, עַל תִּשְׁרֵי מִפְּנֵי תַקָּנַת הַמּוֹעֲדוֹת, עַל כִּסְלֵו מִפְּנֵי חֲנֻכָּה, וְעַל אֲדָר מִפְּנֵי הַפּוּרִים. וּכְשֶׁהָיָה בֵית הַמִּקְדָּשׁ קַיָּם, יוֹצְאִין אַף עַל אִיָּר מִפְּנֵי פֶסַח קָטָן: \n", 1.4. "עַל שְׁנֵי חֳדָשִׁים מְחַלְּלִין אֶת הַשַּׁבָּת, עַל נִיסָן וְעַל תִּשְׁרֵי, שֶׁבָּהֶן הַשְּׁלוּחִין יוֹצְאִין לְסוּרְיָא, וּבָהֶן מְתַקְּנִין אֶת הַמּוֹעֲדוֹת. וּכְשֶׁהָיָה בֵית הַמִּקְדָּשׁ קַיָּם, מְחַלְּלִין אַף עַל כֻּלָּן מִפְּנֵי תַקָּנַת הַקָּרְבָּן: \n", 1.6. "מַעֲשֶׂה שֶׁעָבְרוּ יוֹתֵר מֵאַרְבָּעִים זוּג, וְעִכְּבָן רַבִּי עֲקִיבָא בְלוּד. שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, אִם מְעַכֵּב אַתָּה אֶת הָרַבִּים, נִמְצֵאתָ מַכְשִׁילָן לֶעָתִיד לָבֹא: \n", 1.7. "אָב וּבְנוֹ שֶׁרָאוּ אֶת הַחֹדֶשׁ, יֵלְכוּ. לֹא שֶׁמִּצְטָרְפִין זֶה עִם זֶה, אֶלָּא שֶׁאִם יִפָּסֵל אֶחָד מֵהֶן, יִצְטָרֵף הַשֵּׁנִי עִם אַחֵר. רַבִּי שִׁמְעוֹן אוֹמֵר, אָב וּבְנוֹ וְכָל הַקְּרוֹבִין, כְּשֵׁרִין לְעֵדוּת הַחֹדֶשׁ. אָמַר רַבִּי יוֹסֵי, מַעֲשֶׂה בְטוֹבִיָּה הָרוֹפֵא, שֶׁרָאָה אֶת הַחֹדֶשׁ בִּירוּשָׁלַיִם, הוּא וּבְנוֹ וְעַבְדּוֹ מְשֻׁחְרָר, וְקִבְּלוּ הַכֹּהֲנִים אוֹתוֹ וְאֶת בְּנוֹ, וּפָסְלוּ אֶת עַבְדּוֹ. וּכְשֶׁבָּאוּ לִפְנֵי בֵית דִּין, קִבְּלוּ אוֹתוֹ וְאֶת עַבְדּוֹ, וּפָסְלוּ אֶת בְּנוֹ: \n", 2.2. "בָּרִאשׁוֹנָה הָיוּ מַשִּׂיאִין מַשּׂוּאוֹת. מִשֶּׁקִּלְקְלוּ הַכּוּתִים, הִתְקִינוּ שֶׁיְּהוּ שְׁלוּחִין יוֹצְאִין:", 2.3. "כֵּיצַד הָיוּ מַשִּׂיאִין מַשּׂוּאוֹת, מְבִיאִין כְּלֻנְסָאוֹת שֶׁל אֶרֶז אֲרֻכִּין וְקָנִים וַעֲצֵי שֶׁמֶן וּנְעֹרֶת שֶׁל פִּשְׁתָּן וְכוֹרֵךְ בִּמְשִׁיחָה, וְעוֹלֶה לְרֹאשׁ הָהָר וּמַצִּית בָּהֶן אֶת הָאוּר, וּמוֹלִיךְ וּמֵבִיא וּמַעֲלֶה וּמוֹרִיד, עַד שֶׁהוּא רוֹאֶה אֶת חֲבֵרוֹ שֶׁהוּא עוֹשֶׂה כֵן בְּרֹאשׁ הָהָר הַשֵּׁנִי, וְכֵן בְּרֹאשׁ הָהָר הַשְּׁלִישִׁי:", 2.4. "וּמֵאַיִן הָיוּ מַשִּׂיאִין מַשּׂוּאוֹת, מֵהַר הַמִּשְׁחָה לְסַרְטְבָא, וּמִסַּרְטְבָא לִגְרוֹפִינָא, וּמִגְּרוֹפִינָא לְחַוְרָן, וּמֵחַוְרָן לְבֵית בִּלְתִּין, וּמִבֵּית בִּלְתִּין לֹא זָזוּ מִשָּׁם, אֶלָּא מוֹלִיךְ וּמֵבִיא וּמַעֲלֶה וּמוֹרִיד עַד שֶׁהָיָה רוֹאֶה כָל הַגּוֹלָה לְפָנָיו כִּמְדוּרַת הָאֵשׁ:" 2.5. "חָצֵר גְּדוֹלָה הָיְתָה בִירוּשָׁלַיִם, וּבֵית יַעְזֵק הָיְתָה נִקְרֵאת, וּלְשָׁם כָּל הָעֵדִים מִתְכַּנְּסִים, וּבֵית דִּין בּוֹדְקִין אוֹתָם שָׁם. וּסְעוּדוֹת גְּדוֹלוֹת עוֹשִׂין לָהֶם בִּשְׁבִיל שֶׁיְּהוּ רְגִילִין לָבֹא. בָּרִאשׁוֹנָה לֹא הָיוּ זָזִין מִשָּׁם כָּל הַיּוֹם, הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁיְּהוּ מְהַלְּכִין אַלְפַּיִם אַמָּה לְכָל רוּחַ. וְלֹא אֵלּוּ בִלְבַד, אֶלָּא אַף הַחֲכָמָה הַבָּאָה לְיַלֵּד, וְהַבָּא לְהַצִּיל מִן הַדְּלֵקָה וּמִן הַגַּיִס וּמִן הַנָּהָר וּמִן הַמַּפֹּלֶת, הֲרֵי אֵלּוּ כְאַנְשֵׁי הָעִיר, וְיֵשׁ לָהֶם אַלְפַּיִם אַמָּה לְכָל רוּחַ:", 2.9. "שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי:", 3.1. "רָאוּהוּ בֵית דִּין וְכָל יִשְׂרָאֵל, נֶחְקְרוּ הָעֵדִים, וְלֹא הִסְפִּיקוּ לוֹמַר מְקֻדָּשׁ, עַד שֶׁחֲשֵׁכָה, הֲרֵי זֶה מְעֻבָּר. רָאוּהוּ בֵית דִּין בִּלְבַד, יַעַמְדוּ שְׁנַיִם וְיָעִידוּ בִפְנֵיהֶם, וְיֹאמְרוּ מְקֻדָּשׁ מְקֻדָּשׁ. רָאוּהוּ שְׁלשָׁה וְהֵן בֵּית דִּין, יַעַמְדוּ הַשְּׁנַיִם וְיוֹשִׁיבוּ מֵחַבְרֵיהֶם אֵצֶל הַיָּחִיד וְיָעִידוּ בִפְנֵיהֶם, וְיֹאמְרוּ מְקֻדָּשׁ מְקֻדָּשׁ, שֶׁאֵין הַיָּחִיד נֶאֱמָן עַל יְדֵי עַצְמוֹ: \n", 3.2. "כָּל הַשּׁוֹפָרוֹת כְּשֵׁרִין חוּץ מִשֶּׁל פָּרָה, מִפְּנֵי שֶׁהוּא קֶרֶן. אָמַר רַבִּי יוֹסֵי, וַהֲלֹא כָל הַשּׁוֹפָרוֹת נִקְרְאוּ קֶרֶן, שֶׁנֶּאֱמַר (יהושע ו), בִּמְשֹׁךְ בְּקֶרֶן הַיּוֹבֵל: \n", 3.3. "שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה שֶׁל יָעֵל, פָּשׁוּט, וּפִיו מְצֻפֶּה זָהָב, וּשְׁתֵּי חֲצוֹצְרוֹת מִן הַצְּדָדִין. שׁוֹפָר מַאֲרִיךְ וַחֲצוֹצְרוֹת מְקַצְּרוֹת, שֶׁמִּצְוַת הַיּוֹם בַּשּׁוֹפָר: \n", 3.7. "הַתּוֹקֵעַ לְתוֹךְ הַבּוֹר אוֹ לְתוֹךְ הַדּוּת אוֹ לְתוֹךְ הַפִּטָּס, אִם קוֹל שׁוֹפָר שָׁמַע, יָצָא. וְאִם קוֹל הֲבָרָה שָׁמַע, לֹא יָצָא. וְכֵן מִי שֶׁהָיָה עוֹבֵר אֲחוֹרֵי בֵית הַכְּנֶסֶת, אוֹ שֶׁהָיָה בֵיתוֹ סָמוּךְ לְבֵית הַכְּנֶסֶת, וְשָׁמַע קוֹל שׁוֹפָר אוֹ קוֹל מְגִלָּה, אִם כִּוֵּן לִבּוֹ, יָצָא, וְאִם לָאו, לֹא יָצָא. אַף עַל פִּי שֶׁזֶּה שָׁמַע וְזֶה שָׁמַע, זֶה כִּוֵּן לִבּוֹ וְזֶה לֹא כִוֵּן לִבּוֹ: \n", 4.1. "יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בַּמִּקְדָּשׁ הָיוּ תוֹקְעִים, אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ תּוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר, לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְיַבְנֶה בִּלְבָד. אָמְרוּ לוֹ, אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין: \n", 4.2. "וְעוֹד זֹאת הָיְתָה יְרוּשָׁלַיִם יְתֵרָה עַל יַבְנֶה, שֶׁכָּל עִיר שֶׁהִיא רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וִיכוֹלָה לָבֹא, תּוֹקְעִין. וּבְיַבְנֶה לֹא הָיוּ תוֹקְעִין אֶלָּא בְּבֵית דִּין בִּלְבָד: \n", 4.4. "בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. פַּעַם אַחַת נִשְׁתַּהוּ הָעֵדִים מִלָּבֹא, וְנִתְקַלְקְלוּ הַלְוִיִּם בַּשִּׁיר. הִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִין אֶלָּא עַד הַמִּנְחָה. וְאִם בָּאוּ עֵדִים מִן הַמִּנְחָה וּלְמַעְלָה, נוֹהֲגִין אוֹתוֹ הַיּוֹם קֹדֶשׁ וּלְמָחָר קֹדֶשׁ. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, וְעוֹד זֹאת הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁאֲפִלּוּ רֹאשׁ בֵּית דִּין בְּכָל מָקוֹם, שֶׁלֹּא יְהוּ הָעֵדִים הוֹלְכִין אֶלָּא לִמְקוֹם הַוָּעַד: \n", 4.5. "סֵדֶר בְּרָכוֹת, אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכוּיוֹת עִמָּהֶן, וְאֵינוֹ תוֹקֵעַ. קְדֻשַּׁת הַיּוֹם, וְתוֹקֵעַ. זִכְרוֹנוֹת, וְתוֹקֵעַ. שׁוֹפָרוֹת, וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים, דִּבְרֵי רַבִּי יוֹחָנָן בֶּן נוּרִי. אָמַר לוֹ רַבִּי עֲקִיבָא, אִם אֵינוֹ תוֹקֵעַ לַמַּלְכוּיוֹת, לָמָּה הוּא מַזְכִּיר. אֶלָּא אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכוּיוֹת עִם קְדֻשַּׁת הַיּוֹם, וְתוֹקֵעַ. זִכְרוֹנוֹת, וְתוֹקֵעַ. שׁוֹפָרוֹת, וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים: \n", 4.6. "אֵין פּוֹחֲתִין מֵעֲשָׂרָה מַלְכוּיוֹת, מֵעֲשָׂרָה זִכְרוֹנוֹת, מֵעֲשָׂרָה שׁוֹפָרוֹת. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, אִם אָמַר שָׁלשׁ שָׁלשׁ מִכֻּלָּן, יָצָא. אֵין מַזְכִּירִין זִכָּרוֹן מַלְכוּת וְשׁוֹפָר שֶׁל פֻּרְעָנוּת. מַתְחִיל בַּתּוֹרָה וּמַשְׁלִים בַּנָּבִיא. רַבִּי יוֹסֵי אוֹמֵר, אִם הִשְׁלִים בַּתּוֹרָה, יָצָא: \n", 4.7. "הָעוֹבֵר לִפְנֵי הַתֵּבָה בְּיוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה, הַשֵּׁנִי מַתְקִיעַ. וּבִשְׁעַת הַהַלֵּל, רִאשׁוֹן מַקְרֵא אֶת הַהַלֵּל: \n", 4.8. "שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה, אֵין מַעֲבִירִין עָלָיו אֶת הַתְּחוּם, וְאֵין מְפַקְּחִין עָלָיו אֶת הַגַּל, לֹא עוֹלִין בְּאִילָן, וְלֹא רוֹכְבִין עַל גַּבֵּי בְהֵמָה, וְלֹא שָׁטִין עַל פְּנֵי הַמַּיִם, וְאֵין חוֹתְכִין אוֹתוֹ בֵּין בְּדָבָר שֶׁהוּא מִשּׁוּם שְׁבוּת, וּבֵין בְּדָבָר שֶׁהוּא מִשּׁוּם לֹא תַעֲשֶׂה. אֲבָל אִם רָצָה לִתֵּן לְתוֹכוֹ מַיִם אוֹ יַיִן, יִתֵּן. אֵין מְעַכְּבִין אֶת הַתִּינוֹקוֹת מִלִּתְקוֹעַ, אֲבָל מִתְעַסְּקִין עִמָּהֶן עַד שֶׁיִּלְמְדוּ. וְהַמִּתְעַסֵּק, לֹא יָצָא, וְהַשּׁוֹמֵעַ מִן הַמִּתְעַסֵּק, לֹא יָצָא: \n", 4.9. "סֵדֶר תְּקִיעוֹת, שָׁלשׁ, שֶׁל שָׁלשׁ שָׁלשׁ. שִׁעוּר תְּקִיעָה כְּשָׁלשׁ תְּרוּעוֹת. שִׁעוּר תְּרוּעָה כְּשָׁלשׁ יְבָבוֹת. תָּקַע בָּרִאשׁוֹנָה, וּמָשַׁךְ בַּשְּׁנִיָּה כִשְׁתַּיִם, אֵין בְּיָדוֹ אֶלָּא אֶחָת. מִי שֶׁבֵּרַךְ וְאַחַר כָּךְ נִתְמַנָּה לוֹ שׁוֹפָר, תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ שָׁלשׁ פְּעָמִים. כְּשֵׁם שֶׁשְּׁלִיחַ צִבּוּר חַיָּב, כָּךְ כָּל יָחִיד וְיָחִיד חַיָּב. רַבָּן גַּמְלִיאֵל אוֹמֵר, שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן: \n", | 1.3. "There are six months [at the beginning of which] messengers go out.On Nisan because of Pesah; On Av because of the fast. On Elul because of Rosh Hashanah. On Tishri because of the setting of the festivals. On Kislev because of Hanukah. And on Adar because of Purim. When the Temple stood, they used also to go out to report Iyar because of Pesah Katan (Pesah Sheni).", 1.4. "On account of two months they profane Shabbat: on account of Nissan and Tishri, for on those months messengers go forth to Syria and in them the dates of the festivals are fixed. When the Temple stood they used to profane Shabbat for all the months, in order that the sacrifice might be offered on the right day.", 1.6. "It happened that more than forty pairs of witnesses were on their way [to Jerusalem] and Rabbi Akiva detained them in Lod. Rabban Gamaliel sent to him saying: if you prevent the multitude [from coming to provide testimony] it will turn out that you cause them to stumble in the future.", 1.7. "If a father and a son have seen the new moon, they should both go [to Jerusalem], not that they can join together as witnesses but so that if one of them is disqualified the other may join with another witness. Rabbi Shimon says that a father and son and all relatives are eligible to testify to the appearance of the new moon. Rabbi Yose said: it happened once that Tobias the doctor saw the new moon in Jerusalem along with his son and his freed slave. The priests accepted his evidence and that of his son and disqualified his slave. But when they appeared before the court they accepted his evidence and that of his slave and disqualified his son.", 2.2. "Originally they used to light torches [to signal that the new month had been decreed]. When the Samaritans disrupted this, they decreed that messengers should go out.", 2.3. "How did they light the torches? They used to bring long poles of cedar and reeds and olive wood and flax fluff and they tied them all together with a string. And someone used to go up to the top of a mountain and light them with fire and wave them back and forth and up and down until he saw the next one doing the same thing on the top of the second mountain; and so on the top of the third mountain.", 2.4. "At what places did they light the torches? From the Mount of Olives [in Jerusalem] to Sartaba, and from Sartaba to Gripina, and from Gripina to Havran, and from Havran to Bet Biltin. From Bet Biltin they did not move, but rather waved [the torch] back and forth and up and down until he saw the whole of the diaspora before him lit up like one bonfire." 2.5. "There was a large courtyard in Jerusalem, and it was called Bet Yazek. There all the witnesses used to assemble and the court would examine them there. They would make large feasts for them there so that they would have an incentive to come. Originally they used not to leave the place the whole day, but Rabban Gamaliel decreed that they could go two thousand cubits from it in any direction. And these were not the only ones [who could go two thousand cubits in any direction], but also a midwife who has come to deliver a child, or one who comes to rescue from a fire or from bandits or from a river in flood or from a building that has fallen in all these are like residents of the town, and may go two thousand cubits [on Shabbat] in any direction.", 2.9. "Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are [proclaimed] at their proper time or not at their proper time, I have no other appointed times save these. He [Rabbi Joshua] then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He [Rabbi Joshua] took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision.", 3.1. "If the court and all of Israel saw it, if the witnesses were examined and there was no time left to say “Sanctified” before it grew dark, then the month is impregnated (it has thirty days). If the court alone saw it, two of them should stand up and testify before them, and then they can say, “Sanctified, sanctified.” If three people saw it, and they [themselves] are the court, two [of them] should stand up and they should seat some of their colleagues with the one [remaining judge], and they [the two] should testify before them and they can then say, “Sanctified, sanctified.” For an individual is not trusted [to sanctify the new month] by himself.", 3.2. "All shofars may be used except for that of a cow, because it is a keren. Rabbi Yose said: Are not all shofars called keren as it says, “When they make a long blast with the ram’s keren [horn]?” (Joshua 6:5).", 3.3. "The shofar used on Rosh Hashanah was that of an ibex, straight, and its mouth was overlaid with gold. There were two trumpets, one on each side of it. The shofar gave a long blast and the trumpets a short one, since the commandment of the day was with the shofar.", 3.7. "One who blows into a pit or a cistern or a jug, if he heard the sound of the shofar, he has fulfilled his obligation, but if he hears the echo [also], he has not fulfilled his obligation. And also one who was passing behind a synagogue or if his house was next to the synagogue and he heard the sound of the shofar or of the megillah [being read], if he directed his heart (had intention), then he has fulfilled his obligation, but if not he has not fulfilled his obligation. Even though this one heard and this one heard, this one directed his heart and this one did not.", 4.1. "If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yoha ben Zakai decreed that it should be blown [on Shabbat] in every place where there was a court. Rabbi Eliezer said: Rabban Yoha ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court.", 4.2. "There was another way in which Jerusalem was greater than Yavneh, that in every city which could see [Jerusalem] and hear and was near and could get to Jerusalem, they used to blow [on Shabbat], whereas in Yavneh they used to blow in the court only.", 4.4. "Originally they used to accept testimony with regard to the new moon during the whole day. On one occasion the witnesses were late in arriving, and the Levites went wrong in the daily hymn. They therefore decreed that testimony should be accepted only until the afternoon [sacrifice]. If witnesses came after the afternoon sacrifice that day should be kept as holy and also the next day. After the destruction of the temple Rabban Yoha ben Zakkai decreed that testimony with regard to the new moon should be received during the whole day. Rabbi Joshua ben Korha said: this further did Rabbi Yoha ben Zakkai decree, that not matter where the head of the court might be, the witnesses should have to go only to the place of the assembly.", 4.5. "The order of blessings [in the Musaf Amidah of Rosh Hashanah]:He says “patriarchs”, “powers” and the “sanctification of the name” and includes the kingship verses with them and does not blow [the shofar]. The sanctification of the day and blows [the shofar], the remembrance-verses and blows [the shofar], and the shofar-verses and blows [the shofar]. Then he says the blessing of the Temple service and “thanksgiving” and the blessing of the priests, the words of Rabbi Yoha ben Nuri. Rabbi Akiva said to him: if he does not blow the shofar for the kingship-verses, why should he say them? Rather he says: “patriarchs”, “powers” and the “sanctification of the name” and includes the kingship verse with the sanctification of the day and blows the shofar, then he says the remembrance-verses and blows, and the shofar-verses and blows. Then he says the Temple service and “thanksgiving” and the blessing of the priest.", 4.6. "They do not recite less than ten kingship [verses], ten remembrance [verses], and ten shofar [verses]. Rabbi Yoha ben Nuri says: if he said three from each set he has fulfilled his obligation. They do not mention kingship, remembrance and shofar verses of punishment. He begins with [verses] from the Torah and concludes with [verses] from the prophets. Rabbi Yose says: if he concludes with [a verse] from the Torah he has fulfilled his obligation.", 4.7. "The one who passes before the ark on the festival of Rosh Hashanah: the second one blows the shofar. On days when Hallel is said, the first one recites the Hallel.", 4.8. "[For the sake of] the shofar of Rosh Hashanah one is not allowed to go past the [Shabbat] border, nor remove a pile of rocks, nor climb a tree, nor ride on an animal, nor swim on the water. One may not cut it, neither with an instrument forbidden because of shevut, nor with an instrument forbidden by a negative commandment. But if he wants to pour wine or water into it he may do so. They need not prevent children from blowing the shofar [on Rosh Hashanah]; on the contrary, they may help them until they learn how to blow. One who is just practicing has not fulfilled his obligation, and the one hears [the blast made] by another when practicing has not fulfilled his obligation.", 4.9. "The order of the blasts: three sets of three each. The length of a teki’ah is equal to three teru'ahs, and the length of a teru'ah is equal to three yevavot. If one prolonged the first teki'ah so that it went directly into the second, it counts only as one. One who has blessed [recited the Amidah] and then a shofar is given to him, he sounds a teki'ah teru'ah teki'ah three times. Just as the shaliah tzibbur is obligated, so every single individual is obligated. Rabban Gamaliel says: the shaliah tzibbur (communal prayer leader) causes the whole congregation to fulfill their obligation.", |
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12. Tosefta, Kiddushin, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 30, 189, 237, 239, 244| 4.1. "הנותן רשות לשלשה לקדש לו אשה ר' נתן אומר בית שמאי אומרים יכולין שנים להעשות עדים ואחד שליח ב\"ה אומרים שלשתן שלוחין ואין יכולין להעיד.", 4.1. "ב' אחים שקדשו שתי אחיות זה אינו יודע לאיזו קדש וזה אינו יודע לאיזו קדש שניהם אסורין מן הספק אם היו עסוקין בגדולה לגדול ובקטנה לקטן אומר אני גדולה לא נתקדשה אלא לגדול וקטנה לא נתקדשה אלא לקטן.", 5.11. "היה ר' מאיר אומר יש איש ואשה שמולידין חמש אומות כיצד עובד כוכבים שיש לו עבד ושפחה ולהם שני בנים נתגייר אחד מהם נמצא אחד גר ואחד עובד כוכבים נתגייר רבן וגיירן לעבדים והולידו בן הולד עבד נשתחרר אחד מהן והולידו בן הולד ממזר נשתחררה שפחה ובא עליה אותו עבד והולידו בן הולד משוחרר נשתחררו שניהם והולידו בן הולד עבד משוחרר יש שמוכר את אביו ליתן לאמו כתובה כיצד מי שיש לו עבד ושפחה והולידו בן שיחרר שפחתו ונשאה וכתב כל נכסיו לבנה זה הוא שמוכר אביו ליתן לאמו כתובה.", | 4.1. "A man who gave permission to 3 people to betroth for him a wife—Rabbi Natan says: Beit Shammai say: Two of them can be witnesses and one of them an agent; but Beit Hillel say: All of them are agents and they are not able to testify.", 5.11. "Rabbi Meir used to say: It is possible for a man and wife to raise 5 nations. How so? A man who (sic! reading Ehrfurt manuscript's מי against Vienna's גוי) has a male and female slave and they have 2 sons. One of [the sons] converts—behold one of them is a convert, one is a Gentile. Their master converts, he converts the slaves and they have a son—he is a mamzer. The female slave is freed and that slave has sex with her and they have a son—the child is a slave. They are both freed and have a son—the child is a freedman. It is possible for a man to sell to his father and pay his mother her ketubah. How so? A man who has a male and female slave and they have a son. He frees his female slave and marries her and writes his property to her son. He sells it to his father and pays his mother her ketubah.", |
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13. New Testament, Mark, 6.1-6.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 49| 6.1. Καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 6.2. Καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ· καὶ οἱ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες Πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι; 6.3. οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. 6.4. καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 6.5. Καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν· 6.6. καὶ ἐθαύμασεν διὰ τὴν ἀπιστίαν αὐτῶν. Καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων. | 6.1. He went out from there. He came into his own country, and his disciples followed him. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house." 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. |
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| 14. Mishnah, Parah, 1-4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 29 |
15. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Poorthuis and Schwartz (2014) 77, 129, 130| 5.5. "הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: \n", | 5.5. "One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”", |
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| 16. Mishnah, Bikkurim, 1-3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 29 |
17. Mishnah, Avodah Zarah, 3.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 482| 3.3. "הַמּוֹצֵא כֵלִים וַעֲלֵיהֶם צוּרַת חַמָּה, צוּרַת לְבָנָה, צוּרַת דְּרָקוֹן, יוֹלִיכֵם לְיָם הַמֶּלַח. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שֶׁעַל הַמְכֻבָּדִין, אֲסוּרִים. שֶׁעַל הַמְבֻזִּין, מֻתָּרִין. רַבִּי יוֹסֵי אוֹמֵר, שׁוֹחֵק וְזוֹרֶה לָרוּחַ אוֹ מַטִּיל לַיָּם. אָמְרוּ לוֹ, אַף הוּא נַעֲשֶׂה זֶבֶל, שֶׁנֶּאֱמַר (דברים יג) וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם:", | 3.3. "If one finds utensils upon which is the figure of the sun or moon or a dragon, he casts them into the Dead Sea. Rabban Shimon ben Gamaliel says: if [one of these figures] is upon precious utensils they are prohibited, but if upon common utensils they are permitted. Rabbi Yose says: he may grind [an idol] to powder and scatter it to the wind or throw it into the sea. They said to him, even so it may then become manure, as it says, “let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)”.", |
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| 18. Mishnah, Pesahim, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Poorthuis and Schwartz (2014) 77 |
19. New Testament, Matthew, 11.4-11.5, 12.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 47, 49| 11.4. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς Πορευθέντες ἀπαγγείλατε Ἰωάνει ἃ ἀκούετε καὶ βλέπετε· 11.5. τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται· 12.14. Ἐξελθόντες δὲ οἱ Φαρισαῖοι συμβούλιον ἔλαβον κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. | 11.4. Jesus answered them, "Go and tell John the things which you hear and see: 11.5. the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 12.14. But the Pharisees went out, and conspired against him, how they might destroy him. |
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| 20. Josephus Flavius, Life, 290 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 495 |
21. Tosefta, Sanhedrin, 2.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Avery Peck et al. (2014) 27| 2.7. "אין מעברים את השנה בלילה ואם עיברה אינה מעוברת אין מקדשין את החדש בלילה ואם קדשוהו אינו מקודש.", | |
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| 22. Tosefta, Shekalim, 8.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Lavee (2017) 279 |
23. Tosefta, Megillah, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hiyya bar abba •r. hiyya bar abba Found in books: Lavee (2017) 189; Levine (2005) 458 | 1.10. "There is no difference between an olive-sized piece of a corpse and an entire corpse except that the [tumah associated with the] piece of a corpse [exits through] an opening the size of a handbreadth, whereas the [tumah associated with the] entire corpse [exits through] an opening the size of four handbreadths. There is no difference between a olive-sized piece of a corpse and a piece of a bone larger than a barley seed except for the propensity to contaminate other things in a closed space [which a bone does not have]. There is no difference between a limb taken from a corpse and a limb taken from a living person except that flesh from a limb taken from a corpse is tamei and flesh from a limb taken from a live person is tahor. ", |
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24. Tosefta, Peah, 4.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Lavee (2017) 205| 4.18. "מעשה במונבז המלך שעמד ובזבז את כל אוצרותיו בשני בצורת אמרו לו אחיו אבותיך גנזו אוצרות והוסיפו על [של] אבותם ואתה עמדת ובזבזת את כל אוצרותיך שלך ושל אבותיך אמר להם אבותי גנזו אוצרות למטה ואני גנזתי למעלה שנא' (תהילים פ״ה:י״ב) אמת מארץ תצמח וגו' אבותי גנזו [אוצרות] במקום שהיד שולטת בו ואני גנזתי אוצרות במקום שאין היד שולטת בו שנאמר (תהילים פ״ט:ט״ו) צדק ומשפט מכון כסאך וגו' אבותי גנזו אוצרות שאין עושין פירות ואני גנזתי אוצרות שעושין פירות שנאמר (ישעיהו ג׳:י׳) אמרו צדיק כי טוב [וגו'] אבותי גנזו אוצרות של ממון ואני גנזתי אוצרות של נפשות שנא' (משלי י״א:ל׳) פרי צדיק עץ חיים ולוקח נפשות חכם אבותי גנזו אוצרות לאחרים ואני גנזתי לעצמי שנא' (דברים כ״ד:י״ג) ולך תהיה צדקה לפני ה' אלהיך אבותי גנזו אוצרות בעוה\"ז ואני גנזתי לעוה\"ב שנא' (ישעיהו נ״ח:ח׳) והלך לפניך צדקך צדקה וגמילת חסדים שקולין כנגד כל מצות שבתורה אלא שהצדקה בחיים וגמ\"ח בחיים ובמתים צדקה בעניים גמילות חסדים בעניים ובעשירים צדקה בממונו גמילות חסדים בממונו ובגופו.", | |
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25. Tosefta, Pesahim, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 123| 6.1. "אימתי אמרו הפסח נאכל בטומאה בזמן שבא מתחלתו בטומאה שחטו בטהרה [ונטמא הצבור] יזרק הדם [בטומאה] ואל יאכל הבשר בטומאה [שחטו בטהרה ונטמא הדם יזרק הדם בטומאה ואל יאכל הבשר בטומאה.", | |
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26. Tosefta, Qiddushin, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 30, 189, 237, 239, 244| 4.1. "הנותן רשות לשלשה לקדש לו אשה ר' נתן אומר בית שמאי אומרים יכולין שנים להעשות עדים ואחד שליח ב\"ה אומרים שלשתן שלוחין ואין יכולין להעיד.", 4.1. "ב' אחים שקדשו שתי אחיות זה אינו יודע לאיזו קדש וזה אינו יודע לאיזו קדש שניהם אסורין מן הספק אם היו עסוקין בגדולה לגדול ובקטנה לקטן אומר אני גדולה לא נתקדשה אלא לגדול וקטנה לא נתקדשה אלא לקטן.", 5.11. "היה ר' מאיר אומר יש איש ואשה שמולידין חמש אומות כיצד עובד כוכבים שיש לו עבד ושפחה ולהם שני בנים נתגייר אחד מהם נמצא אחד גר ואחד עובד כוכבים נתגייר רבן וגיירן לעבדים והולידו בן הולד עבד נשתחרר אחד מהן והולידו בן הולד ממזר נשתחררה שפחה ובא עליה אותו עבד והולידו בן הולד משוחרר נשתחררו שניהם והולידו בן הולד עבד משוחרר יש שמוכר את אביו ליתן לאמו כתובה כיצד מי שיש לו עבד ושפחה והולידו בן שיחרר שפחתו ונשאה וכתב כל נכסיו לבנה זה הוא שמוכר אביו ליתן לאמו כתובה.", | 4.1. "A man who gave permission to 3 people to betroth for him a wife—Rabbi Natan says: Beit Shammai say: Two of them can be witnesses and one of them an agent; but Beit Hillel say: All of them are agents and they are not able to testify.", 5.11. "Rabbi Meir used to say: It is possible for a man and wife to raise 5 nations. How so? A man who (sic! reading Ehrfurt manuscript's מי against Vienna's גוי) has a male and female slave and they have 2 sons. One of [the sons] converts—behold one of them is a convert, one is a Gentile. Their master converts, he converts the slaves and they have a son—he is a mamzer. The female slave is freed and that slave has sex with her and they have a son—the child is a slave. They are both freed and have a son—the child is a freedman. It is possible for a man to sell to his father and pay his mother her ketubah. How so? A man who has a male and female slave and they have a son. He frees his female slave and marries her and writes his property to her son. He sells it to his father and pays his mother her ketubah.", |
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27. Tosefta, Rosh Hashanah, 1.1-1.2, 1.8, 2.11, 2.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hiyya bar abba •hiyya son of rabbah bar nahman Found in books: Avery Peck et al. (2014) 17, 20, 27| 1.1. "בראש השנה כל באי עולם עוברים לפניו כבני מרון שנא' (תהילים ל״ג:ט״ו) היוצר יחד לבם וגו' ואומר (תהילים פא) תקעו בחודש שופר ואומר (שם) כי חק לישראל הוא וגו' קדשוהו ב\"ד הדין נכנס לפניו ואם לאו אין הדין נכנס לפניו וכן אתה מוצא בעומר של מן אם בא חדש בזמנו [מיד הוא כלה ואם לאו] מתעכב [הוא] לג' ימים.", 1.1. "ניסן ראש השנה למלכים ולרגלים [לחדשים] ולתרומת שקלים ויש אומרים אף לשכירות בתים כיצד למלכים מת באדר ועמד אחר תחתיו [באדר] מונין שנה לזה ולזה [מת] בניסן ועמד אחר תחתיו בניסן מונין שנה לזה ולזה מת באדר ועמד אחר תחתיו בניסן הראשונה נמנית לראשון והשניה נמנית לשני.", 1.2. "כיצד לרגלים אחד הנודר ואחד המעריך ואחד המקדיש אינו עובר משום בל תאחר עד שיעברו עליו רגלי [שנה] כולה ר\"ש אומר שלש רגלים כסדרן וחג המצות ראשון וכן היה ר\"ש אומר פעמים שהן ג' ופעמים שהן ד' פעמים שהן חמשה כיצד נדר לפני הפסח עד שיעברו עליו הפסח ועצרת והחג [נדר] לפני עצרת עד שיעברו עליו עצרת והחג והפסח והעצרת והחג [נדר] לפני החג עד שיעברו עליו החג והפסח ועצרת והחג.", 1.8. "כיצד לירקות ליקט ירק בערב ראש השנה עד שלא בא השמש וחזר וליקט משבא השמש אין תורמין ומעשרין מזה על זה מפני שזה חדש וזה ישן היתה שניה [ונכנסה] שלישית הראשון מתעשר מעשר שני והשני מתעשר מעשר עני ליקט אתרוג בערב ט\"ו בשבט עד שלא בא השמש וחזר וליקט [אחר] משבא השמש אין תורמין [ואין מעשרין] מזה על זה מפני שזה חדש וזה ישן היתה שלישית ונכנסה רביעית הראשון מתעשר מעשר [שני] והשני מתעשר מעשר [עני].", 2.11. "פקדונות כזכרונות שנאמר (בראשית כ״א:א׳) וה' פקד את שרה וגו' [ואומר (שמות ג׳:ט״ז) פקד פקדתי אתכם וגו'] רבי יוסי אומר אומרן עם הזכרונות רבי יהודה אומר לא [היה אומרן] עמהן זכרון שיש [עמו] תרועה כגון (ויקרא כ״ג:כ״ד) זכרון תרועה מקרא קדש רבי יוסי אומר אומרן עם הזכרונות ועם השופרות רבי יהודה אומר לא היה אומרן אלא עם הזכרונות בלבד תרועה שאין עמה [זכרון] כגון (במדבר כ״ט:א׳) יום תרועה יהיה לכם ר' יוסי אומר עם השופרות רבי יהודה אומר לא היה אומרן [עמהם] מלכות שיש עמה [שופר כגון (תהילים צ״ח:ו׳) בחצוצרות וקול שופר וגו'] רבי יוסי אומר אומרה עם המלכיות ועם השופרות רבי יהודה אומר לא היה אומרה אלא עם השופרות בלבד (דברים ו׳:ד׳) שמע ישראל ה' אלהינו ה' אחד (דברים ד׳:ל״ט) וידעת היום והשבות אל לבבך כי ה' הוא האלהים וגו' רבי יוסי אומר אומרן עם [מלכיות] רבי יהודה אומר לא היה אומרן [עמהן מלכיות שאין עמה שופר כגון] (תהילים מ״ז:ז׳-ט׳) זמרו לאלהים זמרו וגו' כי מלך כל הארץ אלהים [זמרו משכיל מלך אלהים על גוים] רבי יוסי אומר [אומרן עם המלכיות] רבי יהודה אומר [לא היה אומרן] (תהילים כ״ד:ז׳) שאו שערים ראשיכם וגו' מי זה מלך הכבוד [וגו' שאו שערים ראשיכם מי הוא זה מלך הכבוד ה' צבאות] וגו' ר' יוסי אומר [כל אחד ואחד בפני עצמו רבי יהודה אומר אומרן כולן כאחד] זכרונות האמורות [בענין בקשה] רבי יוסי אומר אומרן כולן כאחד רבי יהודה אומר ראשונים בפני עצמן ושניים בפני עצמן. שופרות האמורות בענין גדעון ובענין יהושע ר' יוסי אומר אומרן כל אחד ואחד בפני עצמו רבי יהודה אומר האמורין בשעת מעשה לעצמן בשעת פקידה לעצמן.", | 1.1. " i Nisan /i is the beginning of the year for kings and for [the three pilgrimage] festivals and for months and for the collection of shekels and there are those who say even for home rentals. How is it the beginning for kings? If a king dies in i Adar /i and they appoint a successor while it is still i Adar /i , a year of reigning is counted for the former king and the current one. [Similarly], if a king dies in i Nisan /i and they appoint a successor while it is still i Nisan /i a year [of reigning] is counted for the former king and the current one. [However], if a king dies in i Adar /i and they appoint a successor only in i Nisan /i , the first year is counted for the first king and the second is counted for the second king.", |
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28. Tosefta, Terumot, 2.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 458| 2.13. "אבל ערלה וכלאי הכרם שוין לנכרים בארץ ישראל בסוריא ובחוצה לארץ אלא שר' יהודה אומר אין לנכרי כרם רבעי בסוריא וחכ\"א יש לו אמר ר' יהודה מעשה בשביון ראש בית הכנסת של כזיב שלקח נכרי רבעי בסוריא ונתן לו דמיו ובא ושאל את רבן גמליאל שהיה עובר ממקום למקום ואמר לו המתן עד שנהיה בהלכה אמר לו משם ראיה אף הוא שלח לו ביד שליח חרש מה שעשית עשית אבל לא [תשנה] לעשות כן.", | |
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| 29. Tosefta, Shabbat, 15.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabinai the brother of r. hiyya bar abba Found in books: Kanarek (2014) 159 |
| 30. Tosefta, Taanit, 1.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 495 |
31. Tosefta, Yevamot, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 188, 281, 282| 8.1. "בן תשע שנים ויום אחד עמוני ומואבי מצרי ואדומי ועובד כוכבים נתין וממזר שבא על בת כהן ועל בת לוי ועל בת ישראל פסלה מן הכהונה ר' יוסי אומר כל שזרעו כשר היא כשרה וכל שזרעו פסול היא פסולה רשב\"ג אומר כל שאתה מותר לישא בתו אתה מותר לישא אלמנתו וכל שאי אתה מותר לישא בתו אי אתה מותר לישא אלמנתו לויה שנשבית בתה כשרה לכהונה לוים המזוהמין באמן לא חששו להם חכמים לויה שנשבית ושנבעלה בעילת זנות נותנין לה את המעשר בת לוי מן הנתינה ומן הממזרת אין נותנין לה את המעשר כהן הדיוט שנשא [את] איילונית הרי זה מאכילה בתרומה כהן גדול לא ישא אנוסתו ומפותתו אבל נושא הוא את הממאנת כה\"ג שמת אחיו חולץ אם יש שם אחין אין חולץ [מפני] מה אמרו כהן גדול שעשה מאמר ביבמתו לא יכנוס שאין מאמר קונה קנין גמור.", 11.2. "סריס חמה ואנדרוגינוס ואח מאם וגר ועבד משוחרר לא חולצין ולא מיבמין כיצד מתו והניחו נשים ולהם אחים באו אחים ועשו מאמר נתנו גט וחלצו לא עשו כלום בעלו פסלו מן הכהונה וחייבין בקרבן מתו אחים והניחו נשים ולהם אחים באו הם ועשו מאמר נתנו גט או חלצו לא עשו כלום ואם בעלו פסלו מן הכהונה וחייבין בקרבן.", | |
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| 32. Palestinian Talmud, Sheqalim, 2.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Avery Peck et al. (2014) 98 |
| 33. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 98 |
| 34. Anon., Sifre Numbers, 71 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Lavee (2017) 279 |
| 35. Anon., Sifre Deuteronomy, 306, 16 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 458 |
| 36. Palestinian Talmud, Demai, 5.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Avery Peck et al. (2014) 98 |
| 37. Palestinian Talmud, Bikkurim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 98; Lavee (2017) 123 |
| 38. Palestinian Talmud, Yevamot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 98 |
| 39. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan |
| 40. Palestinian Talmud, Rosh Hashanah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 41. Palestinian Talmud, Qiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 42. Palestinian Talmud, Niddah, 1.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Avery Peck et al. (2014) 98 |
| 43. Palestinian Talmud, Nazir, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 98 |
| 44. Palestinian Talmud, Moed Qatan, 1.8, 3.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Avery Peck et al. (2014) 98 |
| 45. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
| 46. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •rabinai the brother of r. hiyya bar abba Found in books: Kanarek (2014) 159 |
| 47. Palestinian Talmud, Ketuvot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 98 |
| 48. Palestinian Talmud, Horayot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 98 |
| 49. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 98 |
| 50. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 98 |
| 51. Palestinian Talmud, Bava Batra, 2.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Avery Peck et al. (2014) 98 |
| 52. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 98 |
| 53. Palestinian Talmud, Sotah, 7.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •hiyya bar abba, rabbi Found in books: Hasan Rokem (2003) 91 |
| 54. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 55. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 98 |
| 56. Palestinian Talmud, Kiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 57. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 493 |
| 58. Palestinian Talmud, Sheviit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 59. Palestinian Talmud, Orlah, 3.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Avery Peck et al. (2014) 98 |
| 60. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Poorthuis and Schwartz (2014) 130 |
| 61. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 488 |
62. Anon., Deuteronomy Rabbah, 4.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 398| 4.8. כִּי יַרְחִיב ה' אֱלֹהֶיךָ אֶת גְּבֻלְךָ, זֶה שֶׁאָמַר הַכָּתוּב (משלי יח, טז): מַתָּן אָדָם יַרְחִיב לוֹ וְלִפְנֵי גְדֹלִים יַנְחֶנּוּ. מַהוּ מַתָּן אָדָם יַרְחִיב לוֹ, מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ שֶׁיָּצְאוּ לִגְבוֹת לְעֵסֶק מִצְווֹת רַבּוֹתֵינוּ, הָלְכוּ לְחֵילָתָהּ שֶׁל אַנְטוֹכִיָּא, וְהָיָה שָׁם אָדָם אֶחָד וְהָיָה נִקְרָא אַבָּא יוּדָן, וְהָיָה לָמוּד לִתֵּן לְרַבּוֹתֵינוּ בְּיַד רְחָבָה, נַעֲשָׂה אוֹתוֹ אַבָּא יוּדָן עָנִי, רָאָה רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ שֶׁהָלְכוּ לִגְבוֹת שָׁם, וְהִטְמִין עַצְמוֹ מִפְּנֵיהֶם וְעָלָה לְבֵיתוֹ, וְעָשָׂה יוֹם וּשְׁנַיִם וְלֹא יָרַד לַשּׁוּק, אָמְרָה לוֹ אִשְׁתּוֹ מִפְּנֵי מָה לֹא יָרַדְתָּ לַשּׁוּק, הֲרֵי שְׁנֵי יָמִים, אָמַר לָהּ רַבּוֹתֵינוּ בָּאוּ לִגְבוֹת לְעֵסֶק מִצְווֹת עֲמֵלֵי תּוֹרָה, וְאֵין סִפֵּק בְּיָדִי לִתֵּן לָהֶם, וַאֲנִי מִתְבַּיֵּשׁ לֵירֵד לַשּׁוּק. אִשְׁתּוֹ שֶׁהָיְתָה אוֹהֶבֶת אֶת הַמִּצְווֹת אָמְרָה לוֹ, לֹא נִשְׁתַּיֵּר לָנוּ שָׂדֶה אֶחָת, מְכֹר חֶצְיָהּ וְתֵן אוֹתָהּ לָהֶן. הָלַךְ וְעָשָׂה כֵן, מָכַר אוֹתָהּ חֲצִי שָׂדֶה בַּחֲמִשָּׁה זְהוּבִים וְנָתַן אוֹתָן לְרַבּוֹתֵינוּ, וְאָמַר לָהֶן הִתְפַּלְּלוּ עָלָי, הִתְפַּלְּלוּ עָלָיו וְאָמְרוּ לוֹ הַמָּקוֹם יְמַלֵּא חֶסְרוֹנֶךָ. הָלְכוּ לָהֶן רַבּוֹתֵינוּ לִגְבוֹת בְּמָקוֹם אַחֵר, אוֹתוֹ אַבָּא יוּדָן חָרַשׁ בַּחֲצִי שָׂדֶה, וּמָצָא שָׁם סִימָא גְדוֹלָה וְנַעֲשָׂה עָשִׁיר יוֹתֵר מִמַּה שֶּׁהָיָה קֹדֶם, עַד שֶׁרַבּוֹתֵינוּ חוֹזְרִין עָבְרוּ בְּאוֹתוֹ מָקוֹם, אָמְרוּ לְאֶחָד חַיֶּיךָ הַעֲמִידֵנוּ עִם אַבָּא יוּדָן, אָמַר לָהֶם אוֹתוֹ הָאִישׁ, וּמִי יָכוֹל לַעֲמֹד, עִם הַמֶּלֶךְ וְלֹא עִמּוֹ. אָמְרוּ לוֹ אֵין אָנוּ מְבַקְּשִׁין אֶלָּא שֶׁלֹא יֵדַע שֶׁעָבַרְנוּ כָּאן וְלֹא שָׁאַלְנוּ אֶת שְׁלוֹמוֹ. יָדַע אַבָּא יוּדָן וּבָא אֶצְלָם וְנָתַן לָהֶם אֶלֶף זְהוּבִים, אָמַר לָהֶם עָשְׂתָה תְּפִלַּתְכֶם פֵּרוֹת, אָמְרוּ לוֹ אַף אָנוּ הָיִינוּ יוֹדְעִים בְּמַעֲשֶׂיךָ הַטּוֹבִים וְעָשִׂינוּ אוֹתְךָ רֹאשׁ פֶּרֶק, קָרְאוּ עָלָיו רַבּוֹתֵינוּ: מַתָּן אָדָם יַרְחִיב לוֹ וְלִפְנֵי גְדוֹלִים יַנְחֶנּוּ. דָּבָר אַחֵר, מַעֲשֶׂה בְּרַבִּי חִיָּא שֶׁעָשָׂה נְדָבָה בְּבֵית הַמִּדְרָשׁ הַגָּדוֹל שֶׁבִּטְבֶרְיָא, וּפָסַק אָדָם אֶחָד לִטְרָא שֶׁל זָהָב, נְטָלוֹ רַבִּי חִיָּא וְהוֹשִׁיבוֹ אֶצְלוֹ וְקָרָא עָלָיו: מַתָּן אָדָם יַרְחִיב לוֹ. דָּבָר אַחֵר, מַעֲשֶׂה בְּרֵישׁ לָקִישׁ שֶׁהָלַךְ לְבָצְרָה, וְהָיָה שָׁם אָדָם אֶחָד נִקְרָא אָבִין רַמָּאָה, וְלֹא שֶׁהָיָה רַמַּאי חַס וְשָׁלוֹם, אֶלָּא שֶׁהָיָה מְרַמֶּה בְּמִצְווֹת, שֶׁהָיָה הַקָּהָל פּוֹסֵק וְאַחַר כָּךְ פּוֹסֵק כְּנֶגֶד כָּל הַקָּהָל, עָשָׂה שָׁם רֵישׁ לָקִישׁ פִּסְקָה וְנָתַן כְּנֶגֶד כָּל הַקָּהָל, נְטָלוֹ רֵישׁ לָקִישׁ וְהוֹשִׁיבוֹ אֶצְלוֹ וְקָרָא עָלָיו: מַתָּן אָדָם יַרְחִיב לוֹ וְלִפְנֵי גְדוֹלִים יַנְחֶנּוּ. אָמַר רַבִּי אַבָּהוּ מַה לִּי לְמָקוֹם אַחֵר לְמֹד מִמְקוֹמוֹ, מַה כְּתִיב לְמַעְלָה (דברים יב, יט): הִשָּׁמֶר לְךָ פֶּן תַּעֲזֹב אֶת הַלֵּוִי, וְאַחַר כָּךְ: כִּי יַרְחִיב ה' אֱלֹהֶיךָ אֶת גְּבֻלְךָ כַּאֲשֶׁר דִּבֶּר לָךְ. | |
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63. Anon., Genesis Rabba, 4.6, 6.5, 17.7, 25.1, 31.19, 33.3, 63.8, 68.3, 81.1, 84.21, 87.6 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •hiyya bar abba •r. hiyya bar abba Found in books: Levine (2005) 458, 495; Poorthuis and Schwartz (2014) 77| 4.6. וַיַּעַשׂ אֱלֹהִים אֶת הָרָקִיעַ, זֶה אֶחָד מִן הַמִּקְרָאוֹת שֶׁהִרְעִישׁ בֶּן זוֹמָא אֶת הָעוֹלָם, וַיַּעַשׂ, אֶתְמְהָא, וַהֲלוֹא בְּמַאֲמָר הֵן, הֱוֵי (תהלים לג, ו): בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל צְבָאָם, לָמָּה אֵין כְּתִיב בַּשֵּׁנִי כִּי טוֹב, רַבִּי יוֹחָנָן תָּנֵי לָהּ בְּשֵׁם רַבִּי יוֹסֵי בֶּן רַבִּי חֲלַפְתָּא, שֶׁבּוֹ נִבְרֵאת גֵּיהִנֹּם, שֶׁנֶּאֱמַר (ישעיה ל, לג): כִּי עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה, יוֹם שֶׁיֵּשׁ בּוֹ אֶתְמוֹל וְאֵין בּוֹ שִׁלְשׁוֹם. רַבִּי חֲנִינָא אוֹמֵר שֶׁבּוֹ נִבְרֵאת מַחְלֹקֶת, שֶׁנֶּאֱמַר: וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם. אָמַר רַבִּי טַבְיוֹמֵי אִם מַחְלֹקֶת שֶׁהִיא לְתִקּוּנוֹ שֶׁל עוֹלָם וּלְיִשּׁוּבוֹ, אֵין בָּהּ כִּי טוֹב. מַחְלֹקֶת שֶׁהִיא לְעִרְבּוּבוֹ עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבִּי שְׁמוּאֵל לְפִי שֶׁלֹא נִגְמְרָה מְלֶאכֶת הַמַּיִם, לְפִיכָךְ כָּתוּב בַּשְּׁלִישִׁי כִּי טוֹב שְׁנֵי פְּעָמִים, אֶחָד לִמְלֶאכֶת הַמַּיִם, וְאֶחָד לִמְלַאכְתּוֹ שֶׁל יוֹם. שָׁאֲלָה מַטְרוֹנָה אַחַת אֶת רַבִּי יוֹסֵי, אָמְרָה לוֹ לָמָּה אֵין כְּתִיב בַּשֵּׁנִי כִּי טוֹב, אָמַר לָהּ אַף עַל פִּי כֵן חָזַר וּכְלָלוֹ כֻּלּוֹ בַּסּוֹף, שֶׁנֶּאֱמַר (בראשית א, לא): וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד, אָמְרָה לֵיהּ מָשָׁל שִׁשָּׁה בְּנֵי אָדָם בָּאִין אֶצְלְךָ וְאַתְּ נוֹתֵן לְכָל אֶחָד וְאֶחָד מָנֶה, וּלְאֶחָד אֵין אַתְּ נוֹתֵן מָנֶה, וְאַתְּ חוֹזֵר וְנוֹתֵן לְכֻלָּם מָנֶה אֶחָד, לֹא נִמְצָא בְּיַד כָּל אֶחָד מָנֶה וּשְׁתוּת וּבְיַד אֶחָד שְׁתּוּת, אֶתְמָהָא. חָזַר וְאָמַר לָהּ כְּהַהוּא דְאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, לְפִי שֶׁלֹא נִגְמְרָה מְלֶאכֶת הַמַּיִם, לְפִיכָךְ כְּתִיב בַּשְּׁלִישִׁי שְׁתֵּי פְּעָמִים כִּי טוֹב, אַחַת לִמְלֶאכֶת הַמַּיִם וְאַחַת לִמְלֶאכֶת הַיּוֹם. רַבִּי לֵוִי בְּשֵׁם רַבִּי תַּנְחוּם בַּר חֲנִילָאִי אָמַר, כְּתִיב (ישעיה מו, י): מַגִּיד מֵרֵאשִׁית אַחֲרִית, מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא משֶׁה קָרוּי טוֹב (שמות ב, ב), וְעָתִיד לִטֹּל אֶת שֶׁלּוֹ מִתַּחַת יְדֵיהֶם, לְפִיכָךְ לֹא כָּתוּב בָּהֶם כִּי טוֹב. רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ לִגְיוֹן קָשֶׁה, אָמַר הַמֶּלֶךְ הוֹאִיל וְלִגְיוֹן זֶה קָשֶׁה אַל יִכָּתֵב שְׁמִי עָלָיו. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הוֹאִיל וְהַמַּיִם הַלָּלוּ לָקוּ בָּהֶם דּוֹר הַמַּבּוּל, וְדוֹר אֱנוֹשׁ, וְדוֹר הַפְלָגָה, לְפִיכָךְ אַל יִכָּתֵב בָּהֶן כִּי טוֹב. 6.5. וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם, אָמַר רַבִּי יוֹחָנָן שְׁלשָׁה דְבָרִים נִתְּנוּ מַתָּנָה לָעוֹלָם, וְאֵלּוּ הֵן: הַתּוֹרָה, וְהַמְאוֹרוֹת, וְהַגְּשָׁמִים. הַתּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (שמות לא, יח): וַיִּתֵּן אֶל משֶׁה וגו'. הַמְאוֹרוֹת מִנַּיִן, שֶׁנֶּאֱמַר: וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם. גְּשָׁמִים מִנַּיִן, שֶׁנֶּאֱמַר (ויקרא כו, ד): וְנָתַתִּי גִּשְׁמֵיכֶם בְּעִתָּם. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אוֹמֵר, אַף הַשָּׁלוֹם, שֶׁנֶּאֱמַר (ויקרא כו, ו): וְנָתַתִּי שָׁלוֹם בָּאָרֶץ. רַבִּי יְהוֹשֻׁעַ בֶּן רַבִּי נְחֶמְיָה אָמַר, אַף הַיְשׁוּעָה, שֶׁנֶּאֱמַר (תהלים יח, לו): וַתִּתֶּן לִי מָגֵן יִשְׁעֶךָ. רַבִּי תַּנְחוּמָא אָמַר, אַף אֶרֶץ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (תהלים קה, מד): וַיִּתֵּן לָהֶם אַרְצוֹת גּוֹיִם וגו'. וְיֵשׁ אוֹמְרִים, אַף הַנְּקָמָה בֶּאֱדוֹם, שֶׁנֶּאֱמַר (יחזקאל כה, יד): וְנָתַתִּי נִקְמָתִי בֶּאֱדוֹם וגו'. רַבָּנָן אָמְרֵי, אַף הָרַחֲמִים, שֶׁנֶּאֱמַר (תהלים קו, מו): וַיִּתֵּן אוֹתָם לְרַחֲמִים לִפְנֵי כָּל שׁוֹבֵיהֶם. רַבִּי יִצְחָק בַּר מַרְיוֹן אוֹמֵר, אַף הַפְרָשַׁת הַיָּם הַגָּדוֹל, שֶׁנֶּאֱמַר (ישעיה מג, טז): כֹּה אָמַר ה' הַנּוֹתֵן בַּיָּם דֶּרֶךְ וגו'. רַבָּנָן אָמְרֵי: הַנּוֹתֵן בַּיָּם דֶּרֶךְ, מֵעֲצֶרֶת וְעַד הֶחָג. וּבְמַיִם עַזִּים נְתִיבָה, מִן הֶחָג וְעַד הַחֲנֻכָּה. רַבִּי נָתָן בַּר אֲחוּהָ דְּרַבִּי חִיָּא בַּר אַבָּא הֲוָה מְפָרֵשׁ בְּיַמָּא, אֲמַר לֵיהּ לַאֲחוּי צַלֵּי עֲלַי, אֲמַר לֵיהּ מַה נְּצַלֵּי עֲלָךְ, מִן דְּאַתְּ קְטַר לוּלָבָךְ קְטוֹר רַגְלָיךְ, אִין עָיְילַת לִכְנִישְׁתָּא וּשְׁמַעְתָּן מְצַלְּיָן עַל מִטְרָא לָא תִסְמֹךְ עַל צְלוֹתִי. רַבִּי יְהוֹשֻׁעַ בְּרֵיהּ דְרַבִּי תַּנְחוּמָא בֶּן רַבִּי חִיָּא דִּכְפַר חָנוּן, הֲוָה בְּאַסְיָא, בְּעָא דְּיִפְרשׁ, אָמְרָה לֵיהּ מַטְרוֹנָה, בְּאִילֵין יוֹמַיָא פָּרְשֵׁי, אֶתְמְהָא, אִתְחַזֵּי לֵיהּ אֲבוּי בְּחֶלְמָא אֲמַר לֵיהּ בְּרִי בְּלֹא קְבוּרָה, שֶׁנֶּאֱמַר (קהלת ו, ג): גַּם קְבוּרָה לֹא הָיְתָה לוֹ, וְלָא שְׁמַע לָא לְמִילֵי דְדֵין וְלָא לְמִילֵי דְדֵין, וְכֵן הֲוַת לֵיהּ. 17.7. מַטְרוֹנָה אַחַת שָׁאֲלָה אֶת רַבִּי יוֹסֵי, אָמְרָה לוֹ, לָמָּה בִּגְנֵבָה, אָמַר לָהּ מָשָׁל אִם הִפְקִיד אָדָם לְיָדֵךְ אוּנְקְיָא שֶׁל כֶּסֶף בַּחֲשַׁאי וְחָזַרְתְּ לֵיהּ לִטְרָא שֶׁל זָהָב בְּפַרְהֶסְיָא, זוֹ גְּנֵבָה. אָמְרָה לוֹ, לָמָּה בְּמַטְמוֹנִיּוֹת, וְאָמַר לָהּ בַּתְּחִלָּה בְּרָאָהּ לוֹ, וְרָאָה אוֹתָהּ מְלֵאָה רִירִין וְדָם הִפְלִיגָהּ מִמֶּנוּ, חָזַר וּבְרָאָהּ לוֹ פַּעַם שְׁנִיָּה. אָמְרָה לוֹ מוֹסֶפֶת אֲנִי עַל דְּבָרֶיךָ, אֲמוּרָה הָיִיתִי לְהִנָּשֵׂא לַאֲחִי אִמִּי, וְעַל יְדֵי שֶׁגָּדַלְתִּי עִמּוֹ בַּבַּיִת הִתְכַּעַרְתִּי בְּעֵינָיו, וְהָלַךְ וְנָשָׂא לוֹ אִשָּׁה אַחֶרֶת וְאֵינָהּ נָאָה כָּמוֹנִי. מַעֲשֶׂה בְּחָסִיד אֶחָד שֶׁהָיָה נָשׂוּי לַחֲסִידָה אַחַת וְלֹא הֶעֱמִידוּ בָנִים זֶה מִזֶּה, אָמְרוּ אֵין אָנוּ מוֹעִילִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא כְּלוּם, עָמְדוּ וְגֵרְשׁוּ זֶה אֶת זֶה, הָלַךְ זֶה וְנָשָׂא רְשָׁעָה אַחַת וְעָשְׂתָה אוֹתוֹ רָשָׁע, הָלְכָה זֹאת וְנִשַֹּׂאת לְרָשָׁע אֶחָד וְעָשְׂתָה אוֹתוֹ צַדִּיק, הֱוֵי שֶׁהַכֹּל מִן הָאִשָּׁה. 25.1. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים (בראשית ה, כד), אָמַר רַבִּי חָמָא בַּר הוֹשַׁעְיָא אֵינוֹ נִכְתַּב בְּתוֹךְ טִימוֹסָן שֶׁל צַדִּיקִים אֶלָּא בְּתוֹךְ טִימוֹסָן שֶׁל רְשָׁעִים. אָמַר רַבִּי אַיְבוּ חֲנוֹךְ חָנֵף הָיָה, פְּעָמִים צַדִּיק פְּעָמִים רָשָׁע, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁהוּא בְּצִדְקוֹ אֲסַלְּקֶנּוּ. אָמַר רַבִּי אַיְבוּ בְּרֹאשׁ הַשָּׁנָה דָּנוֹ בְּשָׁעָה שֶׁהוּא דָן כָּל בָּאֵי עוֹלָם. אֶפִּיקוֹרְסִים שָׁאֲלוּ לְרַבִּי אַבָּהוּ אָמְרוּ לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה לַחֲנוֹךְ, אָמַר לָהֶם לָמָּה, אָמְרוּ לוֹ נֶאֶמְרָה כָּאן לְקִיחָה וְנֶאֶמְרָה לְהַלָּן (מלכים ב ב, ה): כִּי הַיּוֹם ה' לֹקֵחַ אֶת אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ, אָמַר לָהֶם אִם לִלְּקִיחָה אַתֶּם דּוֹרְשִׁים, נֶאֱמַר כָּאן לְקִיחָה וְנֶאֱמַר לְהַלָּן (יחזקאל כד, טז): הִנְנִי לֹקֵחַ מִמְּךָ אֶת מַחְמַד עֵינֶיךָ, אָמַר רַבִּי תַּנְחוּמָא יָפֶה הֵשִׁיבָן רַבִּי אַבָּהוּ. מַטְרוֹנָה שָׁאֲלָה אֶת רַבִּי יוֹסֵי אָמְרָה לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה בַּחֲנוֹךְ, אָמַר לָהּ אִלּוּ נֶאֱמַר (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְשָׁתַק, הָיִיתִי אוֹמֵר כִּדְבָרַיִךְ, כְּשֶׁהוּא אוֹמֵר וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים, וְאֵינֶנּוּ בָּעוֹלָם הַזֶּה כִּי לָקַח אֹתוֹ אֱלֹהִים. 33.3. טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו (תהלים קמה, ט), אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ (תהלים קמה, ח): חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב (בראשית ו, ה): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, (בראשית ו, ו): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל, (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' (בראשית ל, כב): וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. 63.8. וַיִּמְלְאוּ יָמֶיהָ לָלֶדֶת (בראשית כה, כד), לְהַלָּן חֲסֵרִים וְכָאן מְלֵאִים, לְהַלָּן כְּתִיב (בראשית לח, כז): תְאוֹמִים, פֶּרֶץ וְזֶרַח שְׁנֵיהֶם צַדִּיקִים, וְכָאן תוֹמִם, יַעֲקֹב צַדִּיק וְעֵשָׂו רָשָׁע. (בראשית כה, כה): וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי, אָמַר רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק בִּזְכוּת (ויקרא כג, מ): וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן, אֲנִי נִגְלֶה לָכֶם רִאשׁוֹן, שֶׁנֶּאֱמַר (ישעיה מד, ו): אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן, וּפוֹרֵעַ לָכֶם מִן הָרִאשׁוֹן, זֶה עֵשָׂו, דִּכְתִיב: וַיֵּצֵא הָרִאשׁוֹן, וּבוֹנֶה לָכֶם רִאשׁוֹן, זֶה בֵּית הַמִּקְדָּשׁ, דִּכְתִיב בֵּיהּ (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן, וְאָבִיא לָכֶם רִאשׁוֹן, זֶה מֶלֶךְ הַמָּשִׁיחַ, דִּכְתִיב בֵּיהּ (ישעיה מא, כז): רִאשׁוֹן לְצִיּוֹן הִנֵּה הִנָּם. דָּבָר אַחֵר, וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי, לָמָה יָצָא עֵשָׂו תְּחִלָּה כְּדֵי שֶׁיֵּצֵא הוּא וְתֵצֵא סַרְיוּתוֹ עִמּוֹ, אָמַר רַבִּי אַבָּהוּ כְּהָדֵין פָּרָבִיטָא שֶׁהוּא מְשַׁטֵּף אֶת בֵּית הַמֶּרְחָץ וְאַחַר כָּךְ מַרְחִיץ בְּנוֹ שֶׁל מֶלֶךְ, כָּךְ לָמָּה יָצָא עֵשָׂו תְּחִלָּה כְּדֵי שֶׁיֵּצֵא הוּא וְתֵצֵא סַרְיוּתוֹ עִמּוֹ. מַטְרוֹנָא שָׁאֲלָה אֶת רַבִּי יוֹסֵי בֶּן חֲלַפְתָּא אָמְרָה לֵיהּ לָמָּה יָצָא עֵשָׂו תְּחִלָּה, אָמַר לָהּ, טִפָּה רִאשׁוֹנָה שֶׁל יַעֲקֹב הָיְתָה, אָמַר לָהּ מָשָׁל אִם תַּנִּיחוּ שְׁתֵּי מַרְגָּלִיּוֹת בִּשְׁפוֹפֶרֶת אַחַת, לֹא זוֹ שֶׁאַתְּ נוֹתְנָהּ רִאשׁוֹנָה יוֹצְאָה אַחֲרוֹנָה, כָּךְ טִפָּה רִאשׁוֹנָה שֶׁל יַעֲקֹב הָיְתָה. אַדְמוֹנִי, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא כְּאִלּוּ שׁוֹפֵךְ דָּמִים, וְכֵיוָן שֶׁרָאָה שְׁמוּאֵל אֶת דָּוִד אַדְמוֹנִי, דִּכְתִיב (שמואל א טז, יב): וַיִּשְׁלַח וַיְבִיאֵהוּ וְהוּא אַדְמוֹנִי, נִתְיָרֵא וְאָמַר אַף זֶה שׁוֹפֵךְ דָּמִים כְּעֵשָׂו. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמואל א טז, יב): עִם יְפֵה עֵינַיִם, עֵשָׂו מִדַּעַת עַצְמוֹ הוּא הוֹרֵג אֲבָל זֶה מִדַּעַת סַנְהֶדְרִין הוּא הוֹרֵג. דִּקְלִיטְיָינוֹס מַלְכָּא הֲוָה רָעֵי חֲזִירִין בַּהֲדָא טְבֶרְיָה, וְכֵיוָן דַּהֲוָה מָטֵי סִדְרֵיהּ דְּרַבִּי הֲוֵי מֵינוֹקָא נָפְקִין וּמָחֲיִין לֵיהּ, לְבָתַר יוֹמִין אִיתְעֲבֵד מֶלֶךְ, נְחַת וִיתֵיב לֵיהּ בַּהֲדָא פַּנְיָיס נ"א: פַּמְיָיס, וּשְׁלַח כְּתָבִים לִטְבֶרְיָא מִפְּנֵי רַמְשָׁא דַעֲרוֹבְתָה, אֲמַר אֲנָא יָהֵיב קֵלֶווֹן דְּיֶהֱווֹן רַבְרְבָנֵי דִּיהוּדָאֵי קָיְימִין קֳדָמִי בְּצַפְרָא דְחַד בְּשַׁבָּא. פַּקְדֵּיהּ לִשְׁלִיחָא אֲמַר לֵיהּ לָא תִתֵּן יָתְהוֹן לְהוֹן אֶלָּא עִם מַטְעֲמֵי יוֹמָא דַעֲרוֹבְתָא. נְחַת רַבִּי שְׁמוּאֵל בַּר נַחְמָן לְמִיסְחֵי, חַמְתֵי לְרַבִּי דַּהֲוָה קָאֵים קוֹמֵי סִדְרָא רַבָּה רָאָה פָּנָיו חוֹלָנִיּוֹת, אָמַר לוֹ לָמָּה פָנֶיךָ חוֹלָנִיּוֹת, אֲמַר כֵּן וְכֵן אִשְׁתַּדַּר לִי כְּתָבִין מִן מַלְכוּתָא. אֲמַר לֵיהּ אִיתָא סְחֵי דְּבָרְיָיךְ עֲבֵיד לָנָא נִסִּין. עָלוֹן לְמִסְחֵי וַאֲתָא הָדֵין אַרְגִּינִיטוֹן מְגַחֵךְ וּמְרַקֵּד קֳדָמֵיהוֹן. בְּעָא רַבִּי דְּיִזְעוֹף בֵּיהּ, אֲמַר לֵיהּ רַבִּי שְׁמוּאֵל בַּר נַחְמָן רַבִּי שַׁבְקֵיהּ דְּזִמְנִין עַל נִסִּין הוּא מִתְחֲמָא. אֲמַר לֵיהּ מָרָיךְ בְּעָקָא וְאַתְּ קָאֵים גָּחֵךְ וּמְרַקֵּד. אֲמַר לְהוֹן אֲזַלוּן וְאַכְלוּן וּשְׁתוֹן וְעַבְדוּן שַׁבָּא טָבָא דְּמָרֵיכוֹן עָבֵיד לְכוֹן נִסִּין וַאֲנָא מְקִים לְכוֹן קֳדָמוֹי בְּצַפְרָא דְחַד בְּשַׁבְּתָא. בַּאֲפוּקֵי שַׁבְּתָא בָּתַר סִידְרָא, נְסַבוֹן וַאֲקִימוֹן קֳדָם פְּיָילֵי דְּפַנְיָיס. עָלוּן וְאָמְרִין לֵיהּ הָא קָיְימִין קֳדָם פְּיָילֵי. אֲמַר סִגְרוּן פְּיָילִי. נְסַבוּהוֹן וַאֲקִימוֹן עַל מְטַכְּסָא דִּמְדִינְתָּא. עָלוּן וְאָמְרִין לֵיהּ, אֲמַר אֲנָא קֵלֶווֹן אֲנָא דְּיִתְּזוּן בֵּי בַּנֵּי תְּלָתָא יוֹמֵי וְיַעֲלוּן וְיִסְחוּן וְיֶאֱתוֹן לְגַבָּאי, אֲזַלוּן וְאִתְּזוּן בֵּי בַּנֵּי תְּלָתָא יוֹמִין וְעָאל חַד אַרְגִינִיטוֹן וּמוֹזְגָהּ קֳדָמֵיהוֹן וְעָלוּ וּסְחוּן וַאֲתוֹן לְגַבֵּיהּ. אֲמַר לְהוֹן בְּגִין דְּאַתּוּן יָדְעִין דֵּאלָהֵיכוֹן עָבֵיד לְכוֹן נִסִּין אַתּוּן מְקִילִין לְמַלְכָּא. אָמְרִין לֵיהּ לְדִיקְלֵיטְיָינוֹס רָעֵי חֲזִירִין אֲקֵילֵינַן, בְּרַם לְדִיקְלֵיטְיָינוּס מַלְכָּא אֲנַן מְשֻׁעְבָּדִים. אֲמַר לְהוֹן אֲפִלּוּ כֵּן לָא תִבְזוֹן לָא בְּרוֹמִי זְעֵיר וְלָא בְּגוּלְיָיר זְעֵיר. (בראשית כה, כה): כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר, אָמַר רַבִּי חֲנִינָה כֻּלּוֹ רָאוּי לְאַדֶּרֶת. רַבָּנָן דָּרוֹמָאֵי בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי וְרַחֲבָה בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר יָצָא כֻּלּוֹ מְפֹזָר וּמְפֹרָד כְּאַדֶּרֶת, לִזְרוֹתוֹ כְּמוֹץ וּכְקַשׁ מֵאִדְּרָא, הֲדָא הוּא דִכְתִיב (דניאל ב, לה): בֵּאדַיִן דָּקוּ כַחֲדָה פַּרְזְלָא וגו' וַהֲווֹ כְּעוּר מִן אִדְּרֵי קַיִט, רַבִּי חֲנִינָא בַּר יִצְחָק אָמַר מִי גָרַם לָהֶם לְהֵעָשׂוֹת כְּעוּר, מִן אִדְּרֵי קַיִט, עַל שֶׁפָּשְׁטוּ יְדֵיהֶם בָּאַדִּירִים. (בראשית כה, כה): וַיִּקְרְאוּ שְׁמוֹ עֵשָׂו, הֵא שָׁוְא שֶׁבָּרָאתִי בְּעוֹלָמִי. אָמַר רַבִּי יִצְחָק אַתּוּן קְרֵיתוּן לַחֲזִירַתְכוֹן שֵׁם, אַף אֲנָא קוֹרֵא לִבְנִי בְכוֹרִי שֵׁם, (שמות ד, כב): כֹּה אָמַר ה' בְּנִי בְּכֹרִי יִשְׂרָאֵל. 68.3. רַבִּי אַבָּהוּ פָּתַח (משלי יט, יד): בַּיִת וָהוֹן נַחֲלַת אָבוֹת וּמֵה' אִשָּׁה מַשְׂכָּלֶת, רַבִּי פִּינְחָס בְּשֵׁם רַבִּי אַבָּהוּ, מָצִינוּ בַּתּוֹרָה בַּנְבִיאִים וּבַכְּתוּבִים שֶׁאֵין זִוּוּגוֹ שֶׁל אִישׁ אֶלָּא מִן הַקָּדוֹשׁ בָּרוּךְ הוּא, בַּתּוֹרָה מִנַּיִן (בראשית כד, נ): וַיַּעַן לָבָן וּבְתוּאֵל וַיֹּאמְרוּ מֵה' יָצָא הַדָּבָר. בַּנְּבִיאִים (שופטים יד, ד): וְאָבִיו וְאִמּוֹ לֹא יָדְעוּ כִּי מֵה' הִיא. בַּכְּתוּבִים הַיְנוּ דִּכְתִיב: וּמֵה' אִשָּׁה מַשְׂכָּלֶת. יֵשׁ שֶׁהוּא הוֹלֵךְ אֵצֶל זִוּוּגוֹ וְיֵשׁ שֶׁזִּוּוּגוֹ בָּא אֶצְלוֹ, יִצְחָק זִוּוּגוֹ בָּא אֶצְלוֹ, (בראשית כד, סג): וַיַּרְא וְהִנֵּה גְּמַלִּים בָּאִים. יַעֲקֹב הָלַךְ אֵצֶל זִוּוּגוֹ, דִּכְתִיב: וַיֵּצֵא יַעֲקֹב. 81.1. וַיֹּאמֶר אֱלֹהִים אֶל יַעֲקֹב קוּם עֲלֵה וגו' (בראשית לה, א), (משלי כ, כה): מוֹקֵשׁ אָדָם יָלַע קֹדֶשׁ וְאַחַר נְדָרִים לְבַקֵּר, תָּבוֹא מְאֵרָה לָאָדָם שֶׁהוּא אוֹכֵל קֳדָשִׁים בְּלוֹעוֹ. תָּנֵי רַבִּי חִיָּא תָּבוֹא מְאֵרָה לָאָדָם שֶׁהוּא נֶהֱנֶה מִן הַהֶקְדֵּשׁ, וְאֵין הֶקְדֵּשׁ אֶלָּא יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ירמיה ב, ג): קֹדֶשׁ יִשְׂרָאֵל לַה' וגו'. וְאַחַר נְדָרִים לְבַקֵּר, אָמַר רַבִּי יַנַּאי אִחֵר אָדָם אֶת נִדְרוֹ נִתְבַּקְּרָה פִּנְקָסוֹ. 84.21. וַיָּקֻמוּ כָל בָּנָיו וְכָל בְּנֹתָיו (בראשית לז, לה), כַּמָּה בָּנוֹת הָיוּ לוֹ חֲדָא הֲוַת וְהַלְוַאי קְבָרָהּ, אֶלָּא אֵין אָדָם נִמְנַע מִלִקְרֹא לַחֲתָנוֹ בְּנוֹ וּלְכַלָּתוֹ בִּתּוֹ. רַבִּי יְהוּדָה אוֹמֵר לְאַחְיוֹתֵיהֶם נָשְׂאוּ הַשְּׁבָטִים, הֲדָא הוּא דִכְתִיב: וַיָּקֻמוּ כָל בָּנָיו וְכָל בְּנֹתָיו לְנַחֲמוֹ. (בראשית לז, לה): וַיְמָאֵן לְהִתְנַחֵם, מַטְרוֹנָה שָׁאֲלָה אֶת רַבִּי יוֹסֵי אָמְרָה לוֹ כְּתִיב (דברי הימים א ה, ב): כִּי יְהוּדָה גָּבַר בְּאֶחָיו, וּכְתִיב (בראשית לח, יב): וַיִּנָּחֶם יְהוּדָה וַיַּעַל עַל גֹּזְזֵי צֹאנוֹ, וְזֶה אֲבִיהֶם שֶׁל כֻּלָּם וַיְמָאֵן לְהִתְנַחֵם, אָמַר לָהּ מִתְנַחֲמִים עַל הַמֵּתִים וְאֵין מִתְנַחֲמִים עַל הַחַיִּים. (בראשית לז, לה): וַיֵּבְךְּ אֹתוֹ אָבִיו, זֶה יִצְחָק. רַבִּי לֵוִי וְרַבִּי סִימוֹן אָמְרוּ אֶצְלוֹ הָיָה בּוֹכֶה וְכֵיוָן שֶׁיָּצָא מֵאֶצְלוֹ הָיָה הוֹלֵךְ וְרוֹחֵץ וְסָךְ וְאוֹכֵל וְשׁוֹתֶה. וְלָמָּה לֹא גִּלָּה לוֹ, אָמַר, הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא גִּלָּה לוֹ וַאֲנִי מְגַלֶּה לוֹ. אָמַר רַבִּי סִימוֹן עַל שֵׁם כָּל שֶׁמִּתְאַבְּלִין עָלָיו מִתְאַבְּלִין עִמּוֹ. 87.6. וַיְהִי כְּדַבְּרָהּ אֶל יוֹסֵף יוֹם יוֹם (בראשית לט, י), רַבִּי יוּדָן בְּשֵׁם רַבִּי בִּנְיָמִין אָמַר בָּנֶיהָ שֶׁל רָחֵל נִסָּן שָׁוֶה וּגְדֻלָּתָן שָׁוָה, נִסָּן שָׁוֶה, וַיְהִי כְּדַבְּרָהּ אֶל יוֹסֵף יוֹם יוֹם, (אסתר ג, ד): וַיְהִי כְּאָמְרָם אֵלָיו יוֹם וָיוֹם. (בראשית לט, י): וְלֹא שָׁמַע אֵלֶיהָ (אסתר ג, ד): וְלֹא שָׁמַע אֲלֵיהֶם. וּגְדֻלָּתָן שָׁוָה (בראשית מא, מב): וַיָּסַר פַּרְעֹה אֶת טַבַּעְתּוֹ, (אסתר ח, ב): וַיָּסַר הַמֶּלֶךְ אֶת טַבַּעְתּוֹ. (בראשית מא, מב): וַיִּתֵּן אֹתָהּ עַל יַד יוֹסֵף, (אסתר ח, ב): וַיִּתְּנָהּ לְמָרְדְּכָי. (בראשית מא, מב): וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי שֵׁשׁ, (אסתר ו, ט): וְנָתוֹן הַלְּבוּשׁ וְהַסּוּס וגו' וַיִּקַּח הָמָן וגו'. (בראשית מא, מב): וַיָּשֶׂם רְבִיד הַזָּהָב עַל צַוָּארוֹ, (אסתר ח, ב): וַתָּשֶׂם אֶסְתֵּר אֶת מָרְדְּכַי עַל בֵּית הָמָן. (בראשית מא, מג): וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה אֲשֶׁר לוֹ, (אסתר ו, ט): וַיַּרְכִּבֵהוּ עַל הַסּוּס בִּרְחוֹב הָעִיר. (בראשית מא, מג): וַיִּקְרָא לְפָנָיו אַבְרֵךְ, (אסתר ו, יא): וַיִּקְרָא לְפָנָיו כָּכָה וגו'. וְלֹא שָׁמַע אֵלֶיהָ לִשְׁכַּב אֶצְלָהּ, בָּעוֹלָם הַזֶּה. לִהְיוֹת עִמָּהּ, שֶׁיִהְיֶה עִמָּהּ בַּגֵּיהִנֹּם לֶעָתִיד לָבוֹא. דָּבָר אַחֵר, וְלֹא שָׁמַע אֵלֶיהָ, אֲפִלּוּ בִּשְׁכִיבָה בְּלֹא תַשְׁמִישׁ. מַטְרוֹנָה שָׁאֲלָה אֶת רַבִּי יוֹסֵי, אָמְרָה לוֹ, אֶפְשָׁר יוֹסֵף בֶּן שְׁבַע עֶשְׂרֵה שָׁנָה הָיָה עוֹמֵד בְּכָל חֻמְאוֹ וְהָיָה עוֹשֶׂה הַדָּבָר הַזֶּה, הוֹצִיא לְפָנֶיהָ סֵפֶר בְּרֵאשִׁית וְהִתְחִיל קוֹרֵא לְפָנֶיהָ מַעֲשֵׂה רְאוּבֵן וּבִלְהָה, מַעֲשֵׂה יְהוּדָה וְתָמָר, אָמַר לָהּ מָה אִם אֵלּוּ שֶׁהֵם גְּדוֹלִים וּבִרְשׁוּת אֲבִיהֶן לֹא כִּסָּה עֲלֵיהֶם הַכָּתוּב, זֶה שֶׁהוּא קָטָן וּבִרְשׁוּת עַצְמוֹ עַל אַחַת כַּמָּה וְכַמָּה. | 4.6. "\"And God made the firmament\", this is one of the verses that Ben Zoma shook the world with. He i made i - how remarkable! sure it [came into existence] at [God's] i word i , [as it is written], \"With the word of God the heavens were made and with the wind of His mouth all of their armies\". why doesn't it say \"it was good\" on the second day of creation?r yocha taught in the name of r yosi the son of r chalafta, because hell was created on the second day, as it says \" the topheth has been ready for him since yesterday, a day that has a yesterday but not three days ago. another reason that it dose not say \"it was good\" on the second day, r channina says its because division was created on the second day, as it says: \"and it (the heavens) should separate between the two body's of water\". r tivyomi said if division that is for the sake of fixing the world does not have good all the more so division that is to mix up the world doesn't have good. r shmuel says because the creation of water wasnt finished, it was written on the third day \"it was good\" twice, one for the creation of water and one for the days work. a noble woman asked r yosi, why dosen't it say \"and it was good on the second day? he answered her even so it was included in the end as it says: \"and god saw all that he did and it was very good\" she said back to him this is analogous to six people coming to you give each one a manna and to one of them you don't give anything, then you go back and give one manna to everyone, is it not true that 5 of them have a mana and a 1/6 manna and the last one only has 1/6? he said to her like r shmuel says because the creation of water wasnt finished, it was written on the third day \"it was good\" twice, one for the creation of water and one for the days work. r levi in the name of r tanchum the son of r chnelyayi said, it states in the verse:\" he (god) tells the end in the beginning\", from the beginning of creation god saw Moses who is called \"good\" and was ultimately was going to be punished from an issue regarding water and therefore did not write and it was good regarding the water. r simon in the name of r levi said it is analogous to a king who had a bad legion, the king said since this legion is no good my name shouldn't be called on it, so too god said, since these waters punished the generation of the flood, dor enosh, and haflaga it should not be written regarding them \"forit was good\" /i /i /i /i ", 33.3. " b God is good to all and His mercies are upon all of His works (Psalms 145:9): /b Rabbi Levi said, \"'God is good to all,' upon all, that He is their maker.\" Rabbi Shmuel said, \"'God is good to all and His mercies' - upon all that are His traits, He has mercy.” Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, \"'God is good to all' and His merciful ones He give to His creatures.\" Rabbi Tanchuma and Rabbi Abba bar Avin [said] in the name of Rav Acha, “Tomorrow a famine will arrive and the creatures will have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on them.” In the days of Rabbi Tanchuma, Israel required a fast (to bring about rain). They came to [Rabbi Tanchuma and] said to him, “Rabbi, decree a fast.” [So] he decreed a fast on the first day, on the second day, on the third day and rain did not fall. He got up and expounded to them. He said to them, \"My children, have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on you.\" While they were still distributing charity to the poor, they saw a man giving money to his ex-wife. They came to [Rabbi Tanchuma] and said to him, \"Rabbi, how are we sitting here [while] there is a sin here.\" He said [back] to them, \"What did you see?\" They said to him, \"We saw Mr. x give money to his ex-wife.\" They sent for them and they brought them in front of the community. [Rabbi Tanchuma] said to him, \"What is she to you?\" He said [back] to him, \"She is my ex-wife.\" He said to him, \"Why did you give her money?\" He said to him, \"Rabbi, I saw her in distress and I was filled with mercy on her.\" At that time, Rabbi Tanchuma lifted his head towards above and said, \"Master over the worlds, just like this one that does not have an obligation to sustain [her] saw her in distress and he was filled with mercy for her, all the more so, You, that it is written about You, 'Compassionate and Merciful' and we are the children of Your friends, Avraham, Yitschak and Yaakov, will You be filled with mercy on us.\" Immediately, rains fell and the world was irrigated. Our rabbi (Yehuda Hanassi) was sitting, involved in Torah in front of the synagogue of the Babylonian [Jews] in Tzippori [when] a calf passed in front of him [and] was going to be slaughtered and started to yell out as if to say, \"Save me.\" He said to it, \"And what can I do for you? That is what you were created for.\" [As a result, Rabbi Yehuda Hanassi] had toothaches for thirteen years. Rabbi Yoss bar Avin said, \"[During] those entire thirteen years that [he] had toothaches, no pregt woman had a miscarriage in the Land of Israel and no birthing mother had pain. After some time, a crawling animal passed in front of his daughter and she wanted to kill it. He said to her, \"My daughter, let it go, as it is written, \"and His mercies are upon all of his works.\" Our rabbi had great modesty and said, \"I will do anything that people tell me except what the sons of Batira did to my forefather - that they came down from their greatness (office) and brought him up; and [even] if Rabbi Huna, the Exilarch, came here, I would get up in front of him. Why? As he is from [the tribe of] Yehuda and I am from Binyamin, and he is from the males of Yehuda and I am from the females.\" Rabbi Chiya the Great said to him, \"And behold, he is [waiting] outside.\" [Rabbi Yehuda Hanassi]'s face changed colors. And when he saw that his face changed colors, [Rabbi Chiya] said to him, \"It is [Rabbi Huna]'s coffin.\" He said [back] to [Rabbi Chiya], \"Go out and see who needs you outside.\" He went out and did not find a person and he knew that he was excommunicated - and there is no excommunication less than thirty days. Rabbi Yossi bar Avin said, \"[During] the entire thirty days that Rabbi Chiya the Great was excommunicated from our rabbi, he taught Rav, the son of his sister, the principles of the Torah.\" And what are the principles of the Torah? They are the laws of the Babylonians. At the end of thirty days, Eliyahu - may he be remembered for good - came in the likeness of Rabbi Chiya the Great to our rabbi and put his hand on his teeth and he became healed. When Rabbi Chiya the Great came to our rabbi, he said to him, \"What did you do to your teeth?\" He said [back] to him, \"From the time that you put your hand on them, they became better. He said, \"I do not know what this is.\" When he heard this, he began to treat him with respect and he brought close the students and brought up [Rabbi Chiya] to the top. Rabbi Yishmael bar Yose said, \"And [should he] come closer than I?\" He said [back] to him, \"God forbid, such should not be done in Israel.\" Our rabbi was teaching the praises of Rabbi Chiya the Great in front of Rabbi Yishmael bar Yose - he said, \"He is a great man, he is a holy man.\" One time, [Rabbi Yishmael bar Yose] saw [Rabbi Chiya] in the bathhouse and [the latter] did not humble himself before him. He said to [Rabbi Yehuda Hanassi], \"Is this your student that you have been praising? I saw him in the bathhouse and he did not humble himself before me.\" He said to him, \"Why did you not humble yourself before him?\" Rabbi Chiya said [back], I was looking at the homilies (aggadot) of Psalms.\" Once [Rabbi Yehudah Hanassi] heard this, he gave him two students to go with him to the dark places, that he not get confounded and lose himself. Another explanation: \"God is good to all, etc.\" \"And God remembered Noach, etc.\" - Rabbi Shmuel bar Nachmani said, \"Woe to the evildoers who switch the [Divine] trait of mercy to the [Divine] trait of [strict] justice. In every place that it states 'the Lord,' it is the trait of mercy: 'The Lord, the Lord, merciful and compassionate God' (Exodus 34:6). And [yet] it is written (Genesis 6:5-6), 'And the Lord saw that the evil of man on the earth was very great[...] And the Lord regretted that He had made man on the earth, and the Lord said, \"I will erase, etc.\"' Happy are the righteous who switch the trait of [Divine] justice to the [divine] trait of mercy. In every place that it states ' i Elohim /i ,' it is the trait of mercy: 'Judges ( i Elohim /i ) you shall not curse' (Exodus 22:27); 'to the judges ( i elohim /i ) the matter of both of them will come' (Exodus 22:8). And [yet] it is written (Exodus 2:24), 'And God heard their cries and God remembered His covet'; '(Genesis 30:22), 'And God remembered Rachel'; 'And God remembered Noach.' And what memory did He remember for him? That he fed and sustained them all of the twelve months in the ark.\" \"And God remembered Noach\" - and justice requires it, from the merit of the pure ones that he brought with him into the ark. Rabbi Eliezer says, \"[Noach] was named corresponding to his sacrifice, as it states, 'And the Lord smelled the pleasant ( i nichoach /i ) fragrance.'\" Rabbi Yose bar Chaninah [says], \"He was named corresponding to the resting of the ark, as it states, 'And the ark rested ( i tanach /i ) on the seventh month, etc.'\" Rabbi Yehoshua says, \"'Will not cease' (Genesis 8:22) implies that they ceased.\"", 63.8. "“And her days to give birth were completed…” (Genesis 25:24) Below they were lacking, here they were full. Below where the word twins is written full, with the letter aleph, Peretz and Zerach were both righteous. Here it is written without an aleph, Yaakov was righteous and Esau was wicked. “And the first one emerged ruddy…” (Genesis 25:25) R’ Chaggai said in the name of R’ Yitzchak: in the merit of “And you shall take for yourselves on the first day…” (Leviticus 23:40) I will be revealed to you first, as it says “I am first and I am last” (Isaiah 44:6) and I will exact retribution on your behalf from the first who is Esau, as it is written “And the first one emerged” and I will build the first for you, which is the Holy Temple of which it is written “As a Throne of Glory, exalted from the beginning…” (Jeremiah 17:12) and I will bring for you the first who is the King Messiah of whom it is written “The first one to Zion, behold, behold them…” (Isaiah 41:27)", 87.6. "And he did not listen to her to lie down with her - in this world. 'To be with her' in Gehena, in the world to come. And another opinion: 'He did not listen to her' he did not even touch her bed. A certain Roman Matron asked Rabbi Yosi: Is it really possible that Yosef, a young man of 17 resisted all his heat and did this? Rabbi Yosi took out the book of Bereshit and began reading for her the stories of Reuven and Bilhah, Yehudah and Tamar, and said: 'if with those, adults and under their father's authority the Scripture did not hide their misdeed, with this one, not an adult and by himself, all the more so it would have revealed the misdeed!", |
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64. Anon., Leviticus Rabba, 4.3, 25.4, 32.7, 34.14, 35.12, 37.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •r. hiyya bar abba •hiyya bar abba, rabbi Found in books: Hasan Rokem (2003) 91; Levine (2005) 398, 489, 495| 4.3. דָּבָר אַחֵר, נֶפֶשׁ כִּי תֶחֱטָא (משלי יט, ב): גַּם בְּלֹא דַעַת נֶפֶשׁ לֹא טוֹב, אָמַר רַבִינָא בַּר אֲבִינָא מָשָׁל לְאוֹרֵחַ שֶׁהָיָה רָגִיל לָבוֹא עִם הָנֵץ הַחַמָּה, וְשָׁכַח וְשִׁמֵּשׁ מִטָּתוֹ קֹדֶם הָנֵץ הַחַמָּה בְּלֹא יָדַע בְּלֹא טוֹב, וְאִלּוּ יָדַע וְשִׁמֵּשׁ עַל אַחַת כַּמָּה וְכַמָּה, וְלֹא עוֹד אֶלָּא (משלי יט, ב): וְאָץ בְּרַגְלַיִם חוֹטֵא, רַבִּי יִצְחָק בַּר שְׁמוּאֵל בַּר מַרְתָא בְּשֵׁם רַב, מָשָׁל לְאֶחָד שֶׁהָיוּ לְפָנָיו שְׁתֵּי חֲנֻיּוֹת אַחַת מוֹכֶרֶת בְּשַׂר שְׁחוּטָה וְאַחַת מוֹכֶרֶת בְּשַׂר נְבֵלָה, וְשָׁכַח וְלָקַח מִזּוֹ שֶׁמּוֹכֶרֶת בְּשַׂר נְבֵלָה בְּלֹא יָדַע בְּלֹא טוֹב, אִלּוּ יָדַע וְלָקַח עַל אַחַת כַּמָּה וְכַמָּה, וְלֹא עוֹד אֶלָּא וְאָץ בְּרַגְלַיִם חוֹטֵא. רַבִּי יוֹחָנָן פָּתַר קְרָא לְעִנְיַן שַׁבָּת, הָיוּ לְפָנָיו שְׁנֵי שְׁבִילִין אֶחָד שָׁפוּי וְאֶחָד מָלֵא קוֹצִין וּצְרוֹרוֹת, וְשָׁכַח וְהָלַךְ בָּזֶה שֶׁהָיָה מָלֵא קוֹצִים וּצְרוֹרוֹת, בְּלֹא יָדַע בְּלֹא טוֹב, עַל אַחַת כַּמָּה וְכַמָּה אִם יָדַע וְהָלַךְ, וְאָץ בְּרַגְלַיִם חוֹטֵא. דָּבָר אַחֵר, גַּם בְּלֹא דַעַת נֶפֶשׁ, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר בַּחֲטָאוֹת וּבַאֲשָׁמוֹת אֲסוּרוֹת, בִּנְדָרִים וּבִנְדָבוֹת מֻתָּר. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר אַף בִּנְדָרִים וּנְדָבוֹת אָסוּר. דָּבָר אַחֵר, גַּם בְּלֹא דַעַת, אֵלּוּ שְׁגָגוֹת. וְאָץ בְּרַגְלַיִם חוֹטֵא, אֵלּוּ הַזְּדוֹנוֹת, תֵּדַע לְךָ שֶׁהִיא שְׁגָגָה וְהוּא עוֹשֶׂה אוֹתָהּ חַטָּאת, נֶפֶשׁ כִּי תֶחֱטָא בִּשְׁגָגָה. 25.4. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי פָּתַח (קהלת ב, ד): הִגְדַּלְתִּי מַעֲשָׂי בָּנִיתִי לִי בָּתִּים נָטַעְתִּי לִי כְּרָמִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֵךְ אֱמֹר לְאָבוֹת הָרִאשׁוֹנִים הִגְדַּלְתִּי לַעֲשׂוֹת עִם בְּנֵיכֶם כָּל מַה שֶּׁהִתְנֵיתִי עִמָּכֶם, בָּנִיתִי לִי בָּתִּים, שֶׁנֶּאֱמַר (דברים ו, יא): וּבָתִּים מְלֵאִים כָּל טוּב. נָטַעְתִּי לִי כְּרָמִים, שֶׁנֶּאֱמַר (דברים ו, יא): כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא נָטָעְתָּ. עָשִׂיתִי לִי בְּרֵכוֹת מַיִם, שֶׁנֶּאֱמַר (דברים ו, יא): וּבֹרֹת חֲצוּבִים, וּכְתִיב (דברים ח, ז): עֲיָנֹת וּתְהֹמֹת, (קהלת ב, ו): לְהַשְׁקוֹת מֵהֶן יַעַר צוֹמֵחַ עֵצִים, אָמַר רַבִּי לֵוִי אֲפִלּוּ קְנֵה חִצִּים לֹא הָיְתָה אֶרֶץ יִשְׂרָאֵל חֲסֵרָה. (קהלת ב, ה): עָשִׂיתִי לִי גַּנּוֹת וּפַרְדֵּסִים (דברים ח, ח): אֶרֶץ חִטָּה וּשְׂעֹרָה. (קהלת ב, ה): וְנָטַעְתִּי בָּהֶם עֵץ כָּל פֶּרִי, הֲדָא הוּא דִכְתִיב: כִּי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם. 32.7. רַבִּי זֵירָא כָּד סָלַק לְהָכָא שָׁמַע קָלְהוֹן קָרְיָן מַמְזֵרָא וּמַמְזֵרְתָּא, אֲמַר הָא אָזֵיל הוּא, דְאָמַר רַב הוּנָא אֵין הַמַּמְזֵר חַי יוֹתֵר עַל שְׁלשִׁים יוֹם. אָמַר לֵיהּ רַבִּי יַעֲקֹב בַּר רַב אַחָא כְּהַהִיא דְאָמַר רָבָא וְרַב הוּנָא בְּשֵׁם רַב אֵין הַמַּמְזֵר חַי יוֹתֵר מִשְׁלשִׁים יוֹם, אֵימָתַי בִּזְמַן שֶׁאֵינוֹ מְפֻרְסָם אֲבָל אִם נִתְפַּרְסֵם חַי הוּא. בְּיוֹמוֹי דְּרַבִּי בֶּרֶכְיָה סְלֵיק לְהָכָא חַד בַּבְלָאי וַהֲוָה רַבִּי בֶּרֶכְיָה יָדַע בֵּיהּ דְּהוּא מַמְזֵר, אָזַל גַּבֵּיהּ אֲמַר לֵיהּ זַכֵּי עִמִּי, אֲמַר לֵיהּ רַבִּי בֶּרֶכְיָה זִיל לָךְ וּלְמָחָר אַתְּ אָתֵי וַאֲנַן עָבְדִין לָךְ פְּסִיקָא בְּצִבּוּרָא, לְמָחָר אָזַל גַּבֵּיהּ, אַשְׁכְּחֵיהּ בְּבֵי כְּנִישְׁתָּא יָתֵיב דָּרֵישׁ, אַמְתֵּן לֵיהּ עַד דַּחֲסַל, כֵּיוָן דַּחֲסַל מִן דְּרַשׁ אָזַל לְגַבֵּיהּ אֲמַר לוֹן רַבִּי בֶּרֶכְיָה אָחֵינַן זַכְוָון בַּהֲדֵין גַּבְרָא וְהוּא מַמְזֵר, עֲבַדּוּן לֵיהּ פְּסִיקָא, כֵּיוָן דְּנָפְקוּ לְהוֹן מִן תַּמָּן, אָמַר לֵיהּ רַבִּי חַיֵּי שָׁעָה אָתֵית בָּעֵי גַבָּךְ וּפְסַקְתְּ חַיּוֹי דְּהַהוּא גַבְרָא. אֲמַר לֵיהּ חַיֶּיךָ חַיִּין יַהֲבֵית לָךְ, דְּאָמַר רָבָא וְרַב הוּנָא בְּשֵׁם רַב אֵין הַמַּמְזֵר חַי יוֹתֵר מִשְּׁלשִׁים יוֹם, אֵימָתַי בִּזְמַן שֶׁאֵינוֹ מְפֻרְסָם, אֲבָל אִם נִתְפַּרְסֵם חַי הוּא. 34.14. כִּי תִרְאֶה עָרֹם וְכִסִּיתוֹ (ישעיה נח, ז), רַבִּי אַדָּא בַּר אַהֲבָה וְרַב וְרַבִּי יוֹחָנָן, חַד אָמַר מְדַקְדְּקִין בִּכְסוּת וְאֵין מְדַקְדְּקִין בְּחַיֵּי נֶפֶשׁ. וַחֲכָמִים אוֹמְרִים אַף בִּכְסוּת אֵינָן מְדַקְדְּקִין, מִפְּנֵי בְּרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ, (ישעיה נח, ז): וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, בַּר קַפָּרָא אָמַר הֱוֵי רוֹאֶה בְּשָׂרוֹ כִּבְשָׂרֶךָ. תָּנֵי בַּר קַפָּרָא אֵין לְךָ אָדָם שֶׁאֵינוֹ בָּא לִידֵי מִדָּה זוֹ, אִם לֹא הוּא בְּנוֹ, אִם לֹא בְּנוֹ בֶּן בְּנוֹ. דָּבָר אַחֵר, וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, רַבִּי יַעֲקֹב אָמַר בְּשֵׁם רַבִּי אֶלְעָזָר זוֹ גְרוּשָׁתוֹ. רַבִּי יוֹסֵי הַגְּלִילִי הֲוָה לֵיהּ אִתְּתָא בִּישָׁא וַהֲוַת מְבַזָּה לֵיהּ קֳדָם תַּלְמִידָיו, אָמְרוּ לֵיהּ תַּלְמִידָיו רַבִּי שְׁבֹק הֲדָא אִתְּתָא מִנָּךְ דְּלֵית הִיא עָבְדָא לִיקָרָךְ, אֲמַר לוֹן פּוּרְנָא דִידָהּ רַב עָלַי וְלֵית בִּי מִשְׁבַּק לָהּ, חַד זְמַן הַוְיָן יָתְבִין פָּשְׁטִין הוּא וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מִן דַּחֲסַלּוּן אֲמַר לֵיהּ מַשְׁגַּח רַבִּי וַאֲנַן סָלְקִין לְבֵיתָא, אֲמַר לֵיהּ אִין, מַה דְּסָלְקִין אַמַּכַת עַל אַפָּא וְנָפְקַת לָהּ, צָפָא בְּהַהִיא קִידְרָא עֲלֵי תְּפָיָה, אֲמַר לָהּ אִית בְּהַהִיא קִידְרָא כְּלוּם, אָמְרָה לֵיהּ אִית בָּהּ פַּרְפְּרָיִין, אָזַל גָּלִיתָא וְאַשְׁכַּח בְּגַוָהּ פַּרְגָּיִין, יָדַע רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה דְּלָא יְתִיבָה דַעְתָּהּ עִם בַּעֲלָהּ, כַּד יַתְבִין לְהוֹן אָכְלִין אֲמַר לֵיהּ לָא אָמְרָה פַּרְפְּרָיִין וְהָא אֲנָא אַשְׁכַּחְנָא בְּגַוָּהּ פַּרְגָּיִין, אָמַר מַעֲשֵׂה נִסִּים הֵן, כֵּיוָן דְּאָכְלִין מַה דְּאָכְלִין, אֲמַר לֵיהּ רַבִּי שְׁבֹק הָדָא אִתְּתָא מִנָּךְ דְּלֵית הִיא עָבְדָא לִיקָרָךְ, אֲמַר לֵיהּ פּוּרְנָא רַב עָלַי וְלֵית בִּי מִשְׁבַּק לָהּ, אָמְרוּ לֵיהּ אֲנַן פַּסְקִינָן פּוּרְנָא וְשַׁבְקַהּ מִינָךְ, עָבְדִין לֵיהּ כֵּן פְּסִיקוּ לֵיהּ פּוּרְנָא וְשַׁבְקָהּ מִנֵיהּ, וְאַסְבוּן יָתֵיהּ אִתְּתָא אָחֳרֵי טַבְתָּא מִנָּהּ, גָּרְמִין חוֹבָא דְּהַהִיא אִנְתְּתָא וְאָזְלָא וְאִתְנְסִיבַת לְסַנְטֵירָא דְּקַרְתָּא, לְבָתַר יוֹמִין אָתוֹן יִסּוּרִין עֲלוֹי וְאִתְעֲבֵיד הַהוּא גַבְרָא סַגֵּי נְהוֹר, וַהֲוַת אִתְּתָא נְגִידָא לֵיהּ בְּכָל קַרְתָּא וַהֲוַת אָזְלָא בְּכָל שְׁכוּנַיָא וּבִשְׁכוּנָתֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי לָא הֲוַת אָזְלָה, הֲוָה הַהוּא גַּבְרָא חָכֵם קַרְתָּא, אֲמַר לָהּ לָמָּה לֵית אַתְּ מוֹבִילָא לִי לִשְׁכוּנָתֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי דַּאֲנָא שְׁמִיעַ דְּהוּא עָבֵיד מִצְוָן, אָמְרָה לוֹ מַשְׁבַּקְתֵּיהּ אֲנָא וְלֵית בִּי חָמֵא אַפוֹי. אָתוֹן חַד זְמַן וְקָרוֹן בִּשְׁכוּנָתֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי, שְׁרֵי חָבֵט עֲלָהּ וַהֲוַת קָלְהוֹן מִתְבַּזְיָן בְּכָל קַרְתָּא, אוֹדִיק רַבִּי יוֹסֵי הַגְּלִילִי וְחָמוֹן מִתְבַּזְיָן בְּגוֹ שׁוּקָא, נְסִיבֵיהוֹן וִיהַב יָתְהוֹן בְּחַד בֵּיתָא מִן דִּידֵיהּ, וַהֲוָה מְפַרְנֵס יַתְהוֹן כָּל יְמֵי חַיֵּיהוֹן, מִשּׁוּם וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְמִטְרָא אָתוֹן לְגַבֵּיהּ וַאֲמָרִין לֵיהּ רַבִּי גְּזֹר תַּעֲנִיתָא דְּיֵיחוֹת מִטְרָא, גְּזַר תַּעֲנִיתָא פַּעַם רִאשׁוֹנָה וּשְׁנִיָּה וְלֹא יָרְדוּ גְשָׁמִים, פַּעַם שְׁלִישִׁית קָם וְדָרַשׁ אֲמַר לוֹן כָּל עַמָּא יַפְלִיגוּן מִצְוָה, קָם חַד גְבַר וּנְסַב מַה דַּהֲוָה לֵיהּ בְּגוֹ בֵּיתֵיהּ וְנָפַק לְמִפְלְגָה, פָּגְעָה בֵּיהּ מַשְׁבַּקְתֵּיהּ, וְאָמְרָה לֵיהּ זְכֵי בְּהַהִיא אִתְּתָא דְּמִן יוֹמָא דְּנָפְקֵית מִן בֵּיתָךְ לָא חָמֵית טַב, כֵּיוָן שֶׁרָאָה אוֹתָהּ עֲרֻמָּה וּבְצָרָה גְדוֹלָה, נִתְמַלֵּא עָלֶיהָ רַחֲמִים וְנָתַן לָהּ, עַל שׁוּם וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, חֲמִיתֵּיהּ חַד גְּבַר, סָלֵיק וַאֲמַר לֵיהּ לְרַבִּי תַּנְחוּמָא רַבִּי אַתְּ הָכָא וַעֲבֵרָה הָכָא, אֲמַר לֵיהּ מַה חָמֵית, אֲמַר לֵיהּ חָמֵית גְּבַר פְּלָן דְּמִשְׁתָּעֵי לְמַשְׁבַּקְתֵּיהּ, וְלָא עוֹד אֶלָּא דִּיהַב לָהּ פְּרִיטִין, אִי לָאו דַּחֲשִׁיד עֲלָהּ לָא יָהֵיב לָהּ. שָׁלַח רַבִּי תַּנְחוּמָא וְאַיְיתִיתֵיהּ, וַאֲמַר לֵיהּ בְּרִי אַתְּ יָדַע דְּעַלְמָא קָאי בְּצַעֲרָא וּבְרִיָּאתָה קָיְימֵא בְּצַעֲרָא וַאֲזַלְתְּ וְאִשְׁתָּעֵית עִם מַשְׁבַּקְתָּךְ, וְלָא עוֹד אֶלָּא דִיְהַבְתְּ לָהּ פְּרִיטִין, אִלּוּלֵי דַחֲשִׁיד אַתָּה לָא יְהַבְתְּ לָהּ פְּרִיטִין, אֲמַר לֵיהּ וְלָא כָךְ דָּרַשְׁתָּ וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, אַתְּ אֲמַרְתְּ כָּל עַמָּא יִפְקוּן וְיִפְלְגוּן מִצְוָה, קָאֵים אֲנָא לְמִפְלְגָה מִצְוָה פָּגְעַת בִּי מַשְׁבַּקְתִּי וַאֲמָרַת לִי זְכֵי בְּהַהִיא אִתְּתָא דְּמִן יוֹמָא דְּנָפְקֵית מִבֵּיתָךְ לָא חָמֵית טַב, כֵּיוָן שֶׁרְאִיתִיהָ עֲרֻמָּה וּבְצָרָה גְדוֹלָה נִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים וְנָתַתִּי לָהּ עַל שׁוּם וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו לַשָּׁמַיִם וְאָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מָה אִם זֶה שֶׁהוּא בָּשָׂר וָדָם וְאַכְזָרִי וְלֹא הָיָה עָלָיו מְזוֹנוֹתֶיהָ נִתְמַלֵּא עָלֶיהָ רַחֲמִים וְנָתַן לָהּ, אָנוּ שֶׁאָנוּ בְּנֵי בָנֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב וּמְזוֹנוֹתֵינוּ עָלֶיךָ, עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, בְּאוֹתָהּ שָׁעָה יָרְדוּ גְשָׁמִים וְנִתְרַוַּח הָעוֹלָם. 35.12. עַד כַּמָּה גְשָׁמִים יוֹרְדִים וְהָאָרֶץ עוֹשָׂה פֵּרוֹת, רַבִּי מֵאִיר אוֹמֵר עַד שְׁנַיִם, רַבִּי יוֹסֵי אוֹמֵר עַד שְׁלשָׁה. עַל דַּעְתֵּיהּ דְּרַבִּי מֵאִיר דְּאָמַר עַד שְׁנַיִם יוֹרֶה וּמַלְקוֹשׁ, יוֹרֶה בְּמַרְחֶשְׁוָן וּמַלְקוֹשׁ בְּנִיסָן, עַל דַּעְתֵּיהּ דְּרַבִּי יוֹסֵי דְּהוּא אוֹמֵר עַד שְׁלשָׁה, יוֹרֶה בְּכִסְלֵו וּמַלְקוֹשׁ בְּנִיסָן וּגְשָׁמִים בָּאֶמְצַע הֲרֵי שְׁלשָׁה. רַבִּי דּוֹסְתָּאי בְּרַבִּי יַנַּאי אָמַר הֲדָא הוּא דִכְתִיב (איוב לז, ו): כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ וְגֶשֶׁם מָטָר וְגֶשֶׁם, הֲרֵי שְׁלשָׁה, (איוב לז, ו): מִטְרוֹת, שְׁנַיִם, הֲרֵי חֲמִשָּׁה. וְרַבָּנָן אָמְרִין שִׁבְעָה, אִלּלֵין חַמְשִׁיתָה, יוֹרֶה וּמַלְקוֹשׁ, יוֹרֶה בְּכִסְלֵו וּמַלְקוֹשׁ בְּנִיסָן, הֲרֵי שִׁבְעָה. אָמַר רַבִּי אַבָּהוּ עָבַר הֲוֵינָא קוֹמֵי כְּנִישְׁתָּא דְּטַרְסַיָּא דְּלוֹד וּשְׁמָעִית קָלֵיהּ דְּרַבִּי שְׁמוּאֵל בַּר נַחְמָנִי יָתֵיב וְדָרֵשׁ רַבָּנִין בְּשֵׁם חִזְקִיָּה אֲמַר בְּשָׁעָה שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא פְּקִידָה אַחַת הוּא פּוֹקֵד הָאָרֶץ וּמִיָּד הִיא עוֹשָׂה, מַה טַּעְמָא (תהלים סה, י): פָּקַדְתָּ הָאָרֶץ וַתְּשֹׁקְקֶהָ רַבַּת תַּעְשְׁרֶנָּה, שֶׁהִיא עוֹשָׂה לָכֶם אֶחָד לַעֲשָׂרָה. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַב פַּפֵּי בְּשֵׁם רַבִּי אֶלְעָזָר אָמְרֵי פְּעָמִים שֶׁעוֹשֶׂה בִּזְכוּת אִישׁ אֶחָד, בִּזְכוּת עֵשֶׂב אֶחָד, בִּזְכוּת שָׂדֶה אֶחָת, וּשְׁלָשְׁתָּן בְּפָסוּק אֶחָד, שֶׁנֶּאֱמַר (זכריה י, א): שַׁאֲלוּ מֵה' מָטָר בְּעֵת מַלְקוֹשׁ ה' עֹשֶׂה חֲזִיזִים וּמְטַר גֶּשֶׁם יִתֵּן לָהֶם לְאִישׁ עֵשֶׂב בַּשָּׂדֶה, לְאִישׁ וְלֹא לַאֲנָשִׁים, לְעֵשֶׂב וְלֹא לַעֲשָׂבִים, לְשָׂדֶה וְלֹא לְשָׂדוֹת. (מלאכי ג, י): הָבִיאוּ [את כל] הַמַּעֲשֵׂר אֶל בֵּית הָאוֹצָר וגו' בְּרָכָה עַד בְּלִי דָּי, מַהוּ עַד בְּלִי דָּי, רַבִּי יוֹנָה בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר דָּבָר שֶׁאִי אֶפְשָׁר לוֹמַר עָלָיו דַּי, הוּא בְּרָכָה. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בְּשֵׁם רַב, עַד שֶׁיִּבְלוּ שִׂפְתוֹתֵיכֶם לוֹמַר דַּיֵּנוּ, לְפִי שֶׁבָּעוֹלָם הַזֶּה גְּשָׁמִים טוֹרְדִים לָעוֹלָם יוֹצְאֵי דְרָכִים מְצֵירִין בָּהֶם, מְפָרְשֵׁי יַמִּים מְצֵירִין בָּהֶם, וְדוֹרְכֵי גִתּוֹת וְטָחֵי גַּגּוֹת. אֲבָל לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה אוֹתָן בְּרָכָה, מַה טַּעְמָא (יחזקאל לד, כו): וְנָתַתִּי אוֹתָם וּסְבִיבוֹת גִּבְעָתִי בְּרָכָה וְהוֹרַדְתִּי הַגֶּשֶׁם בְּעִתּוֹ גִּשְׁמֵי בְרָכָה יִהְיוּ. 37.2. דָּבָר אַחֵר, אִישׁ כִּי יַפְלִא, הֲדָא הוּא דִכְתִיב (איוב לד, יא): כִּי פֹעַל אָדָם יְשַׁלֶּם לוֹ וּכְאֹרַח אִישׁ יַמְצִאֶנּוּ, עוֹבָדָא הֲוָה בְּחַד גְּבַר דַּהֲווֹ לֵיהּ תְּרֵין בְּנִין, חַד מִנְּהוֹן עֲבַד מִצְוָה וְחַד מִנְּהוֹן לָא עֲבַד כָּל עִקָּר, הַהוּא דַּעֲבַד מִצְוָה זַבַּן לְבֵיתֵיהּ וְזַבַּן כָּל מַה דַּהֲוָה לֵיהּ וְאַפְּקַנְתְּהוֹן לְמִצְוָתָא, חַד זְמַן בְּיוֹמָא דְהוֹשַׁעְנָא יַהֲבָה לֵיהּ אִינְתְּתֵיהּ עַשְׂרָה פּוּלְסִין אָמְרָה לֵיהּ פּוּק זְבֵין לְבָנֶיךָ כְּלוּם מִן שׁוּקָא, כֵּיוָן שֶׁיָּצָא לַשּׁוּק פָּגְעוּ בֵּיהּ גַּבָּאֵי צְדָקָה, אָמְרֵי הָא אֲתָא מָרֵי מִצְוָתָא, אָמְרוּ לוֹ הַב חוּלָקָךְ בַּהֲדָא מִצְוָתָא דַּאֲנַן זָבְנִין חַד קוֹלָא לְחָדָא יְתוֹמְתָא, נְסַב אִלֵּין עַשְׂרָה פּוּלְסִין וִיהַב יַתְהוֹן לְהוֹן, וְנִתְבַּיֵּישׁ לֵילֵךְ לְבֵיתוֹ הָלַךְ לוֹ לְבֵית הַכְּנֶסֶת, חָמָא תַּמָּן מִן אִלֵּין אֶתְרוֹגַיָא דְּמֵינוּקַיָא מְקַלְקְלֵי בְּיוֹם הוֹשַׁעְנָא, וּתְנִינַן תַּמָּן מִיָּד הַתִּינוֹקוֹת שׁוֹמְטִין לוּלָבֵיהֶן וְאוֹכְלִים אֶתְרוֹגֵיהֶם, נְסַב מִנְּהוֹן וּמְלָא יָת סַקָּא וְהָלַךְ לִפְרשׁ בַּיָּם הַגָּדוֹל, עַד שֶׁהִגִּיעַ לִמְדִינַת הַמֶּלֶךְ, כֵּיוָן שֶׁהִגִּיעַ שָׁם אַרָעַת שַׁעְתָּא וְאִשְׁתְּכַח מַלְכָּא חָשֵׁשׁ מֵעוֹי, אָמְרִין לֵיהּ בְּחֶלְמָא אַסְוָתָךְ אֱכֹל מִן אִלֵּין אֶתְרוֹגִין דִּיהוּדָאי מַצְלִין עִמְּהוֹן בְּיוֹם הוֹשַׁעְנָא וְאַתְּ מִתְּסֵי, פִּשְׁפְּשִׁין בְּהַהוּא שַׁעְתָּא לְכָל אִלְפַיָא וּלְכָל מְדִינְתָּא וְלָא אַשְׁכְּחוּן, אָזְלִין וְאַשְׁכְּחוּן לְהַהוּא גַבְרָא יָתֵיב עַל סַקָּא, אָמְרִין לֵיהּ אִית גַּבָּךְ כְּלוּם, אֲמַר לָהֶם גְּבַר מִסְכֵּן אֲנָא וְלֵית גַּבִּי כְּלוּם לִמְזַבְּנָא, פִּשְׁפְּשׁוּ בְּסַקָּא וְאַשְׁכְּחוּן מִן אִלֵּין אֶתְרוֹגִין, וַאֲמָרִין לֵיהּ אִלֵּין מָה הֵן, אֲמַר לוֹן מִן אִלֵּין דִּיהוּדָאי מַצְלֵי בְּיוֹם הוֹשַׁעְנָא, אַטְעָנוּן סַקָּא וְאַעֲלוּהָ קֳדָם מַלְכָּא, אָכַל מַלְכָּא אִלֵּין אֶתְרוֹגַיָיא וְאִתְּסֵי. פַּנּוּן שַׂקָּא וּמְלָאוּהָ דִינָרִין. אֲמַר לֵיהּ מַלְכָּא שְׁאֵיל לָךְ עוֹד שְׁאֵלָּה וַאֲנָא עָבֵיד, אֲמַר לֵיהּ שְׁאֵילְנָא דְיַחֲזֹר לִי מוֹדְלִי וְיִפְקוּן כָּל עַמָּא לָקֳדָמוּתִי, עָבְדִין לֵיהּ כֵן, כֵּיוָן דְּמָטָא לְהַהִיא מְדִינְתָּא נָפַק כָּרוֹזָא קֳדָמוֹי וְנָפְקוּ כָּל עַמָּא לָקֳדָמוּתֵיהּ, נָפְקוּ אֲחוֹי וּבָנָיו לָקֳדָמוּתֵיהּ, מִינֵי גוֹזִין בְּחַד נָהָר יְהַב לְהוֹן שִׁבֹּלְתָּא דְנַהֲרָא וְשָׁטְפַת יָתְהוֹן, וְאִשְׂתַּכַּר עָלֵל לְבֵיתֵיהּ וְיָרַת מוֹדְלֵי דַּאֲחוֹי, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: כִּי פֹעַל אָדָם יְשַׁלֶּם לוֹ. דָּבָר אַחֵר, כִּי פֹּעַל אָדָם יְשַׁלֶּם לוֹ, זֶה משֶׁה, דִּכְתִיב (שמות ב, יא): וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל משֶׁה וַיֵּצֵא אֶל אֶחָיו וַיַּרְא בְּסִבְלֹתָם, מַה רָאָה, רָאָה מַשּׂוֹי אִישׁ עַל אִשָּׁה, וּמַשׂוֹי גָּדוֹל עַל קָטָן, וּמַשׂוֹי בָּחוּר עַל זָקֵן, וְשָׁב וְיִשֵּׁב לָהֶם סִבְלוֹתָם בֵּין אִישׁ לְאִשָּׁה בֵּין גָּדוֹל לְקָטָן, בֵּין בָּחוּר לְזָקֵן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה יִשַּׁבְתָּ לְבָנַי סִבְלוֹתָם חַיֶּיךָ שֶׁאַתָּה עָתִיד לְיַשֵּׁב וּלְפָרֵשׁ לְבָנַי נִדְרֵיהֶם בֵּין אִישׁ לְאִשָּׁה בֵּין גָּדוֹל לְקָטָן, בֵּין בָּחוּר לְזָקֵן, הֲדָא הוּא דִכְתִיב: וַיְדַבֵּר ה' אֶל משֶׁה לֵאמֹר דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל אִישׁ כִּי יַפְלִא לִנְדֹּר נֶדֶר בְּעֶרְכְּךָ נְפָשֹׁת לַה'. | |
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| 65. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 54, 278 |
66. Babylonian Talmud, Nazir, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Avery Peck et al. (2014) 98| 49b. על כל לאפוקי רחוקים מת לאפוקי קרובים נפשות לאפוקי רביעית דם שיצא משני מתים שמטמא באהל שנאמר על כל נפשות מת לא יבא:, big strongמתני׳ /strong /big על אלו טומאות הנזיר מגלח על המת ועל כזית מן המת ועל כזית נצל ועל מלא תרווד רקב על השדרה ועל הגולגולת ועל אבר מן המת ועל אבר מן החי שיש עליו בשר כראוי ועל חצי קב עצמות ועל חצי לוג דם,ועל מגען ועל משאן ועל אהילן ועל עצם כשעורה על מגעו ועל משאו,על אלו הנזיר מגלח ומזה בשלישי ובשביעי וסותר את הקודמין ואינו מתחיל למנות אלא עד שיטהר ומביא את קרבנותיו:, big strongגמ׳ /strong /big תנו רבנן אחר פטירתו של רבי מאיר אמר להן רבי יהודה לתלמידיו אל יכנסו תלמידי רבי מאיר לכאן מפני שקנתרנין הן ולא ללמוד תורה הן באין אלא לקפחני בהלכות הן באין דחק סומכוס ונכנס,אמר להם כך שנה לי רבי מאיר על אלו טומאות הנזיר מגלח על המת ועל כזית מן המת כעס רבי יהודה ואמר להן לא כך אמרתי לכם אל יכנסו תלמידי רבי מאיר לכאן מפני שקנתרנין הן על כזית מן המת מגלח על המת לא כ"ש | 49b. b “In to any” /b served b to exclude /b contracting impurity to bury b distant /b people, for whom a High Priest may not become impure; b “dead” /b comes b to exclude relatives; “bodies” /b comes b to exclude a quarter- /b i log /i b of blood that emerges from two corpses, for it renders /b people and objects b impure in a tent, as it is stated: “Neither shall he go in to any dead bodies” /b (Leviticus 21:11). The plural “bodies” teaches that the blood of two people combines to form the minimum quantity for ritual impurity., strong MISHNA: /strong b A nazirite shaves for /b having become impure from b these /b following sources of b ritual impurity: For /b having become impure with impurity imparted by b a corpse; and for /b impurity imparted by b an olive-bulk of a corpse; and for /b impurity imparted by b an olive-bulk of fluid [ i netzel /i ] /b from a corpse; b and for /b impurity imparted by b a full ladle [ i tarvad /i ] of dust /b from a corpse; and b for /b impurity imparted by b the spine; and for /b impurity imparted by b the skull; and for /b impurity imparted by b a limb from a corpse or for /b impurity imparted by b a limb /b severed b from a living /b person, b upon /b either of b which there is a fitting /b quantity of b flesh; and for /b impurity imparted by b a half- i kav /i of bones /b from a corpse; b and for /b impurity imparted by b a half- i log /i /b of b blood. /b , b And /b a nazirite shaves in each of these cases for becoming impure b by coming into contact with them; and for /b becoming impure by b carrying them; and for /b becoming impure by b their tent, /b i.e., if he was positioned like a tent over them, or if he entered a tent that contains them, or if they served as a tent over him. b And /b as b for a bone that is a barley-grain-bulk, /b he shaves b for /b becoming impure by b coming into contact with it and by carrying it. /b However, he is not rendered impure with the impurity imparted in a tent, i.e., by being under the same roof as the bone., b For /b all of b these /b occurrences, b a nazirite shaves, and /b a priest b sprinkles /b the ashes of the red heifer on him b on the third and on the seventh /b days to purify him from the impurity imparted by a corpse. b And he negates /b all b the previous /b days he counted toward his naziriteship, b and he begins counting /b his term of naziriteship again b only after he becomes pure and brings his offerings. /b , strong GEMARA: /strong b The Sages taught: After Rabbi Meir’s death, Rabbi Yehuda said to his students: Do not let the students of Rabbi Meir enter here, /b into the house of study, b because they are vexatious and they do not come to study Torah, but they come to overwhelm me with /b their b i halakhot /i . /b Nevertheless, b Sumakhos, /b a student of Rabbi Meir, b forced his way and entered /b the house of study.,When they reached the topic of the mishna, Sumakhos b said to them: Rabbi Meir taught me like this: A nazirite shaves for /b becoming impure from b these /b following sources of b ritual impurity: For /b impurity imparted by b a corpse and for /b impurity imparted by b an olive-bulk from a corpse. Rabbi Yehuda grew angry and said to /b his disciples: b Didn’t I say to you like this: Do not let the students of Rabbi Meir enter here because they are vexatious? /b He explained his annoyance. The clause: For a corpse, is unnecessary, as, if a nazirite b must shave for /b impurity imparted by b an olive-bulk from a corpse, /b is it b not all the more so /b that he must shave b for /b impurity imparted by an entire b corpse? /b |
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67. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Lavee (2017) 123| 66a. אמר לו רבי עקיבא או חלוף מה אם הזאה שהיא משום שבות אינה דוחה את השבת שחיטה שהיא משום מלאכה אינו דין שלא תדחה את השבת אמר לו ר' אליעזר עקיבא עקרת מה שכתוב בתורה (במדבר ט, ב) במועדו בין בחול בין בשבת,אמר לו רבי הבא לי מועד לאלו כמועד לשחיטה כלל אמר רבי עקיבא כל מלאכה שאפשר לעשותה מערב שבת אינה דוחה את השבת שחיטה שאי אפשר לעשותה מע"ש דוחה את השבת:, big strongגמ׳ /strong /big תנו רבנן הלכה זו נתעלמה מבני בתירא פעם אחת חל ארבעה עשר להיות בשבת שכחו ולא ידעו אם פסח דוחה את השבת אם לאו אמרו כלום יש אדם שיודע אם פסח דוחה את השבת אם לאו אמרו להם אדם אחד יש שעלה מבבל והלל הבבלי שמו ששימש שני גדולי הדור שמעיה ואבטליון ויודע אם פסח דוחה את השבת אם לאו שלחו וקראו לו אמרו לו כלום אתה יודע אם הפסח דוחה את השבת אם לאו אמר להם וכי פסח אחד יש לנו בשנה שדוחה את השבת והלא הרבה יותר ממאתים פסחים יש לנו בשנה שדוחין את השבת,אמרו לו מנין לך אמר להם נאמר מועדו בפסח ונאמר (במדבר כח, ב) מועדו בתמיד מה מועדו האמור בתמיד דוחה את השבת אף מועדו האמור בפסח דוחה את השבת,ועוד ק"ו הוא ומה תמיד שאין ענוש כרת דוחה את השבת פסח שענוש כרת אינו דין שדוחה את השבת,מיד הושיבוהו בראש ומינוהו נשיא עליהם והיה דורש כל היום כולו בהלכות הפסח התחיל מקנטרן בדברים אמר להן מי גרם לכם שאעלה מבבל ואהיה נשיא עליכם עצלות שהיתה בכם שלא שמשתם שני גדולי הדור שמעיה ואבטליון,אמרו לו ר' שכח ולא הביא סכין מע"ש מהו אמר להן הלכה זו שמעתי ושכחתי אלא הנח להן לישראל אם אין נביאים הן בני נביאים הן,למחר מי שפסחו טלה תוחבו בצמרו מי שפסחו גדי תוחבו בין קרניו ראה מעשה ונזכר הלכה ואמר כך מקובלני מפי שמעיה ואבטליון,אמר מר נאמר מועדו בפסח ונאמר מועדו בתמיד מה מועדו האמור בתמיד דוחה את השבת אף מועדו האמור בפסח דוחה שבת ותמיד גופיה מנלן דדחי שבת אילימא משום דכתיב ביה במועדו פסח נמי הא כתיב ביה מועדו,אלא מועדו לא משמע ליה הכא נמי מועדו לא משמע ליה אלא אמר קרא (במדבר כח, י) עולת שבת בשבתו על עולת התמיד מכלל [עולה] דתמיד קרבה בשבת,אמר מר ועוד ק"ו ומה תמיד שאין ענוש כרת דוחה את השבת פסח שענוש כרת אינו דין שדוחה את השבת איכא למיפרך מה לתמיד שכן תדיר וכליל ק"ו אמר להו ברישא ופרכוה והדר אמר להו גזירה שוה,וכי מאחר דגמר גזירה שוה ק"ו למה לי אלא לדידהו קאמר להו בשלמא גזירה שוה לא גמריתו דאין אדם דן גזירה שוה מעצמו אלא ק"ו דאדם דן מעצמו איבעי לכו למידן אמרו ליה קל וחומר פריכא הוא:,אמר מר למחר מי שפסחו טלה תוחב לו בצמרו גדי תוחב לו בין קרניו | 66a. b Rabbi Akiva said to /b Rabbi Eliezer: b Or /b perhaps we can b reverse /b the order of your argument and say the opposite: b If, /b as we know by accepted tradition, b sprinkling /b the purifying water on Shabbat, b which is /b prohibited only b due to rabbinic decree, does not override Shabbat, /b then with regard to b slaughter, which is /b prohibited b as a /b biblically prohibited b labor, is it not right that it should not override Shabbat? /b Therefore, it should be prohibited to slaughter the Paschal lamb when the eve of Passover occurs on Shabbat. b Rabbi Eliezer said to him: Akiva, /b how can you say this? b You have /b thus b uprooted what is written in the Torah: /b “Let the children of Israel offer the Paschal lamb b in its appointed time” /b (Numbers 9:2); the phrase “at its appointed time” indicates that the offering must be brought on that day, b whether it is a weekday or Shabbat. /b ,Rabbi Akiva b said to /b Rabbi Eliezer: b My teacher, bring me an appointed time /b stated in the Torah b for these /b tasks, namely, carrying the animal or bringing it from outside the Shabbat limits, b like the appointed time /b stated b with respect to slaughter. /b The Paschal lamb must be slaughtered on the fourteenth of Nisan, but there is no fixed time when the animal must be brought to the Temple, and it is therefore possible to transport it before Shabbat. b Rabbi Akiva stated a principle: Any prohibited labor /b required for the offering of the sacrifice b that can be performed on the eve of Shabbat does not override Shabbat; slaughter, which cannot be performed on the eve of Shabbat, overrides Shabbat. /b , strong GEMARA: /strong b The Sages taught /b a i baraita /i with regard to the basic i halakha /i governing the eve of Passover that b occurs /b on Shabbat: b This law was forgotten by the sons of Beteira, /b who were the leaders of their generation. b The fourteenth /b of Nisan b once occurred on Shabbat, /b and b they forgot and did not know whether the Paschal lamb overrides Shabbat or not. They said: Is there any person who knows whether the Paschal lamb overrides Shabbat or not? They said to them: There is a certain man /b in Jerusalem b who came up from Babylonia, and Hillel the Babylonian is his name. /b At one point, b he served the two /b most b eminent /b scholars b of the generation, Shemaya and Avtalyon, and /b he certainly b knows whether the Paschal lamb overrides Shabbat or not. /b The sons of Beteira b sent /b messengers b and called for him. They said to him: Do you know whether the Paschal lamb overrides Shabbat or not? He said to them: Have we /b but b one Paschal lamb during the year that overrides Shabbat? Do we not have many more than two hundred Paschal lambs, /b i.e., sacrifices, b during the year that override Shabbat? /b , b They said to him: From where do you /b know this? b He said to them: “Its appointed time” is stated with regard to the Paschal lamb and “its appointed time” is /b also b stated with regard to the daily offering, /b for the verse says: “Command the children of Israel and say to them, My offering, the provision of My sacrifice made with fire, for a sweet savor to Me, shall you observe to offer Me at its appointed time” (Numbers 28:2). From here we learn that the daily offering is brought even on Shabbat. Thus, the daily morning and afternoon offerings are brought on more than fifty i Shabbatot /i over the course of the year, and two sheep are offered every Shabbat as additional offerings, for a total of more than two hundred sacrifices a year that override Shabbat. b Just as /b the expression b “its appointed time,” which is stated with regard to the daily offering, /b indicates that it b overrides Shabbat, so too “its appointed time,” which is stated with regard to the Paschal lamb, /b indicates that it b overrides Shabbat. /b , b And furthermore, it is an i a fortiori /i /b inference: b If the daily offering, /b the neglect of which b is not punishable by i karet /i , overrides Shabbat, is it not right that the Paschal lamb, /b the neglect of which b is punishable by i karet /i , should override Shabbat? /b ,After Hillel brought these proofs, b they immediately seated him at the head and appointed him i Nasi /i over them, and he expounded the laws of Passover that entire day. /b In the course of his teaching, b he began rebuking them [ i mekanteran /i ] them with words. He said to them: What caused /b this to happen b to you, that I should come up from Babylonia and become i Nasi /i over you? /b It was b the laziness in you /b that b you did not serve the two /b most b eminent /b scholars b of the generation /b living in Eretz Yisrael, b Shemaya and Avtalyon. /b , b They said to /b Hillel: b Our teacher, /b if one b forgot and did not bring a knife on the eve of Shabbat /b and cannot slaughter his Paschal lamb, b what is /b the law? Since he could have brought the knife before Shabbat, he cannot bring it on Shabbat; but what should he do in this situation? b He said to them: I /b once b heard this i halakha /i /b from my teachers b but I have forgotten /b it. b But leave /b it b to the Jewish people; if they are not prophets /b to whom God has revealed His secrets, b they are the sons of prophets, /b and will certainly do the right thing on their own., b The next day, /b on Shabbat that was the eve of Passover, b one whose Paschal offering was a lamb /b took the knife and b stuck it in its wool; /b and b one whose Paschal offering was a goat, /b which does not have wool, b stuck it between its horns. /b Hillel b saw the incident and remembered the i halakha /i /b that he had once learned b and said: This /b is the tradition b I received from the mouths of Shemaya and Avtalyon, /b meaning that this is in fact the proper course of action. This concludes the text of the i baraita /i and the Gemara will begin to elucidate it., b The Master said /b above: b “Its appointed time” is stated with regard to the Paschal lamb and “its appointed time” is stated with regard to the daily offering. Just as “its appointed time,” which is stated with regard to the daily offering, /b indicates that it b overrides Shabbat, so too “its appointed time,” which is stated with regard to the Paschal lamb, /b indicates that it b overrides Shabbat. And from where do we /b derive b that the daily offering itself overrides Shabbat? If we say because “in its appointed time” is written in its regard, “in its appointed time” is also written with regard to the Paschal lamb. /b Were it possible to derive from this expression that the sacrifice is offered even on Shabbat, it would not be necessary to derive the law governing the Paschal lamb from a verbal analogy between the daily offering and the Paschal lamb., b Rather, /b you must conclude that the expression b “its appointed time,” /b which is stated with regard to the Paschal lamb, b does not indicate to /b Hillel that the Torah was so particular about the timing of the Paschal lamb that its slaughter overrides Shabbat. b Here too, /b with regard to the daily offering, you must say that b “its appointed time” does not indicate to him /b that it is brought on Shabbat, and so this expression is not the source of this law. b Rather, /b the law is derived from b the verse /b that b states: “The burnt-offering of Shabbat on its Shabbat, beside the continual burnt-offering /b and its libation” (Numbers 28:10), from which b it may be inferred that the daily burnt-offering is brought /b even b on Shabbat. /b ,The Gemara raises another question: b The Master said /b in that same i baraita /i : b And furthermore, it is an i a fortiori /i inference: If the daily offering, /b the neglect of which b is not punishable by i karet /i , overrides Shabbat, is it not right that the Paschal lamb, /b the neglect of which b is punishable by i karet /i , should override Shabbat? /b The Gemara points out that b there is room to refute /b the logic of this argument: b What /b is unique about b the daily offering /b that enables it to override Shabbat? b That it is frequent, /b and something that is frequent always takes precedence; b and /b also that it is totally b consumed /b on the altar, unlike the Paschal lamb, most of which is eaten by human beings. The Gemara explains that this is what happened: Hillel b first told them the i a fortiori /i inference, but they refuted it /b and proved that it was not reliable, as explained above; b and then he told them the verbal analogy, /b and a verbal analogy is based on an oral tradition originating from Moses at Sinai and must be accepted.,The Gemara asks: b But since /b Hillel b learned /b this b verbal analogy /b from his teachers, b why do I /b need b an i a fortiori /i /b inference? Why did he add a logical argument of his own if he had an explicit verbal tradition that this was the i halakha /i ? The Gemara answers: b Rather, he said it for them, /b to show that they had not sufficiently exerted themselves in clarifying this i halakha /i : b Granted, you did not learn the verbal analogy /b on your own, because you acted according to the principle that b one may not expound a verbal analogy on one’s own. /b Since there is no limit to the laws that one can extract using this method of derivation, such a derivation is only legitimate if it has been transmitted as part of the oral tradition, and apparently they did not learn this verbal analogy from their teachers. b But an i a fortiori /i /b inference, b which one can derive on one’s own, you should have derived /b and you would then have known how to resolve this question. b They said to him: It is a faulty i a fortiori /i /b inference, as we have shown that it can be easily refuted., b The Master said /b further in the i baraita /i : b The next day, one whose Paschal offering was a lamb stuck /b the knife b in its wool, /b and one whose Paschal offering was a b goat stuck it between its horns /b so as to avoid carrying the knife on Shabbat. |
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68. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 458| 22b. ממעט על אביו ועל אמו ממעט,על כל המתים כולן רצה חולץ רצה אינו חולץ על אביו ועל אמו חולץ,ומעשה בגדול הדור אחד שמת אביו וביקש לחלוץ וביקש גדול הדור אחר שעמו לחלוץ ונמנע ולא חלץ,אמר אביי גדול הדור רבי גדול הדור שעמו ר' יעקב בר אחא ואיכא דאמרי גדול הדור ר' יעקב בר אחא גדול הדור שעמו רבי,בשלמא למ"ד גדול הדור שעמו רבי היינו דנמנע ולא חלץ,אלא למ"ד רבי יעקב בר אחא אמאי נמנע ולא חלץ רשב"ג נשיא הוה וכולי עלמא מיחייבי למיחלץ קשיא,על כל המתים כולן מסתפר לאחר ל' יום על אביו ועל אמו עד שיגערו בו חבריו על כל המתים כולן נכנס לבית השמחה לאחר ל' יום על אביו ועל אמו לאחר י"ב חדש,אמר רבה בר בר חנה ולשמחת מריעות מיתיבי ולשמחה ולמריעות ל' יום קשיא,אמימר מתני הכי אמר רבה בר בר חנה ולשמחת מריעות מותר ליכנס לאלתר והא תניא לשמחה שלשים ולמריעות שלשים,ל"ק הא באריסותא הא בפורענותא,על כל המתים כולן קורע טפח על אביו ועל אמו עד שיגלה את לבו א"ר אבהו מאי קרא (שמואל ב א, יא) ויחזק דוד בבגדיו ויקרעם ואין אחיזה פחות מטפח,על כל המתים כולן אפילו לבוש עשרה חלוקין אינו קורע אלא עליון על אביו ועל אמו קורע את כולן ואפיקרסותו אינה מעכבת,אחד האיש ואחד אשה ר"ש בן אלעזר אומר האשה קורעת את התחתון ומחזירתו לאחוריה וחוזרת וקורעת את העליון,על כל המתים כולן רצה מבדיל קמי שפה שלו רצה אינו מבדיל על אביו ועל אמו מבדיל,רבי יהודה אומר כל קריעה שאינו מבדיל קמי שפה שלו אינו אלא קרע של תיפלות אמר רבי אבהו מ"ט דר' יהודה דכתיב (מלכים ב ב, יב) ויחזק בבגדיו ויקרעם לשנים קרעים ממשמע שנאמר ויקרעם איני יודע שהן לשנים אלא שנראין קרועים כשנים,על כל המתים כולן שולל לאחר שבעה ומאחה לאחר שלשים על אביו ועל אמו שולל לאחר ל' ואינו מאחה לעולם והאשה שוללתו לאלתר מפני כבודה,כי אתא רבין א"ר יוחנן על כל המתים רצה קורע ביד רצה קורע בכלי על אביו ועל אמו ביד,וא"ר חייא בר אבא א"ר יוחנן על כל המתים כולן מבפנים על אביו ועל אמו קורע מבחוץ אמר רב חסדא וכן לנשיא,מיתיבי לא הושוו לאביו ולאמו אלא לאיחוי בלבד,מאי לאו אפילו לנשיא לא לבר מנשיא,נשיאה שכיב א"ל רב חסדא (לרב חנן בר רבא) כפי אסיתא וקום עלה ואחוי קריעה לעלמא,על חכם חולץ מימין על אב ב"ד משמאל על נשיא מכאן ומכאן,ת"ר חכם שמת בית מדרשו בטל אב ב"ד שמת כל בתי מדרשות שבעירו בטילין ונכנסין לביהכ"נ ומשנין את מקומן היושבין בצפון יושבין בדרום היושבין בדרום יושבין בצפון נשיא שמת בתי מדרשות כולן בטילין ובני הכנסת נכנסין לבית הכנסת | 22b. b reduce /b it. b In /b the case of b his father or mother, /b he must always b reduce /b his business., b With regard to all /b other b deceased /b relatives, if the mourner b wishes, he may remove /b his garment from one of his shoulders, and if b he wishes /b not to remove it, b he need not remove /b it. However, b in /b the case of b his father or mother, he /b must always b remove /b his garment from one of his shoulders.,There was b an incident when the father of a leading authority of /b his b generation died, and /b the authority b wished to remove /b his garment from one shoulder. b Another leading authority of the generation /b also b wished to remove /b his own garment together b with him, /b in order to join him in his mourning, b but /b due to this the first person b refrained and did not remove /b his garment, so that his colleague would not remove his garment as well., b Abaye said: The leading authority of the generation /b mentioned here is b Rabbi /b Yehuda HaNasi, and b the leading authority of the generation /b who was b with him /b was b Rabbi Ya’akov bar Aḥa. And some say: The leading authority of the generation /b was b Rabbi Ya’akov bar Aḥa, /b and b the leading authority of the generation /b who was b with him /b was b Rabbi /b Yehuda HaNasi.,The Gemara examines this issue: b Granted, according to the one who said /b that b the leading authority of the generation /b who was b with him was Rabbi /b Yehuda HaNasi, b this is /b the reason that b he refrained and did not remove /b his garment from his shoulder. That is to say, Rabbi Ya’akov bar Aḥa refrained from doing so because he did not wish to cause the i Nasi /i to remove his own garment., b But according to the one who said /b that it is b Rabbi Ya’akov bar Aḥa /b who was the leader of the generation with him, b why did /b Rabbi Yehuda HaNasi b refrain and not remove /b his garment from his shoulder? b Rabban Shimon ben Gamliel, /b the father of Rabbi Yehuda HaNasi, was also b the i Nasi /i , and everyone is required to remove /b his garment from his shoulder for him, as was the accepted practice. Therefore, Rabbi Ya’akov bar Aḥa would also have been required to bare his shoulder. Why, then, did Rabbi Yehuda HaNasi prevent him from doing so? The Gemara concludes: Indeed b this /b is b difficult. /b ,§ The Gemara returns to the continuation of the i baraita /i : b With regard to all deceased /b relatives except for parents, b one may cut his hair after thirty days. In /b the case of b one’s father or mother, /b one may not cut his hair b until his colleagues have rebuked him /b for his hair being too long. b With regard to all /b other b deceased /b relatives, b he may enter a place /b where b a joyous /b celebration is taking place b after thirty days; in /b the case of b his father or mother, /b he may enter such a place only b after twelve months. /b , b Rabba bar bar Ḥana said: /b The ruling that a mourner may enter a house of joy after thirty days applies specifically b to a joyous social gathering, /b that is to say, to the joyous meals that a group of friends would eat together, each taking a turn hosting. But this ruling does not apply to a large joyous occasion, such as a wedding feast. The Gemara b raises an objection /b from a i baraita /i which adds: b And /b also b for joyous social gatherings, thirty days. /b This implies that when the i baraita /i speaks of joyous celebrations without further specification, it is not referring to joyous social gatherings, but even to weddings and other joyous occasions. The Gemara concludes: Indeed, b it /b is b difficult. /b , b Ameimar taught /b the previous discussion b as follows: Rabba bar bar Ḥana said /b an alternative version of the discussion: b For a joyous social gathering one is permitted to enter immediately. /b The Gemara poses a question: b But isn’t it taught /b in a i baraita /i : b For joyous celebrations and for joyous social gatherings, /b one must wait b thirty /b days?,The Gemara answers: b This is not difficult. This /b ruling, of the i baraita /i , is referring b to an initial /b gathering, when the mourner is the first in the group of friends to host. The i baraita /i teaches that in such a situation the mourner is required to wait thirty days before doing so. b That /b ruling, of Rabba bar bar Ḥana, is referring b to a reciprocal /b gathering. The mourner’s friends have already hosted these gatherings, and now it is his turn to host. Since he is required to host such a gathering for his colleagues, he need not postpone it. Rather, he may host the group immediately.,The i baraita /i continues: b With regard to all /b other b deceased /b relatives, b one rends /b his garment the length b of a handbreadth, /b and that suffices. b In /b the case of b his father or mother, /b he must rend his garment b until he reveals his heart. Rabbi Abbahu said: What is the verse /b that teaches that the rent must be a handbreadth? b “And David took hold of his clothes and rent them” /b (II Samuel 1:11), b and taking hold cannot /b be done for a garment b less than a handbreadth. /b ,The i baraita /i teaches further: b With regard to all /b other deceased relatives, b even if he is wearing ten garments, /b one on top of the other, b he rends only /b his b outer /b garment. But b in /b the case of b his father or mother, he must rend them all. /b Failure to rend b his undergarment, /b however, b does not invalidate /b the fulfillment of the mitzva., b Both a man and a woman /b are required to rend their garments. b Rabbi Shimon ben Elazar says: A woman /b first b rends /b her b inner /b garment b and turns /b it b around, /b so that the tear is b on her back. And /b only b afterward /b does b she rend /b her b outer /b garment, so that she does not expose her chest., b With regard to all /b other b deceased /b relatives, if b one wishes he may rip apart /b his garment b on the hem, /b rather than merely expanding the neck hole, so that the tear stands out distinctly from the opening of the garment. If he b wishes /b not to do this, b he does not rip apart /b the hem in this manner. That is to say, one may simply enlarge the neck hole, although rending a garment in this way makes the tear less prominent. b In /b the case of b one’s father or mother, /b however, b he must /b always b rip apart /b the hem., b Rabbi Yehuda says: Any rending that does not rip apart /b his garment b on the hem /b of the garment b is nothing other than a frivolous rent /b of no significance, as it must be evident that one has rent his garment in mourning and that the rent is not merely an imperfection in the garment. b Rabbi Abbahu said: What is the reason /b for b Rabbi Yehuda’s /b opinion? b As it is written: “And he took hold of his own clothes and he rent them in two pieces” /b (II Kings 2:12). b From that which is stated: “And he rent,” do I not know that /b he rent them b in two? Rather, /b these words teach b that /b the rent clothes must b appear as if they were torn into two /b pieces, i.e., the tear must be obvious and visible.,The i baraita /i continues: b With regard to all /b other b deceased /b relatives, b one may tack /b the tear with rough stitches b after seven days, and one may join /b the edges more carefully b after thirty /b days. But b in /b the case of b one’s father or mother, he may tack /b the tear only b after thirty days, and he may never /b again b join /b the edges more carefully. b A woman, /b however, b may tack /b the tear b immediately, due to her honor, /b for it would be dishonorable for her to be seen with torn garments., b When Ravin came /b from Eretz Yisrael to Babylonia, b he said that Rabbi Yoḥa said: With regard to all /b other b deceased /b relatives, b if one wishes, he may rend /b his garment b with /b his b hand; /b and if b he wishes, he may rend /b it b with a utensil /b in a way that will preserve it. But b in /b the case of b his father or mother, /b he must rend his garment b with his hand /b in a manner that will utterly ruin it., b And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: With regard to all /b other b deceased /b relatives, one rends his garment b on the inside, /b meaning, he rends his inner garment and not necessarily his outermost garment. b In /b the case of b one’s father or mother, /b however, b he must rend /b the garment b on the outside, /b i.e., the outermost garment. b Rav Ḥisda said: And likewise, over a i Nasi /i , /b one is required to rend his garment as he does over his father.,The Gemara b raises an objection /b from a i baraita /i in which it was taught: The i halakhot /i of rending for the death of other people referred to in the i baraita /i , e.g., a i Nasi /i , a president of the court, or one’s teacher, b were likened to /b the i halakhot /i of rending for b one’s father or mother only with regard to /b the issue of carefully b rejoining /b the edges of the rent, as in all of these cases it is prohibited to mend one’s garment with precise stitches., b What, is /b this i baraita /i b not /b also referring b even /b to one who rends his garment b for the i Nasi /i ? /b The Gemara rejects this: b No, /b the i baraita /i is referring to the other people, b aside /b from one who rends his garment for the i Nasi /i , as rending for the i Nasi /i is the same as rending for one’s father with regard to all aspects of the rending.,It was related that the b i Nasi /i died, /b and b Rav Ḥisda said to Rav Ḥa bar Rava: Turn the mortar over and stand on it, and show /b the b rent to everyone. /b Everyone will then rend his garment in this manner, as everyone is required to rend his garment over the death of the i Nasi /i .,§ It was further taught: b For /b mourning b a Sage, one removes /b his garment b from the right /b shoulder. b For /b the b president of the court /b he removes his garment b from the left /b shoulder. b For /b the b i Nasi /i /b he removes his garment b from here and from here, /b from both shoulders., b The Sages taught /b the following i baraita /i : When b a Sage dies, his study hall ceases /b its regular study as a sign of mourning over him. When b the president of the court dies, all of the study halls in his city cease /b their regular study, and everyone b enters the synagogue and changes their places /b there as a sign of mourning over him. b Those who /b ordinarily b sit in the north /b should b sit in the south, and those who /b ordinarily b sit in the south /b should b sit in the north. /b When b a i Nasi /i dies, all study halls cease /b their regular study. On Shabbat, b the members of the synagogue enter the synagogue /b for public Torah reading, which requires a congregation of ten, |
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69. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Lavee (2017) 189, 205 | 44a. is b more lowly /b than a woman, and therefore it is appropriate to recite an additional blessing on not having been born a slave.,§ b The Sages taught: This i ḥilazon /i , /b which b is /b the source of the sky-blue dye used in ritual fringes, has the following characteristics: b Its body resembles the sea, its form resembles /b that of b a fish, it emerges once in seventy years, and with its blood one dyes /b wool b sky-blue /b for ritual fringes. It is scarce, and b therefore it is expensive. /b ,It b is taught /b in a i baraita /i that b Rabbi Natan says: There is no mitzva, /b however b minor, that is written in the Torah, for which there is no reward given in this world; and in the World-to-Come I do not know how much /b reward is given. b Go and learn from /b the following incident concerning b the mitzva of ritual fringes. /b ,There was b an incident involving a certain man who was diligent about the mitzva of ritual fringes. /b This man b heard that there was a prostitute in /b one of b the cities overseas who took four hundred gold coins as her payment. He sent her four hundred gold coins and fixed a time to /b meet with b her. When his time came, he came and sat at the entrance /b to her house., b The maidservant of /b that prostitute b entered and said to her: That man who sent you four hundred gold coins came and sat at the entrance. She said: Let him enter. He entered. She arranged seven beds for him, six of silver and one of gold. Between each and every one /b of them there was b a ladder /b made b of silver, and the top /b bed was the one that was made b of gold. /b , b She went up and sat naked on the top /b bed, b and he too went up /b in order b to sit naked facing her. /b In the meantime, b his four ritual fringes came and slapped him on his face. He dropped down and sat himself on the ground, and she also dropped down and sat on the ground. She said to him: /b I take an oath by the b i gappa /i of Rome that I will not allow you /b to go b until you tell me what defect you saw in me. /b , b He said to her: /b I take an oath by b the Temple /b service b that I never saw a woman as beautiful as you. But /b there is b one mitzva /b that b the Lord, our God, commanded us, and its name is ritual fringes, and in /b the passage where b it /b is commanded, b it is written twice: “I am the Lord your God” /b (Numbers 15:41). The doubling of this phrase indicates: b I am the one who will punish /b those who transgress My mitzvot, b and I am the one who will reward /b those who fulfill them. b Now, /b said the man, the four sets of ritual fringes b appeared to me as /b if they were b four witnesses /b who will testify against me., b She said to him: I will not allow you /b to go b until you tell me: What is your name, and what is the name of your city, and what is the name of your teacher, and what is the name of the study hall in which you studied Torah? He wrote /b the information b and placed /b it b in her hand. /b , b She arose and divided all of her property, /b giving b one-third /b as a bribe b to the government, one-third to the poor, and she took one-third /b with her b in her possession, in addition to those beds /b of gold and silver., b She came to the study hall of Rabbi Ḥiyya /b and b said to him: My teacher, instruct /b your students b concerning me and /b have them b make me a convert. /b Rabbi Ḥiyya b said to her: My daughter, perhaps you set your sights on one of the students /b and that is why you want to convert? b She took /b the b note /b the student had given her b from her hand and gave it to /b Rabbi Ḥiyya. b He said to her: Go take possession of your purchase. /b , b Those beds that she had arranged for him in a prohibited /b fashion, b she /b now b arranged for him in a permitted /b fashion. The Gemara completes its point about the reward of mitzvot and points out how this story illustrates the concept: b This is the reward given to him in this world, and /b with regard b to the World-to-Come, I do not know how much /b reward he will be given.,§ b Rav Yehuda says: /b In the case of b a borrowed cloak, for /b the first b thirty days it is exempt from ritual fringes; from then on /b it is b obligated. /b ,The Gemara notes: b That /b distinction b is also taught /b in a i baraita /i : In the case of b one who resides in a guesthouse [ i pundaki /i ] in Eretz Yisrael, or one who rents a house outside of Eretz Yisrael, for /b the first b thirty days /b he is b exempt from the /b mitzva of b i mezuza /i ; from then on /b he is b obligated. But one who rents a house in Eretz Yisrael /b must b affix a i mezuza /i immediately, due to /b the b settlement of Eretz Yisrael. /b ,§ The mishna teaches: Absence of the b phylacteries of /b the b arm does not prevent /b fulfillment of the mitzva of the phylacteries of the head, and absence of the phylacteries of the head does not prevent fulfillment of the mitzva of the phylacteries of the arm. b Rav Ḥisda said: They taught /b this b only /b in a case b where one has /b the other phylacteries, but they are not with him or he is unable to wear them for some reason. b But /b if b he does not have /b the other phylacteries at all, then their absence b does prevent /b the fulfillment of the mitzva to don the phylacteries that he has.,Later on, the students b said to him: /b Do b you /b still b say /b that? Rav Ḥisda b said to them: No, rather /b I would say the opposite: Concerning b one who does not have /b the ability to fulfill b two mitzvot, should he also not perform /b the b one mitzva /b that he does have the ability to fulfill? The Gemara asks: b And what did he hold initially /b when he said not to don one of the phylacteries in the absence of the other? The Gemara answers: He held that it was due to a rabbinic b decree, lest he be negligent /b and not try to acquire the phylacteries that he lacks., b Rav Sheshet says: Anyone who does not don phylacteries violates eight positive mitzvot. /b This is referring to the mitzva to don phylacteries of the arm and head, each of which is mentioned in four different passages (Exodus 13:9; Exodus 13:16; Deuteronomy 6:8; Deuteronomy 11:18)., b And anyone who does not have ritual fringes on his garments violates five positive mitzvot. /b This is because the mitzva of ritual fringes is stated four times in the primary passage concerning ritual fringes in Numbers: “That they prepare for themselves strings…and they shall put on the fringe of the corner a sky-blue thread. And it shall be to you for a fringe that you may look upon it and remember all the commandments of the Lord” (Numbers 15:38–39). An additional command appears in the verse: “You shall prepare yourself twisted cords” (Deuteronomy 22:12)., b And any priest who does not ascend the platform /b to recite the Priestly Benediction b violates three positive mitzvot /b expressed in the verses: “So you shall bless the children of Israel; you shall say to them” (Numbers 6:23), and: “And they shall put My name upon the children of Israel” (Numbers 6:27)., b Anyone who does not have a i mezuza /i in his doorway violates two positive mitzvot, /b stated in the verses: b “And you shall write them /b on the doorposts of your house” (Deuteronomy 6:9), and: b “And you shall write them /b on the doorposts of your house” (Deuteronomy 11:20)., b And Reish Lakish says: Anyone who dons phylacteries lives /b a b long life, as it is stated: /b |
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| 70. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 189 |
71. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Lavee (2017) 123| 62b. אכולהו והא ששה חדשים קאמר אינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו,א"ל רבה בר רב חנן לאביי חמר ונעשה גמל מאי א"ל רוצה אשה בקב ותיפלות מעשרה קבין ופרישות:,הספנים אחת לששה חדשים דברי ר' אליעזר: אמר רב ברונא אמר רב הלכה כר"א אמר רב אדא בר אהבה אמר רב זו דברי ר' אליעזר אבל חכמים אומרים התלמידים יוצאין לת"ת ב' וג' שנים שלא ברשות אמר רבא סמכו רבנן אדרב אדא בר אהבה ועבדי עובדא בנפשייהו,כי הא דרב רחומי הוה שכיח קמיה דרבא במחוזא הוה רגיל דהוה אתי לביתיה כל מעלי יומא דכיפורי יומא חד משכתיה שמעתא הוה מסכיא דביתהו השתא אתי השתא אתי לא אתא חלש דעתה אחית דמעתא מעינה הוה יתיב באיגרא אפחית איגרא מתותיה ונח נפשיה,עונה של תלמידי חכמים אימת אמר רב יהודה אמר שמואל מע"ש לע"ש (תהלים א, ג) אשר פריו יתן בעתו אמר רב יהודה ואיתימא רב הונא ואיתימא רב נחמן זה המשמש מטתו מע"ש לע"ש,יהודה בריה דר' חייא חתניה דר' ינאי הוה אזיל ויתיב בבי רב וכל בי שמשי הוה אתי לביתיה וכי הוה אתי הוה קא חזי קמיה עמודא דנורא יומא חד משכתיה שמעתא כיון דלא חזי ההוא סימנא אמר להו רבי ינאי כפו מטתו שאילמלי יהודה קיים לא ביטל עונתו הואי (קהלת י, ה) כשגגה שיוצא מלפני השליט ונח נפשיה,רבי איעסק ליה לבריה בי רבי חייא כי מטא למיכתב כתובה נח נפשה דרביתא אמר רבי ח"ו פסולא איכא יתיבו ועיינו במשפחות רבי אתי משפטיה בן אביטל ורבי חייא אתי משמעי אחי דוד,אזיל איעסק ליה לבריה בי ר' יוסי בן זימרא פסקו ליה תרתי סרי שנין למיזל בבי רב אחלפוה קמיה אמר להו ניהוו שית שנין אחלפוה קמיה אמר להו איכניס והדר איזיל הוה קא מכסיף מאבוה א"ל בני דעת קונך יש בך,מעיקרא כתיב (שמות טו, יז) תביאמו ותטעמו ולבסוף כתיב (שמות כה, ח) ועשו לי מקדש ושכנתי בתוכם,אזיל יתיב תרתי סרי שני בבי רב עד דאתא איעקרא דביתהו אמר רבי היכי נעביד נגרשה יאמרו ענייה זו לשוא שימרה נינסיב איתתא אחריתי יאמרו זו אשתו וזו זונתו בעי עלה רחמי ואיתסיאת:,רבי חנניה בן חכינאי הוה קאזיל לבי רב בשילהי הלוליה דר"ש בן יוחאי א"ל איעכב לי עד דאתי בהדך לא איעכבא ליה אזל יתיב תרי סרי שני בבי רב עד דאתי אישתנו שבילי דמתא ולא ידע למיזל לביתיה,אזל יתיב אגודא דנהרא שמע לההיא רביתא דהוו קרו לה בת חכינאי בת חכינאי מלי קולתך ותא ניזיל אמר ש"מ האי רביתא דידן אזל בתרה הוה יתיבא דביתהו קא נהלה קמחא דל עינה חזיתיה סוי לבה פרח רוחה אמר לפניו רבש"ע ענייה זו זה שכרה בעא רחמי עלה וחייה,רבי חמא בר ביסא אזיל יתיב תרי סרי שני בבי מדרשא כי אתא אמר לא איעביד כדעביד בן חכינאי עייל יתיב במדרשא שלח לביתיה אתא ר' אושעיא בריה יתיב קמיה הוה קא משאיל ליה שמעתא חזא דקא מתחדדי שמעתיה חלש דעתיה אמר אי הואי הכא הוה לי זרע כי האי,על לביתיה על בריה קם קמיה הוא סבר למשאליה שמעתתא קא בעי אמרה ליה דביתהו מי איכא אבא דקאים מקמי ברא קרי עליה רמי בר חמא (קהלת ד, יב) החוט המשולש לא במהרה ינתק זה ר' אושעיא בנו של רבי חמא בר ביסא,ר"ע רעיא דבן כלבא שבוע הוה חזיתיה ברתיה דהוה צניע ומעלי אמרה ליה אי מקדשנא לך אזלת לבי רב אמר לה אין איקדשא ליה בצינעה ושדרתיה שמע אבוה אפקה מביתיה אדרה הנאה מנכסיה אזיל יתיב תרי סרי שנין בבי רב כי אתא אייתי בהדיה תרי סרי אלפי תלמידי שמעיה לההוא סבא דקאמר לה עד כמה | 62b. the i tanna /i taught us a i halakha /i b with regard to all of them, /b not only a man of leisure or a laborer. He asked him: b But /b with regard to a sailor b it said /b that the set interval for conjugal relations is b six months; /b why, then, should he have to divorce her if he vowed to forbid these relations for only a week? He answered him: It is well known that b one who has bread in his basket is not comparable to one who does not have bread in his basket. /b On a fast day, one who does not have bread available in his basket suffers more than one who does have bread available and knows that he will be able to eat later. In this case as well, when a woman knows that marital relations are forbidden to her due to a vow, her suffering from waiting for her husband to return is increased., b Rabba bar Rav Ha said to Abaye: If a donkey driver /b who is already married wants to b become a camel driver, what /b is the i halakha /i ? Is he permitted to change his profession in order to earn more money from his work, even though this will mean he reduces the frequency with which he engages in conjugal relations with his wife? b He answered him: A woman prefers a i kav /i , /b i.e., modest means, b with conjugal relations to ten i kav /i with abstinence. /b Consequently, he is not allowed to change his profession without her permission.,§ The mishna stated: For b sailors, /b the set interval for conjugal relations is b once every six months. This is the statement of Rabbi Eliezer. Rav Berona said /b that b Rav said: /b The b i halakha /i is in accordance with /b the opinion of b Rabbi Eliezer. Rav Adda bar Ahava said /b that b Rav said: This is the statement of Rabbi Eliezer, but the Rabbis say: Students may leave /b their homes b to study Torah /b for as long as b two or three years without permission /b from their wives. b Rava said: The Sages relied on Rabbi Adda bar Ahava’s /b opinion b and performed an action /b like this b themselves, /b but the results were sometimes fatal.,This is b as /b it is related b about Rav Reḥumi, who would commonly /b study b before Rava in Meḥoza: He was accustomed to come /b back b to his home every /b year on the b eve of Yom Kippur. One day he was /b particularly b engrossed in /b the b i halakha /i /b he was studying, and so he remained in the study hall and did not go home. b His wife was expecting him /b that day and continually said to herself: b Now he is coming, now he is coming. /b But in the end, b he did not come. She was distressed /b by this and b a tear fell from her eye. /b At that exact moment, Rav Reḥumi b was sitting on the roof. The roof collapsed under him and he died. /b This teaches how much one must be careful, as he was punished severely for causing anguish to his wife, even inadvertently.,§ b When /b is b the /b ideal b time for Torah scholars /b to fulfill their conjugal obligations? b Rav Yehuda said /b that b Shmuel said: /b The appropriate time for them is b from Shabbat eve to Shabbat eve, /b i.e., on Friday nights. Similarly, it is stated with regard to the verse b “that brings forth its fruit in its season” /b (Psalms 1:3): b Rav Yehuda said, and some say /b that it was b Rav Huna, and some say /b that it was b Rav Naḥman: This /b is referring to one b who engages in marital relations, /b bringing forth his fruit, b from Shabbat eve to Shabbat eve. /b ,It is related further that b Yehuda, son of Rabbi Ḥiyya /b and b son-in-law of Rabbi Yannai, would go and sit in the study hall, and every /b Shabbat eve b at twilight he would come to his house. When he would come, /b Rabbi Yannai b would see a pillar of fire preceding him /b due to his sanctity. b One day he was engrossed in /b the b i halakha /i /b he was studying, and he stayed in the study hall and did not return home. b When Rabbi Yannai did not see that sign /b preceding him, b he said to /b the family: b Turn his bed over, /b as one does at times of mourning, since he must have died, reasoning that b if Yehuda were alive he would not have missed his set interval /b for conjugal relations and would certainly have come home. What he said b became “like an error that proceeds from a ruler” /b (Ecclesiastes 10:5), b and /b Yehuda, son of Rabbi Ḥiyya, b died. /b ,It is related further that b Rabbi /b Yehuda HaNasi b arranged for his son /b to marry a daughter of b the household of Rabbi Ḥiyya. When he came to write the marriage contract, the girl died. Rabbi /b Yehuda HaNasi b said: Is there, Heaven forbid, some disqualification /b in these families, as it appears that God prevented this match from taking place? b They sat and looked into the families’ /b ancestry and found that b Rabbi /b Yehuda HaNasi b was descended from Shefatya ben Avital, /b the wife of David, whereas b Rabbi Ḥiyya was descended from Shimi, David’s brother. /b , b He went and arranged for his son /b to marry a daughter b of the household of Rabbi Yosei ben Zimra. They agreed for him /b that they would support him for b twelve years to go to study in the study hall. /b It was assumed that he would first go to study and afterward get married. b They passed /b the girl b in front of /b the groom and when he saw her b he said: Let it be /b just b six years. They passed her in front of him /b again and b he said to them: I will marry her /b now b and then go /b to study. b He was /b then b ashamed /b to see b his father, /b as he thought he would reprimand him because when he saw the girl he desired her and could not wait. His father placated him and b said to him: My son, you have your Maker’s perception, /b meaning you acted the same way that God does.,The proof for this is that b initially it is written: “You bring them and plant them /b in the mountain of Your inheritance, the place that You, O Lord, have made for You to dwell in” (Exodus 15:17), which indicates that God’s original intention was to build a Temple for the Jewish people after they had entered Eretz Yisrael. b And ultimately it is written: “And let them make Me a Sanctuary, that I may dwell among them” /b (Exodus 25:8), i.e., even while they were still in the desert, which indicates that due to their closeness to God, they enjoyed greater affection and He therefore advanced what would originally have come later.,After his wedding b he went and sat for twelve years in the study hall. By the time he came back his wife had become infertile, /b as a consequence of spending many years without her husband. b Rabbi /b Yehuda HaNasi b said: What /b should we b do? If he will divorce her, /b people b will say: This poor woman waited /b and hoped b for naught. If he will marry another woman /b to beget children, people b will say: This one, /b who bears him children, b is his wife and that one, /b who lives with him, b is his mistress. /b Therefore, her husband b pleaded /b with God b to have mercy on her and she was cured. /b , b Rabbi Ḥaya ben Ḥakhinai went to the study hall at the end of Rabbi Shimon ben Yoḥai’s wedding feast. /b Rabbi Shimon b said to him: Wait for me until I /b can b come with you, /b after my days of celebration are over. However, since he wanted to learn Torah, b he did not wait /b and b went and sat for twelve years in the study hall. By the time he came back, all the paths of his city had changed and he did not know how to go to his home. /b , b He went /b and b sat on the bank of the river and heard people calling to a certain girl: Daughter of Ḥakhinai, daughter of Ḥakhinai, fill your pitcher and come up. He said: I can conclude from this that this is our daughter, /b meaning his own daughter, whom he had not recognized after so many years. b He followed her /b to his house. b His wife was sitting and sifting flour. She lifted her eyes up, saw him /b and recognized him, b and her heart fluttered /b with agitation and b she passed away /b from the emotional stress. Rabbi Ḥaya b said before /b God: b Master of the universe, is this the reward of this poor woman? He pleaded for mercy for her and she lived. /b , b Rabbi Ḥama bar Bisa went and sat for twelve years in the study hall. When he came /b back to his house, b he said: I will not do what the son of Ḥakhinai, /b who came home suddenly with tragic consequences for his wife, b did. He went and sat in the study hall /b in his hometown, b and sent /b a message b to his house /b that he had arrived. While he was sitting there b his son Rabbi Oshaya, /b whom he did not recognize, b came and sat before him. /b Rabbi Oshaya b asked him /b questions about b i halakha /i , and /b Rabbi Ḥama b saw that the i halakhot /i of /b Rabbi Oshaya b were incisive, /b i.e., he was very sharp. Rabbi Ḥama b was distressed and said: If I had been here /b and had taught my son b I would have had a child like this. /b ,Rabbi Ḥama b went in to his house /b and b his son went in /b with him. Rabbi Ḥama then b stood up before him /b to honor a Torah scholar, since b he thought /b that b he wanted to ask him a matter of i halakha /i . His wife said to him: Is there a father who stands up before his son? /b The Gemara comments: b Rami bar Ḥama read /b the verse b about him: “A threefold cord is not quickly broken” /b (Ecclesiastes 4:12). b This /b is referring to b Rabbi Oshaya, son of Rabbi Ḥama bar Bisa, /b as he represented the third generation of Torah scholars in his family.,The Gemara further relates: b Rabbi Akiva was the shepherd of ben Kalba Savua, /b one of the wealthy residents of Jerusalem. The b daughter /b of Ben Kalba Savua b saw that he was humble and refined. She said to him: If I betroth myself to you, will you go to the study hall /b to learn Torah? b He said to her: Yes. She became betrothed to him privately and sent him /b off to study. b Her father heard /b this and became angry. b He removed her from his house /b and took a b vow /b prohibiting her from b benefiting from his property. /b Rabbi Akiva b went /b and b sat for twelve years in the study hall. When he came /b back to his house b he brought twelve thousand students /b with him, and as he approached b he heard an old man saying to /b his wife: b For how long /b |
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72. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 489| 97a. שאני חלב דמפעפע,ובחלב אסור והאמר רבה בר בר חנה עובדא הוה קמיה דר' יוחנן בכנישתא דמעון בגדי שצלאו בחלבו ואתו ושיילוה לרבי יוחנן ואמר קולף ואוכל עד שמגיע לחלבו ההוא כחוש הוה,רב הונא בר יהודה אמר כוליא בחלבה הוה ושריא רבין בר רב אדא אמר כילכית באילפס הוה ואתו שיילוה לרבי יוחנן ואמר להו ליטעמיה קפילא ארמאה,אמר רבא מריש הוה קא קשיא לי הא דתניא קדרה שבשל בה בשר לא יבשל בה חלב ואם בשל בנותן טעם תרומה לא יבשל בה חולין ואם בשל בנותן טעם,בשלמא תרומה טעים לה כהן אלא בשר בחלב מאן טעים ליה השתא דאמר רבי יוחנן סמכינן אקפילא ארמאה הכא נמי סמכינן אקפילא ארמאה,דאמר רבא אמור רבנן בטעמא ואמור רבנן בקפילא | 97a. The Gemara answers: Forbidden b fat is different /b from the sciatic nerve, b because /b its flavor b permeates /b throughout the animal, unlike that of the sciatic nerve.,The Gemara challenges Rav Huna’s statement: b And /b in the case of a kid roasted b with /b its forbidden b fat, /b is the meat b forbidden? But didn’t Rabba bar bar Ḥana say: There was an incident /b that came b before Rabbi Yoḥa in the synagogue of /b the town of b Maon, where a young goat was roasted with its fat, and /b the people b came and asked Rabbi Yoḥa /b about the status of the meat, b and he said: Peel /b away the meat b and eat /b it b until /b you b reach the /b forbidden b fat? /b This indicates that the flavor of the fat does not permeate the entire animal in which it is roasted. The Gemara answers: b That /b kid b was lean /b and had so little fat that its flavor did not permeate throughout the animal., b Rav Huna bar Yehuda said: /b That b was /b a case of b a kidney /b of a young goat roasted b with its /b forbidden b fat, and /b Rabbi Yoḥa b permitted it /b to be eaten because there is a membrane that separates the fat from the kidney and prevents the fat from penetrating the kidney. b Ravin bar Rav Adda said: /b That b was /b a case of a small, non-kosher fish known as b i kilkhit /i , /b which fell b into a stewpot [ i ilpas /i ], and they came /b to b ask Rabbi Yoḥa /b about its status. b And he said to them: Let a gentile cook [ i kapeila /i ] taste it /b in order to determine whether the flavor of the non-kosher fish has permeated the entire mixture., b Rava said: Initially that which is taught /b in the following i baraita /i posed b a difficulty for me: /b With regard to b a pot in which one cooked meat, one may not cook milk in it; and if he did cook /b milk in it, the meat absorbed by the pot renders the milk forbidden if it b imparts flavor /b to the milk. Similarly, if one cooked b i teruma /i /b in a pot, one b may not cook non-sacred /b food b in it; and if one did cook /b non-sacred food in it, the absorbed i teruma /i renders the food in the pot sacred if it b imparts flavor /b to it.,Rava explains: b Granted, /b in the case of a pot used for b i teruma /i , a priest, /b who is permitted to partake of i teruma /i , b can taste /b the non-sacred food subsequently cooked in the pot in order to determine whether the i teruma /i imparted flavor to the non-sacred food. b But /b in a case where it is not known whether b meat /b imparted flavor b into milk, who can taste it? /b If the meat did impart flavor to the milk, it would be forbidden for any Jew to consume the milk. But b now that Rabbi Yoḥa said: We rely on a gentile cook /b in the case of the i kilkhit /i , b here also we rely on a gentile cook /b to taste it and say whether the meat has imparted flavor to the milk.,The Gemara summarizes the guidelines that determine when an item cooked with another item affects the status of the mixture. b Rava said: The Sages said /b that there are cases where one relies b on /b a Jew b tasting /b the food, b and the Sages said /b that there are some cases where one relies b on /b a gentile b cook /b to taste the food, |
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73. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Avery Peck et al. (2014) 98| 21a. תרי ירחי חסירי קלא אית להו,לוי אקלע לבבל בחדסר בתשרי אמר בסים תבשילא דבבלאי ביומא רבה דמערבא אמרי ליה אסהיד אמר להו לא שמעתי מפי ב"ד מקודש,מכריז ר' יוחנן כל היכא דמטו שלוחי ניסן ולא מטו שלוחי תשרי ליעבדו תרי יומי גזירה ניסן אטו תשרי,רבי אייבו בר נגרי ור' חייא בר אבא איקלעו לההוא אתרא דהוה מטו שלוחי ניסן ולא מטו שלוחי תשרי ועבדי חד יומא ולא אמרו להו ולא מידי שמע רבי יוחנן ואיקפד אמר להו לאו אמרי לכו היכא דמטו שלוחי ניסן ולא מטו שלוחי תשרי ליעבדו תרי יומי גזירה ניסן אטו תשרי,רבא הוה רגיל דהוה יתיב בתעניתא תרי יומי זימנא חדא אשתכח כוותיה,ר"נ יתיב בתעניתא כוליה יומי דכיפורי לאורתא אתא ההוא גברא א"ל למחר יומא רבה במערבא,א"ל מהיכא את א"ל מדמהריא א"ל דם תהא אחריתו קרי עליה (איכה ד, יט) קלים היו רודפינו,שלח ליה רב הונא בר אבין לרבא כד חזית דמשכה תקופת טבת עד שיתסר בניסן עברה לההיא שתא ולא תחוש לה דכתיב (דברים טז, א) שמור את חדש האביב שמור אביב של תקופה שיהא בחדש ניסן,אמר להו רב נחמן להנהו נחותי ימא אתון דלא ידעיתו בקביעא דירחא כי חזיתו סיהרא דמשלים ליומא בעירו חמירא,אימת משלים בחמיסר והא אנן מארביסר מבערינן לדידהו דמגלו להו עלמא מארביסר משלים: | 21a. The Gemara answers: It is a rare occurrence that b two /b consecutive b months are made short, /b and this b would generate publicity, /b so that everyone would know about it.,§ It was related that b Levi /b once b arrived in Babylonia on /b what was observed there as b the eleventh of Tishrei. He said: How tasty is the dish of the Babylonians on the great day /b of Yom Kippur, as they are observing Yom Kippur b in the West, /b Eretz Yisrael. The month of Elul had been declared full in Eretz Yisrael, and according to the calendar there, it was only the tenth of Tishrei. b They said to him: Testify /b that today is Yom Kippur and we shall observe it. b He said to them: I /b myself b did not hear the court /b proclaim: b It is sanctified. /b Although I know that the month had been declared full, since I did not personally hear the proclamation, I cannot offer direct testimony such that you should change your calculations.,It was further related that b Rabbi Yoḥa /b used to b proclaim: Anywhere that can be reached /b by the b messengers /b who go out b in Nisan /b in time to inform the people when to observe Passover, b but cannot be reached by the messengers /b sent out b in Tishrei, let them /b also b observe /b the festival of Passover b for two days. /b The messengers did not travel on Rosh HaShana or Yom Kippur, and therefore they could travel three days further in Nisan than in Tishrei. The Sages instituted that two days must be observed in b Nisan as /b a rabbinic b decree due to Tishrei, /b for if they observe Passover for only one day, they will come to observe i Sukkot /i for one day as well, and this they are not permitted to do.,It was reported that b Rabbi Aivu bar Naggarei and Rabbi Ḥiyya bar Abba, /b two disciples of Rabbi Yoḥa, once b arrived in a certain place that could be reached by the messengers /b who go out b in Nisan, but could not be reached by the messengers /b who go out b in Tishrei. And /b they saw that the locals b observed /b only b one day /b of Passover. b They said nothing to them /b to correct their practice. b Rabbi Yoḥa heard /b this b and he became angry /b with Rabbi Aivu and Rabbi Ḥiyya, for they had failed to rebuke the people who were acting contrary to Rabbi Yoḥa’s explicit ruling. b He said to them: Did I not say to you /b that b anywhere that can be reached by the messengers /b sent out b in Nisan but not by those /b sent out b in Tishrei must observe two days /b of Passover, for the Sages instituted a rabbinic b decree in Nisan due to Tishrei? /b ,§ The Gemara relates that b Rava would regularly sit in /b observance of b the fast /b of Yom Kippur b for two days, /b in case Elul had been declared a thirty-day month and Yom Kippur should be observed on what was observed in Babylonia as the eleventh of Tishrei. b It once happened in accordance with his /b opinion. Elul had been declared a thirty-day month, and he was the only one who observed Yom Kippur on the correct day.,It was related that b Rav Naḥman had /b once b fasted the entire /b day of b Yom Kippur /b as usual. b In the evening, /b toward the end of his fast, b a certain man came /b and b said to him: Tomorrow is the great day, /b Yom Kippur, b in the West, /b Eretz Yisrael, and it is therefore necessary to fast tomorrow., b Rav Naḥman said to him: From where do you /b come? b He said to him: From /b a place called b Damihareya. He said to him, /b playing on the name of his place: b Blood will be his end, /b meaning Rav Naḥman’s own end. Due to this information, Rav Naḥman would have to fast two successive days, and thereby suffer greatly, as if his blood were being shed. b He read /b the verse b about him: “Our pursuers were swifter /b than vultures in the sky” (Lamentations 4:19), for had this messenger arrived just a little bit later, they would have eaten and drunk in the meantime.,§ b Rav Huna bar Avin sent /b this instruction b to Rava: When you see that, /b according to your calculations, b the season of Tevet, /b i.e., winter, will b extend to the sixteenth of Nisan, /b and the spring equinox will occur after the sixteenth of Nisan, b add /b an extra month b to that year, /b making it a leap year. b And do not worry /b about finding an additional reason to justify making it a leap year, b as it is written: “Observe the month of spring” /b (Deuteronomy 16:1). That is to say, b see to it that the spring of the season, /b i.e., the spring equinox, b is in the new part of Nisan, /b i.e., the first half, before Passover.,It was related that b Rav Naḥman said to those setting out to sea /b before Nisan: Since b you will not know the determination of the /b first day of the new b month, /b this is what you should do: b When you see that the moon sets at daybreak, /b i.e., that it is visible all night from sundown to sunrise, know that it is the middle of the month of Nisan and b burn /b your b leaven. /b ,The Gemara asks: b When does /b the moon b set /b at daybreak? b On the fifteenth /b of the month. b But on the fourteenth /b of Nisan b we burn /b leaven. The Gemara answers: b For /b those out at sea, b to whom the world is revealed, /b to whom the horizon is wide open and clearly visible, the moon b completes /b its course at sunrise already b on the fourteenth /b of the month. They can therefore rely on this sign to establish the date of Passover and the time for burning leaven. |
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74. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 282| 34b. (שמות כט, לז) כל הנוגע במזבח יקדש שומע אני בין ראוי בין שאינו ראוי ת"ל (שמות כט, לח) כבשים מה כבשים ראויין אף כל ראוי ר' עקיבא אומר (שמות כט, כה) עולה מה עולה ראויה אף כל ראוי,ותרוייהו מאי קא ממעטו פסולי מר מייתי לה מכבשים ומר מייתי לה מעולה,והאמר רב אדא בר אהבה עולת העוף פסולה איכא בינייהו מאן דמייתי לה מכבשים כבשים אין אבל עולת העוף לא ומאן דמייתי לה מעולה אפילו עולת העוף נמי,אלא אמר רב אשי כדתניא (ויקרא יז, ד) דם יחשב לאיש ההוא דם שפך לרבות את הזורק דברי רבי ישמעאל,ר"ע אומר (ויקרא יז, ח) או זבח לרבות את הזורק ותרוייהו מאי קא מרבו זריקה מר מייתי לה מדם יחשב ומר מייתי לה מאו זבח,והאמר רבי אבהו שחט וזרק איכא בינייהו לדברי רבי ישמעאל אינו חייב אלא אחת לדברי ר"ע חייב שתים,הא איתמר עלה אמר אביי אף לדברי ר"ע נמי אינו חייב אלא אחת דאמר קרא (דברים יב, יד) שם תעלה עולותיך ושם תעשה ערבינהו רחמנא לכולהו עשיות:,דיני ממונות דנין ביום וכו': (סימן משפ"ט מענ"ה מט"ה) מנהני מילי א"ר חייא בר פפא דאמר קרא (שמות יח, כו) ושפטו את העם בכל עת,אי הכי תחלת דין נמי כדרבא דרבא רמי כתיב ושפטו את העם בכל עת וכתיב (דברים כא, טז) והיה ביום הנחילו את בניו הא כיצד יום לתחלת דין לילה לגמר דין,מתניתין דלא כר' מאיר דתניא היה ר"מ אומר מה ת"ל (דברים כא, ה) על פיהם יהיה כל ריב וכל נגע וכי מה ענין ריבים אצל נגעים,אלא מקיש ריבים לנגעים מה נגעים ביום דכתיב (ויקרא יג, יד) וביום הראות בו אף ריבים ביום ומה נגעים שלא בסומין דכתיב (ויקרא יג, יב) לכל מראה עיני הכהן אף ריבים שלא בסומין ומקיש נגעים לריבים מה ריבים שלא בקרובים אף נגעים שלא בקרובים,אי מה ריבים בשלשה אף נגעים בשלשה ודין הוא ממונו בשלשה גופו לא כל שכן ת"ל (ויקרא יג, ב) והובא אל אהרן הכהן או אל אחד וגו' הא למדת שאפילו כהן אחד רואה את הנגעים,ההוא סמיא דהוה בשבבותיה דרבי יוחנן דהוה דאין דינא ולא אמר ליה רבי יוחנן ולא מידי היכי עביד הכי והא"ר יוחנן הלכה כסתם משנה ותנן כל הכשר לדון כשר להעיד ויש שכשר להעיד ואין כשר לדון ואמר ר' יוחנן לאתויי סומא באחת מעיניו,ר' יוחנן סתמא אחריתא אשכח דיני ממונות דנין ביום וגומרין בלילה,מאי אולמיה דהאי סתמא מהאי סתמא אי בעית אימא סתמא דרבים עדיף ואי בעית אימא משום דקתני לה גבי הלכתא דדינא,ורבי מאיר האי ושפטו את העם בכל עת מאי דריש ביה אמר רבא לאיתויי יום המעונן דתנן אין רואין את הנגעים שחרית ובין הערבים ולא בתוך הבית ולא ביום המעונן מפני שכהה נראית עזה ולא בצהרים מפני שעזה נראית כהה,ורבי מאיר האי ביום הנחילו את בניו מאי עביד ליה ההוא מיבעי ליה לכדתני רבה בר חנינא קמיה דרב נחמן והיה ביום הנחילו את בניו ביום אתה מפיל נחלות ואי אתה מפיל נחלות בלילה א"ל אלא מעתה מאן דשכיב ביממא ירתון ליה בניה ומאן דשכיב בליליא לא ירתון ליה בניה,דילמא דין נחלות קאמרת דתניא (במדבר כז, יא) והיתה לבני ישראל לחקת משפט אורעה כל הפרשה כולה להיות דין,כדרב יהודה אמר רב דאמר רב יהודה אמר רב שלשה שנכנסו לבקר את החולה רצו כותבין רצו עושין דין שנים כותבין ואין עושין דין,ואמר רב חסדא לא שנו אלא ביום אבל בלילה כותבין ואין עושין דין משום דהוו להו עדים ואין עד נעשה דיין אמר ליה אין הכי קאמינא:,דיני נפשות דנין ביום וכו': מנהני מילי אמר רב שימי בר חייא אמר קרא (במדבר כה, ד) והוקע אותם לה' נגד השמש א"ר חסדא מניין להוקעה שהיא תלייה דכתיב (שמואל ב כא, ו) והוקענום לה' בגבעת שאול בחיר ה' | 34b. b “Whatsoever touches the altar shall be sanctified” /b (Exodus 29:37), b I /b would b derive /b that this applies to every item, b whether /b it is b suited /b to be an offering, b or unsuited /b to be an offering. b The /b following b verse states: /b “Now this is that which you shall offer upon the altar: Two b lambs /b of the first year day by day continually” (Exodus 29:38); from this I derive: b Just as lambs are suited /b to be offerings, b so too, everything /b that is b suited /b to be an offering is included in this i halakha /i . The i baraita /i continues: b Rabbi Akiva says: /b The offerings discussed in this passage are each referred to as b a burnt-offering /b (see Exodus 29:42). Therefore, I derive: b Just as a burnt-offering is suited /b for the altar, b so too, everything /b that is b suited /b for the altar is included in this i halakha /i .,Rav Pappa explains: b And what do the two of them exclude /b by means of these explanations? b Disqualified /b offerings, teaching that they do not become sanctified if they touch the altar. One b Sage, /b Rabbi Yosei HaGelili, b brings /b proof for b this /b i halakha /i b from /b the term b “lambs,” and /b one b Sage, /b Rabbi Akiva, b brings /b proof for b this /b i halakha /i b from /b the term b “burnt-offering.” /b This is an example of one explanation from two different verses.,The Gemara questions this example: b But doesn’t Rav Adda bar Ahava say /b that the difference b between them /b is with regard to b a disqualified bird burnt-offering? The one who brings /b proof for b this /b i halakha /i b from /b the term b “lambs” /b holds that: b Lambs, yes, /b they are included in this i halakha /i , b but a bird burnt-offering /b is b not. And the one who brings /b proof for b this /b i halakha /i b from /b the term b “burnt-offering” /b holds that b a bird burnt-offering /b is b also /b included in this i halakha /i ., b Rather, Rav Ashi said: /b An example of one explanation from two different verses is b as it is taught /b in a i baraita /i : With regard to one who violates the prohibition against slaughtering an offering outside the Tent of Meeting, the verse states: “Whatever man there be of the house of Israel, that kills an ox, or lamb, or goat, in the camp, or that kills it outside the camp; and to the opening of the Tent of Meeting he did not bring it, to sacrifice an offering to the Lord before the Tabernacle of the Lord, b blood shall be imputed unto that man; he shed blood; /b and this man shall be cut off from among his people” (Leviticus 17:3–4). This verse serves b to include one who sprinkles /b the blood of consecrated offerings outside the Tent of Meeting; this is b the statement of Rabbi Yishmael. /b ,The i baraita /i continues: b Rabbi Akiva says /b that when the verse states: “Whatever man there be of the house of Israel, or of the strangers that sojourn among them, that offers a burnt-offering b or sacrifice” /b (Leviticus 17:8), it serves b to include one who sprinkles /b blood of consecrated offerings outside the Tent of Meeting. Rav Ashi explains: b What do the two /b i tanna’im /i b include /b by means of these explanations? One who performs b sprinkling /b of the blood outside the Tent of Meeting. One b Sage, /b Rabbi Yishmael, b brings /b proof for b this /b i halakha /i b from /b the phrase b “blood shall be imputed,” and /b one b Sage, /b Rabbi Akiva, b brings /b proof for b this /b i halakha /i b from /b the term b “or sacrifice.” /b This is an example of one explanation from two different verses.,The Gemara questions this example: b But doesn’t Rabbi Abbahu say /b that the difference b between them /b is with regard to one who b slaughtered /b the offering b and sprinkled /b the blood, as b according to the statement of Rabbi Yishmael he is liable /b for b only one /b transgression, and b according to the statement of Rabbi Akiva /b he is b liable /b for b two /b transgressions?,The Gemara responds: b Wasn’t it stated with regard to that /b i baraita /i that b Abaye says: Even according to the statement of Rabbi Akiva, he is liable /b for b only one /b transgression, b as the verse states: /b “But in the place that the Lord shall choose in one of your tribes, b there you shall offer your burnt-offerings, and there you shall do /b all that I command you” (Deuteronomy 12:14). b The Merciful One combined all the actions /b with regard to offerings as one transgression. According to the explanation of Abaye, there is in fact no practical dispute between Rabbi Yishmael and Rabbi Akiva with regard to this matter, and it serves as an example of one explanation from two different verses.,§ The mishna teaches: In cases of b monetary law, /b the court b judges during the daytime, /b and may conclude the deliberations and issue their ruling even at night. Before discussing this ruling, the Gemara cites b a mnemonic /b for three of the forthcoming discussions: b Judgment, answer, incline. /b The Gemara asks: b From where are these matters /b concerning the time of the deliberations derived? b Rabbi Ḥiyya bar Pappa says: As the verse states: “And let them judge the people at all times” /b (Exodus 18:22), indicating that the judgment can be during the day or at night.,The Gemara challenges this explanation: b If that is so /b that this is the source of the i halakha /i , the court should be able to conduct b the initial /b stage b of the trial /b at night, b as well. /b The Gemara explains: It is possible to resolve the matter b in accordance with /b the statement b of Rava, as Rava raises a contradiction /b between two verses: It b is written /b in one verse: b “And let them judge the people at all times,” /b indicating that the judgment can be during the day or at night, b and /b it b is written /b in another verse: b “Then it shall be on the day that he causes his sons to inherit /b that which he has” (Deuteronomy 21:16), indicating that cases of inheritance are judged only during the day. Rava explains: b How /b can these texts be reconciled? The verse referring to the b day /b is stated b with regard to the initial /b stage b of the trial, /b and the verse that includes the b night /b is stated b with regard to the verdict. /b ,The Gemara comments: b The mishna is not in accordance with /b the opinion of b Rabbi Meir. As it is taught /b in a i baraita /i that b Rabbi Meir would say: What /b is the meaning when b the verse states /b with regard to the priests: b “According to their word shall every dispute and every leprous sore be” /b (Deuteronomy 21:5)? b And what do disputes have to do with leprous sores? /b ,The i baraita /i continues: b Rather, /b the verse b juxtaposes disputes to leprous sores, /b teaching that b just as leprous sores /b are viewed by a priest only b in the daytime, as it is written: “And on the day when /b raw flesh b appears in him /b he shall be impure” (Leviticus 13:14), b so too disputes /b are judged only b in the daytime. And just as leprous sores /b are viewed by a priest who can see, but b not by blind /b priests, b as it is written: “As far as appears to the priest” /b (Leviticus 13:12), b so too disputes /b are judged by sighted judges, b not by blind judges. And /b the verse b juxtaposes leprous sores to disputes, /b teaching that b just as disputes /b are judged by independent judges, b not by /b judges who are b relatives /b of the litigants, b so too leprous sores /b are viewed b by /b a priest who is b not a relative /b of the afflicted person.,The i baraita /i continues: b If /b these two matters are juxtaposed, why not say that b just as disputes /b are judged specifically b by three /b judges, b so too leprous sores /b are viewed b by three /b priests? b And this /b would be supported by b a logical inference: /b If a case involving one’s b money /b is judged b by three /b judges, is it b not /b clear b all the more so /b that the person b himself /b should be viewed by three priests? To counter this, b the verse states: “And he shall be brought to Aaron the priest or to one /b of his sons, the priests” (Leviticus 13:2). From this b you /b have b learned that even one priest views leprous sores. /b In any event, as opposed to the mishna, Rabbi Meir holds that disputes are judged only during the day.,The Gemara relates: There was b a certain blind man who was /b living b in the neighborhood of Rabbi Yoḥa who would serve as a judge, and Rabbi Yoḥa did not say anything to him. /b The Gemara asks: b How did he do this, /b i.e., allow the blind man to judge? b But didn’t Rabbi Yoḥa /b himself b say: /b The b i halakha /i /b is b in accordance with /b the ruling of b an unattributed mishna, and we learned /b in an unattributed mishna ( i Nidda /i 49b): b Anyone who is fit to judge /b is b fit to testify, but there are /b those b who /b are b fit to testify but not fit to judge. And Rabbi Yoḥa says: /b The latter clause serves b to include /b one who is b blind in one of his eyes, /b who is fit to testify but is not fit to judge. All the more so Rabbi Yoḥa would agree that the unattributed mishna holds that one blind in both eyes is disqualified from serving as a judge.,The Gemara answers: b Rabbi Yoḥa found another unattributed mishna, /b i.e., the mishna here, which indicates that a blind man can serve as a judge: In cases of b monetary law, /b the court b judges during the daytime and may conclude /b the deliberations and issue the ruling even b at night. /b Accordingly, judging cases of monetary law is not compared to viewing leprous sores, which is the source for disqualifying a blind judge.,The Gemara asks: In b what /b way is b the strength of this unattributed /b mishna greater b than /b the strength of b that unattributed /b mishna? Why would Rabbi Yoḥa rule in accordance with this one and not that one? The Gemara explains: b If you wish, say /b that b an unattributed /b mishna that records the opinion b of many /b Sages is b preferable, /b as the mishna in tractate i Nidda /i is written in accordance with the individual opinion of Rabbi Meir of the i baraita /i . b And if you wish, say /b it is b because /b this unattributed mishna b teaches this /b i halakha /i b in the context of the i halakhot /i of judgment. /b Since this chapter is the primary source for all i halakhot /i of judgments, the ruling written here carries greater weight.,The Gemara continues its discussion of these opinions. b And what /b does b Rabbi Meir interpret /b from b this /b verse: b “And let them judge the people at all times” /b ? b Rava said: /b He interprets that it serves b to include a cloudy day, /b teaching that although a priest does not view a leprous sore on a cloudy day, the court may judge a case on a cloudy day. b As we learned /b in a mishna ( i Nega’im /i 2:2): A priest b does not view leprous sores /b during the early b morning /b when the sun is not in full force, b and /b not during the late b afternoon, and not in a house, and not on a cloudy day. /b This is b because a dull /b white sore b appears bright, /b and a bright white sore is deemed ritually impure. b And /b a priest does b not /b view leprous sores b at midday, because a bright /b white spot b appears dull /b and the priest will mistakenly deem it ritually pure. The priest views the leprous sores during the late morning or early afternoon., b And what /b does b Rabbi Meir interpret /b from b this /b verse: b “On the day that he causes his sons to inherit”? /b He already derived from the juxtaposition to leprous sores that the court cannot issue a verdict at night. The Gemara answers: b He requires that /b verse b to /b teach the i halakha /i b that Rabba bar Ḥanina taught in the presence of Rav Naḥman: /b The verse states: b “Then it shall be on the day that he causes his sons to inherit /b that which he has” (Deuteronomy 21:16). The addition of the term “on the day” teaches that it is specifically b during the day that you /b can b distribute inheritances, but you cannot distribute inheritances at night. /b Rav Naḥman b said to him: /b That cannot be the i halakha /i , as, b if that is so, /b then it ought to be that it is only in the case of b one who dies during the day /b that b his children inherit /b from b him but /b that with regard to b one who dies at night, his children do not inherit /b from b him, /b and this is not the case.,Rav Naḥman suggests: b Perhaps you are stating /b a distinction between day and night with regard to the b adjudication of inheritances. /b A proof for this distinction is b as it is taught /b in a i baraita /i : A verse in the passage concerning inheritance states: b “And it shall be for the children of Israel a statute of judgment” /b (Numbers 27:11), teaching that b the entire portion is placed [ i ure’a /i ] /b together b to be /b considered a matter of b judgment, /b subject to the procedural rules that apply to a matter of the court., b And /b this is b in accordance with /b the statement b that Rav Yehuda /b says that b Rav says, as Rav Yehuda says /b that b Rav says: /b In a case where there were b three people who entered /b a room b to visit an ill person, /b and the ill person desires to write a will in order to distribute his property following his death, if the visitors b wish /b to do so, b they /b can b write /b his will and sign it as witnesses, and if b they wish, they /b can b act /b in b judgment, /b i.e., they can act as a court in the matter, since they are three. Therefore, they can determine that the will has the validity of an act of the court and transfer the property to the heirs in their capacity as a court. But if only b two /b came to visit the ill person, b they /b can b write /b the will and sign it as witnesses, b but they cannot act /b in b judgment, /b since three are required to form a court., b And Rav Ḥisda says: /b This i halakha /i was b taught only /b in a case where the three came to visit him b during the day; but /b if the three of them came b at night, they /b can b write /b the will and sign it as witnesses, b but they cannot act /b in b judgment. /b What is the reason that they cannot act in judgment on the next day? It is b because they are /b already b witnesses /b to the will of the deceased, b and /b there is a principle that b a witness cannot become a judge, /b i.e., one who acts as a witness in a particular matter cannot become a judge with regard to that same matter. Rabba bar Ḥanina b said to /b Rav Naḥman: b Yes, /b it is indeed b so /b that this is what b I was saying. /b ,§ The mishna teaches: In cases of b capital law, /b the court b judges during the daytime, /b and concludes the deliberations and issues the ruling in the daytime. The Gemara asks: b From where are these matters /b derived? b Rav Shimi bar Ḥiyya says: The verse states /b with regard to Israelites who worshipped the idol of Peor in the wilderness: b “And hang [ i hoka /i ] them unto the Lord, facing the sun” /b (Numbers 25:4), indicating that capital cases are judged in the face of the sun, i.e., during the day. b Rav Ḥisda says: From where /b is it derived b that i hoka’a /i is hanging? /b Where the Gibeonites requested to be given Saul’s sons, b as it is written: “ i Vehoka’anum /i unto the Lord in Gibeah of Saul, the chosen of the Lord” /b (II Samuel 21:6). |
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75. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 39| 47b. לא רוב טובה ולא רוב פורענות ואין מרבין עליו ואין מדקדקין עליו,קיבל מלין אותו מיד נשתיירו בו ציצין המעכבין את המילה חוזרים ומלין אותו שניה נתרפא מטבילין אותו מיד ושני ת"ח עומדים על גביו ומודיעין אותו מקצת מצות קלות ומקצת מצות חמורות טבל ועלה הרי הוא כישראל לכל דבריו,אשה נשים מושיבות אותה במים עד צוארה ושני ת"ח עומדים לה מבחוץ ומודיעין אותה מקצת מצות קלות ומקצת מצות חמורות,אחד גר ואחד עבד משוחרר ובמקום שנדה טובלת שם גר ועבד משוחרר טובלין וכל דבר שחוצץ בטבילה חוצץ בגר ובעבד משוחרר ובנדה,אמר מר גר שבא להתגייר אומרים לו מה ראית שבאת להתגייר ומודיעים אותו מקצת מצות קלות ומקצת מצות חמורות מ"ט דאי פריש נפרוש דא"ר חלבו קשים גרים לישראל כספחת דכתיב (ישעיהו יד, א) ונלוה הגר עליהם ונספחו על בית יעקב:,ומודיעים אותו עון לקט שכחה ופאה ומעשר עני: מ"ט א"ר חייא בר אבא א"ר יוחנן בן נח נהרג על פחות משוה פרוטה ולא ניתן להשבון,(ומודיעים אותו עון שכחה ופאה): ואין מרבים עליו ואין מדקדקים עליו: אמר רבי אלעזר מאי קראה דכתיב (רות א, יח) ותרא כי מתאמצת היא ללכת אתה ותחדל לדבר אליה,אמרה לה אסיר לן תחום שבת (רות א, טז) באשר תלכי אלך אסיר לן יחוד (רות א, טז) באשר תליני אלין,מפקדינן שש מאות וי"ג מצות (רות א, טז) עמך עמי אסיר לן עבודת כוכבים (רות א, טז) ואלהיך אלהי ארבע מיתות נמסרו לב"ד (רות א, יז) באשר תמותי אמות ב' קברים נמסרו לב"ד (רות א, יז) ושם אקבר,מיד ותרא כי מתאמצת היא וגו':,קיבל מלין אותו מיד: מ"ט שהויי מצוה לא משהינן:,נשתיירו בו ציצין המעכבין המילה וכו': כדתנן אלו הן ציצין המעכבין המילה בשר החופה את רוב העטרה ואינו אוכל בתרומה וא"ר ירמיה בר אבא אמר רב בשר החופה רוב גובהה של עטרה:,נתרפא מטבילין אותו מיד: נתרפא אין לא נתרפא לא מאי טעמא משום דמיא מרזו מכה:,ושני ת"ח עומדים על גביו: והא א"ר חייא א"ר יוחנן גר צריך שלשה הא א"ר יוחנן לתנא תני שלשה:,טבל ועלה הרי הוא כישראל לכל דבריו: למאי הלכתא דאי הדר ביה ומקדש בת ישראל ישראל מומר קרינא ביה וקידושיו קידושין:,אחד גר ואחד עבד משוחרר: קסלקא דעתך לקבל עליו עול מצות ורמינהו במה דברים אמורים בגר אבל בעבד משוחרר אין צריך לקבל,אמר רב ששת לא קשיא הא ר"ש בן אלעזר הא רבנן,דתניא (דברים כא, יג) ובכתה את אביה ואת אמה וגו' בד"א שלא קבלה עליה אבל קבלה עליה מטבילה ומותר בה מיד,ר"ש בן אלעזר אומר אע"פ שלא קבלה עליה כופה ומטבילה לשם שפחות וחוזר ומטבילה לשם שחרור ומשחררה | 47b. they are b not /b able to receive either b an abundance of good nor an abundance of calamities, /b since the primary place for reward and punishment is in the World-to-Come. b And they do not overwhelm him /b with threats, b and they are not exacting with him /b about the details of the mitzvot.,If b he accepts /b upon himself all of these ramifications, then b they circumcise him immediately. /b If b there /b still b remain on him shreds /b of flesh from the foreskin b that invalidate the circumcision, they circumcise him again a second /b time to remove them. When b he is healed /b from the circumcision, b they immerse him immediately, and two Torah scholars stand over him /b at the time of his immersion b and inform him of some of the lenient mitzvot and some of the stringent mitzvot. /b Once b he has immersed and emerged, he is like /b a born b Jew in every sense. /b ,For the immersion of b a woman: Women /b appointed by the court b seat her in the water /b of the ritual bath b up to her neck, and two Torah scholars stand outside /b the bath house so as not to compromise her modesty, b and /b from there b they inform her of some of the lenient mitzvot and some of the stringent mitzvot. /b ,The procedure applies for b both a convert and an emancipated slave /b who, upon immersion at the time of his emancipation, becomes a Jew in every sense. b And in the same place that a menstruating woman immerses, /b i.e., in a ritual bath of forty i se’a /i of water, b there a convert and an emancipated slave also immerse. And anything that interposes /b between one’s body and the water of the ritual bath b with regard to immersion /b of a ritually impure person, in a manner that would invalidate the immersion, also b interposes /b and invalidates the immersion b for a convert, and for an emancipated slave, and for a menstruating woman. /b ,The Gemara analyzes the i baraita /i . b The Master said /b in the i baraita /i : With regard to a potential b convert who comes to /b a court in order to b convert, /b the judges of the court b say to him: What did you see that /b motivated b you /b to b come to convert? And they inform him /b of b some of the lenient mitzvot and some of the stringent mitzvot. /b The Gemara asks: b What is the reason /b to say this to him? It is so b that if he /b is going to b withdraw /b from the conversion process, b let him withdraw /b already at this stage. He should not be convinced to continue, b as Rabbi Ḥelbo said: Converts are as harmful to the Jewish people as a /b leprous b scab [ i sappaḥat /i ] /b on the skin, b as it is written: “And the convert shall join himself with them, and they shall cleave [ i venispeḥu /i ] to the house of Jacob” /b (Isaiah 14:1). This alludes to the fact that the cleaving of the convert to the Jewish people is like a scab.,The i baraita /i continues: b And they inform him /b of b the sin /b of neglecting the mitzva to allow the poor to take b gleanings, forgotten sheaves, and /b produce in the b corner /b of one’s field, b and /b about the b poor man’s tithe. /b The Gemara asks: b What is the reason /b to specifically mention these mitzvot? b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: /b Because b a gentile is executed /b even b on account of /b stealing b less than the value of a i peruta /i , /b since gentiles are particular about even such a small loss, b and /b an item that a gentile steals b is not subject to being returned, /b i.e., he is not obligated to return it to its owner. Since gentiles are unwilling to separate even from items of little value, a potential convert must be made aware that he if converts, he will be required to relinquish some of his property to others.,The i baraita /i continues: b And they inform him /b of b the sin /b of neglecting the mitzva to allow the poor to take b gleanings, forgotten sheaves, and /b produce in the b corner /b of one’s field. b And they do not overwhelm him /b with threats, b and they are not exacting with him /b about the details of the mitzvot, i.e., the court should not overly dissuade the convert from converting. b Rabbi Elazar said: What is the verse /b from which this ruling is derived? b As it is written: “And when she saw that she was steadfastly minded to go with her, she left off speaking with her” /b (Ruth 1:18). When Naomi set out to return to Eretz Yisrael, Ruth insisted on joining her. The Gemara understands this to mean that Ruth wished to convert. Naomi attempted to dissuade her, but Ruth persisted. The verse states that once Naomi saw Ruth’s resolve to convert, she desisted from her attempts to dissuade her. The Gemara infers from here that the same approach should be taken by a court in all cases of conversion.,The Gemara reconstructs the original dialogue in which Naomi attempted to dissuade Ruth from converting: Naomi b said to her: /b On Shabbat, b it is prohibited for us /b to go beyond b the Shabbat limit. /b Ruth responded: b “Where you go, I shall go” /b (Ruth 1:16), and no further. Naomi said to her: b It is forbidden for us to be alone together /b with a man with whom it is forbidden to engage in relations. Ruth responded: b “Where you lodge, I shall lodge” /b (Ruth 1:16), and in the same manner.,Naomi said to her: b We are commanded /b to observe b six hundred and thirteen mitzvot. /b Ruth responded: b “Your people are my people” /b (Ruth 1:16). Naomi said to her: b Idolatrous worship is forbidden to us. /b Ruth responded: b “Your God is my God” /b (Ruth 1:16). Naomi said to her: b Four types of capital punishment were handed over to a court /b with which to punish those who transgress the mitzvot. Ruth responded: b “Where you die, I shall die” /b (Ruth 1:17). Naomi said to her: b Two burial grounds were handed over to the court, /b one for those executed for more severe crimes and another for those executed for less severe crimes. Ruth responded: b “And there I shall be buried” /b (Ruth 1:17)., b Immediately /b following this dialogue, the verse states: b “And when she saw that she was steadfastly minded /b she left off speaking with her” (Ruth 1:18). Once Naomi saw Ruth’s resolve to convert, she desisted from her attempts to dissuade her.,The i baraita /i continues: If b he accepts /b upon himself all of these ramifications, then b they circumcise him immediately. /b The Gemara asks: b What is the reason /b to act immediately? It is that b we do not delay /b the performance of b a mitzva. /b ,The i baraita /i continues: If b there /b still b remain on him shreds /b of flesh from the foreskin b that invalidate the circumcision, /b he is circumcised a second time to remove them. The Gemara explains: This is b as we learned /b in a mishna ( i Shabbat /i 137a): b These are the shreds /b of flesh b that invalidate the circumcision /b if they are not cut: Any fragments of b the flesh that cover the greater part of the corona. /b If such shreds remain, the child is considered uncircumcised, b and he may not partake of i teruma /i . And /b in explanation of this mishna, b Rav Yirmeya bar Abba said /b that b Rav said: /b This also includes b the flesh that covers the greater part of the height of the corona. /b ,The i baraita /i continues: When b he is healed /b from the circumcision, b they immerse him immediately. /b The Gemara infers from the precise formulation of the i baraita /i that when b he has healed, /b then b yes, /b he is immersed, but as long as b he has not healed, /b then b no, /b he is not. b What is the reason /b for this? It is b because water agitates a wound. /b ,The i baraita /i continues: b And two Torah scholars stand over him /b at the time of his immersion. The Gemara asks: b But didn’t Rabbi Ḥiyya say /b that b Rabbi Yoḥa said /b that b a convert requires /b a court of b three /b to be present at his conversion? The Gemara answers: In fact, b Rabbi Yoḥa said to the i tanna /i /b reciting the mishna: Do not teach that there are two Torah scholars; rather, b teach /b that there are b three. /b ,The i baraita /i continues: Once b he has immersed and emerged he is a Jew in every sense. /b The Gemara asks: b With regard to what i halakha /i /b is this said? It is b that if he reverts back /b to behaving as a gentile, he nevertheless remains Jewish, b and /b so if b he betroths a Jewish woman, /b although b he is considered to be an apostate Jew, his betrothal is /b a valid b betrothal. /b ,The i baraita /i continues: This applies b both for a convert and for an emancipated slave. /b The Gemara considers the meaning of this clause: If b it enters your mind /b to interpret the i baraita /i to mean that a convert and an emancipated slave are the same b with regard to accepting upon oneself the yoke of mitzvot, /b then one could b raise a contradiction /b from that which is taught in another i baraita /i : b In what /b case b is this statement /b that there is a need to accept the yoke of mitzvot b said? /b It is b with respect to a convert; however, an emancipated slave does not need to accept /b upon himself the yoke of mitzvot when he immerses for the sake of emancipation. Rather, the immersion alone is sufficient to emancipate him and thereby render him a Jew., b Rav Sheshet said: /b This is b not difficult, /b as b this /b i baraita /i that states that an emancipated slave is not required to accept the yoke of mitzvot b is /b in accordance with the opinion of b Rabbi Shimon ben Elazar, /b whereas b that /b i baraita /i that implies he is required to do so b is /b in accordance with the opinion of b the Rabbis, /b the first i tanna /i of the following i baraita /i ., b As it is taught /b in a i baraita /i : The Torah permits a Jewish soldier to take a beautiful female prisoner of war out of her captivity in order to marry her. Before he may do so, she must first undergo the process that the Torah describes: “And she shall shave her head, and do her nails; and she shall remove the raiment of her captivity from upon her, and she shall remain in your house b and bewail her father and her mother /b a month of days” (Deuteronomy 21:12–13). She may then be immersed for the sake of conversion, even though she does not accept upon herself the yoke of mitzvot. At that point it is permitted to marry her. The i baraita /i asks: b Under what /b circumstance b are these matters stated? /b It is b when she did not accept upon herself /b the yoke of mitzvot; b however, /b if b she /b willingly b accepted upon herself /b the yoke of mitzvot, b he may immerse her /b for the sake of conversion, b and he is permitted to /b marry b her immediately /b without the need for her to undergo the process described in the Torah., b Rabbi Shimon ben Elazar says: Even if she did not accept upon herself /b the yoke of mitzvot, the need for the process can still be circumvented if b he forces /b her b and immerses her for the sake of slavery, and then he again immerses her for the sake of emancipation and /b thereby b emancipates her, /b rendering her a Jewess. Rabbi Shimon ben Elazar holds that the immersion of a slave for the sake of emancipation is effective even if the slave does not accept upon himself the yoke of mitzvot. |
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76. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 458| 21a. הן תהוי ארכא לשלותיך וכתיב (דניאל ד, כה) כלא מטא על נבוכדנצר מלכא וכתיב (דניאל ד, כו) לקצת ירחין תרי עשר,לעולם רבי ישמעאל ואשכח קרא דאמר ותני דכתיב (עמוס א, יא) כה אמר ה' על שלשה פשעי אדום,ומאי אע"פ שאין ראיה לדבר זכר לדבר דלמא שאני עובדי כוכבים דלא מפקיד דינא עלייהו,ויש זכות תולה ג' שנים כו' זכות דמאי אילימא זכות דתורה הא אינה מצווה ועושה היא אלא זכות דמצוה,זכות דמצוה מי מגנא כולי האי והתניא את זו דרש רבי מנחם בר יוסי (משלי ו, כג) כי נר מצוה ותורה אור תלה הכתוב את המצוה בנר ואת התורה באור את המצוה בנר לומר לך מה נר אינה מגינה אלא לפי שעה אף מצוה אינה מגינה אלא לפי שעה,ואת התורה באור לומר לך מה אור מגין לעולם אף תורה מגינה לעולם ואומר (משלי ו, כב) בהתהלכך תנחה אותך וגו' בהתהלכך תנחה אותך זה העוה"ז בשכבך תשמור עליך זו מיתה והקיצות היא תשיחך לעתיד לבא,משל לאדם שהיה מהלך באישון לילה ואפילה ומתיירא מן הקוצים ומן הפחתים ומן הברקנים ומחיה רעה ומן הליסטין ואינו יודע באיזה דרך מהלך,נזדמנה לו אבוקה של אור ניצל מן הקוצים ומן הפחתים ומן הברקנים ועדיין מתיירא מחיה רעה ומן הליסטין ואינו יודע באיזה דרך מהלך כיון שעלה עמוד השחר ניצל מחיה רעה ומן הליסטין ועדיין אינו יודע באיזה דרך מהלך הגיע לפרשת דרכים ניצל מכולם,ד"א עבירה מכבה מצוה ואין עבירה מכבה תורה שנאמר (שיר השירים ח, ז) מים רבים לא יוכלו לכבות את האהבה,א"ר יוסף מצוה בעידנא דעסיק בה מגנא ומצלא בעידנא דלא עסיק בה אגוני מגנא אצולי לא מצלא תורה בין בעידנא דעסיק בה ובין בעידנא דלא עסיק בה מגנא ומצלא,מתקיף לה רבה אלא מעתה דואג ואחיתופל מי לא עסקי בתורה אמאי לא הגינה עלייהו אלא אמר רבא תורה בעידנא דעסיק בה מגנא ומצלא בעידנא דלא עסיק בה אגוני מגנא אצולי לא מצלא מצוה בין בעידנא דעסיק בה בין בעידנא דלא עסיק בה אגוני מגנא אצולי לא מצלא,רבינא אמר לעולם זכות תורה ודקאמרת אינה מצווה ועושה נהי דפקודי לא מפקדא באגרא דמקרין ומתניין בנייהו ונטרן להו לגברייהו עד דאתו מבי מדרשא מי לא פלגאן בהדייהו,מאי פרשת דרכים א"ר חסדא זה ת"ח ויום מיתה רב נחמן בר יצחק אמר זה ת"ח ויראת חטא מר זוטרא אמר זה ת"ח דסלקא ליה שמעתתא אליבא דהלכתא,ד"א עבירה מכבה מצוה ואין עבירה מכבה תורה א"ר יוסף דרשיה רבי מנחם בר יוסי להאי קרא כי סיני ואילמלא דרשוה דואג ואחיתופל הכי לא רדפו בתר דוד דכתיב (תהלים עא, יא) לאמר אלהים עזבו וגו',מאי דרוש (דברים כג, טו) ולא יראה בך ערות דבר וגו' והן אינן יודעין שעבירה מכבה מצוה ואין עבירה מכבה תורה,מאי (שיר השירים ח, ז) בוז יבוזו לו אמר עולא לא כשמעון אחי עזריה ולא כר' יוחנן דבי נשיאה,אלא כהלל ושבנא דכי אתא רב דימי אמר הלל ושבנא אחי הוו הלל עסק בתורה שבנא עבד עיסקא לסוף א"ל תא נערוב וליפלוג יצתה בת קול ואמרה (שיר השירים ח, ז) אם יתן איש את כל הון ביתו וגו' | 21a. b and then there shall be an extension to your tranquility” /b (Daniel 4:24). b And it is written: “All this came upon King Nebuchadnezzar” /b (Daniel 4:25), b and it is written /b in the following verse that this occurred: b “At the end of twelve months” /b (Daniel 4:26). None of the opinions in the i baraita /i are in accordance with the mishna’s statement that merit can delay punishment for up to three years.,The Gemara answers: b Actually, /b the mishna is in accordance with the opinion of b Rabbi Yishmael, /b who states that merit delays punishment for one year, b and he found a verse which states and repeats /b the possibility that punishment can be delayed, indicating that merit can delay punishment up to three times, b as it is written: “Thus says the Lord: For three transgressions of Edom, /b yes, but for four, I will not reverse it” (Amos 1:11). Punishment can therefore be delayed for three consecutive periods of one year.,The Gemara asks: b And what /b does Rabbi Yishmael mean by stating: b Although there is no /b explicit b proof for the concept /b of merit delaying punishment for twelve months, there is b an allusion to the concept? /b The verses he cites state explicitly that punishment can be delayed for twelve months. The Gemara answers: The proof is not explicit, as b perhaps gentiles are different, as /b swift b judgment is not administered upon them /b as readily as it is upon the Jewish people, with whom God is more precise in executing judgment.,§ The mishna states: b And there is a merit /b that b delays /b punishment for b three years. /b The Gemara asks: b Which merit /b can delay the punishment of a i sota /i ? b If we say /b it is the b merit of /b the b Torah /b that she has studied; b but /b a woman who studies Torah b is /b one who is b not commanded /b to do so b and performs /b a mitzva, whose reward is less than that of one who is obligated? Therefore, it would be insufficient to suspend her punishment. b Rather, /b perhaps it is the b merit of a mitzva /b that she performed.,The Gemara asks: b Does /b the b merit of a mitzva protect /b one b so much /b as to delay her punishment? b But isn’t it taught /b in a i baraita /i : b Rabbi Menaḥem bar Yosei interpreted this /b verse b homiletically: “For the mitzva is a lamp and the Torah is light” /b (Proverbs 6:23). b The verse associates the mitzva with a lamp and the Torah with /b the b light /b of the sun. b The mitzva /b is associated b with a lamp /b in order b to say to you: Just as a lamp does not protect /b one by its light extensively but b only temporarily, /b while the lamp is in one’s hand, b so too, a mitzva protects /b one b only temporarily, /b i.e., while one is performing the mitzva., b And the Torah /b is associated b with light /b in order b to say to you: Just as /b the b light /b of the sun b protects /b one b forever, so too, /b the b Torah /b one studies b protects /b one b forever; and it states /b in the previous verse with regard to the Torah: b “When you walk, it shall lead you; /b when you lie down, it shall watch over you; and when you awake, it shall talk with you” (Proverbs 6:22). The Gemara explains: b “When you walk, it shall lead you”; this is /b referring to when one is in b this world. “When you lie down, it shall watch over you”; this is /b referring to the time of b death, /b when one lies in his grave. b “And when you awake, it shall talk with you”; /b this is referring b to the time to come /b after the resurrection of the dead. The Torah that one studies protects and guides him both in this world and in the next world.,This can be illustrated by b a parable, /b as it is comparable b to a man who is walking in /b the b blackness of night and the darkness, and he is afraid of the thorns, and of the pits, and of the thistles, /b which he cannot see due to the darkness. b And /b he is also afraid b of /b the b wild animals and of the bandits /b that lurk at night, b and he does not know which way he is walking. /b ,If b a torch of fire comes his way, /b which is analogous to a mitzva, b he is safe from the thorns and from the pits and from the thistles, but he is still afraid of /b the b wild animals and of the bandits, and /b still b does not know which way he is walking. Once the light of dawn rises, /b which is analogous to Torah study, b he is safe from /b the b wild animals and from the bandits, /b which no longer roam the roads, b but he still does not know which way he is walking. /b If b he arrives at a crossroads /b and recognizes the way, b he is saved from all of them. /b , b Alternatively, /b the verse associates the mitzva with a lamp and the Torah with the light of the sun in order to teach that b a transgression extinguishes /b the merit of b a mitzva /b one performed, b but a transgression does not extinguish /b the merit of the b Torah /b one studied, b as it is stated: “Many waters cannot extinguish the love, /b neither can the floods drown it” (Song of Songs 8:7). The Torah is compared to love several times in the Song of Songs. One can conclude from the i baraita /i that the merit of performing a mitzva is insufficient to suspend punishment., b Rav Yosef said /b that with regard to b a mitzva, at the time when one is engaged in its /b performance it b protects /b one from misfortune b and saves /b one from the evil inclination; b at the time when one is not engaged in its /b performance, it b protects /b one from misfortune but it b does not save /b one from the evil inclination. With regard to b Torah /b study, b both at the time when one is engaged in it and at the time when one is not engaged in it, /b it b protects /b one from misfortune b and saves /b one from the evil inclination. Therefore, the merit of the woman’s mitzvot does protect her from misfortune and delay her punishment., b Rabba objects to this /b explanation: b If that is so, /b then with regard to b Doeg /b (see I Samuel, chapters 21–22) b and Ahithophel /b (see II Samuel, chapter 16), who were both wise scholars despite their wickedness, b did they not engage in the /b study of b Torah? Why did /b it b not protect them /b from sinning? b Rather, Rava said: /b With regard to b Torah /b study, b at the time when one is engaged in it, it protects and saves; at the time when one is not engaged in it, it protects /b one from misfortune but b it does not save /b one from the evil inclination. With regard to b a mitzva, both at the time when one is engaged in its /b performance b and at the time when one is not engaged in its /b performance, b it protects /b one from misfortune but it b does not save /b one from the evil inclination., b Ravina said: Actually, /b the merit that delays the punishment of the i sota /i is the b merit of Torah /b study, b and /b with regard to that b which you say, /b i.e., that b she is not commanded /b to do so b and performs /b a mitzva, the mishna is not referring to the merit of her own Torah study. b Granted, she is not commanded /b to study Torah herself; however, b in reward for causing their sons to read /b the Written Torah b and to learn /b the Mishna, b and /b for b waiting for their husbands until they come /b home b from the study hall, don’t they share /b the reward b with their /b sons and husbands? Therefore, if the i sota /i enabled her sons and husband to study Torah, the merit of their Torah study can protect her and delay her punishment.,With regard to the aforementioned parable, the Gemara asks: b What /b is the meaning of the b crossroads, /b which provide clarity? b Rav Ḥisda says: This /b is referring to b a Torah scholar and /b his b day of death. /b Due to his continued commitment to the Torah, when the time comes for him to die, it is clear to him that he will go to the place of his eternal reward. b Rav Naḥman bar Yitzḥak says: This is a Torah scholar /b who has also acquired b fear of sin, /b as his fear of sin guides him to the correct understanding of the Torah. b Mar Zutra says: This is a Torah scholar who reaches /b conclusions from b his discussion in accordance with the i halakha /i , /b as that is an indication that he is following the right path.,The i baraita /i states: b Alternatively: A transgression extinguishes /b the merit of b a mitzva, but a transgression does not extinguish /b the merit of the b Torah. Rav Yosef says: Rabbi Menaḥem bar Yosei interpreted this verse as /b it was given on Mount b Sinai, and had Doeg and Ahithophel only interpreted it in this way they would not have pursued David, as it is written: /b “For my enemies speak concerning b me…saying, God has forsaken him; /b pursue and take him, for there is none to deliver” (Psalms 71:10–11). Doeg and Ahithophel incorrectly thought that since David had sinned, his sins had extinguished his merits and God had forsaken him.,The Gemara asks: b What /b verse b did /b Doeg and Ahithophel b interpret /b incorrectly, causing them to err? They interpreted this verse: “For the Lord your God walks in the midst of your camp…to give up your enemies before you… b that He see no licentious matter in you, /b and turn away from you” (Deuteronomy 23:15), to indicate that God turns away from one who engaged in forbidden relations, and since David had sinned with Bathsheba God must have turned away from him. b But they did not know that a transgression extinguishes /b the merit of b a mitzva, but a transgression does not extinguish /b the merit of the b Torah. /b ,The Gemara interprets the continuation of the verse cited by the i baraita /i with regard to Torah study: b What /b is the meaning of: “Many waters cannot extinguish the love…if a man would give all the fortune of his house for love, b he would utterly be condemned” /b (Song of Songs 8:7)? The Torah is compared to love several times in the Song of Songs. Therefore, the verse indicates that one cannot acquire a share in the reward for Torah study with money. b Ulla says: /b The verse is b not /b speaking of individuals b like Shimon, brother of Azarya, /b whose brother Azarya supported him and enabled him to study Torah. b And /b it is b not /b speaking of individuals b like Rabbi Yoḥa of the house of the i Nasi /i , /b whom the i Nasi /i supported so that he could study Torah., b Rather, /b it is speaking of individuals b like Hillel and Shevna, as when Rav Dimi came /b to Babylonia b he said: Hillel and Shevna were brothers; Hillel engaged in Torah /b study and remained impoverished, whereas b Shevna entered into a /b business b venture /b and became wealthy. b In the end, /b Shevna b said to /b Hillel: b Come, let us join /b our wealth b together and divide /b it between us; I will give you half of my money and you will give me half of the reward for your Torah study. In response to this request b a Divine Voice issued forth and said: “If a man would give all the fortune of his house /b for love, he would utterly be condemned” (Song of Songs 8:7). |
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77. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 495| 25b. אין גזעו מחליף אף צדיק ח"ו אין גזעו מחליף לכך נאמר ארז אילו נאמר ארז ולא נאמר תמר הייתי אומר מה ארז אין עושה פירות אף צדיק ח"ו אין עושה פירות לכך נאמר תמר ונאמר ארז,וארז גזעו מחליף והתניא הלוקח אילן מחבירו לקוץ מגביהו מן הקרקע טפח וקוצץ בסדן השקמה שני טפחים בבתולת השקמה שלשה טפחים בקנים ובגפנים מן הפקק ולמעלה בדקלים ובארזים חופר למטה ומשריש לפי שאין גזעו מחליף,הכא במאי עסקינן בשאר מיני ארזים כדרבה בר הונא דאמר רבה בר הונא עשרה מיני ארזים הן שנאמר (ישעיהו מא, יט) אתן במדבר ארז שיטה והדס וגו',ת"ר מעשה ברבי אליעזר שגזר שלש עשרה תעניות על הצבור ולא ירדו גשמים באחרונה התחילו הצבור לצאת אמר להם תקנתם קברים לעצמכם געו כל העם בבכיה וירדו גשמים,שוב מעשה בר' אליעזר שירד לפני התיבה ואמר עשרים וארבע ברכות ולא נענה ירד רבי עקיבא אחריו ואמר אבינו מלכנו אין לנו מלך אלא אתה אבינו מלכנו למענך רחם עלינו וירדו גשמים הוו מרנני רבנן יצתה בת קול ואמרה לא מפני שזה גדול מזה אלא שזה מעביר על מדותיו וזה אינו מעביר על מדותיו,ת"ר עד מתי יהו הגשמים יורדין והצבור פוסקין מתעניתם כמלא ברך המחרישה דברי רבי מאיר וחכמים אומרים בחרבה טפח בבינונית טפחיים בעבודה שלשה טפחים,תניא רבי שמעון בן אלעזר אומר אין לך טפח מלמעלה שאין תהום יוצא לקראתו שלשה טפחים והא תניא טפחיים לא קשיא כאן בעבודה כאן בשאינה עבודה,א"ר אלעזר כשמנסכין את המים בחג תהום אומר לחבירו אבע מימיך קול שני ריעים אני שומע שנאמר (תהלים מב, ח) תהום אל תהום קורא לקול צנוריך וגו',אמר רבה לדידי חזי לי האי רידיא דמי לעיגלא (תלתא) ופירסא שפוותיה וקיימא בין תהומא תתאה לתהומא עילאה לתהומא עילאה א"ל חשור מימיך לתהומא תתאה א"ל אבע מימיך שנא' (שיר השירים ב, יב) הנצנים נראו בארץ וגו':,היו מתענין וירדו גשמים קודם הנץ החמה כו': ת"ר היו מתענין וירדו להם גשמים קודם הנץ החמה לא ישלימו לאחר הנץ החמה ישלימו דברי ר' מאיר ר' יהודה אומר קודם חצות לא ישלימו לאחר חצות ישלימו,רבי יוסי אומר קודם ט' שעות לא ישלימו לאחר ט' שעות ישלימו שכן מצינו באחאב מלך ישראל שהתענה מתשע שעות ולמעלה שנאמר (מלכים א כא, כט) הראית כי נכנע אחאב וגו',ר' יהודה נשיאה גזר תעניתא וירדו להם גשמים לאחר הנץ החמה סבר לאשלומינהו א"ל רבי אמי קודם חצות ואחר חצות שנינו שמואל הקטן גזר תעניתא וירדו להם גשמים קודם הנץ החמה כסבורין העם לומר שבחו של צבור הוא,אמר להם אמשול לכם [משל] למה הדבר דומה לעבד שמבקש פרס מרבו אמר להם תנו לו ואל אשמע קולו,שוב שמואל הקטן גזר תעניתא וירדו להם גשמים לאחר שקיעת החמה כסבורים העם לומר שבחו של צבור הוא אמר להם שמואל לא שבח של צבור הוא אלא אמשול לכם משל למה הדבר דומה לעבד שמבקש פרס מרבו ואמר להם המתינו לו עד שיתמקמק ויצטער ואחר כך תנו לו,ולשמואל הקטן שבחו של צבור היכי דמי אמר משיב הרוח ונשב זיקא אמר מוריד הגשם ואתא מיטרא:,מעשה וגזרו תענית בלוד כו': ונימא הלל מעיקרא אביי ורבא דאמרי תרווייהו לפי שאין אומרים הלל | 25b. b its shoots do not replenish /b themselves when its stump is cut down, b so too, Heaven forbid, /b with regard to b a righteous person, his shoots will not replenish /b themselves, i.e., he will be unable to recover from misfortune. b Therefore, it is stated “cedar” /b in the verse. Just as the cedar grows new shoots after its stump is cut down, so too, a righteous individual will thrive again. Conversely, b were it stated “cedar” and were it not stated “palm tree,” I would say /b that b just as /b in the case of b a cedar, it does not produce fruit, so too, a righteous man, God forbid, does not produce fruit, /b i.e., he will have no reward in the World-to-Come. b Therefore, it is stated “palm tree” and it is /b also b stated “cedar.” /b ,§ The Gemara asks: b And /b do b a cedar’s shoots /b really b replenish /b themselves? b But isn’t it taught /b in a i baraita /i : With regard to b one who bought a tree from another to chop /b it down for wood, without acquiring total ownership of the tree, he must b lift /b his ax b a handbreadth and chop /b there, so as to allow the tree to grow back? However, b in /b a case where he purchased b a large sycamore, /b he must leave b two handbreadths. In /b the case of b an untrimmed sycamore, /b he must leave b three handbreadths. In /b a situation where one b bought reeds or grapevines, /b he may chop only b from the /b first b knot and above. In /b the case of b palms or cedars, /b one may b dig down and uproot /b it, b as its shoots /b will b not replenish /b themselves. This i baraita /i indicates that cedars will not grow new shoots after they have been cut down.,The Gemara answers: b With what are we dealing here? With other species of cedars. /b This is b in accordance with /b the opinion of b Rabba bar Huna, as Rabba bar Huna said: There are ten species of cedars, as it is stated: “I will plant in the wilderness the cedar, the acacia tree and myrtle /b and the oil tree; I will set in the desert cypress, the plane tree and the larch together” (Isaiah 41:19). The seven species mentioned in this verse are all called cedars, as are three additional species., b The Sages taught: An incident /b occurred b involving Rabbi Eliezer, who decreed /b a complete cycle of b thirteen fasts upon the congregation, but rain did not fall. At /b the end of b the last /b fast, b the congregation began to exit /b the synagogue. b He said to them: Have you prepared graves for yourselves? /b If rain does not fall, we will all die of hunger. b All the people burst into tears, and rain fell. /b ,There was b another incident involving /b Rabbi Eliezer, b who descended /b to serve as prayer leader b before the ark /b on a fast day. b And he recited twenty-four blessings, but he was not answered. Rabbi Akiva descended before the ark /b after him b and said: Our Father, our King, we have no king other /b than b You. Our Father, our King, for Your sake, have mercy on us. And rain /b immediately b fell. The Sages were whispering /b among themselves that Rabbi Akiva was answered while his teacher, Rabbi Eliezer, was not. b A Divine Voice emerged and said: /b It is b not because this /b Sage, Rabbi Akiva, b is greater than that one, /b Rabbi Eliezer, b but that this one is forgiving, and that one is not forgiving. /b God responded to Rabbi Akiva’s forgiving nature in kind by sending rain.,§ b The Sages taught /b in a i baraita /i : b How much rain must fall for the community to cease their fast /b for rain? If the rain penetrates the soil b by the full /b depth of the blade of b a plow /b until the spot where it b bends, /b they may cease fasting; this is b the statement of Rabbi Meir. And the Rabbis say /b a different measurement: If the earth is completely b dry, /b the soil must become moist to the depth of a single b handbreadth. /b For b average /b soil, they must wait until the moisture reaches a depth of b two handbreadths. /b If it is b worked /b soil, i.e., soil that has been plowed, the moisture must reach to a depth of b three handbreadths. /b , b It is taught /b in a i baraita /i that b Rabbi Shimon ben Elazar says: There is no handbreadth /b of rain b from above toward which /b the water of b the deep does not rise three handbreadths. /b The Gemara raises an objection: b But isn’t it taught /b in another i baraita /i that the water of the deep rises b two handbreadths? /b The Gemara explains: This is b not difficult. Here, /b in first i baraita /i , it is referring b to worked /b land, which water penetrates faster, whereas b there, /b in the second i baraita /i , it is referring b to unworked /b land, which water does not penetrate as easily, and therefore the water of the deep rises only two handbreadths., b Rabbi Elazar said: When the water /b libation b was poured during the festival /b of i Sukkot /i , these waters of the b deep say to the other /b waters of the deep: b Let your water flow, as I hear the voices of two /b of our b friends, /b the wine libation and the water libation, which are both poured on the altar. b As it is stated: “Deep calls to deep at the sound of your channels, /b all Your waves and Your billows are gone over me” (Psalms 42:8), i.e., the upper waters of the deep call to the lower waters of the deep when they hear the sound of the libations., b Rabba said: I have seen this /b angel in charge of water, b Ridya, in the form of a calf whose lips were parted, standing between the lower /b waters of the b deep and the upper /b waters of the b deep. To the upper /b waters of the b deep, he said: Distill your water /b and let it rain. b To the lower /b waters of the b deep, he said: Let your water flow /b from below, b as it is stated: “The flowers appear on the earth; /b the time of the singing has come, and the voice of the turtledove [ i tur /i ] is heard in our land” (Song of Songs 2:12). The appearance of flowers in this verse alludes to the libations, as both the blooming of flowers and pouring of these libations are annual events. The time of the singing is referring to the singing of the Festival. Finally, the term i tur /i in Aramaic can also mean an ox; in this context, it is interpreted as a reference to the angel Ridya.,§ The mishna teaches: If b they were fasting /b for rain b and rain fell for them before sunrise, /b they need not complete their fast until the evening. b The Sages taught: /b If b they were fasting /b for rain b and rain fell for them before sunrise, /b they need b not complete /b their fast, as the obligation to fast does not come into effect until sunrise. However, if rain fell b after sunrise, they /b must b complete /b their fast. This is b the statement of Rabbi Meir. Rabbi Yehuda says: /b If rain fell b before midday, /b they need b not complete /b their fast; however, if it rains b after midday, they /b must b complete /b their fast.,Rabbi Yosei says: If rain falls b before the ninth hour, /b three hours into the afternoon, they need b not complete /b their fast; if it rains b after the ninth hour /b of the day, they must b complete /b their fast, b as we found with regard to Ahab, king of Israel, who fasted from the ninth hour and onward, /b as it b is stated: /b “And it came to pass, when Ahab heard these words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. And the word of the Lord came to Elijah the Tishbite saying: b Do you see how Ahab humbles himself before Me?” /b (I Kings 21:27–29). According to tradition, this occurred in the ninth hour., b Rabbi Yehuda Nesia decreed a fast, and rain fell for them after sunrise. He thought to complete /b the fast, but b Rabbi Ami said to him /b that b we learned: Before noon and after noon, /b i.e., the i halakha /i is in accordance with the opinion of Rabbi Yehuda. b Shmuel HaKatan decreed a fast, and rain fell for them before sunrise. The people thought to say: /b This b is /b a sign of b the praiseworthiness of the community, /b as we merited rainfall even before we prayed., b He said to them: I will tell you a parable. To what is this matter comparable? To /b a situation where there is b a slave who requests a reward from his master, /b either food or livelihood, b and /b the master b says to /b his ministers: b Give him /b what he asks for b and let me not hear his voice, /b as I would rather not have to listen to him. Here, too, evidently God has no desire to hear our prayers., b Again, /b on another occasion, b Shmuel HaKatan decreed a fast, and rain fell for them after sunset. /b Based on his previous response, b the people thought to say: /b This b is /b a sign of b the praiseworthiness of the community, /b as God listened to our prayers all day. b Shmuel /b HaKatan b said to them: It is not /b a sign of b the praiseworthiness of the community. Rather, I will tell you a parable. To what is this matter comparable? To /b a situation where there is b a slave who requests a reward from his master, and /b the master b says to /b his ministers: b Wait until he pines away and suffers, and afterward give /b it b to him. /b Here too, the delay is not to the congregation’s credit.,The Gemara asks: b But /b if so, b according to /b the opinion of b Shmuel HaKatan, /b what is considered b the praiseworthiness of the community; what are the circumstances /b in which approval is shown from Heaven? The Gemara explains: When the prayer leader b recites: He Who makes the wind blow, and the wind blows; /b and when b he recites: /b And b the rain fall, and rain falls. /b ,The mishna teaches: b An incident /b occurred in b which /b the court b decreed a fast in Lod, /b and when rain fell they ate and drank, and afterward they recited i hallel /i . The Gemara asks: b And let us recite i hallel /i at the outset, /b without delay. Why did they first go home and eat? b Abaye and Rava both said: Because one recites i hallel /i /b |
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78. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 458| 10a. ואח"כ חטא מביא פר חטא ואח"כ עבר ממשיחותו צריכא למימר משום דקתני גבי נשיא דכי עבר מנשיאותו ואח"כ חטא כהדיוט מייתי אהכי תני גבי משיח [חטא ואח"כ עבר] מביא פר,מנא ה"מ דתנו רבנן (ויקרא ד, ג) והקריב על חטאתו מלמד שמביא חטאתו משעבר,שיכול והלא דין הוא ומה נשיא שמביא בשגגת מעשה אין מביא חטאתו משעבר משיח שאין מביא בשגגת מעשה אלא על העלם דבר עם שגגת מעשה [לא] כ"ש תלמוד לומר והקריב על חטאתו מלמד שמביא על חטאתו משעבר,ונייתי נמי נשיא מק"ו ומה משיח שאין מביא בשגגת מעשה מביא חטאת משעבר נשיא שמביא חטאת בשגגת מעשה אינו דין שמביא חטאתו משעבר תלמוד לומר (ויקרא ד, כב) אשר נשיא יחטא כשהוא נשיא אין כשהוא הדיוט לא:, big strongמתני׳ /strong /big חטאו עד שלא נתמנו ואח"כ נתמנו הרי אלו כהדיוטות ר"ש אומר אם נודע להם עד שלא נתמנו חייבים ומשנתמנו פטורים,איזהו נשיא זה מלך שנאמר (ויקרא ד, כב) מכל מצות ה' אלהיו שאין על גביו אלא ה' אלהיו:, big strongגמ׳ /strong /big מה"מ דתנו רבנן (ויקרא ד, ג) אם הכהן המשיח יחטא (לאשמת) פרט לקודמות,שיכול והלא דין הוא ומה נשיא שמביא בשגגת מעשה אין מביא על הקודמות משיח שאין מביא אלא על העלם דבר עם שגגת מעשה אינו דין שלא יביא על הקודמות,לא אם אמרת בנשיא שכן אין מביא חטאתו משעבר תאמר במשיח שמביא חטאתו משעבר הואיל ומביא חטאתו משעבר יביא על הקודמות תלמוד לומר המשיח יחטא חטא כשהוא משיח מביא כשהוא הדיוט אינו מביא,ותניא נמי גבי נשיא כה"ג (ויקרא ד, כב) אשר נשיא יחטא פרט לקודמות,שיכול והלא דין הוא ומה משיח שמביא חטאתו משעבר אינו מביא על הקודמות נשיא שאין מביא חטאתו משעבר אינו דין שלא יביא על הקודמות,מה למשיח שכן אין מביא בשגגת מעשה תאמר בנשיא שמביא בשגגת מעשה הואיל ומביא בשגגת מעשה יביא על הקודמות תלמוד לומר אשר נשיא יחטא שחטא והרי הוא נשיא ולא שחטא ועודהו הדיוט:,ת"ר אשר נשיא יחטא יכול גזרה ת"ל אם הכהן המשיח יחטא מה להלן לכשיחטא אף כאן לכשיחטא,אמר מר יכול גזרה גזרה מהיכא תיתי,אמרי אין אשכחן דכתיב (ויקרא יד, לד) ונתתי נגע צרעת בבית ארץ אחוזתכם בשורה היא להם שנגעים באים עליהם דברי רבי יהודה רבי שמעון אומר פרט לנגעי אונסין לאו אמר רבי יהודה בשורה הכא נמי אימא גזרה היא הלכך כתיב אם,ולרבי שמעון נגעי אונסין מי לא מטמו והא תניא (ויקרא יג, ב) אדם כי יהיה מן הדבור ואילך והלא דין הוא טמא בזב וטמא בנגעים מה זב מן הדבור ואילך אף נגעים מן הדבור ואילך,לא אם אמרת בזב שכן אין מטמא באונס תאמר בנגעים שמטמאין באונס תלמוד לומר אדם כי יהיה מן הדבור ואילך רבא אמר פרט לנגעי רוחות רב פפא אמר פרט לנגעי כשפים,תנו רבנן אשר נשיא יחטא פרט לחולה משום דהוה ליה חולה אידחי ליה מנשיאותיה אמר רב אבדימי בר חמא פרט לנשיא שנצטרע שנאמר (מלכים ב טו, ה) וינגע ה' את המלך ויהי מצורע עד יום מותו וישב בבית החפשית ויותם בן המלך על הבית מדקאמר בבית החפשית מכלל דעד השתא עבד הוה,כי הא דר' גמליאל ורבי יהושע הוו אזלי בספינתא בהדי דר' גמליאל הוה פיתא בהדי רבי יהושע הוה פיתא וסולתא שלים פיתיה דר' גמליאל סמך אסולתיה דרבי יהושע אמר ליה מי הוה ידעת דהוה לן עכובא כולי האי דאיתית סולתא אמר ליה כוכב אחד לשבעים שנה עולה ומתעה את (הספינות) [הספנים] ואמרתי שמא יעלה ויתעה [אותנו],אמר ליה כל כך בידך ואתה עולה בספינה א"ל עד שאתה תמה עלי תמה על שני תלמידים שיש לך ביבשה רבי אלעזר חסמא ורבי יוחנן בן גודגדא שיודעין לשער כמה טפות יש בים ואין להם פת לאכול ולא בגד ללבוש נתן דעתו להושיבם בראש,כשעלה שלח להם ולא באו חזר ושלח ובאו אמר להם כמדומין אתם ששררה אני נותן לכם | 10a. b and thereafter sinned brings a bull. /b Does the case of one who b sinned and thereafter moved on from his anointment need to be said? /b It is obvious that he is liable to bring a bull. The Gemara answers: b Due to /b the fact b that /b the i tanna /i b teaches /b the i halakha /i b with regard to a king, that when he moved on from his sovereignty and thereafter sinned he brings. /b an offering b like /b that of b a commoner; therefore, he teaches /b the corresponding i halakha /i b with regard to an anointed /b priest: If b he sinned and thereafter moved on /b from his priesthood, b he brings a bull. /b ,§ With regard to the statement in the mishna concerning an anointed priest who sinned after he was removed from his position, the Gemara asks: b From where are these matters /b derived? The Gemara answers: It is b as the Sages taught: /b It is written with regard to the High Priest: b “And he shall sacrifice for his sin [ i ḥattato /i ] /b that he sinned” (Leviticus 4:3); this b teaches that he brings his sin-offering [ i ḥattato /i ] /b even b after he has moved on /b from his priesthood.,This derivation is necessary, as one b might /b have thought: b Could this not /b be derived through an i a fortiori /i b inference? And if a king, who brings /b a goat as his sin-offering b for the unwitting /b performance b of an action, does not bring /b a goat as b his sin-offering from /b the moment b that he has moved on /b from his sovereignty, b an anointed /b priest, b who does not bring /b a sin-offering b for the unwitting /b performance b of an action /b alone; b rather, /b he is liable b only for absence /b of awareness b of the matter /b by the court together b with unwitting /b performance b of an action, /b is it b not all the more so /b that he will not bring a bull for his sin-offering once he has moved on from the High Priesthood? Therefore, b the verse states: “And he shall sacrifice for his sin [ i ḥattato /i ] /b that he sinned”; this b teaches that he brings his sin-offering [ i ḥattato /i ] /b even b after he has moved on /b from his priesthood.,The Gemara asks: b And let a king /b who is no longer king, b too, bring /b a goat as a sin-offering b based on an i a fortiori /i /b inference: b And if an anointed /b priest, b who does not bring /b an offering b for the unwitting /b performance b of an action, brings a sin-offering after he has moved on /b from the priesthood, then with regard to b a king, who brings a sin-offering for the unwitting /b performance b of an action, is it not logical that he /b still b brings his sin-offering once he has moved on /b from his sovereignty? To counter this, b the verse states: “When a king sins” /b (Leviticus 4:22), from which it is derived: If he sins b when he is king, yes, /b he brings his sin-offering; if he sins b when he is a commoner, no, /b he does not bring his sin-offering., strong MISHNA: /strong If a king or High Priest b sinned before they were appointed, and thereafter they were appointed, /b the status of b these /b people is b like /b that of b commoners; /b they bring the sin-offering of an individual. b Rabbi Shimon says: If it became known to them, before they were appointed /b as king or High Priest, that they had sinned, b they are liable /b to bring the sin-offering of an individual, b but /b if it became known to them b after they were appointed /b as king or High Priest b they are /b completely b exempt. /b , b Who is /b the b i nasi /i ? This is a king, as it is stated: /b “When a i nasi /i sins, and performs any one b of all the mitzvot of the Lord his God /b that shall not be performed, unwittingly, and he is guilty” (Leviticus 4:22), referring to one b who has only the Lord his God over him /b and no other authority. That is only the king., strong GEMARA: /strong The mishna teaches: If a king or High Priest sinned before they were appointed, and thereafter they were appointed, the status of these people is like that of commoners. The Gemara asks: b From where are these matters /b derived? The Gemara answers: It is b as the Sages taught /b with regard to the verse: b “If the anointed priest shall sin to bring guilt” /b (Leviticus 4:3); this serves to b exclude the /b unwitting transgressions he performed b prior /b to his installation as High Priest., b As /b one b might /b have thought: b Could this not /b be derived through an i a fortiori /i b inference? And if a king, who brings /b a goat as his sin-offering b for the unwitting /b performance b of an action, does not bring /b a sin-offering b for the /b unwitting transgressions he performed b prior /b to his coronation, then with regard to b an anointed /b priest, b who brings /b his sin-offering b only for absence /b of awareness b of the matter /b by the court b with the unwitting /b performance b of an action, is it not logical that he will not bring /b his sin-offering b for the prior /b transgressions?,The Gemara rejects this: b No, if you said /b this b with regard to a king, /b that is reasonable, b as he does not bring his /b goat for a b sin-offering once he has moved on /b from his sovereignty, and instead brings the sin-offering of a commoner. b Shall you /b also b say /b this b with regard to an anointed /b priest, b who brings /b a bull for b his sin-offering once he has moved on /b from his priesthood? b Since he brings /b a bull for b his sin-offering /b even b once he has moved on /b from his priesthood, perhaps b he shall bring /b a bull as a sin-offering b for the /b unwitting transgressions he performed b prior /b to his installation as High Priest? Therefore, b the verse states: /b “If b the anointed priest shall sin,” /b from which it is derived: If b he sins when he is /b serving as b an anointed priest he brings /b a bull as his sin-offering; if he sins b when he is an ordinary /b priest b he does not bring /b a bull as his sin-offering., b And it is also taught in this way /b in a i baraita /i b with regard to a king: “When a king sins” /b (Leviticus 4:22); this serves to b exclude the /b unwitting transgressions he performed b prior /b to his coronation as king., b As /b one b might /b have thought: b Could this not /b be derived through an i a fortiori /i b inference? If an anointed /b priest, b who brings /b a bull for b his sin-offering /b even b once he has moved on /b from his priesthood, b does not bring /b his sin-offering b for the /b unwitting transgressions he performed b prior /b to his installation, then with regard to b a king, who does not bring his /b goat for a b sin-offering once he has moved on /b from his sovereignty, b is it not logical that he will not bring /b his sin-offering b for the prior /b transgressions? Apparently, there is no need for the derivation from the verse.,The Gemara notes that this inference can be rejected. b What /b is notable b about an anointed /b priest? He is notable b in that he does not bring /b a sin-offering b for the unwitting /b performance b of an action /b unless it was performed on the basis of an erroneous ruling. b Shall you say /b the same b with regard to a king, who brings /b an offering b for the unwitting /b performance b of an action /b alone, even without an erroneous ruling? b Since he brings /b an offering b for the unwitting /b performance b of an action /b alone, b shall he bring /b a bull as a sin-offering b for the /b unwitting transgressions he performed b prior /b to his coronation? Therefore, b the verse states: “When a king sins,” /b from which it is derived: In a case b where he sins and he is king, /b he brings a bull as his sin-offering, b and not /b in a case b where he sins and he is still a commoner. /b ,§ Apropos a king, b the Sages taught: /b In contrast to other cases where the verse states: If he will sin, it states concerning a king: b “When [ i asher /i ] a king sins.” /b One b might /b have thought that this is b a decree, /b i.e., that it is a given that the king will sin. Therefore, b the verse states: “If the anointed priest shall sin” /b (Leviticus 4:3). b Just as there /b the meaning is: b In the event that /b the priest b shall sin, so too here, /b the meaning is: b In the event that /b the king b shall sin. /b ,The Gemara analyzes the i baraita /i . b The Master said: /b One b might /b have thought that this is b a decree. /b The Gemara asks: b A decree? From where would this be derived? /b Why would it enter one’s mind that there would be a decree that the king must sin?,The Sages b say: Yes, /b there is a basis for that understanding, as b we find /b that type of interpretation elsewhere; b as it is written: /b “When you come into the land of Canaan, which I give to you for a possession, b and I shall place the mark of leprosy in a house of the land of your possession” /b (Leviticus 14:34). b These are tidings /b informing b them, /b i.e., the Jewish people, b that leprous marks /b will b come upon them /b when they enter Eretz Yisrael; this is b the statement of Rabbi Yehuda. Rabbi Shimon says: /b This verse serves to teach that leprosy causes ritual impurity only when its origins are divine, b to the exclusion of leprosy /b that results from b circumstances beyond one’s control, /b i.e., those that have a clear physical cause. b Didn’t Rabbi Yehuda say /b that leprosy could be b tidings, /b i.e., that there will definitely be leprosy? b Here too, /b with regard to the king, b say /b that b it is a decree /b that he will sin. b Therefore, it is written: “If /b the anointed priest shall sin,” meaning that the sin is not a given.,The Gemara asks with regard to the i baraita /i : b And according to Rabbi Shimon, do /b leprous b marks /b that result from b circumstances beyond one’s control not cause ritual impurity? But isn’t it taught /b in a i baraita /i : b “When a person shall have /b in the skin of his flesh a wool-white leprous mark or a scab” (Leviticus 13:2); these i halakhot /i apply b from /b this b statement onward, /b i.e., from the time that God gave this mitzva to the Jewish people, and these i halakhot /i do not apply to leprosy that preceded the giving of the mitzva? b And could this not /b be derived through b logical inference: /b The Torah b deemed /b one b impure in /b the case of b a i zav /i , and /b the Torah b deemed /b one b impure in /b the case of leprous b marks. Just as a i zav /i /b is ritually impure only b from the statement onward, so too, /b with regard to leprous b marks, /b there is impurity only b from that statement onward. /b There is no need for a derivation from the verse Leviticus 13:2.,The i baraita /i continues: This inference can be rejected: b No, if you said /b that b with regard to a i zav /i , /b this is reasonable, b as he does not become impure /b if his condition was caused b by circumstances beyond his control. Shall you say /b the same b with regard to /b leprous b marks, which impart ritual impurity /b when caused b by circumstances beyond one’s control? /b Therefore, b the verse states: “When a person shall have,” /b indicating that there is impurity only b from /b that b statement onward. /b In any case, it is clear that leprosy causes impurity even if it was caused by circumstances beyond his control. b Rava says /b in explanation: The phrase “and I shall place the mark of leprosy” serves b to exclude /b leprous b marks /b caused b by /b evil b spirits. Rav Pappa says /b in explanation: That phrase serves b to exclude /b leprous b marks /b caused b by sorcery. /b ,§ Apropos a king, b the Sages taught /b that when the verse states: b “When a king sins” /b (Leviticus 4:22), this serves b to exclude /b a king who is b ill. /b The Gemara asks: b Due to /b the fact b that he is ill, is he removed from his sovereignty? Rav Avdimi bar Ḥama said: /b The reference is not to all illnesses; rather, it is b to exclude a king who is afflicted with leprosy, as it is stated /b concerning King Azariah: b “And the Lord afflicted the king, so that he was a leper until the day of his death, and dwelt in an independent house. And Jotham, son of the king, was over the household, /b judging the people of the land” (II Kings 15:5). Azariah was removed from his sovereignty when he was afflicted with leprosy. The Gemara comments: b From /b the fact b that /b the verse b states: “In an independent house,” by inference /b it may be understood b that until now he was a servant, /b i.e., he was in servitude to the people.,The Gemara notes: This is b similar /b to b that /b incident b where Rabban Gamliel and Rabbi Yehoshua were traveling /b together b on a ship. Rabban Gamliel had /b sufficient b bread /b for the journey. b Rabbi Yehoshua /b also b had /b sufficient b bread, and /b additionally he had b flour. /b The journey lasted longer than expected, and b Rabban Gamliel’s bread was finished. He relied on Rabbi Yehoshua’s flour /b for nourishment. Rabban Gamliel b said to /b Rabbi Yehoshua: b Did you know /b from the outset b that we would have so substantial a delay? /b Is that the reason b that you brought flour /b with you? Rabbi Yehoshua b said to /b Rabban Gamliel: b There is one star that rises once in seventy years and misleads sailors /b at sea, causing their journeys to be extended. b And I said: Perhaps /b that star b will rise /b during our journey b and mislead us. /b ,Rabban Gamliel b said to him: So much /b wisdom is b at your /b disposal, b and you board a ship /b to earn your livelihood? Rabbi Yehoshua b said to him: Before you wonder about me, wonder about two students that you have on dry land, Rabbi Elazar Ḥisma and Rabbi Yoḥa ben Gudgeda, who /b are so wise that they b know /b how b to calculate how many drops /b of water b there are in the sea, and /b yet b they have neither bread to eat nor a garment to wear. /b Rabban Gamliel b made up his mind to seat them at the head /b of the academy., b When /b Rabban Gamliel b ascended /b to dry land, b he sent /b a messenger b to them /b to tell them to come so that he could appoint them b and they did not come. He again sent /b a messenger to them b and they came. /b Rabban Gamliel b said to them: Do you imagine that I am granting you authority, /b and since you did not want to accept the honor you did not come when I sent for you? |
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79. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 98| 81b. הוא גופיה שבת איקרי דכתיב תשבתו שבתכם בשלמא רב פפא לא אמר כרב אחא בר יעקב דקרא דכתיב בגופיה עדיף אלא רב אחא בר יעקב מאי טעמא לא אמר כרב פפא,מיבעי ליה לכדתניא (ויקרא כג, לב) ועניתם את נפשותיכם בתשעה לחודש יכול יתחיל ויתענה בתשעה ת"ל בערב אי בערב יכול משתחשך ת"ל בתשעה הא כיצד מתחיל ומתענה מבעוד יום מכאן שמוסיפין מחול על הקודש,ואין לי אלא בכניסתו ביציאתו מנין ת"ל (ויקרא כג, לב) מערב עד ערב ואין לי אלא יוה"כ (ימים טובים) מניין ת"ל (ויקרא כג, לב) תשבתו אין לי אלא (ימים טובים שבתות) מנין ת"ל (ויקרא כג, לב) שבתכם הא כיצד כל מקום שנאמר שבות (מכאן שמוסיפין) מחול על הקודש,ותנא דעצם עצם האי בתשעה לחודש מאי עביד ליה מיבעי ליה לכדתני חייא בר רב מדיפתי דתני חייא בר רב מדיפתי ועניתם את נפשותיכם בתשעה וכי בתשעה מתענין והלא בעשור מתענין אלא לומר לך כל האוכל ושותה בתשיעי מעלה עליו הכתוב כאילו התענה תשיעי ועשירי,אכל אוכלין שאין ראוין לאכילה אמר רבא כס פלפלי ביומא דכפורי פטור כס זנגבילא ביומא דכפורי פטור,מיתיבי היה רבי מאיר אומר ממשמע שנאמר (ויקרא יט, כג) וערלתם ערלתו את פריו איני יודע שעץ מאכל הוא אלא מה תלמוד לומר עץ מאכל עץ שטעם עצו ופריו שוה הוי אומר זה פלפלין ללמדך שהפלפלין חייבין בערלה ואין ארץ ישראל חסרה כלום שנא' (דברים ח, ט) לא תחסר כל בה,ל"ק הא ברטיבתא והא ביבישתא,א"ל רבינא למרימר והאמר רב נחמן האי הימלתא דאתי מבי הנדואי שריא ומברכינן עליה בורא פרי האדמה לא קשיא הא ברטיבתא והא ביבישתא,ת"ר אכל עלי קנים פטור לולבי גפנים חייב אלו הן לולבי גפנים אמר רבי יצחק מגדלאה כל שלבלבו מר"ה ועד יוה"כ ורב כהנא אמר כל שלשים יום תניא כוותיה דר' יצחק מגדלאה אכל עלי קנים פטור ולולבי גפנים חייב אלו הן לולבי גפנים כל שלבלבו מר"ה ועד יוה"כ,שתה ציר או מורייס פטור הא חומץ חייב מתני' מני רבי היא דתניא ר' אומר חומץ משיב את הנפש,דרש רב גידל בר מנשה מבירי דנרש אין הלכה כרבי לשנה נפקי כולי עלמא מזגו ושתו חלא שמע רב גידל ואיקפד אמר אימר דאמרי אנא דיעבד לכתחלה מי אמרי אימר דאמרי אנא פורתא טובא מי אמרי אימר דאמרי אנא חי מזוג מי אמרי | 81b. Yom Kippur b itself is called “Shabbat,” as it is written: /b “From evening until evening, b you shall rest on your Shabbat” /b (Leviticus 23:32). The Gemara compares the various opinions. b Granted, Rav Pappa did not say as Rav Aḥa bar Ya’akov /b did because b a verse that is written about the matter itself is preferable /b to a verbal analogy. b But what is the reason /b that b Rav Aḥa bar Ya’akov did not state /b his opinion b in accordance with the opinion of Rav Pappa? /b ,The Gemara answers: b He requires this /b verse of “keep your Shabbat” b for that which was taught /b in a i baraita /i : The verse states: b “And you shall afflict your souls on the ninth day of the month /b at evening, from evening until evening, you shall rest on your Shabbat” (Leviticus 23:32). One b might /b have thought that b one should start to afflict oneself on the ninth /b of Tishrei; therefore, b the verse states “at evening.” If /b the Torah had stated only b “at evening,” /b one b might /b have thought that the fast starts only b when darkness falls; /b therefore, b the verse states “on the ninth,” /b implying that one begins to fast on the ninth of Tishrei. b How /b can these verses be reconciled? b One begins to fast while it is still daytime; from here /b it is derived b that one /b sanctifies and b extends from /b the b non-sacred /b weekday b to /b the b sacred /b day of Yom Kippur., b I have /b derived b only /b that one must add time b at the beginning /b of Yom Kippur. b From where /b do I derive that one adds time b at the conclusion of /b Yom Kippur? b The verse states: “From evening until evening” /b (Leviticus 23:32), implying that one adds at the end as well, just as he does at the beginning. b And I /b have derived b only /b the mitzva of adding to b Yom Kippur; from where /b is it derived that one must also sanctify and append time before and after b Festivals? The verse states: “You shall rest” /b (Leviticus 23:32), to teach that this rule applies even to Festivals, on which one is commanded to rest. b I have /b derived b only /b that one adds an extension to b Festivals; from where /b do I derive that one must also sanctify and append to b i Shabbatot /i ? The verse states: “Your Shabbat” /b (Leviticus 23:32). b How so? Every place the term: Rest [ i shevut /i ] is stated, /b it teaches b from here that one /b sanctifies and b appends from /b the b non-sacred /b weekday b to /b the b sacred. /b ,The Gemara asks: b And the i tanna /i /b who learns a verbal analogy from the words “that b same /b day,” “that b same /b day,” b what does he do with /b the phrase: b “On the ninth day of the month”? /b The Gemara answers: b He requires it, in accordance with /b that b which Ḥiyya bar Rav of Difti taught. As Ḥiyya bar Rav of Difti taught: /b It states: b “And you shall afflict your souls on the ninth /b day of the month” (Leviticus 23:32). b But does one afflict oneself on the ninth /b of Tishrei? b Doesn’t one /b in fact b afflict oneself on the tenth /b of Tishrei? b Rather, /b the verse comes b to tell you: Anyone who eats and drinks on the ninth /b of Tishrei and then fasts on the tenth, b the verse ascribes him /b credit b as though he fasted on /b both the b ninth and the tenth. /b The verse alludes to this when it states that the fast is on the ninth.,§ It was taught in the mishna: If one b ate food that is /b not b fit for eating, /b he is exempt. b Rava said: /b If b one chews /b raw b pepper on Yom Kippur, he is exempt, /b since this is not considered eating. Similarly, if b one chews ginger [ i zangvila /i ] on Yom Kippur, he is exempt. /b ,The Gemara b raises an objection /b to this. b Rabbi Meir would say /b about the verse: “And when you shall come into the land, and shall have planted all manner of trees for food, then you shall count the fruit of it as forbidden [ i orla /i ]; three years it shall be forbidden to you, it shall not be eaten” (Leviticus 19:23). b From the implication of what is stated: “Then you shall count the fruit of it as forbidden,” do I not know that /b the verse is referring to b “trees for food,” /b since it uses the word “fruit”? b Rather, what /b is the meaning when b the verse states “trees for food”? /b It includes b a tree whose wood and fruit taste the same, /b i.e., a tree that is itself eaten in addition to its fruit. One b must say /b that b this /b is referring to b pepper /b that grows on a tree, b to teach you that /b even b pepper is subject to /b the i halakha /i b of i orla /i . And /b this also teaches that b Eretz Yisrael lacks nothing, /b as even pepper can grow there, b as it is stated /b among the listed praises of Eretz Yisrael: b “You will not lack anything in it” /b (Deuteronomy 8:9). In any event, it has been derived that pepper is called food, which contradicts Rava’s statement. ,The Gemara answers: b This /b is b not difficult. This /b statement about edible pepper is referring b to /b fresh pepper, which is b moist; and that /b i halakha /i pertaining to Yom Kippur is referring to b dry /b pepper, which is not considered food., b Ravina said to Mareimar: But didn’t Rav Naḥman say /b that b it is permitted /b to eat b this cooked ginger [ i himalta /i ] that comes from India, /b and there is no concern that gentiles may have cooked it. b And we recite the blessing: Who creates the fruit of the ground, over it. /b Apparently, ginger is edible. The Gemara answers: b This /b is b not difficult: This /b statement is referring b to wet /b ginger, which is considered food; b and that /b earlier statement pertaining to Yom Kippur, which maintained that ginger is not food, is referring b to dry /b ginger., b The Sages taught /b in a i baraita /i : If b one ate leaves of reeds /b on Yom Kippur, b he is exempt, /b but if one ate b grapevine shoots he is liable. /b The Gemara clarifies: b What are these grapevine shoots? Rabbi Yitzḥak from /b the city of b Migdal said: All /b shoots b that sprouted between Rosh HaShana and Yom Kippur /b and are still very soft are considered food. b And Rav Kahana said: /b All shoots that sprouted up to b thirty days /b before Yom Kippur are considered food. The Gemara comments: b It was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yitzḥak from Migdal: /b If b one ate leaves of reeds he is exempt, but /b if one ate b grapevine shoots he is liable. What are these grapevine shoots? /b They are b all those that sprouted between Rosh HaShana and Yom Kippur. /b ,It was taught in the mishna that if on Yom Kippur one b drank fish brine or /b the briny b liquid /b in which fish are pickled, b he is exempt. /b The Gemara comments: From the language of the mishna it may be inferred that b if one drank vinegar, he is liable. Who is /b the i tanna /i of b the mishna? It is Rabbi /b Yehuda HaNasi, b as it was taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: Vinegar revives the spirit /b and is therefore considered a beverage.,The Gemara relates: b Rav Giddel bar Menashe from /b the town of b Birei DeNeresh taught /b in a public lecture that the b i halakha /i is not in accordance with /b the opinion of b Rabbi /b Yehuda HaNasi, and vinegar is not considered a beverage. b The /b next b year everyone went out and mixed /b vinegar with water b and drank vinegar /b on Yom Kippur. b Rav Giddel heard /b this b and became angry /b with them for their actions. b He said: Say that I said /b one is not liable for drinking vinegar b only after the fact; /b however, b did I say /b it is permitted to drink it b i ab initio /i ? /b Furthermore: b Say that I said /b my statement with regard to one who drinks b a little, /b but b did I say /b it is permitted to drink b a lot? /b Furthermore: b Say that I said /b my statement in reference to b pure /b vinegar, which is very strong, b but did I say /b anything about b diluted /b vinegar? That is certainly prohibited. |
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80. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 398| 58a. קצוצי תפילין נמצאו בראשי הרוגי ביתר רבי ינאי ברבי ישמעאל אמר שלש קופות של ארבעים ארבעים סאה במתניתא תנא ארבעים קופות של שלש שלש סאין,ולא פליגי הא דרישא הא דדרעא,אמר רבי אסי ארבעה קבין מוח נמצאו על אבן אחת עולא אמר תשעת קבין אמר רב כהנא ואיתימא שילא בר מרי מאי קראה (תהלים קלז, ח) בת בבל השדודה אשרי שישלם לך וגו' אשרי שיאחז ונפץ את עולליך אל הסלע:,(איכה ד, ב) בני ציון היקרים המסולאים בפז מאי מסולאים בפז אילימא דהוו מחפי בפיזא והאמרי דבי רבי שילא תרתי מתקלי איסתירי פיזא נחות בעלמא חדא ברומי וחדא בכולי עלמא אלא שהיו מגנין את הפז ביופיין,מעיקרא חשיבי דרומאי הוו נקטי בליונא דגושפנקא ומשמשי ערסייהו מכאן ואילך מייתו בני ישראל ואסרי בכרעי דפורייהו ומשמשי,אמר ליה חד לחבריה הא היכא כתיבא אמר ליה (דברים כח, סא) גם כל חלי וכל מכה אשר לא כתוב בספר התורה הזאת אמר כמה מרחיקנא מדוכתא פלן אמר ליה אינגד פוסתא ופלגא אמר ליה אי מטאי לגביה לא איצטריכי לך,אמר רב יהודה אמר שמואל משום רבן שמעון בן גמליאל מאי דכתיב (איכה ג, נא) עיני עוללה לנפשי מכל בנות עירי ארבע מאות בתי כנסיות היו בכרך ביתר ובכל אחת ואחת היו בה ארבע מאות מלמדי תינוקות וכל אחד ואחד היו לפניו ארבע מאות תינוקות של בית רבן,וכשהיה אויב נכנס לשם היו דוקרין אותן בחוטריהן וכשגבר אויב ולכדום כרכום בספריהם והציתום באש:,ת"ר מעשה ברבי יהושע בן חנניה שהלך לכרך גדול שברומי אמרו לו תינוק אחד יש בבית האסורים יפה עינים וטוב רואי וקווצותיו סדורות לו תלתלים הלך ועמד על פתח בית האסורים אמר (ישעיהו מב, כד) מי נתן למשיסה יעקב וישראל לבוזזים ענה אותו תינוק ואמר הלא ה' זו חטאנו לו ולא אבו בדרכיו הלוך ולא שמעו בתורתו,אמר מובטחני בו שמורה הוראה בישראל העבודה שאיני זז מכאן עד שאפדנו בכל ממון שפוסקין עליו אמרו לא זז משם עד שפדאו בממון הרבה ולא היו ימים מועטין עד שהורה הוראה בישראל ומנו רבי ישמעאל בן אלישע,אמר רב יהודה אמר רב מעשה בבנו ובבתו של ר' ישמעאל בן אלישע שנשבו לשני אדונים לימים נזדווגו שניהם במקום אחד זה אומר יש לי עבד שאין כיופיו בכל העולם וזה אומר יש לי שפחה שאין בכל העולם כולו כיופיה,אמרו בוא ונשיאם זה לזה ונחלק בוולדות הכניסום לחדר זה ישב בקרן זוית זה וזו ישבה בקרן זוית זה זה אומר אני כהן בן כהנים גדולים אשא שפחה וזאת אומרת אני כהנת בת כהנים גדולים אנשא לעבד ובכו כל הלילה,כיון שעלה עמוד השחר הכירו זה את זה ונפלו זה על זה וגעו בבכיה עד שיצאה נשמתן ועליהן קונן ירמיה (איכה א, טז) על אלה אני בוכיה עיני עיני יורדה מים,אמר ריש לקיש מעשה באשה אחת וצפנת בת פניאל שמה צפנת שהכל צופין ביופיה בת פניאל בתו של כהן גדול ששימש לפני ולפנים,שנתעלל בה שבאי כל הלילה למחר הלבישה שבעה חלוקים והוציאה למוכרה בא אדם אחד שהיה מכוער ביותר אמר לו הראני את יופיה אמר לו ריקא אם אתה רוצה ליקח קח שאין כיופיה בכל העולם כולו,אמר לו אף על פי כן הפשיטה ששה חלוקים ושביעי קרעתה ונתפלשה באפר אמרה לפניו רבונו של עולם אם עלינו לא חסת על קדושת שמך הגבור למה לא תחוס,ועליה קונן ירמיה (ירמיהו ו, כו) בת עמי חגרי שק והתפלשי באפר אבל יחיד עשי לך מספד תמרורים כי פתאום יבא השודד עלינו עליך לא נאמר אלא עלינו כביכול עלי ועליך בא שודד,אמר רב יהודה אמר רב מאי דכתיב (מיכה ב, ב) ועשקו גבר וביתו ואיש ונחלתו מעשה באדם אחד שנתן עיניו באשת רבו ושוליא דנגרי הוה,פעם אחת הוצרך (רבו) ללות אמר לו שגר אשתך אצלי ואלונה שיגר אשתו אצלו שהה עמה שלשה ימים קדם ובא אצלו אמר לו אשתי ששיגרתי לך היכן היא אמר לו אני פטרתיה לאלתר ושמעתי שהתינוקות נתעללו בה בדרך,אמר לו מה אעשה אמר לו אם אתה שומע לעצתי גרשה אמר לו כתובתה מרובה אמר לו אני אלווך ותן לה כתובתה עמד זה וגרשה הלך הוא ונשאה,כיון שהגיע זמנו ולא היה לו לפורעו אמר לו בא ועשה עמי בחובך והיו הם יושבים ואוכלים ושותין והוא היה עומד ומשקה עליהן והיו דמעות נושרות מעיניו ונופלות בכוסיהן ועל אותה שעה נתחתם גזר דין ואמרי לה על שתי פתילות בנר אחד:,לקח מן הסיקריקון וכו': אמר רב לא שנו אלא דאמר לו לך חזק וקני אבל בשטר קנה ושמואל אמר אף בשטר נמי לא קנה עד שיכתוב לו אחריות | 58a. b of phylactery boxes were found on the heads of those killed in Beitar. Rabbi Yannai, son of Rabbi Yishmael, says: /b There were found b three large baskets /b each holding b forty i se’a /i /b of phylactery boxes. And b it was taught in a i baraita /i : /b There were b forty large baskets /b each holding b three i se’a /i . /b ,The Gemara notes: b And /b these Sages b do not disagree: This /b Sage is referring to phylacteries b of the head, /b whereas b this /b Sage is referring to phylacteries b of the arm, /b for owing to the different manners in which they are fashioned, they are also different in size., b Rabbi Asi says: Four i kav /i of brains /b from children whose skulls were smashed b were found on one stone. Ulla says: Nine i kav /i . Rav Kahana said, and some say /b that it was b Sheila bar Mari /b who said: b What is the verse /b from which it is derived? b “O daughter of Babylon, marked for devastation; happy is he who shall repay you /b your recompense for what you have done to us. b Happy is he who shall seize and dash your little ones against the rock” /b (Psalms 137:8–9).,§ The verse states: b “The precious sons of Zion, comparable to fine gold” /b (Lamentations 4:2). b What /b is the meaning of the expression b “comparable to fine gold”? If we say that /b it means b they were covered in fine gold [ i piza /i ], /b this is difficult; b but didn’t the school of Rabbi Sheila say: Two i istira /i weights of fine gold came down into the world, one in Rome and one in all /b the rest of b the world. /b If so, it is certainly impossible to cover the inhabitants of Jerusalem with fine gold, as there is not enough of it in the entire world to do so. b Rather, /b this means that they would be so attractive b that they would disgrace fine gold because of their beauty. /b ,The Gemara relates that b initially the noblemen of Rome would keep an image /b imprinted b on a seal /b by their beds b and engage in sexual intercourse /b opposite that image, so that they would beget children of similar beauty. b From this /b point b forward, /b from the time of the Great Revolt, b they would bring Jewish children, tie them to the foot of their beds, and engage in sexual intercourse /b across from them, because they were so handsome.,It is related that it once happened that they did this to two children, and b one /b of them b said to the other: Where is this /b affliction b written /b in the Torah? The other b said to him: /b As it is written: b “Also every sickness, and every plague, which is not written in the book of this Torah” /b (Deuteronomy 28:61). The first one b said: How far am I /b in my studies b from this, /b i.e., how much more would I have had to learn in order to reach this verse? The other b said: Had you gone on one and a half columns [ i pusta /i ], /b you would have reached this. The first child b said to /b the other: b Had I reached this /b verse, b I would not have needed you, /b as I would have known on my own that the verse was speaking about this., b Rav Yehuda says /b that b Shmuel says in the name of Rabban Shimon ben Gamliel: What /b is the meaning of that b which is written: “My eye affects my soul because of all the daughters of my city” /b (Lamentations 3:51)? b There were four hundred synagogues in the city of Beitar, and in each and every one of them there were four hundred schoolteachers, and each and every one /b of these teachers b had four hundred schoolchildren. /b , b And when the enemy entered there, /b these schoolchildren b stabbed them with their pens [ i beḥotreihen /i ]. And when the enemy prevailed and caught them, they wrapped /b the children b in their scrolls and lit them on fire. /b , b The Sages taught /b another i baraita /i ( i Tosefta /i , i Horayot /i 2:5) relating to the fate of the Jewish children: There was b an incident involving Rabbi Yehoshua ben Ḥaya who /b once b went to the great city of Rome, /b where b they said to him: There is a child in prison /b with b beautiful eyes /b and b an attractive appearance, and his curly hair is arranged in locks. /b Rabbi Yehoshua b went and stood by the entrance to the prison. He said, /b as if speaking to himself: b “Who gave Jacob for a spoil, and Israel to the robbers?” /b (Isaiah 42:24). b That child answered by reciting /b the continuation of the verse: b “Did not the Lord, He against Whom we have sinned, and in Whose ways they would not walk, neither were they obedient to His law?” /b ,Rabbi Yehoshua b said: I am certain that, /b if given the opportunity, b this /b child will b issue /b halakhic b rulings in Israel, /b as he is already exceedingly wise. He said: I take an oath b by the Temple service that I will not move from here until I ransom him for whatever /b sum of b money they set for him. They said /b that b he did not move from there until he ransomed him for a great /b sum of b money, and not /b even b a few days /b had passed when this child then b issued /b halakhic b rulings in Israel. And who was /b this child? This was b Rabbi Yishmael ben Elisha. /b , b Rav Yehuda says /b that b Rav says: /b There was b an incident involving the son and the daughter of Rabbi Yishmael ben Elisha /b the High Priest, b who were taken captive /b and sold into slavery b to two /b different b masters. After some time /b the two masters b met in a certain place. This /b master b said: I have a male slave whose beauty is unmatched in all of the world, and that /b master b said: I have a female slave whose beauty is unmatched in all of the world. /b ,The two masters b said: Come, let us marry /b these two slaves b to one another and divide the children /b born to them between us, as they will certainly be very beautiful. They secluded them in a room. b This /b one, the son, b sat in one corner, and that /b one, the daughter, b sat in the other corner. He said: I am a priest /b and b the descendant of High Priests. Shall I marry a female slave? And she said: I am the daughter of a priest /b and b the descendant of High Priests. Shall I be married to a male slave? And they wept all /b through the b night. /b , b When dawn arrived they recognized each other /b and saw that they were brother and sister. b They fell on each other and burst into tears until their souls departed /b due to their great distress. b And with regard to them /b and others like them, b Jeremiah lamented: “For these things I weep; my eye, my eye runs down with water” /b (Lamentations 1:16)., b Reish Lakish says: /b There was b an incident involving a certain woman named Tzafenat bat Peniel. /b And why was she called this? She was called b Tzafenat /b because b they would all gaze [ i tzofin /i ] at her beauty, /b and she was called b bat Peniel /b because she was b the daughter [ i bat /i ] of the High Priest who served in the innermost sanctum [ i lifnai velefnim /i ] /b of the Temple.,And it happened that she was taken captive and b her captor abused /b and raped b her all night. The next day he dressed her in seven garments and took her out to sell her. A certain man who was especially ugly came /b and b said to /b the man who was selling her: b Show me her beauty. He said to him: Good-for-nothing, if you wish to buy /b her then b buy /b her, b for there is no beauty like hers in all of the world. /b ,The potential buyer b said to /b the seller: b Even so, /b I wish to see for myself. b He removed /b the b six /b outermost b garments, and she /b herself b tore the seventh, and rolled in ashes. She said before /b God: b Master of the Universe, /b even b if You have shown no pity to us, /b and have allowed us to be disgraced in this way, b why have You not shown pity to the sanctity of Your mighty name /b by which we are called?, b And with regard to her /b and others like her, b Jeremiah lamented: “O daughter of My people, gird yourself with sackcloth and roll in ashes; make you mourning as for an only son, most bitter lamentation, for the spoiler shall suddenly come upon us” /b (Jeremiah 6:26). b It is not stated: Upon you, but /b rather b “upon us,” /b for b the spoiler shall come, as it were, /b both b over Me and over you. /b God Himself shares this pain and His name is also disgraced.,§ b Rav Yehuda says /b that b Rav says: What /b is the meaning of that b which is written: /b “And they covet fields, and take them by violence; and houses, and take them away; b so they oppress a man and his house, even a man and his heritage” /b (Micah 2:2)? There was b an incident involving a certain man who set his eyes on his master’s wife, and he was a carpenter’s apprentice [ i shulya /i ]. /b , b One time his master needed to borrow /b some money, and his apprentice b said to him: Send your wife to me and I will lend her /b the money. b He sent his wife to him, /b and the apprentice b stayed with her for three days. He /b then b went back to /b his master b before /b she did, and the master b said to him: Where is my wife whom I sent to you? /b The apprentice b said to him: I sent her /b back b immediately, but I heard that the youth abused /b and raped b her on the way. /b ,The master b said to /b his apprentice: b What shall I do? /b The apprentice b said to him: If you listen to my advice, divorce her. He said to him: /b But b her marriage contract is large /b and I do not have the money to pay it. The apprentice b said to him: I will lend you /b the money, and b you will give her /b payment of b her marriage contract. /b The master b arose and divorced her, /b and the apprentice b went and married her. /b , b When the time came /b that the debt was due, b and he did not have /b the means with which b to repay it, /b the apprentice b said to /b his master: b Come and work off your debt with me. And they, /b the apprentice and his wife, b would sit and eat and drink, while he, /b the woman’s first husband, b would stand /b over them b and serve them their drinks. And tears would drop from his eyes and fall into their cups, and at that time /b the Jewish people’s b sentence was sealed, /b for remaining silent in the face of this injustice. b And some say /b that the Jewish people were punished b for two wicks in one lamp, /b a euphemism for the sin of adultery committed by this couple while the master was still married to the woman.,The Gemara returns to the mishna, which states: If b one /b first b purchased /b land b from a Sicarius, /b and afterward returned and purchased the same field from the prior landowner, so that he will be considered the legal owner of the field, his purchase is void. b Rav says: They taught /b that the purchase is void b only /b in a case where the prior owner b says to /b the buyer when he came to acquire the field from him: b Go, take possession /b of the field b and /b thereby b acquire /b it, as in such a case the prior owner can say that he did not actually mean to sell him the field. b But /b if he sold it to him b with a bill /b of sale, the buyer b acquires /b the field. b And Shmuel says: Even /b if he sold it to him b with a bill /b of sale, the buyer b does not acquire /b it b unless /b the prior owner b writes him a guarantee /b that if the field is repossessed by a creditor of the prior owner, the prior owner, who sold him the field, will compensate him for his loss, as by writing this guarantee he demonstrates that this is a true sale. |
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81. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 37, 244, 278| 47b. (במדבר יח, כח) מכל מעשרותיכם תרימו ומה ראית האי אידגן והאי לא אידגן:,מעשר שני והקדש שנפדו: פשיטא הב"ע כגון שנתן את הקרן ולא נתן את החומש והא קמ"ל דאין חומש מעכב:,השמש שאכל כזית: פשיטא מהו דתימא שמש לא קבע קמ"ל:,והכותי מזמנין עליו: אמאי לא יהא אלא עם הארץ ותניא אין מזמנין על ע"ה,אביי אמר בכותי חבר רבא אמר אפילו תימא בכותי ע"ה והכא בע"ה דרבנן דפליגי עליה דר' מאיר עסקינן דתניא איזהו ע"ה כל שאינו אוכל חוליו בטהרה דברי ר"מ וחכמים אומרים כל שאינו מעשר פירותיו כראוי והני כותאי עשורי מעשרי כדחזי דבמאי דכתיב באורייתא מזהר זהירי דאמר מר כל מצוה שהחזיקו בה כותים הרבה מדקדקין בה יותר מישראל,ת"ר איזהו ע"ה כל שאינו קורא ק"ש ערבית ושחרית דברי ר' אליעזר רבי יהושע אומר כל שאינו מניח תפילין בן עזאי אומר כל שאין לו ציצית בבגדו ר' נתן אומר כל שאין מזוזה על פתחו ר' נתן בר יוסף אומר כל שיש לו בנים ואינו מגדלם לת"ת אחרים אומרים אפי' קרא ושנה ולא שמש ת"ח הרי זה ע"ה א"ר הונא הלכה כאחרים,רמי בר חמא לא אזמין עליה דרב מנשיא בר תחליפא דתני ספרא וספרי והלכתא כי נח נפשיה דרמי בר חמא אמר רבא לא נח נפשיה דרמי בר חמא אלא דלא אזמין ארב מנשיא בר תחליפא והתניא אחרים אומרים אפילו קרא ושנה ולא שמש ת"ח הרי זה ע"ה שאני רב מנשיא בר תחליפא דמשמע להו לרבנן ורמי בר חמא הוא דלא דק אבתריה ל"א דשמע שמעתתא מפומייהו דרבנן וגריס להו כצורבא מרבנן דמי:,אכל טבל ומעשר וכו': טבל פשיטא לא צריכא בטבל טבול מדרבנן ה"ד בעציץ שאינו נקוב:,מעשר ראשון כו': פשיטא לא צריכא כגון שהקדימו בכרי מהו דתימא כדאמר ליה רב פפא לאביי קמ"ל כדשני ליה:,מעשר שני וכו': פשיטא לא צריכא שנפדו ולא נפדו כהלכתן מעשר שני כגון שפדאו על גבי אסימון ורחמנא אמר (דברים יד, כה) וצרת הכסף בידך כסף שיש (לו) עליו צורה הקדש שחללו על גבי קרקע ולא פדאו בכסף ורחמנא אמר (ויקרא כז, יט) ונתן הכסף וקם לו:,והשמש שאכל פחות מכזית: פשיטא איידי דתנא רישא כזית תנא סיפא פחות מכזית:,והנכרי אין מזמנין עליו: פשיטא הכא במאי עסקינן בגר שמל ולא טבל דאמר רבי זירא א"ר יוחנן לעולם אינו גר עד שימול ויטבול וכמה דלא טבל נכרי הוא:,נשים ועבדים וקטנים אין מזמנין עליהן: אמר רבי יוסי קטן המוטל בעריסה מזמנין עליו,והא תנן נשים ועבדים וקטנים אין מזמנין עליהם,הוא דאמר כרבי יהושע בן לוי דאמר ריב"ל אף על פי שאמרו קטן המוטל בעריסה אין מזמנין עליו אבל עושין אותו סניף לעשרה,ואמר ריב"ל תשעה ועבד מצטרפין מיתיבי מעשה ברבי אליעזר שנכנס לבית הכנסת ולא מצא עשרה ושחרר עבדו והשלימו לעשרה שחרר אין לא שחרר לא תרי אצטריכו שחרר חד ונפיק בחד,והיכי עביד הכי והאמר רב יהודה כל המשחרר עבדו עובר בעשה שנאמר (ויקרא כה, מו) לעולם בהם תעבודו לדבר מצוה שאני מצוה הבאה בעבירה היא מצוה דרבים שאני,ואמר ריב"ל לעולם ישכים אדם לבית הכנסת כדי שיזכה וימנה עם עשרה הראשונים שאפילו מאה באים אחריו קבל עליו שכר כולם שכר כולם סלקא דעתך אלא אימא נותנין לו שכר כנגד כולם,אמר רב הונא תשעה וארון מצטרפין א"ל רב נחמן וארון גברא הוא אלא אמר רב הונא תשעה נראין כעשרה מצטרפין אמרי לה כי מכנפי ואמרי לה כי מבדרי,אמר רבי אמי שנים ושבת מצטרפין אמר ליה רב נחמן ושבת גברא הוא אלא אמר רבי אמי שני תלמידי חכמים המחדדין זה את זה בהלכה מצטרפין מחוי רב חסדא כגון אנא ורב ששת מחוי רב ששת כגון אנא ורב חסדא,א"ר יוחנן קטן פורח מזמנין עליו תנ"ה קטן שהביא שתי שערות מזמנין עליו ושלא הביא שתי שערות אין מזמנין עליו ואין מדקדקין בקטן הא גופא קשיא אמרת הביא שתי שערות אין לא הביא לא והדר תני אין מדקדקין בקטן לאתויי מאי לאו | 47b. b “From all of that is given to you, you shall set apart /b that which is the Lord’s i teruma /i ” (Numbers 18:29). God’s i teruma /i , i teruma gedola /i , must be taken from all of the Levites’ gifts. The Gemara asks: b And what did you see /b that led you to require i teruma gedola /i from first tithe that was taken from grain in piles and not from first tithe that was taken from grain on stalks? Abaye answers: b This, /b after it was threshed and placed into piles, is completely processed and b has become grain, and that, /b which remained on the stalk, b did not /b yet b become grain. /b The verse regarding i teruma gedola /i states: “The first of your grain” (Deuteronomy 18:4), is given to the priest. Once it is considered grain, the right of the priest takes effect and the Levite is required to separate i teruma gedola /i .,The mishna states that if, among the diners, one ate b second tithe and consecrated food that were redeemed, /b he may be included in a i zimmun /i .The Gemara remarks: b It is obvious /b that if these items were redeemed that one could participate in a i zimmun /i . The Gemara responds: b With what are we dealing here? /b We are dealing with b a case /b where the consecrated property was not completely redeemed, i.e., b where one gave /b payment for b the principal, /b the value of the tithe, b but he did not give /b payment for b the fifth /b that he must add when redeeming items that he consecrated; b and /b the mishna b teaches us /b that failure to add b the fifth does not invalidate /b the redemption.,We learned in the mishna: b The waiter who ate /b at least b an olive-bulk /b from the meal may join in a i zimmun /i . The Gemara remarks: b It is obvious. /b Why was it necessary for the mishna to teach this i halakha /i ? The Gemara answers: b Lest you say that the waiter /b who stands and serves the diners b did not establish /b himself as a participant in the meal and, therefore, cannot join the i zimmun /i , the mishna b teaches us /b that even the waiter is considered to have established himself as a participant in the meal.,The mishna states that b a Samaritan [ i Kuti /i ] may be included in a i zimmun /i . /b The Gemara asks: b Why? /b Even if you consider him a member of the Jewish people, b let him be merely an i am ha’aretz /i , /b one who is not scrupulous in matters of ritual purity and tithes, b and it was taught /b in a i baraita /i : b An i am ha’aretz /i may not be included in a i zimmun /i . /b ,The Gemara offers several answers: b Abaye said: /b The mishna is referring to a b i Kuti /i who is a i ḥaver /i , /b one who is scrupulous in those areas. b Rava said: Even if you say /b that the mishna refers to b a i Kuti /i /b who is an b i am ha’aretz /i , and here /b the prohibition to include an i am ha’aretz /i in a i zimmun /i refers to an b i am ha’aretz /i /b as defined by b the Rabbis who disagree with Rabbi Meir, as it was taught /b in a i baraita /i : b Who is an i am ha’aretz /i ? Anyone who does not eat non-sacred food in /b a state of b ritual purity. /b This is b the statement of Rabbi Meir. And the Rabbis say: /b An i am ha’aretz /i is b anyone who does not appropriately tithe his produce. And these i Kutim /i tithe /b their produce b appropriately, as they are scrupulous with regard to that which is written in the Torah, as the Master said: Any mitzva that the i Kutim /i embraced /b and accepted upon themselves, b they are /b even b more exacting in its /b observance b than Jews. /b ,The Gemara cites a i baraita /i with additional opinions with regard to the defining characteristics of an i am ha’aretz /i : b The Sages taught: Who is an i am ha’aretz /i ? One who does not recite i Shema /i in the evening and morning. This is b the statement of Rabbi Eliezer. /b Rabbi Yehoshua says: /b An i am ha’aretz /i is b one who does not don phylacteries. Ben Azzai says: /b An i am ha’aretz /i is b one who does not have ritual fringes on his garment. Rabbi Natan says: /b An i am ha’aretz /i is b one who does not have a i mezuza /i on his doorway. Rabbi Natan bar Yosef says: /b An i am ha’aretz /i is b one who has children but /b who does not want them to study Torah, so he b does not raise them to /b engage in b Torah study. i Aḥerim /i say: Even if one read the Bible and studied Mishna and did not serve Torah scholars /b to learn from them the meaning of the Torah that he studied, b that is an i am ha’aretz /i . Rav Huna said: The i halakha /i is in accordance with /b the opinion of b i Aḥerim /i . /b ,The Gemara relates: b Rami bar Ḥama did not include Rav Menashya bar Taḥlifa, who studied i Sifra /i , i Sifrei, /i and i halakhot, /i in a i zimmun /i /b because he had merely studied and did not serve Torah scholars. b When Rami bar Ḥama passed away, Rava said: Rami bar Ḥama died only because he did not include Rabbi Menashya bar Taḥlifa in a i zimmun /i . /b The Gemara asks: b Was it not taught /b in a i baraita /i : b i Aḥerim /i say: Even if one read the Bible and studied mishna and did not serve Torah scholars, that is an i am ha’aretz /i ? /b Why, then, was Rami bar Ḥama punished? The Gemara answers: b Rav Menashya bar Taḥlifa is different, as he served the Sages. And it was Rami bar Ḥama who was not precise /b in his efforts to check b after him /b to ascertain his actions. b Another version /b of the Gemara’s answer: Anyone b who hears i halakhot /i from the mouths of Sages and studies them is considered a Torah scholar. /b ,The mishna states that b one who ate untithed produce and /b first b tithe etc. /b is not included in a i zimmun /i . The Gemara remarks: b It is obvious /b as one is forbidden to eat untithed produce. The Gemara responds: b It was only necessary /b to teach this i halakha /i with regard to a case where it is only considered b untithed produce by rabbinic law, /b although by Torah law it was permitted. b What are the circumstances? /b Where the produce grew b in an unperforated flowerpot, /b as anything grown disconnected from the ground is not considered produce of the ground and is exempt by Torah law from tithing. It is only by rabbinic law that it is considered untithed.,We learned in the mishna that one who ate b first tithe /b from which its i teruma /i was not separated may not be included in a i zimmun /i . The Gemara remarks: b It is obvious. /b The Gemara responds: b It was only necessary /b for the mishna to teach this with regard to a case b where /b the Levite b preceded /b the priest after the kernels of grain were placed b in a pile. Lest you say as Rav Pappa said to Abaye, /b that in that case, too, the produce should be exempt from the obligation to separate i teruma gedola /i , the i tanna /i of the mishna b teaches us as /b Abaye b responded /b to Rav Pappa, that there is a difference between the case when the grain was on the stalks and the case when the grain was in a pile.,We also learned in the mishna that if one ate b second tithe /b and consecrated food that had not been redeemed, he may not be included in a i zimmun /i . The Gemara remarks: b It is obvious? /b Why was it necessary for the mishna to teach this i halakha /i ? The Gemara responds: b It was only necessary /b for the mishna to teach this i halakha /i with regard to a case b where they were redeemed, but not redeemed properly, i.e., second tithe that was redeemed with an unminted coin [ i asimon /i ], /b a silver bullion that had not been engraved. b And the Torah says: “And bind up [ i vetzarta /i ] the money in your hand” /b (Deuteronomy 14:25), which the Sages interpreted as follows: i Vetzarta /i refers to b money that has a form [ i tzura /i ] /b engraved b upon it. Consecrated property; /b in a case b where he redeemed it /b by exchanging it b for land instead of money, and the Torah states: “He will give the money and it will be assured to him” /b (Leviticus 27:19).,The mishna states that b a waiter who ate less than an olive-bulk /b may not join a i zimmun /i . The Gemara remarks: b It is obvious. /b Why was it necessary for the mishna to teach this i halakha /i ? The Gemara answers: b Since the first clause /b of the mishna b taught /b the i halakha /i with regard to a waiter who ate b an olive-bulk, the latter clause taught /b the i halakha /i with regard to a waiter who ate b less than an olive-bulk. /b Although it is obvious, in the interest of arriving at a similar formulation in the two parts of the mishna, it was included.,The mishna further states that b a gentile is not included in a i zimmun /i . /b The Gemara remarks: b It is obvious. /b Why was it necessary for the mishna to teach this i halakha /i ? The Gemara answers: b With what are we dealing here? /b We are dealing b with /b a case of b a convert who was circumcised but /b did b not /b yet b immerse /b himself in a ritual bath, b as Rabbi Zeira said /b that b Rabbi Yoḥa said: One is never /b considered b a proselyte until he is circumcised and immerses /b himself. b As long as he did not immerse /b himself, b he is a gentile. /b ,We also learned in the mishna that b women, slaves, and minors are not included in a i zimmun /i . Rabbi Yosei said: A minor lying in a cradle is included in a i zimmun /i . /b ,The Gemara objects: b Didn’t we learn /b in the mishna b that women, slaves, and minors are not included in a i zimmun /i ? /b ,The Gemara responds: Rabbi Yosei b stated /b his opinion b in accordance with /b the opinion of b Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: Although a minor lying in a cradle is not included in a i zimmun /i , one may make him an adjunct to /b complete an assembly of b ten /b people, enabling them to invoke God’s name in a i zimmun /i .,On the subject of completing a i zimmun /i , b Rabbi Yehoshua ben Levi said: Nine /b Jews b and a slave join together /b to form a i zimmun /i of ten. The Gemara b raises an objection: /b There was an b incident involving Rabbi Eliezer, who entered a synagogue and did not find /b a quorum of b ten, and he liberated his slave and he completed the /b quorum of b ten. /b From this we may infer that if he b freed /b his slave, b yes, /b he may join the quorum of ten, but if he b did not free /b him, b no, /b he may not join the quorum of ten. The Gemara responds: In that case, b two were required /b to complete the quorum; Rabbi Eliezer b freed one and fulfilled his obligation with /b another b one, /b who completed the quorum of ten without being freed.,With regard to this incident, the Gemara asks: b How did he do that? Didn’t Rav Yehuda say: Anyone who frees his /b Canaanite b slave violates a positive mitzva, as it is stated /b with regard to Canaanite slaves: “You will keep them as an inheritance for your children after you, to hold as a possession; b they will serve as bondsmen for you forever” /b (Leviticus 25:46)? How, then, could Rabbi Eliezer have freed his slave? The Gemara answers: The case of b a mitzva is different. /b The Gemara asks: b It is a mitzva that comes through a transgression, /b and a mitzva fulfilled in that manner is inherently flawed. The Gemara responds: b A mitzva /b that benefits b the many is different, /b and one may free his slave for that purpose.,In praise of a quorum of ten, the Gemara states that b Rabbi Yehoshua ben Levi said: One should always rise early /b to go b to the synagogue in order to have the privilege and be counted among the first ten /b to complete the quorum, b as even if one hundred /b people b arrive after him, he receives the reward of them all, /b as they are all joining that initial quorum. The Gemara is perplexed: b Does it enter your mind /b that he receives b the reward of them all? /b Why should he take away their reward? b Rather, /b emend the statement and b say: He receives a reward equivalent to /b the reward of b them all. /b ,With regard to the laws of joining a quorum, b Rav Huna said: Nine plus an ark /b in which the Torah scrolls are stored b join /b to form a quorum of ten. b Rav Naḥman said to him: Is an ark a man, /b that it may be counted in the quorum of ten? b Rather, Rav Huna said: Nine who appear like ten may join together. /b There was disagreement over this: b Some said this /b i halakha /i as follows: Nine appear like ten b when they are gathered. And some said this /b i halakha /i as follows: Nine appear like ten b when they are scattered, /b the disagreement being which formation creates the impression of a greater number of individuals.,Similarly, b Rav Ami said: Two /b people b and Shabbat join /b to form a i zimmun /i . b Rav Naḥman said to him: Is Shabbat a person, /b that it may be counted in a i zimmun /i ? b Rather, Rav Ami said: Two Torah scholars who hone each other’s /b intellect b in halakhic /b discourse b join together /b and are considered three. The Gemara relates: b Rav Ḥisda pointed /b to an example of two such Torah scholars who hone each other’s intellect: b For example, me and Rav Sheshet. /b Similarly, b Rav Sheshet pointed: For example, me and Rav Ḥisda. /b ,With regard to a minor’s inclusion in a i zimmun /i , b Rabbi Yoḥa said: A mature minor, /b i.e., one who is still a minor in terms of age, but is displaying signs of puberty, b is included in a i zimmun /i . That /b opinion b was also taught /b in a i baraita /i : b A minor who grew two /b pubic b hairs, /b a sign of puberty, b is included in a i zimmun /i ; and one who did not grow two hairs is not included in a i zimmun /i . And one is not exacting with regard to a minor. /b The Gemara comments: b This /b i baraita /i b itself is difficult. You said that /b a minor b who grew two hairs, yes, /b he is included, b one who did not grow /b two hairs, b no, /b he is not included, b and then it taught that one is not exacting with regard to a minor. What /b does this last clause come b to include? Is it not /b |
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82. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 489| 99b. רבא אמר דכ"ע ישנה לשכירות מתחילה ועד סוף ודכולי עלמא המקדש במלוה אינה מקודשת ודכולי עלמא אין אומן קונה בשבח כלי,אלא הכא במאי עסקינן כגון שהוסיף לה נופך משלו רבי מאיר סבר מלוה ופרוטה דעתה אפרוטה ורבנן סברי מלוה ופרוטה דעתה אמלוה,ובפלוגתא דהני תנאי דתניא בשכר שעשיתי עמך אינה מקודשת בשכר שאעשה עמך מקודשת רבי נתן אומר בשכר שאעשה עמך אינה מקודשת וכל שכן בשכר שעשיתי עמך,ורבי יהודה הנשיא אומר באמת אמרו בין בשכר שעשיתי עמך ובין בשכר שאעשה עמך אינה מקודשת ואם הוסיף לה נופך משלו מקודשת,(מאי איכא) בין ת"ק לרבי נתן איכא בינייהו שכירות בין רבי נתן לר' יהודה הנשיא איכא בינייהו מלוה ופרוטה,אמר שמואל טבח אומן שקלקל חייב לשלם מזיק הוא פושע הוא נעשה כאומר לו שחוט לי מכאן ושחט לו מכאן,למה ליה למימר מזיק הוא פושע הוא אי אמר מזיק הוא הוה אמינא הני מילי היכא דקא עביד בשכר אבל היכא דקא עביד בחנם לא קמ"ל פושע הוא,איתיביה רב חמא בר גוריא לשמואל הנותן בהמה לטבח וניבלה אומן פטור הדיוט חייב ואם נותן שכר בין הדיוט בין אומן חייב אמר ליה לעכר מוחך,אתא ההוא מרבנן קא מותיב ליה א"ל השתא שקלת מאי דשקל חברך קאמינא לכו אנא רבי מאיר וקאמריתו לי רבנן אמאי לא דייקת מילי שאני אומר מזיק הוא פושע הוא נעשה כאומר לו שחוט לי מכאן ושחט לו מכאן מאן אית ליה האי סברא רבי מאיר דאמר מבעי ליה למירמי אנפשיה,הי רבי מאיר אילימא [הא] רבי מאיר (קל"ן סימן),דתנן קשרו בעליו במוסירה ונעל בפניו כראוי ויצא והזיק בין תם בין מועד חייב דברי רבי מאיר,התם בקראי פליגי,אלא הא רבי מאיר דתנן לצבוע לו אדום וצבעו שחור שחור וצבעו אדום רבי מאיר אומר נותן לו דמי צמרו התם בידים קלאו מיניה,אלא הא רבי מאיר דתנן נשברה כדו ולא סילקה נפלה גמלו ולא העמידה רבי מאיר אומר חייב בנזקן וחכמים אומרים פטור מדיני אדם וחייב בדיני שמים וקיימא לן דבנתקל פושע הוא פליגי,אמר רבה בר בר חנה אמר רבי יוחנן טבח אומן שקלקל חייב ואפילו הוא אומן כטבחי ציפורי ומי אמר רבי יוחנן הכי והאמר רבה בר בר חנה עובדא הוה קמיה דרבי יוחנן בכנישתא דמעון ואמר ליה זיל אייתי ראיה דממחית לתרנגולים ואפטרך,לא קשיא כאן בחנם כאן בשכר כי הא דאמר רבי זירא הרוצה שיתחייב לו טבח יקדים לו דינר,מיתיבי המוליך חטים לטחון ולא לתתן ועשאן סובין או מורסן קמח לנחתום ועשאו פת ניפולין בהמה לטבח וניבלה חייב מפני שהוא כנושא שכר אימא מפני שהוא נושא שכר,ההוא מגרומתא דאתאי לקמיה דרב טרפיה ופטריה לטבח מלשלומי דמי פגעו ביה רב כהנא ורב אסי בההוא גברא אמרו ליה עביד בך רב תרתי,מאי תרתי אילימא תרתי לגריעותא דאיבעי ליה לאכשורי כר' יוסי בר' יהודה וטרפה כרבנן ואי נמי כרבנן דאיבעי ליה חיובא לטבחא ומי שרי למימר כי האי גונא,והתניא לכשיצא לא יאמר אני מזכה וחבירי מחייבין אבל מה אעשה שחבירי רבו עלי ועל זה נאמר (משלי יא, יג) הולך רכיל מגלה סוד,אלא תרתי למעליותא דלא אוכלך ספק איסורא ומנעך מספק גזילה,איתמר המראה דינר לשולחני ונמצא רע תני חדא אומן פטור הדיוט חייב ותניא אידך בין אומן בין הדיוט חייב,אמר רב פפא כי תניא אומן פטור כגון דנכו ואיסור דלא צריכי למיגמר כלל אלא במאי טעו טעו בסיכתא חדתא דההיא שעתא דנפק מתותי סיכתא,ההיא איתתא דאחזיא דינרא לרבי חייא אמר לה מעליא הוא למחר אתאי לקמיה ואמרה ליה אחזיתיה ואמרו לי בישא הוא ולא קא נפיק לי אמר ליה לרב זיל חלפיה ניהלה וכתוב אפנקסי דין עסק ביש,ומאי שנא דנכו ואיסור דפטירי משום דלא צריכי למיגמר רבי חייא נמי לאו למיגמר קא בעי רבי חייא לפנים משורת הדין הוא דעבד כדתני רב יוסף (שמות יח, כ) והודעת להם זה | 99b. b Rava said /b another interpretation: b Everyone /b agrees that the obligation to pay b a wage /b is incurred continuously b from the beginning /b of the period a craftsman is hired b to /b its b end; and everyone /b agrees that with regard to b one who betroths /b a woman b with a loan, she is not betrothed; and everyone /b agrees that b a craftsman does not acquire /b ownership rights b through /b the b enhancement of the vessel. /b , b But with what are we dealing here? /b We are dealing with a case b where he added a jewel [ i nofekh /i ] of his own for her. Rabbi Meir holds /b that if a man betroths a woman with b a loan and one i peruta /i , her mind is /b focused b on the i peruta /i . /b Therefore, in this case the jewel serves as the betrothal money. b And the Rabbis hold /b that if a man betroths a woman with b a loan and one i peruta /i her mind is /b focused b on the loan, /b so the loan serves as the betrothal money, and if one betroths a woman with a loan, she is not betrothed., b And /b Rabbi Meir and the Rabbis disagree b in the dispute /b between b these i tanna’im /i . As it is taught /b in the i Tosefta /i ( i Kiddushin /i 3:4): If one says to a woman: Be betrothed to me b with the payment for which I have worked for you, she is not betrothed, /b as the payment is a loan, since she already owes him this money. But if he says: Be betrothed to me b with the payment for which I will work for you, she is betrothed, /b as from the moment he is entitled to the money, he gives it to her for her betrothal. b Rabbi Natan says: /b If he says: Be betrothed to me b with the payment for which I will work for you, she is not betrothed, /b as Rabbi Natan holds that the obligation to pay a wage is incurred continuously from the beginning of the period he was hired to its end, which means that upon the completion of the labor it is a loan, b and all the more so /b if he says: Be betrothed to me b with the payment for which I have worked for you. /b ,The i baraita /i cites a third opinion: b And Rabbi Yehuda HaNasi says: Actually they said /b that the i halakha /i is that regardless of b whether /b he said: b With the payment for which I have worked for you, or whether /b he said: b With the payment for which I will work for you, she is not betrothed. But if he added a jewel of his own for her, she is betrothed. /b ,The Gemara clarifies the dispute: b What /b difference b is there between the first i tanna /i and Rabbi Natan? /b The difference b between them /b is with regard to b a wage: /b Is the obligation incurred continuously or only upon the completion of the work? The difference b between Rabbi Natan and Rabbi Yehuda HaNasi /b is the issue of b a loan and one i peruta /i . /b Rabbi Natan holds that if a man betroths a woman with a loan and one i peruta /i her mind is focused on the loan, and in this case his jewel is disregarded; and Rabbi Yehuda HaNasi holds that her mind is focused on the i peruta /i , in this case the jewel, and she is betrothed with the jewel.,§ The Gemara now returns to the topic of a craftsman who damages the item with which he is working. b Shmuel says: An expert butcher who damaged /b an animal by slaughtering it incorrectly, thereby rendering it non-kosher, is b liable to pay /b the owner of the animal for the damage. Why? b He is one who causes damage; he is negligent; he is like one who is told /b by the animal’s owner to b slaughter it from here, /b i.e., the area of the throat where ritual slaughter is performed, b and he slaughtered it from there, /b i.e., a different area of the throat, in violation of the owner’s wishes.,The Gemara asks: b Why must he say /b both that the butcher b is one who causes damage /b and that b he is negligent? /b The Gemara explains: b If /b Shmuel had b said /b only that b he is one who causes damage, I would say /b that b this statement /b applies only in a case where the butcher slaughtered the animal b for pay, /b in which case, due to the extra responsibility that he bears, he is considered to be one who caused damage and is liable to pay even in a case where the damage was unintentional; b but /b in a case b where he does /b the work b for free, /b I would say b no, /b he is exempt from liability in a case where the damage was unintentional. Shmuel therefore b teaches us /b that the butcher b is negligent, /b and one who works without pay is analogous to an unpaid bailee, who is liable to pay for damage caused by negligence., b Rav Ḥama bar Gurya raised an objection to Shmuel /b from the i Tosefta /i (10:10): With regard to b one who gives an animal to a butcher, and /b the butcher killed it in a way that b rendered it an animal carcass, /b if the butcher is b an expert, /b then he is b exempt /b from liability; if he is b an ordinary /b person, without particular expertise in the act of ritual slaughter, he is b liable. And if /b the owner of the animal b paid /b the butcher, then regardless of b whether /b he is b an ordinary /b person or b whether /b he is b an expert, /b the butcher is b liable /b to pay for the damage. This indicates that an expert butcher who slaughtered the animal improperly is exempt if he slaughtered it without pay. Shmuel b said to him: May your mind be muddled /b for raising a ridiculous objection., b One of the Sages came and raised /b the same b objection to /b Shmuel. Shmuel b said to him: Now you shall receive what your friend received /b from me, since b I say to you /b my statement in accordance with the opinion of b Rabbi Meir, and you say to me, /b i.e., you raise an objection, based upon the opinion of b the Rabbis. Why were you not precise /b in your consideration of b my /b choice of b words? As I say: He is one who causes damage; he is negligent; he is like one who is told /b by the animal’s owner to b slaughter it from here, and he slaughtered it from there. Who accepts this reasoning? /b It is b Rabbi Meir, who says: He should have taken upon himself /b the responsibility to perform his task properly, and if he did not, he is liable to pay for the damage that he caused. The other i baraita /i is in accordance with the opinion of the Rabbis, who exempt him from liability.,The Gemara asks: b Which /b statement of b Rabbi Meir /b is Shmuel referring to? b If we say /b it is b this /b statement of b Rabbi Meir, /b that is difficult. Parenthetically, the Gemara states that the letters b i kuf /i , i lamed /i , i nun /i /b serve as b a mnemonic /b device for the three statements of Rabbi Meir that will be cited. It stands for: He tied it [ i kesharo /i ], to dye [ i litzboa /i ], and broke [ i nishbera /i ].,The Gemara returns to the matter at hand: b As we learned /b in a mishna (45b): If b the /b ox’s b owner tied it with reins /b to a fence b or locked /b the gate b before it in an appropriate manner, but /b nevertheless the ox b emerged and caused damage, whether /b the ox is b innocuous or forewarned /b the owner is b liable, /b since this is not considered sufficient precaution to prevent damage; this is b the statement of Rabbi Meir. /b As the Gemara explains on 45b, Rabbi Meir holds that a forewarned ox requires a heightened level of safeguarding, and since the owner did not safeguard it, he is liable. The same would apply here, that one who agrees to perform a task must exercise care in executing it. Otherwise, he will be held liable to pay for damage.,The Gemara explains why this cannot be the statement of Rabbi Meir that Shmuel was referring to: b There, /b in that mishna, the Sages b disagree with regard to /b the interpretation of biblical b verses, /b not logical reasoning, as the Gemara explains there, and conclusions cannot be drawn from that i halakha /i to this one., b Rather, /b it is b this /b statement of b Rabbi Meir /b that Shmuel is referring to, b as we learned /b in a mishna (100b): If one gave wool to a dyer b to dye /b it b red for him, and he dyed it black, /b or to dye it b black, and he dyed it red, Rabbi Meir says: /b The dyer b gives /b the owner b the value of his wool, /b indicating that he is liable to pay for the damage. The Gemara rejects this opinion: This statement also does not prove that according to Rabbi Meir a worker is liable to pay for a job performed improperly, since b there, /b the dyer b burned /b the wool, thereby removing it b from /b the owner b by /b direct b action. /b , b Rather, /b it is b this /b statement of b Rabbi Meir /b that Shmuel is referring to, b as we learned /b in a i baraita /i : If one’s b jug broke /b on the road b and he did not remove it, /b or if b his camel fell /b on the road b and he did not stand it up, Rabbi Meir says: He is liable for the damage /b that they cause, b and the Rabbis say: He is exempt according to human laws but liable according to the laws of Heaven. /b The Gemara notes: b And we maintain /b that they b disagree with regard to /b the question of whether b one who stumbles is /b considered b negligent. /b According to the opinion of Rabbi Meir, one who stumbles is considered negligent, since he should have paid attention while walking. He is therefore liable for whatever damage he causes. In the case of an expert butcher as well, Rabbi Meir holds that he is considered negligent when damaging the animal he slaughtered, and the Rabbis hold that he is not negligent and therefore exempt from liability.,The Gemara discusses Rabbi Yoḥa’s opinion concerning the case of an expert butcher. b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: An expert butcher who damaged /b an animal by slaughtering it incorrectly, thereby rendering it non-kosher, is b liable /b to pay the owner of the animal, b and even if he is as expert as the butchers of Tzippori, /b it is not considered an accident, and he is considered to be at fault. The Gemara asks: b And did Rabbi Yoḥa /b actually b say this? But didn’t Rabba bar bar Ḥana say /b that b there was an incident /b in which a butcher who damaged an animal was brought to court b before Rabbi Yoḥa in the synagogue of /b the town b Maon, and /b Rabbi Yoḥa b said to /b the butcher: b Go bring proof that you are an expert at /b slaughtering b chickens, and I will exempt you /b from payment.,The Gemara responds: This is b not difficult. Here, /b in the aforementioned incident, the butcher slaughtered the animal b for free, /b and he is therefore exempt, while b there, /b in Rabba bar bar Ḥana’s previous statement, he slaughtered the animal b for pay, /b and is therefore liable to pay for the damage. This is b in accordance with that which Rabbi Zeira says: One who wants a butcher to be liable to /b pay b him /b in the event that he damages the animal during slaughter should b advance him a dinar, /b so that he is paid for his services, and he is consequently liable to pay damages.,The Gemara b raises an objection /b from the i Tosefta /i (10:9): b One who brought wheat /b to another b to grind /b for him, and the miller b did not wet /b the grains sufficiently for the grinding to be performed effectively, b and /b as a result b he converted /b the grain b into bran or coarse bran; /b or if one gave b flour to the baker and he made bread /b that is b underbaked /b and tends to crumble; or if one gave b an animal to a butcher and /b the butcher killed it in a way that b rendered it /b an unslaughtered b animal carcass, /b the worker is b liable, because he is like a paid bailee. /b This indicates that even if the work was done for free, the worker has the legal status of one who is paid, and he is liable to pay for the damage. The Gemara answers by emending the i baraita /i : b Say /b instead: b Because he is a paid bailee /b and actually receives payment.,The Gemara relates: There was b a certain /b animal that was b slaughtered /b with an incision b not in the neck that was brought before Rav. /b He b declared it non-kosher, and exempted the butcher from paying its value. Rav Kahana and Rav Asi encountered that man, /b i.e., the owner of the animal, and b they said to him: Rav did two for you. /b ,The Gemara asks: b What /b are the b two? If we say /b there were b two unfavorable /b rulings, what are they? One is that b he should have declared /b the animal b kosher, in accordance with /b the opinion of b Rabbi Yosei, son of Rabbi Yehuda, /b who says that an animal that has been slaughtered in this manner is kosher, b and /b instead he b declared it non-kosher, in accordance with /b the opinion of b the Rabbis, /b who hold that it is not kosher. b And /b the second is that b even /b if he holds b in accordance with /b the opinion of b the Rabbis, he should have /b ruled that b the butcher /b is b liable /b to pay for the damage. The Gemara challenges this explanation: b But /b if these are the two that Rav Kahana and Rav Asi are referring to, b is it permitted /b for them b to say this type /b of statement to the owner of the animal?, b But isn’t it taught /b in a i baraita /i that b when /b a judge b leaves /b the courthouse, b he should not say /b to the litigant: b I found you innocent and my colleagues found you liable, but what can I do, since my colleagues outnumber me? And /b it is b concerning /b a circumstance such as b this /b that it b is stated: “He that goes about as a talebearer reveals secrets; /b but he that is of a faithful spirit conceals a matter” (Proverbs 11:13)., b Rather, /b the intention is that they told him that there were b two favorable /b rulings: First, b that /b by declaring the animal to be non-kosher, b he did not allow you to eat /b an item about which there is b uncertainty /b as to whether it is b forbidden, and /b second, by exempting the butcher from paying you, b he prevented you /b from being in a situation where there is b uncertainty /b as to whether receiving payment from the butcher constitutes b robbery, /b since you would have been given the butcher’s money when he may be exempt, as the animal may in fact be kosher.,§ The Gemara continues the discussion of an expert who erred, thereby causing a loss. It b was stated: /b With regard to b one who presents a dinar to a money changer /b to assess its value or authenticity and the money changer declares it valid, b and it is found /b to be b bad, /b i.e., invalid, causing its owner a monetary loss, it b is taught /b in b one /b i baraita /i that if the money changer is b an expert, /b he is b exempt, /b while if he is b an ordinary /b person he is b liable. And it is taught /b in b another /b i baraita /i that irrespective of b whether /b he is b an expert /b or b whether /b he is b an ordinary /b person, he is b liable /b to pay for the owner’s loss.,To reconcile the i baraitot /i , b Rav Pappa said: When /b the i baraita /i b teaches /b that b an expert is exempt /b from liability, it is referring to renowned experts b such as /b the money changers b Dankhu and Issur, /b whose expertise is so great b that they do not need to learn /b about assessing currency b at all. /b The Gemara asks: b But /b if they are so proficient, b in what did they err? /b The Gemara answers: b They erred with regard to /b a coin from b a new press, which at that time was leaving the press, /b and they did not know its value.,The Gemara relates: There was b a certain woman who presented a dinar to Rabbi Ḥiyya /b to assess its authenticity. b He said to her: It is a proper /b coin. b The next day she came before him and said to him: I presented it /b to others, b and they told me /b that b it is a bad /b dinar, b and I am not /b able to b spend it. /b Rabbi Ḥiyya b said to Rav: Go exchange it for her, and write on my tablet [ i apinkasi /i ]: This /b was a b bad transaction, /b as I should not have assessed the coin.,The Gemara asks: b But what is different /b about b Dankhu and Issur, who are exempt due to /b the fact b that they do not need to learn /b about assessing currency? b Rabbi Ḥiyya too did not need to learn, /b as he was also an expert. The Gemara responds: b Rabbi Ḥiyya /b was not actually required to return a dinar to this woman, but when he did so b he acted beyond the letter of the law. /b This is b as that /b which b Rav Yosef taught /b concerning the verse: “And you shall show them the way wherein they must walk, and the work that they must do” (Exodus 18:20): b “And you shall show them”; this /b is referring to |
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83. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Lavee (2017) 116| 85b. אמרו חכמים ולא פירשוהו אמרו נביאים ולא פירשוהו עד שפירשו הקב"ה בעצמו שנאמר (ירמיהו ט, יב) ויאמר ה' על עזבם את תורתי אשר נתתי לפניהם אמר רב יהודה אמר רב שלא ברכו בתורה תחילה,אמר רב חמא מאי דכתיב (משלי יד, לג) בלב נבון תנוח חכמה ובקרב כסילים תודע בלב נבון תנוח חכמה זה ת"ח בן ת"ח ובקרב כסילים תודע זה ת"ח בן ע"ה אמר עולא היינו דאמרי אינשי אסתירא בלגינא קיש קיש קריא,אמר ליה ר' ירמיה לר' זירא מאי דכתיב (איוב ג, יט) קטן וגדול שם הוא ועבד חפשי מאדניו אטו לא ידעינן דקטן וגדול שם הוא אלא כל המקטין עצמו על דברי תורה בעוה"ז נעשה גדול לעוה"ב וכל המשים עצמו כעבד על דברי תורה בעוה"ז נעשה חפשי לעוה"ב,ריש לקיש הוה מציין מערתא דרבנן כי מטא למערתיה דר' חייא איעלמא מיניה חלש דעתיה אמר רבש"ע לא פלפלתי תורה כמותו יצתה בת קול ואמרה לו תורה כמותו פלפלת תורה כמותו לא ריבצת,כי הוו מינצו ר' חנינא ור' חייא אמר ליה ר' חנינא לר' חייא בהדי דידי קא מינצית ח"ו אי משתכחא תורה מישראל מהדרנא לה מפילפולי אמר ליה ר' חייא לר' חנינא בהדי דידי קא מינצית דעבדי לתורה דלא תשתכח מישראל,מאי עבידנא אזלינא ושדינא כיתנא וגדילנא נישבי וציידנא טבי ומאכילנא בשרייהו ליתמי ואריכנא מגילתא וכתבנא חמשה חומשי וסליקנא למתא ומקרינא חמשה ינוקי בחמשה חומשי ומתנינא שיתא ינוקי שיתא סדרי ואמרנא להו עד דהדרנא ואתינא אקרו אהדדי ואתנו אהדדי ועבדי לה לתורה דלא תשתכח מישראל,היינו דאמר רבי כמה גדולים מעשי חייא אמר ליה ר' ישמעאל בר' יוסי אפי' ממר אמר ליה אין אפי' מאבא אמר ליה ח"ו לא תהא כזאת בישראל,אמר ר' זירא אמש נראה לי ר' יוסי בר' חנינא אמרתי לו אצל מי אתה תקוע אמר לי אצל ר' יוחנן ור' יוחנן אצל מי אצל ר' ינאי ור' ינאי אצל מי אצל ר' חנינא ור' חנינא אצל מי אצל ר' חייא אמרתי לו ור' יוחנן אצל ר' חייא לא אמר לי באתר דזקוקין דנורא ובעורין דאשא מאן מעייל בר נפחא לתמן,אמר רב חביבא אשתעי לי רב חביבא בר סורמקי חזי ליה ההוא מרבנן דהוה שכיח אליהו גביה דלצפרא הוו שפירן עיניה ולאורתא דמיין כדמיקלין בנורא אמרי ליה מאי האי ואמר לי דאמרי ליה לאליהו אחוי לי רבנן כי סלקי למתיבתא דרקיע אמר לי בכולהו מצית לאסתכולי בהו לבר מגוהרקא דר' חייא דלא תסתכל ביה מאי סימנייהו בכולהו אזלי מלאכי כי סלקי ונחתי לבר מגוהרקא דר' חייא דמנפשיה סליק ונחית,לא מצאי לאוקמא אנפשאי אסתכלי בה אתו תרי בוטיטי דנורא ומחיוהו לההוא גברא וסמינהו לעיניה למחר אזלי אשתטחי אמערתיה אמינא מתנייתא דמר מתנינא ואתסאי,אליהו הוה שכיח במתיבתא דרבי יומא חד ריש ירחא הוה נגה ליה ולא אתא א"ל מאי טעמא נגה ליה למר אמר ליה אדאוקימנא לאברהם ומשינא ידיה ומצלי ומגנינא ליה וכן ליצחק וכן ליעקב ולוקמינהו בהדי הדדי סברי תקפי ברחמי ומייתי ליה למשיח בלא זמניה,א"ל ויש דוגמתן בעולם הזה אמר ליה איכא ר' חייא ובניו גזר רבי תעניתא אחתינהו לר' חייא ובניו אמר משיב הרוח ונשבה זיקא אמר מוריד הגשם ואתא מיטרא כי מטא למימר מחיה המתים רגש עלמא,אמרי ברקיעא מאן גלי רזיא בעלמא אמרי אליהו אתיוהו לאליהו מחיוהו שתין פולסי דנורא אתא אידמי להו כדובא דנורא על בינייהו וטרדינהו,שמואל ירחינאה אסייה דרבי הוה חלש רבי בעיניה א"ל אימלי לך סמא א"ל לא יכילנא אשטר לך משטר [א"ל] לא יכילנא הוה מותיב ליה בגובתא דסמני תותי בי סדיה ואיתסי,הוה קא מצטער רבי למסמכיה ולא הוה מסתייעא מילתא א"ל לא לצטער מר לדידי חזי לי סיפרא דאדם הראשון וכתיב ביה שמואל ירחינאה | 85b. b was stated by the Sages, /b i.e., the wise man mentioned in the verse, b and /b yet b they /b could b not explain it. /b It b was stated by the prophets, /b i.e., those to whom the mouth of the Lord has spoken, b and /b yet b they /b could b not explain it, until the Holy One, Blessed be He, Himself explained it, as it is stated /b in the next verse: b “And the Lord says: Because they have forsaken My Torah which I set before them” /b (Jeremiah 9:12). b Rav Yehuda says /b that b Rav says: /b This does not mean b that /b the Jewish people ceased Torah study altogether; rather, b they did not recite a blessing on the Torah prior /b to its study, as they did not regard Torah study as a sacred endeavor., b Rav Ḥama says: What /b is the meaning of that b which is written: “In the heart of him that has discernment wisdom rests; but in the inward part of fools it makes itself known” /b (Proverbs 14:33)? b “In the heart of him who has discernment wisdom rests”; this /b is b a Torah scholar, son of a Torah scholar. “But in the inward part of fools it makes itself known”; this /b is b a Torah scholar, son of an ignoramus, /b as his wisdom stands out in contrast to the foolishness of the rest of his family. b Ulla said: This /b explains the adage b that people say: /b A small b coin in /b an empty b barrel calls: i Kish /i , i kish /i , /b i.e., it rattles loudly, whereas a coin in a barrel full of coins is not heard., b Rabbi Yirmeya said to Rabbi Zeira: What /b is the meaning of that b which is written /b with regard to the World-to-Come: b “The humble and great are there; and the servant is free from his master” /b (Job 3:19)? b Is that to say /b that b we do not know that the humble and the great are there /b in the World-to-Come? b Rather, /b this is the meaning of the verse: b Anyone who humbles himself over matters of Torah in this world becomes great in the World-to-Come; and anyone who establishes himself as a servant over matters of Torah in this world becomes free in the World-to-Come. /b ,§ The Gemara continues discussing the greatness of the Sages. b Reish Lakish was demarcating /b burial b caves of the Sages. When he arrived at the cave of Rabbi Ḥiyya, /b the precise location of his grave b eluded him. /b Reish Lakish b became distressed, /b as he was apparently unworthy of finding the grave. b He said: Master of the Universe! Did I not analyze the Torah like /b Rabbi Ḥiyya? b A Divine Voice emerged and said to him: You did analyze the Torah like him, /b but b you did not disseminate Torah like him. /b ,The Gemara relates: b When Rabbi Ḥanina and Rabbi Ḥiyya would debate /b matters of Torah, b Rabbi Ḥanina /b would b say to Rabbi Ḥiyya: /b Do you think b you can debate with me? Heaven forbid! If the Torah were forgotten from the Jewish people, I /b could b restore it with my /b powers of b analysis /b and intellectual acumen. b Rabbi Ḥiyya said to Rabbi Ḥanina: /b Do you think b you can debate with me? /b You cannot compare yourself to me, b as I am acting /b to ensure that b the Torah /b will b not be forgotten by the Jewish people. /b ,Rabbi Ḥiyya elaborated: b What do I do /b to this end? b I go and sow flax /b seeds b and twine nets /b with the flax, b and /b then b I hunt deer and feed their meat to orphans. /b Next b I prepare parchment /b from their hides b and I write the five books /b of the Torah on them. b I go to a city and teach five children the five books, /b one book per child, b and I teach six /b other b children the six orders /b of the Mishna, b and I say to them: Until I return and come /b here, b read each other /b the Torah b and teach each other /b the Mishna. This is how b I act /b to ensure that b the Torah will not be forgotten by the Jewish people. /b ,The Gemara notes that b this is what Rabbi /b Yehuda HaNasi b said: How great are the deeds of /b Rabbi b Ḥiyya! Rabbi Yishmael, son of Rabbi Yosei, said to /b Rabbi Yehuda HaNasi: Are his deeds b even greater than the Master’s, /b i.e., yours? Rabbi Yehuda HaNasi b said to him: Yes. /b Rabbi Yishmael persisted: Are they b even /b greater b than /b those of my b father, /b Rabbi Yosei? Rabbi Yehuda HaNasi b said to him: Heaven forbid! Such /b a statement b shall not be /b heard b among the Jewish people, /b that someone is greater than your father, Rabbi Yosei.,The Gemara continues discussing the greatness of Rabbi Ḥiyya. b Rabbi Zeira said: Last night, Rabbi Yosei, son of Rabbi Ḥanina, appeared to me /b in a dream. b I said to him: Near whom are you placed /b in the upper realms? b He said to me: Near Rabbi Yoḥa. /b I asked: b And Rabbi Yoḥa is near whom? /b He replied: b Near Rabbi Yannai. And Rabbi Yannai is near whom? Near Rabbi Ḥanina. And Rabbi Ḥanina is near whom? Near Rabbi Ḥiyya. /b Rabbi Zeira added: b I said to /b Rabbi Yosei: b But isn’t Rabbi Yoḥa /b worthy of being placed b near Rabbi Ḥiyya? He said to me: In a place of fiery sparks and burning fires, who can bring /b Rabbi Yoḥa, b son of Nappaḥa, there? /b , b Rav Ḥaviva said: Rav Ḥaviva bar Surmakei told me: I /b once b saw one of the Sages whom Elijah /b the prophet b would visit, /b and b his eyes /b looked b beautiful /b and healthy b in the morning, but appeared to be charred by fire in the evening. I said to him: What is this /b phenomenon? b And he said to me: I said to Elijah: Show me the Sages upon their ascension to the heavenly academy. /b Elijah b said to me: You may gaze at all of them except for /b those in b the chariot [ i miguharka /i ] of Rabbi Ḥiyya, upon whom you may not gaze. /b I asked Elijah: b What are the signs /b of Rabbi Ḥiyya’s chariot, so I will know when not to look? He said: b Angels accompany all /b of the other Sages’ chariots b as they ascend and descend, except for the chariot of Rabbi Ḥiyya, which ascends and descends of its own accord, /b due to his greatness.,The Sage relating this story continued: b I was unable to restrain myself, /b and b I gazed upon /b Rabbi Ḥiyya’s chariot. b Two fiery flames came and struck that man, /b i.e., me, b and blinded his eyes. The next day, I went and prostrated on /b Rabbi Ḥiyya’s burial b cave /b in supplication. b I said: I study the i baraitot /i of the Master, /b Rabbi Ḥiyya; please pray on my behalf. b And /b my vision b was healed, /b but my eyes remained scorched.,The Gemara relates another incident involving Elijah the prophet. b Elijah was /b often b found in the academy of Rabbi /b Yehuda HaNasi. b One day it was a New Moon, /b the first of the month, and Elijah b was delayed and did not come /b to the academy. Later, Rabbi Yehuda HaNasi b said to /b Elijah: b What is the reason /b that b the Master was delayed? /b Elijah b said to him: I /b had b to wake up Abraham, wash his hands, and /b wait for him to b pray, and /b then b lay him down /b again. b And similarly, /b I followed the same procedure b for Isaac, and similarly for Jacob /b in turn. Rabbi Yehuda HaNasi asked Elijah: b And let /b the Master b wake them /b all b together. /b Elijah responded: b I maintain /b that if I were to wake all three to pray at the same time, b they /b would b generate powerful prayers and bring the Messiah prematurely. /b ,Rabbi Yehuda HaNasi b said to /b Elijah: b And is there anyone /b alive b in this world /b who is b comparable to them /b and can produce such efficacious prayers? Elijah b said to him: There are Rabbi Ḥiyya and his sons. Rabbi /b Yehuda HaNasi b decreed a fast, /b and the Sages b brought Rabbi Ḥiyya and his sons down /b to the pulpit to pray on behalf of the congregation. Rabbi Ḥiyya b recited /b the phrase in the i Amida /i prayer: b Who makes the wind blow, and the wind blew. /b Rabbi Ḥiyya b recited /b the next phrase: b Who makes the rain fall, and rain fell. When he was about to say /b the phrase: b Who revives the dead, the world trembled. /b , b They said in heaven: Who is the revealer of secrets in the world? They said /b in response: It is b Elijah. Elijah was brought /b to heaven, whereupon b he was beaten with sixty fiery lashes. /b Elijah b came /b back down to earth b disguised as a bear of fire. He came among /b the congregation b and distracted them /b from their prayers, preventing Rabbi Ḥiyya from reciting the phrase: Who revives the dead.,§ The Gemara relates: b Shmuel Yarḥina’a was the physician of Rabbi /b Yehuda HaNasi. One time, b Rabbi /b Yehuda HaNasi b felt a pain in his eye. /b Shmuel b said to him: I will place a medication in /b your eye. Rabbi Yehuda HaNasi b said to him: I cannot /b have the medication placed directly in my eye, as I am afraid it will cause me too much pain. Shmuel b said to him: I will apply a salve /b above your eye, not directly in it. Rabbi Yehuda HaNasi b said to him: /b Even that b I cannot /b bear. Shmuel b placed /b the medication b in a tube of herbs beneath his pillow, and /b Rabbi Yehuda HaNasi b was healed. /b , b Rabbi /b Yehuda HaNasi b made efforts to ordain /b Shmuel Yarḥina’a as a rabbi b but was unsuccessful, /b as Shmuel always demurred. Shmuel Yarḥina’a b said to him: The Master should not be upset /b about my refusal, as I know that I am not destined to be ordained as a rabbi. b I myself saw the book of Adam the first /b man, which contains the genealogy of the human race, b and it is written in it /b that b Shmuel Yarḥina’a /b |
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84. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 398| 21a. סיפא אתאן לתינוקות של בית רבן ומתקנת יהושע בן גמלא ואילך,דאמר רב יהודה אמר רב ברם זכור אותו האיש לטוב ויהושע בן גמלא שמו שאלמלא הוא נשתכח תורה מישראל שבתחלה מי שיש לו אב מלמדו תורה מי שאין לו אב לא היה למד תורה מאי דרוש (דברים יא, יט) ולמדתם אותם ולמדתם אתם,התקינו שיהו מושיבין מלמדי תינוקות בירושלים מאי דרוש (ישעיהו ב, ג) כי מציון תצא תורה ועדיין מי שיש לו אב היה מעלו ומלמדו מי שאין לו אב לא היה עולה ולמד התקינו שיהו מושיבין בכל פלך ופלך ומכניסין אותן כבן ט"ז כבן י"ז,ומי שהיה רבו כועס עליו מבעיט בו ויצא עד שבא יהושע בן גמלא ותיקן שיהו מושיבין מלמדי תינוקות בכל מדינה ומדינה ובכל עיר ועיר ומכניסין אותן כבן שש כבן שבע,אמר ליה רב לרב שמואל בר שילת עד שית לא תקביל מכאן ואילך קביל ואספי ליה כתורא וא"ל רב לרב שמואל בר שילת כי מחית לינוקא לא תימחי אלא בערקתא דמסנא דקארי קארי דלא קארי ליהוי צוותא לחבריה,מיתיבי אחד מבני חצר שביקש לעשות רופא אומן וגרדי ומלמד תינוקות בני חצר מעכבין עליו הכא במאי עסקינן בתינוקות דעכו"ם,תא שמע שנים שיושבין בחצר וביקש אחד מהן לעשות רופא ואומן וגרדי ומלמד תינוקות חבירו מעכב עליו ה"נ בתינוקות דעכו"ם,תא שמע מי שיש לו בית בחצר השותפין ה"ז לא ישכירנו לא לרופא ולא לאומן ולא לגרדי ולא לסופר יהודי ולא לסופר ארמאי הכא במאי עסקינן בסופר מתא,אמר רבא מתקנת יהושע בן גמלא ואילך לא ממטינן ינוקא ממתא למתא אבל מבי כנישתא לבי כנישתא ממטינן ואי מפסק נהרא לא ממטינן ואי איכא תיתורא ממטינן ואי איכא גמלא לא ממטינן,ואמר רבא סך מקרי דרדקי עשרין וחמשה ינוקי ואי איכא חמשין מותבינן תרי ואי איכא ארבעין מוקמינן ריש דוכנא ומסייעין ליה ממתא,ואמר רבא האי מקרי ינוקי דגריס ואיכא אחרינא דגריס טפי מיניה לא מסלקינן ליה דלמא אתי לאיתרשולי רב דימי מנהרדעא אמר כ"ש דגריס טפי קנאת סופרים תרבה חכמה,ואמר רבא הני תרי מקרי דרדקי חד גריס ולא דייק וחד דייק ולא גריס מותבינן ההוא דגריס ולא דייק שבשתא ממילא נפקא רב דימי מנהרדעא אמר מותבינן דדייק ולא גריס שבשתא כיון דעל על,דכתיב (מלכים א יא, טז) כי ששת חדשים ישב שם יואב וכל ישראל עד הכרית כל זכר באדום כי אתא לקמיה דדוד אמר ליה | 21a. In b the latter clause we arrive at /b the case of b schoolchildren /b who come to learn Torah in his house, b and /b this ruling applies b from /b the time of b the ordice of Yehoshua ben Gamla and onward. /b ,What was this ordice? b As Rav Yehuda says /b that b Rav says: Truly, that man is remembered for the good, and his name is Yehoshua ben Gamla. If not for him /b the b Torah would have been forgotten from the Jewish people. Initially, whoever had a father /b would have his father b teach him Torah, /b and b whoever did not have a father would not learn Torah /b at all. The Gemara explains: b What /b verse b did they interpret homiletically /b that allowed them to conduct themselves in this manner? They interpreted the verse that states: b “And you shall teach them [ i otam /i ] /b to your sons” (Deuteronomy 11:19), to mean: b And you yourselves [ i atem /i ] shall teach, /b i.e., you fathers shall teach your sons.,When the Sages saw that not everyone was capable of teaching their children and Torah study was declining, b they instituted /b an ordice b that teachers of children should be established in Jerusalem. /b The Gemara explains: b What /b verse b did they interpret homiletically /b that enabled them to do this? They interpreted the verse: b “For Torah emerges from Zion” /b (Isaiah 2:3). b But still, whoever had a father, /b his father b ascended with him /b to Jerusalem b and had him taught, but whoever did not have a father, he did not ascend and learn. /b Therefore, the Sages b instituted /b an ordice b that /b teachers of children b should be established /b in one city b in each and every region [ i pelekh /i ]. And they brought /b the students b in at /b the b age /b of b sixteen /b and b at /b the b age /b of b seventeen. /b , b But /b as the students were old and had not yet had any formal education, a student b whose teacher grew angry at him /b would b rebel against him and leave. /b It was impossible to hold the youths there against their will. This state of affairs continued b until Yehoshua ben Gamla came and instituted /b an ordice b that teachers of children should be established in each and every province and in each and every town, and they /b would b bring /b the children b in /b to learn b at /b the b age /b of b six /b and b at /b the b age /b of b seven. /b With regard to the matter at hand, since this system was established for the masses, the neighbors cannot prevent a scholar from teaching Torah in the courtyard.,Concerning that same issue, b Rav said to Rav Shmuel bar Sheilat, /b a teacher of children: b Do not accept /b a student b before /b the age of b six, /b as he is too young, and it is difficult for him to learn in a steady manner. b From this /b point b forward, accept him and stuff him /b with Torah b like an ox. And Rav /b further b said to Rav Shmuel bar Sheilat: When you strike a child /b for educational purposes, b hit him only with the strap of a sandal, /b which is small and does not cause pain. Rav further advised him: b He who reads, /b let him b read /b on his own; b whoever does not read, let him be a companion to his friends, /b which will encourage him to learn to read.,With regard to a courtyard, the Gemara concluded that it is permitted for one to establish an elementary school to teach Torah and the neighbors cannot protest. The Gemara b raises an objection /b to this ruling from a i baraita /i : With regard to b one member of a courtyard who wishes to become a doctor, a bloodletter, a weaver [ i vegardi /i ], or a teacher of children, the /b other b members of the courtyard can prevent him /b from doing so. This indicates that neighbors can protest the teaching of children in their shared courtyard. The Gemara answers: b With what are we dealing here, /b i.e., when can they protest his teaching children? We are dealing b with /b a case of b gentile children, /b as there is no mitzva to educate them. In this situation, the neighbors can protest about the noise., b Come /b and b hear /b another i baraita /i : With regard to b two people who are residing in /b one b courtyard, and one of them sought to become a doctor, a bloodletter, a weaver, or a teacher of children, the other can prevent him /b from doing so. The Gemara answers: b Here too, /b we are dealing b with /b a case of b gentile children. /b ,The Gemara suggests: b Come /b and b hear /b another i baraita /i : b One who has a house in a jointly owned courtyard may not rent it to a doctor, nor to a bloodletter, nor to a weaver, nor to a Jewish teacher [ i sofer /i ], nor to a gentile teacher. /b This indicates that one’s neighbors can prevent him from teaching Jewish children. The Gemara answers: b With what are we dealing here? /b We are dealing b with the scribe [ i sofer /i ] of the town, /b who does not teach children but writes documents and letters for residents of the town. This type of work is not a mitzva, and since many people seek his services, the residents of the courtyard can prevent him from performing this job near their houses.,§ With regard to the ordice of Yehoshua ben Gamla, and concerning teaching children in general, b Rava says: From /b the time of b the ordice of Yehoshua ben Gamla, /b that schoolteachers must be established in each town, b and onward, one does not bring a child from one town to another. /b Rather, each child is educated where he resides. b But one does bring them from one synagogue /b where they learn b to another synagogue. And if a river separates /b the areas b one does not bring /b the children across, lest they fall into the river. b And if there is a bridge /b spanning the river b one may bring /b them across the river. b But if there is /b only b a narrow bridge [ i gamla /i ] one does not bring /b them., b And Rava said: /b The maximum b number /b of students for one b teacher of children /b is b twenty-five children. And if there are fifty /b children in a single place, b one establishes two /b teachers, so that each one teaches twenty-five students. b And if there are forty /b children, b one establishes an assistant, and /b the teacher b receives help from /b the residents of b the town /b to pay the salary of the assistant., b And Rava said: /b If there is b a teacher of children who teaches /b a few subjects, b and there is another who teaches more /b subjects b than him, one does not remove /b the first teacher from his position to hire the second, as b perhaps /b the other teacher b will come to be negligent /b due to the lack of competition. b Rav Dimi from Neharde’a said: /b On the contrary, b all the more so /b is it the case that he will b teach /b in b a better /b manner if he knows that he is the sole instructor in the place, as b jealousy among teachers increases wisdom. /b The one who was dismissed will try to refine his skills so that he will be rehired, and this will prevent negligence on the part of the other teacher., b And Rava said: /b If there are b two teachers of children, one /b who b teaches /b a lot of material b but is not precise /b in his statements, b and one /b who b is precise but does not teach /b a lot of material, b one hires the one who teaches /b a lot of material b but is not precise. /b Why is this? b Errors will be corrected by themselves, /b and no lasting harm will be caused. By contrast, b Rav Dimi of Neharde’a said: One hires /b the instructor b who is precise and does not teach /b a lot of material, b as once an error is taught, it is taught, /b and cannot be easily corrected.,The Gemara cites a proof for the opinion of Rav Dimi of Neharde’a: This is b as it is written: “For Joab and all Israel remained there six months until he had cut off every male in Edom” /b (I Kings 11:16). b When /b Joab b came before /b King b David /b after this episode, David b said to him: /b |
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85. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Poorthuis and Schwartz (2014) 129| 114a. מניין לשנוי בגדים מן התורה שנא' (ויקרא ו, ד) ופשט את בגדיו ולבש בגדים אחרים ותנא דבי רבי ישמעאל לימדך תורה דרך ארץ בגדים שבישל בהן קדירה לרבו אל ימזוג בהן כוס לרבו,אמר רבי חייא בר אבא אמר רבי יוחנן גנאי הוא לת"ח שיצא במנעלים המטולאים לשוק והא רבי אחא בר חנינא נפיק אמר רבי אחא בריה דרב נחמן בטלאי על גב טלאי,ואמר רבי חייא בר אבא אמר ר' יוחנן כל תלמיד חכם שנמצא רבב על בגדו חייב מיתה שנאמר (משלי ח, לו) כל משנאי אהבו מות אל תקרי משנאי אלא משניאי רבינא אמר רבד איתמר ולא פליגי הא בגלימא הא בלבושא,ואמר רבי חייא בר אבא אמר ר' יוחנן מאי דכתיב (ישעיהו כ, ג) כאשר הלך עבדי ישעיהו ערום ויחף ערום בבגדים בלואים ויחף במנעלים המטולאים,תנן התם רבב על המרדע חוצץ רשב"ג אומר עד כאיסר האיטלקי ועל הבגדים מצד אחד אינו חוצץ משני צדדין חוצץ רבי יהודה אומר משום רבי ישמעאל אף מצד אחד חוצץ,בעא מיניה רבי שמעון בן לקיש מר' חנינא מרדעת מצד אחד או משני צדדין אמר ליה זו לא שמעתי כיוצא בה שמעתי דתנן רבי יוסי אומר של בנאין מצד אחד ושל בור משני צדדין ולא תהא מרדעת חשובה מבגדו של עם הארץ,מאי בנאין אמר רבי יוחנן אלו תלמידי חכמים שעוסקין בבנינו של עולם כל ימיהן ואמר רבי יוחנן איזהו תלמיד חכם שמחזירין לו אבידה בטביעות העין זה המקפיד על חלוקו להופכו ואמר רבי יוחנן איזהו ת"ח שממנין אותו פרנס על הציבור זה ששואלין אותו דבר הלכה בכל מקום ואומר ואפי' במסכת כלה,ואמר רבי יוחנן איזהו ת"ח שבני עירו מצווין לעשות לו מלאכתו זה שמניח חפצו ועוסק בחפצי שמים והנ"מ למיטרח בריפתיה ואמר רבי יוחנן איזהו תלמיד חכם כל ששואלין אותו הלכה בכל מקום ואומרה למאי נפקא מינה למנוייה פרנס על הציבור אי בחדא מסכתא באתריה אי בכוליה תנויה בריש מתיבתא,ר' שמעון ב"ל אמר אלו כלים האוליירין הבאין ממדינת הים למימרא דחיורי נינהו והאמר להו רבי ינאי לבניו בני אל תקברוני לא בכלים לבנים ולא בכלים שחורים לבנים שמא לא אזכה ואהיה כחתן בין אבלים שחורים שמא אזכה ואהיה כאבל בין חתנים אלא בכלים האוליירין הבאין ממדינת הים אלמא סומקי נינהו לא קשיא הא בגלימי הא בלבושי:,ר' ישמעאל אומר מקפלין כו': ת"ר (במדבר כח, י) עולת שבת בשבתו לימד על חלבי שבת שקריבין ביום הכיפורים יכול אף של יוה"כ בשבת ת"ל בשבתו דברי רבי ישמעאל,ר' עקיבא אומר עולת שבת בשבתו לימד על חלבי שבת שקרבים ביו"ט יכול אף ביוה"כ ת"ל בשבתו,כשתמצא לומר לדברי רבי ישמעאל נדרים ונדבות קריבין ביו"ט וכי איצטריך קרא ליוה"כ לדברי ר"ע נדרים ונדבות אין קרבין ביו"ט וכי איצטריך קרא למישרא בי"ט אמר ר' זירא | 114a. b From where /b is it derived b that changing clothes /b is a display of honor? b As it is stated: “And he will remove his garments and will don other garments, /b and he will bring the ashes outside of the camp to a pure location” (Leviticus 6:4). b The school of Rabbi Yishmael taught: The Torah taught you etiquette. The clothes in which one prepared food for his master, one does not /b wear b to pour his master wine. /b Since cooking makes one’s clothes dirty, he should wear fresh clothes when serving his master., b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: It is disgraceful for a Torah scholar to go out to the marketplace in patched shoes. /b The Gemara asks: b Didn’t Rabbi Aḥa bar Ḥanina go out /b in patched shoes? b Rabbi Aḥa, son of Rav Naḥman, said: /b They only prohibited patched shoes b if there is a patch upon a patch. /b , b And Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: A Torah scholar on whose clothes a fat stain is found is liable /b to receive the b death /b penalty, b as it is stated: “All those who hate me love death” /b (Proverbs 8:36), and the Sages said: b Do not read: Those who hate me [ i mesanai /i ]. Rather, /b read: b Those who cause me to be hated [ i masniai /i ]. /b Those who cause people to hate the Torah by creating the impression that those who study Torah are unclean deserve the death penalty. b Ravina said: /b A fat stain [ i revav /i ] was not stated, but rather b a bloodstain [ i revad /i ] was stated /b (Rabbeinu Ḥael), which is a greater disgrace. The Gemara adds: b They did not disagree /b over the i halakha /i . Rather, the dispute is whether b that /b which we learned concerning stains on a Torah scholar’s clothes refers b to an overgarment /b that people wear over the rest of their clothes, while b that /b which we learned with regard to a bloodstain refers b to an undergarment, /b where a bloodstain is disgraceful but other types of spots are not., b And /b similarly, b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: That which is written: “As My servant Isaiah went naked and barefoot /b for three years” (Isaiah 20:3), is not to be understood literally. Rather, b naked /b means that he wore b tattered clothing, and barefoot /b means that he walked b with patched shoes. /b , b We learned /b in a mishna b there: A fat stain on /b a donkey’s b saddle interposes, i.e., /b if the saddle becomes impure, its immersion in a ritual bath is invalid unless the stain is removed. b Rabban Shimon ben Gamliel says: /b A stain interposes only when it is as large b as an Italian i issar /i /b but not smaller. b And /b if there were a fat stain b on clothing on one side, it does not interpose, /b but if the stain is b on both sides it interposes. Rabbi Yehuda says in the name of Rabbi Yishmael: It interposes even on one side. /b , b Rabbi Shimon ben Lakish raised a dilemma before Rabbi Ḥanina: /b Is a stain on a b saddle /b an interposition even if it is b on just one side, or /b only if it is b on both sides? /b Rabbi Ḥanina b said to him: That, I did not hear /b explicitly. However, b I heard /b something b similar to it. As we learned /b in that same mishna that b Rabbi Yosei says: /b A garment belonging to b builders [ i banna’in /i ] /b is considered to have an interposition if it has a stain b on one side, and that of an ignoramus, /b who is not meticulous, is considered to have an interposition when the stain is b on both sides. And /b certainly a donkey’s b saddle cannot be more important than the garment of an i am ha’aretz /i . /b ,The Gemara asks: b Who /b are the b builders /b mentioned here? b Rabbi Yoḥa said: These are Torah scholars, who are engaged in building the world all of their days. And /b with regard to this, b Rabbi Yoḥa said: Who is a Torah scholar /b of whom the Sages said b that one /b must b return a lost object to him based on visual identification, /b even if he does not provide an identifying sign for it? b That is one who makes sure his upper undergarment is turned inward /b so that the uneven stitching is not visible. This means that he conducts himself like a Torah scholar in all his ways, even in matters of cleanliness and order (Maharsha). On a related note, the Gemara adds that which b Rabbi Yoḥa said: Who is a Torah scholar who /b may be b appointed /b as a b leader of the community? This is one who is asked /b about b matters of i halakha /i on any topic and he /b is able to b answer, and even /b if he were asked about b tractate i Kalla /i , /b a tractate that few have mastered., b And Rabbi Yoḥa said: Who is the Torah scholar for whom the inhabitants of his city are commanded to perform his labor for him? This is one who sets his own matters aside and engages in matters of Heaven. /b It is therefore fitting for the community to support him. b And that applies only to exerting themselves /b to provide him with b his bread, /b as it is appropriate that they sustain him. b And Rabbi Yoḥa said: Who is /b included in the category of b a Torah scholar? Anyone who is asked /b about the b i halakha /i with regard to any topic and /b is able to b state it. /b And they say: b What are the practical consequences /b of this question? It is b to appoint him a leader of the community. If /b he is an expert b in a single tractate, /b they appoint him as a leader b in his place; if /b he is an expert b in all of his learning, /b they appoint him b as the head of the yeshiva. /b , b Rabbi Shimon ben Lakish said: These /b garments of the i banna’in /i mentioned in the mishna are b the clothes of the bath attendants [ i ulairin /i ] that come from a country overseas, /b on which stains are apparent, and these men are meticulous about their cleanliness. The Gemara asks: b Is that to say that these are white garments? Didn’t Rabbi Yannai say to his sons: My sons, do not bury me in white garments nor in black garments. /b Not in b white, lest I not be acquitted /b in judgment, b and I will be /b among the wicked b like a groom among mourners. /b And not in b black, lest I be acquitted /b in judgment, b and I will be /b among the righteous b like a mourner among grooms. Rather, /b bury me b in the clothes of the bath attendants who come from a country overseas, /b which are neither black nor white. b Apparently, these /b clothes of the bath attendants b are red. /b The Gemara answers: This is b not difficult, /b as a distinction can be made. When Rabbi Yannai indicates that they are red, b that /b is referring b to overgarments; /b the statement of Rabbi Shimon ben Lakish that indicated that they are white, b that /b is referring b to undergarments. /b ,We learned in the mishna that b Rabbi Yishmael says: One may fold /b clothes and make beds on Yom Kippur for Shabbat if Yom Kippur occurs on Friday, and the fats of the sacrifices that were brought on Shabbat were offered on Yom Kippur that occurs on Sunday. The verse b “The burnt-offering of Shabbat on its Shabbat, /b besides the daily offering and its libation” (Numbers 28:10) b taught, with regard to the fats of Shabbat, that /b they b are offered on Yom Kippur, /b because Yom Kippur is also called Shabbat, and the verse indicates that the Shabbat offering is offered on another Shabbat. I b might /b have thought b even /b the fats b from Yom Kippur /b offerings could be sacrificed b on Shabbat; /b therefore, b the verse states “on its Shabbat” /b to specify that it is not so; this is b the statement of Rabbi Yishmael. /b , b Rabbi Akiva says /b that when the verse says: b “The burnt-offering of Shabbat on its Shabbat,” /b it teaches b that /b the b fats of Shabbat are offered on a Festival /b that occurs on the following day. b I might /b have thought that they could b even /b be offered b on Yom Kippur /b that occurred on the day after Shabbat. Therefore, b the verse states “on its Shabbat” /b and not on another one., b When you /b analyze the matter you b will find /b that you can b say that, in accordance with the statement of Rabbi Yishmael, vows and free-will offerings are offered on a Festival. /b If sacrifices that fulfill vows can be postponed to a weekday but are nevertheless brought on a Festival, certainly fats from Shabbat can be offered on a Festival that follows it. b And the verse is needed to /b permit offering Shabbat fats on b Yom Kippur /b that follows it. However, b according to Rabbi Akiva vows and free-will offerings are not brought on a Festival, and /b therefore b the verse is needed to permit /b sacrificing the fats from Shabbat b on a Festival /b that follows it, but on Yom Kippur it is prohibited. b Rabbi Zeira said: /b |
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86. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hiyya bar abba Found in books: Avery Peck et al. (2014) 98| 16b. הראשונים היו נשיאים ושניים להם אב ב"ד:, big strongגמ׳ /strong /big ת"ר שלשה מזוגות הראשונים שאמרו שלא לסמוך ושנים מזוגות האחרונים שאמרו לסמוך (הראשונים) היו נשיאים ושניים להם אבות ב"ד דברי רבי מאיר וחכמים אומרים יהודה בן טבאי אב ב"ד ושמעון בן שטח נשיא,מאן תנא להא דתנו רבנן אמר רבי יהודה בן טבאי אראה בנחמה אם לא הרגתי עד זומם להוציא מלבן של צדוקין שהיו אומרים אין עדים זוממין נהרגין עד שיהרג הנידון,אמר לו שמעון בן שטח אראה בנחמה אם לא שפכת דם נקי שהרי אמרו חכמים אין עדים זוממין נהרגין עד שיזומו שניהם ואין לוקין עד שיזומו שניהם ואין משלמין ממון עד שיזומו שניהם,מיד קבל עליו יהודה בן טבאי שאינו מורה הלכה אלא בפני שמעון בן שטח,כל ימיו של יהודה בן טבאי היה משתטח על קברו של אותו הרוג והיה קולו נשמע כסבורין העם לומר שקולו של הרוג הוא אמר להם קולי הוא תדעו שלמחר הוא מת ואין קולו נשמע,אמר ליה רב אחא בריה דרבא לרב אשי ודלמא פיוסי פייסיה או בדינא תבעי',מני הא אי אמרת בשלמא רבי מאיר דאמר שמעון בן שטח אב ב"ד ר"י בן טבאי נשיא היינו דקא מורי הלכה בפני שמעון בן שטח אלא אי אמרת רבנן דאמרי יהודה בן טבאי אב ב"ד שמעון בן שטח נשיא אב ב"ד בפני נשיא מי מורה הלכה,לא מאי קבל עליו דקאמר לאצטרופי דאפי' אצטרופי נמי לא מצטריפנא:,יצא מנחם ונכנס שמאי כו': להיכן יצא אביי אמר יצא לתרבות רעה רבא אמר יצא לעבודת המלך תניא נמי הכי יצא מנחם לעבודת המלך ויצאו עמו שמונים זוגות תלמידים לבושין סיריקון,אמר רב שמן בר אבא א"ר יוחנן לעולם אל תהא שבות קלה בעיניך שהרי סמיכה אינה אלא משום שבות ונחלקו בה גדולי הדור,פשיטא שבות מצוה אצטריכא ליה,הא נמי פשיטא לאפוקי ממאן דאמר בסמיכה גופה פליגי קא משמע לן בשבות הוא דפליגי,אמר רמי בר חמא שמע מינה סמיכה בכל כחו בעינן דאי ס"ד לא בעינן בכל כחו מאי קא עביד ליסמוך,מיתיבי (ויקרא א, ב) דבר אל בני ישראל וסמך בני ישראל סומכין ואין בנות ישראל סומכות רבי יוסי ור' (ישמעאל) [שמעון] אומרים בנות ישראל סומכות רשות,אמר רבי יוסי סח לי אבא אלעזר פעם אחת היה לנו עגל של זבחי שלמים והביאנוהו לעזרת נשים וסמכו עליו נשים לא מפני שסמיכה בנשים אלא כדי לעשות נחת רוח לנשים ואי ס"ד סמיכה בכל כחו בעינן משום נחת רוח דנשים עבדינן עבודה בקדשים אלא לאו ש"מ לא בעינן בכל כחו,לעולם אימא לך בעינן בכל כחו דאמר להו אקפו ידייכו אי הכי לא מפני שסמיכה בנשים תיפוק ליה דאינה לסמיכה כלל,א"ר אמי חדא ועוד קאמר חדא דליתא לסמיכה כלל ועוד כדי לעשות נחת רוח לנשים,אמר רב פפא שמע מינה צדדין אסורין דאי ס"ד צדדין מותרין לסמוך לצדדין אלא לאו שמע מינה צדדין אסורין | 16b. b The first /b members of each pair b served as i Nasi /i , and their counterparts /b served as b deputy i Nasi /i . /b , strong GEMARA: /strong b The Sages taught: Three of the first pairs who say not to place hands and two of the last pairs who say to place hands served as i Nasi /i , and their counterparts /b served as b deputy i Nasi /i ; /b this is b the statement of Rabbi Meir. And the Rabbis say /b the opposite: b Yehuda ben Tabbai /b was b deputy i Nasi /i and Shimon ben Shataḥ /b was the b i Nasi /i . /b ,The Gemara asks: b Who is the i tanna /i /b who taught b that which the Sages taught /b in a i baraita /i : b Rabbi Yehuda ben Tabbai said: /b I swear that b I will /b not b see the consolation /b of Israel b if I did not kill a conspiring witness. /b This means that Rabbi Yehuda ben Tabbai sentenced a conspiring witness to death, in order b to counter the views of the Sadducees, who would say: Conspiring witnesses are not executed unless the sentenced one has been executed. /b Their views opposed the traditional view, which maintains that conspiring witnesses are executed only if the one sentenced by their testimony has not yet been executed., b Shimon ben Shataḥ said to him: /b I swear that b I will /b not b see the consolation /b of Israel b if you did not shed innocent blood, as the Sages said: Conspiring witnesses are not executed unless they are both found to be conspirators; /b if only one is found to be a conspirator, he is not executed. b And they are not flogged /b if they are liable to such a penalty, b unless they are both found to be conspirators. And /b if they testified falsely that someone owed money, b they do not pay money unless they are both found to be conspirators. /b ,Hearing this, b Yehuda ben Tabbai immediately accepted upon himself not to rule /b on any matter of b law unless he was in the presence of Shimon ben Shataḥ, /b as he realized he could not rely on his own judgment.,The i baraita /i further relates: b All of Yehuda ben Tabbai’s days, he would prostrate himself on the grave of that executed /b individual, to request forgiveness, b and his voice was heard /b weeping. b The people thought that it was the voice of that executed /b person, rising from his grave. Yehuda ben Tabbai b said to them: It is my voice, /b and b you /b shall b know /b that it is so, b for tomorrow, /b i.e., sometime in the future, b he will die, and his voice will no /b longer b be heard. /b Yehuda ben Tabbai was referring to himself, but he did not want to mention something negative about himself in direct terms., b Rav Aḥa, son of Rava, said to Rav Ashi: /b This provides no conclusive proof that the voice was not that of the executed man, as b perhaps /b ben Tabbai b appeased /b the executed individual in the World-to-Come. b Or, /b alternatively, the latter may have b prosecuted him by the law /b of Heaven, and that is why his voice can no longer be heard.,The Gemara returns to its original question: b Whose /b opinion does b this /b i baraita /i follow? b Granted, if you say /b it is in accordance b with /b that of b Rabbi Meir, /b who b said /b that b Shimon ben Shataḥ was deputy i Nasi /i /b while b Rabbi Yehuda ben Tabbai was i Nasi /i , that /b explains why b he /b had previously b issued a halakhic ruling in the presence of Shimon ben Shataḥ /b to execute the conspiring witness, and only after that unfortunate incident did he undertake to issue rulings only in the presence of his colleague. b But if you say /b that the i baraita /i is in accordance with b the Sages, who said: Yehuda ben Tabbai /b was b deputy i Nasi /i /b and b Shimon ben Shataḥ /b the b i Nasi /i , /b why did he need to make such a commitment? b May /b the b deputy i Nasi /i issue a halakhic ruling in the presence of /b the b i Nasi /i ? /b ,The Gemara refutes this: b No; what /b did he mean by b accepting upon himself /b not to rule on his own? b He spoke /b with regard b to joining /b the ruling of others: b Even /b with regard to b joining /b the ruling of others, b I will also not join /b until I have first heard the view of Shimon ben Shataḥ.,§ It is taught in the mishna: b Menaḥem departed and Shammai entered. /b The Gemara asks: b To where did /b Menaḥem b depart? Abaye said: He departed and went astray. /b Therefore, the mishna did not wish to delve into the details of his case. b Rava said: He departed for the king’s service. /b He received a post from the king and had to leave the court. b This is also taught /b in a i baraita /i : b Menaḥem departed for the king’s service, and eighty pairs of students dressed in silk robes left with him /b to work for the king, and that they no longer studied Torah.,§ b Rav Shemen bar Abba said /b that b Rabbi Yoḥa said: A rabbinic decree [ i shevut /i ] should never be taken lightly in your eyes, since placing hands /b on the head of an offering on a Festival b is prohibited only as a rabbinic decree /b because it is considered making use of an animal, which is not considered a prohibited labor but merely resembles one, and yet b the greatest /b scholars b of each generation disputed it. /b ,The Gemara is puzzled by this statement: This b is obvious. /b Since it is an accepted rabbinic decree, why should people take it lightly? The Gemara answers: It was b necessary for him /b to state it because it is b a rabbinic decree related to a mitzva. /b In other words, although this rabbinic decree of placing the hands on an animal is not performed for one’s own sake but for the purpose of a mitzva, it was nevertheless a serious matter in the eyes of the Sages.,The Gemara remains puzzled: b This too is obvious. /b In that case as well, the act is prohibited by the Sages. The Gemara responds: Rabbi Yoḥa’s statement comes b to exclude /b the opinion b of the one who said /b that b they disagree with regard to the actual /b obligation of b placing hands, /b i.e., whether or not obligatory peace-offerings require placing the hands. b He /b therefore b teaches us /b that b it is a rabbinic decree /b that is the subject b of their dispute, /b not the requirement itself., b Rami bar Ḥama said: /b You can b learn from here, /b from this dispute, that the mitzva of b placing hands /b requires not only placing one’s hands on the animal’s head, but b we also require /b that one places his hands b with all his strength. For if it enters your mind /b that b we do not require all his strength, what /b prohibition b does one violate /b by placing his hands? b Let him place /b them on a Festival as well, as this does not resemble a prohibited action at all., b The Gemara raises an objection /b to this from a i baraita /i : b “Speak to the children of [ i benei /i ] Israel” /b (Leviticus 1:2). The word i benei /i literally means: Sons of. And it states nearby: b “And he shall place /b his hand on the head of the burnt-offering” (Leviticus 1:4), from which we learn that b the sons of Israel place /b their hands, b but the daughters of Israel do not place /b them. b Rabbi Yosei and Rabbi Yishmael say: It is optional for the daughters of Israel to place /b their hands. They may place their hands if they so choose, although they are not obligated to do so., b Rabbi Yosei said: /b The Sage b Abba Elazar related to me /b the following incident: b On one occasion, we had a calf for a peace-offering, and we brought it to the Women’s Courtyard, and women placed /b their hands b on it. /b We did this b not because there /b is an obligation of b placing hands in /b the case of b women, but in order to please the women, /b by allowing them to sacrifice an offering, in all of its particulars, as men do. Now, b if it enters your mind /b that b we require /b placing hands b with all one’s strength, /b would b we perform work with consecrated /b offerings b in order to please /b the b women? /b Placing one’s hands forcefully on an animal is considered performing work with it, and if one does it without being obligated to do so, he has thereby performed work with an offering. b Rather, isn’t it /b correct to b conclude from this /b that b we do not require /b placing hands b with all one’s strength? /b ,The Gemara rejects this: b Actually, I /b could b say to you /b that b we do require /b placing hands b with all one’s strength, /b but here they allowed women to place their hands b by saying to them: Ease your hands /b and do not press forcefully, so that their hand placing should not constitute work. The Gemara retorts: b If so, /b then the reason formulated as: b Not because there /b is an obligation to b place hands in /b the case of b women, /b is irrelevant to this law. b Let him derive /b the permission for women to do so from the reason that b it is not /b considered b placing hands at all. /b If placing hands must be performed with all one’s strength, this action the women are performing does not constitute placing hands., b Rabbi Ami said: He stated one /b reason b and another. One /b reason is b that it is not /b considered b placing hands at all, /b as it is not performed with all of one’s strength; b and another /b reason is that they allowed it b in order to please the women. /b , b Rav Pappa said: Learn from this /b that anything upon which one may not place objects or upon which one may not sit on Shabbat, its b sides are /b likewise b prohibited, for if it enters your mind /b to say that the b sides are permitted, /b they could have told the women b to place /b their hands b on the sides, /b i.e., on the head of the animal rather than on its back, as the head of the animal is considered as if it were one of its sides. b Rather, /b must one b not conclude from this /b that the b sides are prohibited? /b |
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87. Anon., Exodus Rabbah, 41.2 (4th cent. CE - 9th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 398| 41.2. דָּבָר אַחֵר, וַיִּתֵּן אֶל משֶׁה, הֲדָא הוּא דִכְתִיב (משלי יח, טז): מַתָּן אָדָם יַרְחִיב לוֹ, מַתָּנָה שֶׁאָדָם נוֹתֵן מִשֶּׁלּוֹ יַרְחִיב לוֹ, מַעֲשֶׂה בְּאָבִין רַמָּאָה וכו' [כמו שכתוב במגלת אסתר במדרש] עַד שֶׁנָּטְלוּ אוֹתוֹ וְהוֹשִׁיבוּהוּ אֶצְלָם, לְקַיֵּם מַתָּן אָדָם יַרְחִיב לוֹ. דָּבָר אַחֵר, מַתָּן אָדָם יַרְחִיב לוֹ, זֶה אַבְרָהָם, כְּשֶׁרָדַף אַחַר הַמְּלָכִים יָצָא מֶלֶךְ סְדוֹם לִקְרָאתוֹ אָמַר לוֹ (בראשית יד, כא): תֶּן לִי הַנֶּפֶשׁ וְהָרְכֻשׁ קַח לָךְ, אָמַר אַבְרָהָם (בראשית יד, כב כג): הֲרִמֹתִי יָדִי אֶל ה', אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה אוֹמֵר אִם מִחוּט, חַיֶּיךָ בּוֹ בַּלָּשׁוֹן אֲנִי מְקַלֵּס אֶת בָּנֶיךָ, שֶׁנֶּאֱמַר (שיר השירים ד, ג): כְּחוּט הַשָּׁנִי שִׂפְתוֹתַיִךְ. אַתָּה אָמַרְתָּ: עַד שְׂרוֹךְ נַעַל, בּוֹ בַּלָּשׁוֹן אֲנִי מְקַלֵּס אֶת בָּנֶיךָ, שֶׁנֶּאֱמַר (שיר השירים ז, ב): מַה יָּפוּ פְעָמַיִךְ בַּנְעָלִים, הֱוֵי: מַתָּן אָדָם יַרְחִיב לוֹ. דָּבָר אַחֵר, מַתָּן אָדָם יַרְחִיב לוֹ, אֵלּוּ יִשְׂרָאֵל, בְּשָׁעָה שֶׁאָמַר לָהֶם משֶׁה לְהָבִיא נְדָבָה לַמִּשְׁכָּן, מַה כְּתִיב (שמות לו, ג): וְהֵם הֵבִיאוּ אֵלָיו עוֹד נְדָבָה בַּבֹּקֶר בַּבֹּקֶר, אָמַר רַבִּי יוֹחָנָן לִשְׁנֵי בְקָרִים הֵבִיאוּ כָּל מְלֶאכֶת הַמִּשְׁכָּן, מַה זָּכוּ לְהַרְחִיב הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת גְּבוּלָן, שֶׁנֶּאֱמַר (דברים יב, כ): כִּי יַרְחִיב ה' אֱלֹהֶיךָ אֶת גְּבֻלְךָ, שֶׁל כָּל אֶחָד וְאֶחָד, הֱוֵי: מַתָּן אָדָם יַרְחִיב לוֹ. רַבִּי יוֹנָתָן אוֹמֵר שְׁלשָׁה דְּבָרִים נִתְּנוּ מַתָּנָה, הַגְּשָׁמִים וְהַמְאוֹרוֹת וְהַתּוֹרָה. גְּשָׁמִים מִנַּיִן, שֶׁנֶּאֱמַר (ויקרא כו, ד): וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם. מְאוֹרוֹת מִנַּיִן, דִּכְתִיב (בראשית א, יז): וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר: וַיִּתֵּן אֶל משֶׁה. וְרַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי שִׁמְעוֹן אוֹמֵר אַף שָׁלוֹם, שֶׁנֶּאֱמַר (ויקרא כו, ו): וְנָתַתִּי שָׁלוֹם בָּאָרֶץ. | |
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| 88. Jerome, Commentary On Ezekiel, 33.33 (5th cent. CE - 5th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 489 |
| 91. Anon., Qedoshim, None Tagged with subjects: •nan Found in books: Lavee (2017) 279 |
| 92. Babylonian Talmud, Karetot, 91 Tagged with subjects: •hiyya bar abba Found in books: Lavee (2017) 279 |
93. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •hiyya bar abba Found in books: Lavee (2017) 37, 233, 234| 59a. דא"ר יוחנן משום ר"ש בן יהוצדק מים של רבים אין נאסרין הא דיחיד נאסרין,ותיפוק ליה דהא מחוברין נינהו לא צריכא דתלשינהו גלא,סוף סוף אבני הר שנדלדלו נינהו תסתיים דר' יוחנן דאמר אסורות,לא צריכא דטפחינהו בידיה,ר' חייא בר אבא איקלע לגבלא חזא בנות ישראל דמיעברן מעובדי כוכבים שמלו ולא טבלו חזא חמרא דמזגו עובדי כוכבים ושתו ישראל חזא תורמוסא דשלקי להו עובדי כוכבים ואכלי ישראל ולא אמר להו ולא מידי,אתא לקמיה דרבי יוחנן א"ל צא והכרז על בניהם שהן ממזרים ועל יינן משום יין נסך ועל תורמוסן משום בישולי עובדי כוכבים משום שאינן בני תורה,על בניהם שהם ממזרים ר' יוחנן לטעמיה דא"ר יוחנן לעולם אינו גר עד שימול ויטבול וכיון דלא טביל עובד כוכבים הוא ואמר רבה בר בר חנה א"ר יוחנן עובד כוכבים ועבד הבא על בת ישראל הולד ממזר,וגזור על יינם משום יין נסך משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב,ועל תורמוסן משום בישולי עובדי כוכבים לפי שאינן בני תורה טעמא דאינן בני תורה הא בני תורה שרי והאמר רב שמואל בר רב יצחק אמר רב כל שנאכל כמות שהוא חי אין בו משום בישולי עובדי כוכבים,ר' יוחנן כי הך לישנא ס"ל דאמר רב שמואל בר רב יצחק אמר רב כל שאינו עולה לשולחן של מלכים ללפת בו את הפת אין בו משום בישולי עובדי כוכבים טעמא דאינן בני תורה הא בני תורה שרי,בעו מיניה מרב כהנא עובד כוכבים מהו שיוליך ענבים לגת אמר להו אסור משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב איתיביה רב יימר לרב כהנא עובד כוכבים שהביא ענבים לגת בסלין | 59a. b as Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: Water that belongs to /b the b public /b is b not rendered prohibited. /b The Gemara infers that since water that belongs to the public is permitted, b therefore, /b in a case where gentiles bow to water that is owned b by an individual /b it is b rendered prohibited. /b ,The Gemara challenges: b But /b Rabbi Yoḥa could b derive /b that even water owned by an individual is permitted, b as /b the water b is connected /b to the ground, and worshipping an object that is connected to the ground does not render it prohibited. The Gemara explains: b No, /b it is b necessary /b to derive this i halakha /i from the fact that the water belongs to the public in a case b where a wave /b raised the water and b detached it /b from the ground. In this case worshipping water owned by an individual would render it prohibited.,The Gemara challenges: Nevertheless, the water b ultimately /b falls into the category of objects that were detached without human involvement, such as b boulders of a mountain that dislodged /b on their own. The Gemara (46a) cites a dispute between Rabbi Yoḥa and the sons of Rabbi Ḥiyya with regard to boulders that dislodged without human involvement and were then worshipped, and does not conclude who deems the boulders permitted and who deems them prohibited. b May it be concluded /b from Rabbi Yoḥa’s statement b that /b it is b Rabbi Yoḥa who says /b that the boulders b are prohibited? /b ,The Gemara replies: b No, /b even if Rabbi Yoḥa deems the boulders permitted, his ruling with regard to the water is b necessary /b in a case b where /b one b struck /b the water b with his hand /b and thereby detached it. Since it was detached due to human involvement, if the water was owned by an individual it is prohibited.,§ b Rabbi Ḥiyya bar Abba happened /b to come b to Gavla. He saw Jewish women /b there b who were impregnated by gentiles who /b were in the process of converting and b were circumcised but had not /b yet b immersed /b in a ritual bath. b He /b also b saw wine that gentiles diluted /b with water b and Jews /b then b drank /b the wine. b He /b also b saw lupines that gentiles were cooking and Jews were eating. And /b despite seeing all this, b he did not say anything to them /b to correct their actions.,Later, b he came before Rabbi Yoḥa /b and told him what he had seen. Rabbi Yoḥa b said to him: Go and declare about their children that they /b have the status of b children born from an incestuous or adulterous relationship [ i mamzerim /i ]. And /b decree b with regard to their wine /b that it is prohibited b as /b an extension of the prohibition of b wine /b used for b a libation. And with regard to their lupines /b you should declare that they are forbidden b due to /b the prohibition of b food cooked by gentiles, as they are not people /b well-versed in b Torah, /b and any leniency would be misunderstood and applied too extensively.,The Gemara explains that with regard to declaring b about their children that they /b have the status of b i mamzerim /i , Rabbi Yoḥa /b conforms b to his /b standard line of b reasoning /b concerning two i halakhot /i . The first is b as Rabbi Yoḥa says: /b One b is never /b deemed to be b a convert until he has been circumcised and has immersed. And since /b the father b has not immersed, he is /b still considered b a gentile. And /b the second i halakha /i is as b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: /b In the case of b a gentile or /b a Canaanite b slave who engaged in intercourse with a Jewish woman, the offspring is a i mamzer /i . /b ,The Gemara continues to explain Rabbi Yoḥa’s second instruction to Rabbi Ḥiyya bar Abba: b And decree with regard to their wine /b that it is prohibited b as /b an extension of the prohibition of b wine /b used for b a libation. /b Although the gentile did not touch the wine when he diluted it, it is prohibited b due to /b the maxim: b Go, go, we say /b to b a nazirite; go around /b and b go around, /b but b do not come near to the vineyard. /b ,Lastly, Rabbi Yoḥa instructed Rabbi Ḥiyya bar Abba to decree b with regard to their lupines /b that they are forbidden b due to /b the prohibition of b food cooked by gentiles, as they are not people /b well-versed in b Torah. /b The Gemara asks: b The reason /b that the lupines are deemed prohibited is b because they are not people /b well-versed in b Torah; but /b in the case of b people /b who are well-versed in b Torah, /b one can infer that the lupines b are permitted. But doesn’t Rav Shmuel bar Rav Yitzḥak say /b that b Rav says: Anything that is eaten raw is not subject to /b the prohibition of b food cooked by gentiles, /b even when cooked by them? Lupines are not eaten raw due to their bitterness, and therefore they are subject to the prohibition of food cooked by gentiles.,The Gemara answers: b Rabbi Yoḥa holds in accordance with that /b other b version /b of Rav Shmuel bar Rav Yitzḥak’s statement, b as Rav Shmuel bar Rav Yitzḥak says /b that b Rav says: Anything that /b lacks importance and therefore b does not appear on the table of kings /b in order b to be eaten together with bread is not subject to /b the prohibition of b food cooked by gentiles. /b Lupines are not sufficiently important to be served on the table of kings, and therefore they are permitted even if cooked by gentiles. Consequently, b the reason /b for prohibiting the residents of Gavla from eating them is b because they are not people /b well-versed in b Torah. But /b in the case of b people /b well-versed in b Torah, /b the lupines b are permitted. /b ,§ The Sages b asked Rav Kahana: /b With regard to b a gentile, what is /b the i halakha /i concerning the following question: b May he bring grapes to the winepress /b without doing anything else to them? Rav Kahana b said to them: /b It is b prohibited /b by rabbinic decree b due to /b the maxim: b Go, go, we say /b to b a nazirite; go around /b and b go around, /b but b do not come near to the vineyard. Rav Yeimar raised an objection to Rav Kahana /b from a i baraita /i : With regard to b a gentile who brought grapes to the winepress in baskets /b |
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| 94. Anon., Gerim, 1.1-1.3, 2.4, 4.5 Tagged with subjects: •hiyya bar abba Found in books: Lavee (2017) 61, 189, 259, 261, 279, 280 |
| 95. Anon., Tanhuma, None Tagged with subjects: •nan Found in books: Levine (2005) 458 |
| 96. Anon., Pesikta Rabbati, 18 Tagged with subjects: •hiyya bar abba Found in books: Poorthuis and Schwartz (2014) 77 |
| 97. Anon., Pesiqta De Rav Kahana, 18.5, 27.2 Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 399, 488 |
| 99. Philo of Alexandria, 1Qs, 6.19 Tagged with subjects: •hiyya bar abba Found in books: Lavee (2017) 29 |
| 100. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 4.3, 32.7, 34.14, 35.12, 37.2 Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 398, 489, 495 |
