1. Hebrew Bible, Job, 24.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 384| 24.15. "וְעֵין נֹאֵף שָׁמְרָה נֶשֶׁף לֵאמֹר לֹא־תְשׁוּרֵנִי עָיִן וְסֵתֶר פָּנִים יָשִׂים׃", | 24.15. "The eye also of the adulterer waiteth for the twilight, Saying: ‘No eye shall see me’; And he putteth a covering on his face. .", |
|
2. Hebrew Bible, Psalms, 23.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 169| 23.4. "גַּם כִּי־אֵלֵךְ בְּגֵיא צַלְמָוֶת לֹא־אִירָא רָע כִּי־אַתָּה עִמָּדִי שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ הֵמָּה יְנַחֲמֻנִי׃", | 23.4. "Yea, though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me; Thy rod and Thy staff, they comfort me.", |
|
3. Hebrew Bible, Exodus, 22.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 168| 22.5. "כִּי־תֵצֵא אֵשׁ וּמָצְאָה קֹצִים וְנֶאֱכַל גָּדִישׁ אוֹ הַקָּמָה אוֹ הַשָּׂדֶה שַׁלֵּם יְשַׁלֵּם הַמַּבְעִר אֶת־הַבְּעֵרָה׃", | 22.5. "If fire break out, and catch in thorns, so that the shocks of corn, or the standing corn, or the field are consumed; he that kindled the fire shall surely make restitution.", |
|
4. Hebrew Bible, Deuteronomy, 32.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 384| 32.18. "צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃", | 32.18. "of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. .", |
|
5. Hebrew Bible, Lamentations, 1.13, 4.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 168| 1.13. "מִמָּרוֹם שָׁלַח־אֵשׁ בְּעַצְמֹתַי וַיִּרְדֶּנָּה פָּרַשׂ רֶשֶׁת לְרַגְלַי הֱשִׁיבַנִי אָחוֹר נְתָנַנִי שֹׁמֵמָה כָּל־הַיּוֹם דָּוָה׃", 4.11. "כִּלָּה יְהוָה אֶת־חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ וַיַּצֶּת־אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסוֹדֹתֶיהָ׃", | 1.13. "From above He has hurled fire into my bones, and it broke them; He has spread a net for my feet, He has turned me back, He has made me desolate [and] faint all day long. ", 4.11. "The LORD hath accomplished His fury, He hath poured out His fierce anger; And He hath kindled a fire in Zion, Which hath devoured the foundations thereof.", |
|
6. Hebrew Bible, Jeremiah, 7.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 168| 7.18. "הַבָּנִים מְלַקְּטִים עֵצִים וְהָאָבוֹת מְבַעֲרִים אֶת־הָאֵשׁ וְהַנָּשִׁים לָשׁוֹת בָּצֵק לַעֲשׂוֹת כַּוָּנִים לִמְלֶכֶת הַשָּׁמַיִם וְהַסֵּךְ נְסָכִים לֵאלֹהִים אֲחֵרִים לְמַעַן הַכְעִסֵנִי׃", | 7.18. "The children gather wood, and the fathers kindle the fire, and the women knead the dough, to make cakes to the queen of heaven, and to pour out drink-offerings unto other gods, that they may provoke Me.", |
|
7. Hebrew Bible, Isaiah, 66.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 169| 66.16. "כִּי בָאֵשׁ יְהוָה נִשְׁפָּט וּבְחַרְבּוֹ אֶת־כָּל־בָּשָׂר וְרַבּוּ חַלְלֵי יְהוָה׃", | 66.16. "For by fire will the LORD contend, And by His sword with all flesh; And the slain of the LORD shall be many.", |
|
8. Hebrew Bible, Zechariah, 2.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 168| 2.9. "וַאֲנִי אֶהְיֶה־לָּהּ נְאֻם־יְהוָה חוֹמַת אֵשׁ סָבִיב וּלְכָבוֹד אֶהְיֶה בְתוֹכָהּ׃", | 2.9. "For I, saith the LORD, will be unto her a wall of fire round about, and I will be the glory in the midst of her.", |
|
| 9. Anon., Sibylline Oracles, 3.702-3.706 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 168 |
10. Anon., Leviticus Rabba, 23.12 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 384| 23.12. דָּבָר אַחֵר, (ויקרא יח, ג): כְּמַעֲשֵׂה אֶרֶץ מִִצְרַיִם, הֲדָא הוּא דִכְתִיב (איוב כד, טו): וְעֵין נֹאֵף שָׁמְרָה נֶשֶׁף לֵאמֹר לֹא תְשׁוּרֵנִי עָיִן וְסֵתֶר פָּנִים יָשִׂים, אָמַר רֵישׁ לָקִישׁ שֶׁלֹּא תֹאמַר שֶׁכָּל מִי שֶׁהוּא בְּגוּפוֹ נִקְרָא נוֹאֵף, נוֹאֵף בְּעֵינָיו נִקְרָא נוֹאֵף, שֶׁנֶּאֱמַר: וְעֵין נֹאֵף, וְהַנּוֹאֵף הַזֶּה יוֹשֵׁב וּמְשַׁמֵּר אֵימָתַי נֶשֶׁף בָּא אֵימָתַי עֶרֶב בָּא, שֶׁנֶּאֱמַר (משלי ז, ט): בְּנֶשֶׁף בְּעֶרֶב יוֹם, וְהוּא אֵינוֹ יוֹדֵעַ שֶׁיּוֹשֵׁב בְּסִתְרוֹ שֶׁל עוֹלָם, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּתוֹ בִּשְׁבִיל לְפַרְסְמוֹ, הוּא שֶׁאִיּוֹב אוֹמֵר (איוב י, ג): הֲטוֹב לְךָ כִּי תַעֲשֹׁק, זֶה זָן וּמְפַרְנֵס וְהוּא צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּת אַחֵר, אֶלָּא (איוב י, ג): כִּי תִמְאַס יְגִיעַ כַּפֶּיךָ, וּמֵאַחַר שֶׁאַתָּה יָגֵעַ בּוֹ כָּל אַרְבָּעִים יוֹם אַתָּה חוֹזֵר וּמְקַלְקְלוֹ, אֶלָּא (איוב י, ג): וְעַל עֲצַת רְשָׁעִים הוֹפָעְתָּ, כָּךְ הוּא כְבוֹדְךָ לַעֲמֹד בֵּין נוֹאֵף לְנוֹאָפֶת. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אִיּוֹב רָאוּי אַתָּה לְפַיֵּס אֶלָּא יְהִי אוֹמֵר כַּאֲשֶׁר אָמַרְתָּ (איוב י, ד): הַעֵינֵי בָשָׂר לָךְ, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵינִי צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּת אָבִיו בִּשְׁבִיל לְפַרְסְמוֹ. אָמַר רַבִּי לֵוִי מָשָׁל לְתַלְמִידוֹ שֶׁל יוֹצֵר שֶׁגָּנַב בֵּיצַת יוֹצְרִים וְעָמַד רַבּוֹ עַל גְּנֵבָתוֹ, מֶה עָשָׂה עָמַד וַעֲשָׂאוֹ כְּלִי וְתָלוֹ בְּפָנָיו, וְכָל כָּךְ לָמָּה לְהוֹדִיעַ שֶׁעָמַד רַבּוֹ עַל גְּנֵבָתוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵינִי צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּתוֹ בִּשְׁבִיל לְפַרְסְמוֹ. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי לֵוִי בֶּן פְּרָטָא כְּתִיב (דברים לב, יח): צוּר יְלָדְךָ תֶּשִׁי, הִתַּשְׁתֶּם כֹּחוֹ שֶׁל יוֹצֵר. מָשָׁל לְצַיָּר שֶׁהָיָה יוֹשֵׁב וְצָר אִיקוֹנִין שֶׁל מֶלֶךְ, מִשֶּׁהוּא גּוֹמְרָהּ בָּאוּ וְאָמְרוּ לוֹ נִתְחַלֵּף הַמֶּלֶךְ, מִיָּד תָּשׁוּ יָדָיו שֶׁל יוֹצֵר, אָמַר שֶׁל מִי אָצוּר שֶׁל רִאשׁוֹן אוֹ שֶׁל שֵׁנִי, כָּךְ כָּל אַרְבָּעִים יוֹם הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹסֵק בְּצוּרַת הַוָּלָד וּלְסוֹף אַרְבָּעִים יוֹם הִיא הוֹלֶכֶת וּמְקַלְקֶלֶת עִם אַחֵר, מִיָּד רָפוּ יָדָיו שֶׁל יוֹצֵר, אָמַר שֶׁל מִי אָצוּר שֶׁל רִאשׁוֹן אוֹ שֶׁל שֵׁנִי, הֱוֵי: צוּר יְלָדְךָ תֶּשִׁי, הִתַּשְׁתָּ כֹּחוֹ שֶׁל יוֹצֵר. יו"ד זְעֵירָא וְלֵית בִּקְרָיָה כַּוָּתָהּ, אָמַר רַבִּי יִצְחָק מָצִינוּ כָּל עוֹבְרֵי עֲבֵרוֹת הַגּוֹנֵב נֶהֱנֶה וְהַנִּגְנָב מַפְסִיד, הַגּוֹזֵל נֶהֱנֶה וְהַנִּגְזָל מַפְסִיד, בְּרַם הָכָא שְׁנֵיהֶם נֶהֱנִין מִי מַפְסִיד הַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא מְאַבֵּד סַמָּנָיו. | |
|
| 11. Anon., Genesis Rabba, 12.10 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 197 |
| 12. Palestinian Talmud, Hagigah, 1.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 197 |
| 13. Anon., Lamentations Rabbah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003) 168, 197 |
14. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 197| 5b. אינו מהם אמרו ליה רבנן לרבא מר לא בהסתר פנים איתיה ולא בוהיה לאכול איתיה אמר להו מי ידעיתו כמה משדרנא בצנעא בי שבור מלכא אפי' הכי יהבו ביה רבנן עינייהו אדהכי שדור דבי שבור מלכא וגרבוהו אמר היינו דתניא אמר רבן שמעון בן גמליאל כל מקום שנתנו חכמים עיניהם או מיתה או עוני,(דברים לא, יח) ואנכי הסתר אסתיר פני ביום ההוא אמר רבא אמר הקב"ה אף על פי שהסתרתי פני מהם בחלום אדבר בו רב יוסף אמר ידו נטויה עלינו שנאמר (ישעיהו נא, טז) ובצל ידי כסיתיך,ר' יהושע בן חנניה הוה קאי בי קיסר אחוי ליה ההוא אפיקורוסא עמא דאהדרינהו מריה לאפיה מיניה אחוי ליה ידו נטויה עלינו אמר ליה קיסר לר' יהושע מאי אחוי לך עמא דאהדרינהו מריה לאפיה מיניה ואנא מחוינא ליה ידו נטויה עלינו,אמרו ליה לההוא מינא מאי אחויית ליה עמא דאהדרינהו מריה מיניה ומאי אחוי לך לא ידענא אמרו גברא דלא ידע מאי מחוו ליה במחוג יחוי קמי מלכא אפקוהו וקטלוהו,כי קא ניחא נפשיה דרבי יהושע בן חנניה אמרו ליה רבנן מאי תיהוי עלן מאפיקורוסין אמר להם (ירמיהו מט, ז) אבדה עצה מבנים נסרחה חכמתם כיון שאבדה עצה מבנים נסרחה חכמתן של אומות העולם,ואי בעית אימא מהכא (בראשית לג, יב) ויאמר נסעה ונלכה ואלכה לנגדך,רבי אילא הוה סליק בדרגא דבי רבה בר שילא שמעיה לינוקא דהוה קא קרי (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח ומגיד לאדם מה שיחו אמר עבד שרבו מגיד לו מה שיחו תקנה יש לו מאי מה שיחו אמר רב אפילו שיחה יתירה שבין איש לאשתו מגידים לו לאדם בשעת מיתה,איני והא רב כהנא הוה גני תותי פורייה דרב ושמעיה דסח וצחק ועשה צרכיו אמר דמי פומיה דרב כמאן דלא טעים ליה תבשילא אמר ליה כהנא פוק לאו אורח ארעא,לא קשיא כאן דצריך לרצויה הא דלא צריך לרצויה,(ירמיהו יג, יז) ואם לא תשמעוה במסתרים תבכה נפשי מפני גוה אמר רב שמואל בר איניא משמיה דרב מקום יש לו להקב"ה ומסתרים שמו מאי מפני גוה אמר רב שמואל בר יצחק מפני גאוותן של ישראל שניטלה מהם ונתנה לעובדי כוכבים ר' שמואל בר נחמני אמר מפני גאוותה של מלכות שמים,ומי איכא בכיה קמיה הקב"ה והאמר רב פפא אין עציבות לפני הקב"ה שנאמר (דברי הימים א טז, כז) הוד והדר לפניו עוז וחדוה במקומו לא קשיא הא בבתי גואי הא בבתי בראי,ובבתי בראי לא והא כתיב (ישעיהו כב, יב) ויקרא אדני ה' צבאות ביום ההוא לבכי ולמספד ולקרחה ולחגור שק שאני חרבן בית המקדש דאפילו מלאכי שלום בכו שנאמר (ישעיהו לג, ז) הן אראלם צעקו חוצה מלאכי שלום מר יבכיון:,(ירמיהו יג, יז) ודמע תדמע ותרד עיני דמעה כי נשבה עדר ה' אמר ר' אלעזר שלש דמעות הללו למה אחת על מקדש ראשון ואחת על מקדש שני ואחת על ישראל שגלו ממקומן ואיכא דאמרי אחת על ביטול תורה,בשלמא למאן דאמר על ישראל שגלו היינו דכתיב כי נשבה עדר ה' אלא למאן דאמר על ביטול תורה מאי כי נשבה עדר ה' כיון שגלו ישראל ממקומן אין לך ביטול תורה גדול מזה,תנו רבנן שלשה הקב"ה בוכה עליהן בכל יום על שאפשר לעסוק בתורה ואינו עוסק ועל שאי אפשר לעסוק בתורה ועוסק ועל פרנס המתגאה על הצבור,רבי הוה נקיט ספר קינות וקא קרי בגויה כי מטא להאי פסוקא (איכה ב, א) השליך משמים ארץ נפל מן ידיה אמר מאיגרא רם לבירא עמיקתא,רבי ורבי חייא הוו שקלי ואזלי באורחא כי מטו לההוא מתא אמרי איכא צורבא מרבנן הכא נזיל וניקביל אפיה אמרי איכא צורבא מרבנן הכא ומאור עינים הוא אמר ליה ר' חייא לרבי תיב את לא תזלזל בנשיאותך איזיל אנא ואקביל אפיה,תקפיה ואזל בהדיה כי הוו מיפטרי מיניה אמר להו אתם הקבלתם פנים הנראים ואינן רואין תזכו להקביל פנים הרואים ואינן נראין אמר ליה איכו השתא מנעתן מהאי בירכתא,אמרו ליה ממאן שמיעא לך מפרקיה דרבי יעקב שמיע לי דרבי יעקב איש כפר חיטייא הוה מקביל אפיה דרביה כל יומא כי קש א"ל לא נצטער מר דלא יכיל מר,אמר ליה מי זוטר מאי דכתיב בהו ברבנן (תהלים מט, י) ויחי עוד לנצח לא יראה השחת כי יראה חכמים ימותו ומה הרואה חכמים במיתתן יחיה בחייהן על אחת כמה וכמה,רב אידי אבוה דרבי יעקב בר אידי הוה רגיל דהוה אזיל תלתא ירחי באורחא וחד יומא בבי רב והוו קרו ליה רבנן בר בי רב דחד יומא חלש דעתיה קרי אנפשיה (איוב יב, ד) שחוק לרעהו אהיה וגו' א"ל ר' יוחנן במטותא מינך לא תעניש להו רבנן,נפק ר' יוחנן לבי מדרשא ודרש (ישעיהו נח, ב) ואותי יום יום ידרשון ודעת דרכי יחפצון וכי ביום דורשין אותו ובלילה אין דורשין אותו אלא לומר לך כל העוסק בתורה אפי' יום אחד בשנה מעלה עליו הכתוב כאילו עסק כל השנה כולה,וכן במדת פורענות דכתיב (במדבר יד, לד) במספר הימים אשר תרתם את הארץ וכי ארבעים שנה חטאו והלא ארבעים יום חטאו אלא לומר לך כל העובר עבירה אפי' יום אחד בשנה מעלה עליו הכתוב כאילו עבר כל השנה כולה:,אי זהו קטן כל שאינו יכול לרכוב על כתפו של אביו: מתקיף לה רבי זירא | 5b. b is not from /b among b them. The Sages said to Rava: Master, you are not subject to /b His b hiding /b of the b face, /b as your prayers are heard, b and you are not subject to: “And they shall be devoured,” /b as the authorities take nothing from you. b He said to them: Do you know how many /b gifts b I send in private to the house of King Shapur? /b Although it might seem that the monarchy does not take anything from me, in actuality I am forced to give many bribes. b Even so, the Sages looked upon /b Rava with suspicion. b In the meantime, /b messengers b from the house of King Shapur sent /b for him b and imprisoned him /b to extort more money from him. Rava b said: This is as it is taught /b in a i baraita /i that b Rabban Shimon ben Gamliel said: Wherever the Sages looked upon /b someone, it resulted in b either death or poverty. /b ,With regard to the verse: b “And I will hide my face in that day” /b (Deuteronomy 31:18), b Rava said /b that b the Holy One, Blessed be He, said: Even though I hid my face from them /b and My Divine Presence is not revealed, nevertheless: b “I speak with him in a dream” /b (Numbers 12:6). b Rav Yosef said: His hand is outstretched, /b guarding b over us, as it is stated: “And I have covered you in the shadow of my hand” /b (Isaiah 51:16).,The Gemara relates: b Rabbi Yehoshua ben Ḥaya was standing in /b the b house of the Caesar. A certain heretic, /b who was also present, b gestured to him, /b indicating that his was b the nation whose Master, /b God, b turned His face /b away b from it. /b Rabbi Yehoshua b gestured to him /b that b His hand is outstretched over us /b in protection. b The Caesar said to Rabbi Yehoshua: What did he gesture to you, /b and how did you respond? He replied: He indicated that mine is b the nation whose Master turned His face from it, and I gestured to him /b that b His hand is outstretched over us. /b ,The members of the Caesar’s household b said to that heretic: What did you gesture to him? /b He said to them: I gestured that his is b the nation whose Master has turned /b His face b from it. /b They asked: b And what did he gesture to you? /b He said to them: b I don’t know; /b I did not understand. b They said: /b How can b a man who does not know what /b others b gesture to him /b dare to b gesture in the presence of the king? They took him out and killed him. /b ,The Gemara relates: b When Rabbi Yehoshua ben Ḥaya was dying, the Sages said to him: What will become of us, from /b the threat of b the heretics, /b when there is no scholar like you who can refute them? b He said to them /b that the verse states: “Is wisdom no more in Teiman? b Has counsel perished from the prudent? Has their wisdom vanished?” /b (Jeremiah 49:7). He explained: b Since counsel has perished from the prudent, /b from the Jewish people, the b wisdom of the nations of the world has vanished /b as well, and there will be no superior scholars among them., b And if you wish, say /b instead that the same idea can be derived b from here: “And he said: Let us take our journey, and let us go, and I will go corresponding to you” /b (Genesis 33:12). Just as the Jewish people rise and fall, so too, the nations of the world simultaneously rise and fall, and they will never have an advantage.,The Gemara relates that b Rabbi Ila was ascending the stairs in the house of Rabba bar Sheila, /b a children’s teacher. b He heard a child who was reading /b a verse out loud: b “For, lo, He Who forms the mountains, and creates the wind, and declares to man what is his speech” /b (Amos 4:13). Rabbi Ila b said: /b With regard to b a servant whose master declares to him what is his /b proper b speech, is there a remedy for him? /b The Gemara asks. b What /b is the meaning of the phrase: b “What is his speech”? Rav said: Even frivolous speech that is between a man and his wife /b before engaging in relations b is declared to a person at the time of death, /b and he will have to account for it.,The Gemara asks: b Is that so? /b Is it prohibited for a man to speak in this manner with his wife? b Wasn’t Rav Kahana lying beneath Rav’s bed, and he heard /b Rav b chatting and laughing /b with his wife, b and performing his needs, /b i.e., having relations with her. Rav Kahana b said /b out loud: b The mouth of Rav is like /b one who b has never eaten a cooked dish, /b i.e., his behavior is lustful. Rav b said to him: Kahana, leave, as /b this is b not proper conduct. /b This shows that Rav himself engaged in frivolous talk before relations.,The Gemara answers: This is b not difficult. Here, /b where this type of speech is permitted, it is referring to a situation b where he must appease /b his wife before relations, and therefore this speech is appropriate. However, b this /b statement, that it is prohibited, is referring to a situation b where he doesn’t need to appease her. /b In these circumstances, it is prohibited to engage in excessively lighthearted chatter with one’s wife.,The verse states: b “But if you will not hear it, my soul shall weep in secret [ i bemistarim /i ] for your pride” /b (Jeremiah 13:17). b Rav Shmuel bar Inya said in the name of Rav: The Holy One, Blessed be He, has a place /b where He cries, b and its name is Mistarim. What /b is the meaning of b “for your pride”? Rav Shmuel bar Yitzḥak said: /b God cries b due to the pride of the Jewish people, which was taken from them and given to /b the gentile b nations. Rav Shmuel bar Naḥmani said: /b He cries b due to the pride of the kingdom of Heaven, /b which was removed from the world.,The Gemara asks: b But is there crying before the Holy One, Blessed be He? Didn’t Rav Pappa say: There is no sadness before the Holy One, Blessed be He, as it is stated: “Honor and majesty are before Him; strength and gladness are in His place” /b (I Chronicles 16:27)? The Gemara responds: This is b not difficult. This /b statement, that God cries, is referring to b the innermost chambers, /b where He can cry in secret, whereas b this /b statement, that He does not cry, is referring to b the outer chambers. /b ,The Gemara asks: b And doesn’t /b God cry b in the outer chambers? Isn’t it written: “And on that day the Lord, the God of hosts, called to weeping, and to mourning, and to baldness, and to girding with sackcloth” /b (Isaiah 22:12)? The Gemara responds: b The destruction of the Temple is different, as even the angels of peace cried, as it is stated: “Behold, their valiant ones cry without; the angels of peace weep bitterly” /b (Isaiah 33:7).,The verse continues: b “And my eye shall weep sore, and run down with tears, because the Lord’s flock is carried away captive” /b (Jeremiah 13:17). b Rabbi Elazar said: Why these three /b references to b tears /b in the verse? b One /b is b for the First Temple; one /b is b for the Second Temple; and one /b is b for the Jewish people who were exiled from their place. And there are /b those b who say: /b The last b one /b is b for /b the unavoidable b dereliction /b of the study of b Torah /b in the wake of the exile.,The Gemara asks: b Granted, according to the one who said /b that the last tear is b for the Jewish people who were exiled, this is as it is written: “Because the Lord’s flock is carried away captive.” However, according to the one who said /b that this tear is b for the dereliction /b of the study of b Torah, what /b is the meaning of: b “Because the Lord’s flock is carried away captive”? /b The Gemara answers: b Since the Jewish people were exiled from their place, there is no greater /b involuntary b dereliction /b of the study of b Torah than /b that which was caused by b this. /b , b The Sages taught /b that there are b three /b types of people b for whom the Holy One, Blessed be He, cries every day: For /b one b who is able to engage in Torah /b study b and does not engage /b in it; b and for /b one b who is unable to engage in Torah /b study and nevertheless he endeavors and b engages /b in it; b and for a leader who lords over the community. /b ,The Gemara relates: b Rabbi /b Yehuda HaNasi b was holding /b the b book of Lamentations and was reading from it. When he reached the verse: “He has cast down from heaven to earth /b the beauty of Israel” (Lamentations 2:1), in his distress the book b fell from his hand. He said: From a high roof to a deep pit, /b i.e., it is terrible to tumble from the sky to the ground.,§ The Gemara relates: b Rabbi /b Yehuda HaNasi b and Rabbi Ḥiyya were walking along the road. When they arrived at a certain city, they said: Is there a Torah scholar here whom we /b can b go and greet? /b The people of the city b said: There is a Torah scholar here but he is blind. Rabbi Ḥiyya said to Rabbi /b Yehuda HaNasi: b You sit /b here; b do not demean your /b dignified status as b i Nasi /i /b to visit someone beneath your stature. b I will go and greet him. /b ,Rabbi Yehuda HaNasi b grabbed him and went with him /b anyway, and together they greeted the blind scholar. b When they were leaving him, he said to them: You greeted /b one who is b seen and does not see; may you be worthy to greet /b the One Who b sees and is not seen. /b Rabbi Yehuda HaNasi b said to /b Rabbi Ḥiyya: b Now, if /b I had listened to you and not gone to greet him, b you would have prevented me from receiving this blessing. /b , b They said to /b the blind scholar: b From whom did you hear /b that we are worthy of this blessing? He said to them: b I heard /b it b from the instruction of Rabbi Ya’akov, as Rabbi Ya’akov of the village of Ḥitiyya would greet his teacher every day. When /b Rabbi Ya’akov b grew elderly, /b his teacher b said to him: Do not despair, my Master, that my Master is unable /b to make the effort to greet me. It is better that you should not visit me.,Rabbi Ya’akov b said to him: Is it /b a b minor /b matter, b that which is written about the Sages: “That he should still live always, that he should not see the pit. For he sees that wise men die” /b (Psalms 49:10–11)? In this regard an i a fortiori /i reference applies: b Just as one who sees Sages in their death will live, all the more so /b one who sees them b in their lifetime. /b From here the blind scholar learned the importance of greeting Torah scholars, which is why he blessed the Sages who came to greet him.,The Gemara relates: b Rav Idi, father of Rabbi Ya’akov bar Idi, would regularly travel three months on the road /b to reach the study hall b and /b as he would immediately travel back again to arrive home for the festival of i Sukkot /i , he spent only b one day in the school of Rav. And the Sages would /b disparagingly b call him: A student /b of Torah b for one day. He was offended /b and b read /b the following verse b about himself: “I am as one that is a laughingstock to his neighbor, /b a man who calls upon God, and He answers him” (Job 12:4). b Rabbi Yoḥa said to him: Please do not punish the Sages, /b i.e., do not take offense and be harsh with them, as this will cause them to be punished by God., b Rabbi Yoḥa left /b Rav Idi and went b to the study hall and taught: “Yet they seek Me daily, and delight to know My ways” /b (Isaiah 58:2). b But is /b it possible that only b during the day they seek Him and at night they do not seek Him? /b What is the meaning of daily? b Rather, /b this verse comes b to say to you /b that with regard to b anyone who engages in Torah /b study b even one day a year, the verse ascribes him /b credit b as though he engaged /b in Torah study b the entire year. /b , b And the same /b applies b to the attribute of punishment, as it is written: “After the number of the days in which you spied out the land, /b even forty days, for every day a year, shall you bear your iniquities” (Numbers 14:34). b But did they sin /b for b forty years? Didn’t they sin /b for only b forty days? Rather, /b this comes b to say to you /b that b anyone who transgresses a sin even one day a year, the verse ascribes him /b liability b as though he transgressed the entire year. /b ,§ The mishna taught: b Who is a minor /b who is exempt from the mitzva of appearance in the Temple? b Any /b child b who is unable to ride on his father’s shoulders /b and ascend from Jerusalem to the Temple Mount. b Rabbi Zeira strongly objects to this: /b |
|
15. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003) 197| 59b. תנו רבנן הרואה חמה בתקופתה לבנה בגבורתה וכוכבים במסילותם ומזלות כסדרן אומר ברוך עושה בראשית ואימת הוי אמר אביי כל כ"ח שנין והדר מחזור ונפלה תקופת ניסן בשבתאי באורתא דתלת נגהי ארבע:,ר' יהודה אומר הרואה הים וכו': לפרקים עד כמה אמר רמי בר אבא א"ר יצחק עד שלשים יום,ואמר רמי בר אבא א"ר יצחק הרואה פרת אגשרא דבבל אומר ברוך עושה בראשית והאידנא דשניוה פרסאי מבי שבור ולעיל רב יוסף אמר מאיהי דקירא ולעיל ואמר רמי בר אבא הרואה דגלת אגשרא דשביסתנא אומר ברוך עושה בראשית,מאי (בראשית ב, יד) חדקל א"ר אשי שמימיו חדין וקלין מאי פרת שמימיו פרין ורבין,ואמר רבא האי דחריפי בני מחוזא משום דשתו מיא דדגלת האי דגיחורי משום דמשמשי ביממא והאי דניידי עינייהו משום דדיירו בבית אפל:,על הגשמים כו': ועל הגשמים הטוב והמטיב מברך והא"ר אבהו ואמרי לה במתניתא תנא מאימתי מברכין על הגשמים משיצא חתן לקראת כלה,מאי מברכין אמר רב יהודה מודים אנחנו לך על כל טפה וטפה שהורדת לנו ורבי יוחנן מסיים בה הכי אילו פינו מלא שירה כים וכו' אין אנו מספיקין להודות לך ה' אלהינו עד תשתחוה בא"י רוב ההודאות,רוב ההודאות ולא כל ההודאות אמר רבא אימא האל ההודאות א"ר פפא הלכך נימרינהו לתרוייהו רוב ההודאות והאל ההודאות,ואלא קשיא ל"ק הא דשמע משמע הא דחזא מחזי,דשמע משמע היינו בשורות טובות ותנן על בשורות טובות אומר ברוך הטוב והמטיב,אלא אידי ואידי דחזי מחזי ולא קשיא הא דאתא פורתא הא דאתא טובא ואב"א הא והא דאתא טובא ולא קשיא הא דאית ליה ארעא הא דלית ליה ארעא,אית ליה ארעא הטוב והמטיב מברך והא (תנן) בנה בית חדש וקנה כלים חדשים אומר ברוך שהחיינו והגיענו לזמן הזה שלו ושל אחרים אומר הטוב והמטיב,לא קשיא הא דאית ליה שותפות הא דלית ליה שותפות והתניא קצרו של דבר על שלו הוא אומר ברוך שהחיינו וקיימנו על שלו ועל של חבירו אומר ברוך הטוב והמטיב,וכל היכא דלית לאחרינא בהדיה לא מברך הטוב והמטיב והתניא אמרו ליה ילדה אשתו זכר אומר ברוך הטוב והמטיב התם נמי דאיכא אשתו בהדיה דניחא לה בזכר,ת"ש מת אביו והוא יורשו בתחלה אומר ברוך דיין האמת ולבסוף הוא אומר ברוך הטוב והמטיב התם נמי דאיכא אחי דקא ירתי בהדיה,ת"ש שינוי יין א"צ לברך שינוי מקום צריך לברך וא"ר יוסף בר אבא א"ר יוחנן אע"פ שאמרו שינוי יין א"צ לברך אבל אומר ברוך הטוב והמטיב התם נמי דאיכא בני חבורה דשתו בהדיה:,בנה בית חדש וקנה כלים חדשים וכו': א"ר הונא לא שנו אלא שאין לו כיוצא בהן אבל יש לו כיוצא בהן א"צ לברך ור' יוחנן אמר אפילו יש לו כיוצא בהן צריך לברך | 59b. b The Sages taught: One who sees the sun in /b the beginning of b its cycle, the moon in its might, the planets in their orbit, or the signs of the zodiac /b aligned b in their order recites: Blessed…Author of creation. /b The Gemara asks: b And when is it /b that the sun is at the beginning of its cycle? b Abaye said: Every twenty-eight years /b when the b cycle /b is complete and b returns /b to its genesis, b and the Nisan, /b vernal, b equinox, /b when the spring days and nights are of equal length, b falls within /b the constellation of b Saturn on the night of the third and eve of the fourth /b day of the week, as then their arrangement returns to be as it was when the constellations were first placed in the heavens.,We learned in the mishna that b Rabbi Yehuda said: One who sees the great sea /b intermittently b recites: /b Blessed…Who has made the great sea. The Gemara asks: b How much /b is b intermittently? Rami bar Abba said /b that b Rav Yitzḥak said: Thirty days. /b , b And Rami bar Abba said /b that b Rav Yitzḥak said: One who sees the Euphrates River near the bridge of Babylonia recites: Blessed…Author of creation. /b The Gemara adds: b And now that the Persians have rerouted /b the course of the river, one only recites the blessing b from Beit Shavor upriver. /b Downriver, it no longer flows as it did at creation, so there one does not recite the blessing: Author of creation. b Rav Yosef said: /b One only recites the blessing b from Ihi Dekira upriver. And Rami bar Abba said: One who sees the Tigris on the bridge of Shabistana recites: Blessed…Author of creation. /b ,The Gemara proceeds to explain the names of these rivers. b What is /b the source of the name b i Ḥidekel /i [ /b Tigris]? b Rav Ashi said: /b Its name is an acronym derived from the fact that b its waters are sharp [ i ḥadin /i ] and light [ i kalin /i ] /b and therefore good for drinking. b What is /b the source of the name b i Perat /i /b [Euphrates]? It is so named b because its waters are fruitful [ i parin /i ] and multiply [ i ravin /i ]; /b there are many fish in it.,As for the Tigris River, b Rava said: The inhabitants /b of the city b Meḥoza are sharp because they drink the water of the Tigris; they are red because they engage in /b conjugal b relations in the daytime; and their eyes move /b constantly b because they live in dark houses. /b ,We learned in our mishna that b over rain /b one recites the blessing: Blessed…Who is good and does good. The Gemara asks: b And over rain /b does b one /b really b recite the blessing: Who is good and does good? Didn’t Rabbi Abbahu say, and some say it was taught in a i baraita /i : From when does one recite the blessing on rain? From when the groom went out to meet the bride. /b In other words, there are puddles of water on the ground. The groom, meaning the raindrops from above, cause the bride, meaning the water below, to splash.,The Gemara asks: b What blessing does one recite? Rav Yehuda said: /b The formula of the blessing is: b We thank You for each and every drop that You have made fall for us. And Rav Yoḥa concludes /b the blessing b as follows: If our mouths were as full of song as the sea…we could not sufficiently praise You O Lord our God, /b and he continues with the formula of i nishmat /i that is recited on Shabbat morning, b until: Shall bow /b before You. b Blessed are You, O Lord, /b to Whom b abundant thanksgivings /b are offered.,The Gemara asks: Does the blessing say: b Abundant thanksgivings, and not: All thanksgivings? /b Certainly all thanksgivings are due to God. b Rava said: /b Emend the formula of the blessing and b say: The God of thanksgivings. Rav Pappa said: Therefore, we will recite them both: Abundant thanksgivings, and: The God of thanksgivings. /b , b However, it is /b still b difficult, /b as apparently the blessing for rain is not: Who is good and does good, as it appears in our mishna. The Gemara responds: This is b not difficult. This, /b which we learned in our mishna, that one recites: Who is good and does good, refers to a case b where one heard /b that rain fell. b This, /b where we learned that one recites: We thank You, etc., refers to a case b where one saw /b the rain fall.,The Gemara asks: b One heard /b that the rain fell; b that is /b a case of b good tidings. And we learned /b in the mishna b that upon /b hearing b good tidings one recites: Who is good and does good. /b Therefore, there is no reason for the mishna to mention rain separately., b Rather, /b the difficulty can be otherwise resolved: b This, /b Rabbi Abbahu’s statement, b and that, /b the mishna, both refer to a case where one saw the rain fall, b and /b this is b not difficult. This, /b Rabbi Abbahu’s statement that one recites We thank You, etc., b refers to /b a case b where a little /b rain b fell, /b while b that, /b the mishna which says that one recites: Who is good and does good, refers to a case b where a lot /b of rain b fell. And if you wish, say /b instead that b this and that /b refer to cases b where a lot /b of rain b fell, and /b this is b not difficult. This, /b the mishna, b refers to /b a case b where one owns land, /b while b that, /b Rabbi Abbahu’s statement that one recites: We thank You, etc., b refers to /b a case b where one does not own land, /b so the rain does not benefit him directly.,The Gemara asks: b One who owns land recites: Who is good and does good? Didn’t we learn /b in the mishna: b One who built a new house or purchased new vessels recites: Blessed…Who has given us life…and brought us to this time. /b However, if the land belonged b to him and others /b in partnership, b he recites: Who is good and does good? /b For rain falling onto land that one owns exclusively, he recites: Who has given us life and not: Who is good and does good.,The Gemara answers: This is b not difficult. This, /b the mishna where we learned that one recites: Who is good and does good, b refers to /b a case b where one /b owns his land b in partnership /b with another; b that, /b Rabbi Abbahu’s statement that one recites: Who has given us life, b refers to /b a case b where one /b owns the land exclusively and b does not have a partnership. And /b indeed, this i halakha /i b was taught /b in a i baraita /i : b The gist of the matter is, for /b that which b is /b exclusively b his, he recites: Blessed…Who has given us life and sustained us; for /b that which b belongs to him and to another /b in partnership, b he recites: Who is good and does good. /b ,The Gemara challenges this principle: b And in every case where others are not with him, one does not recite: Who is good and does good? Wasn’t it taught /b in a i baraita /i : b If they told him that his wife gave birth to a male, he recites: Who is good and does good? /b The Gemara responds: b There too, his wife is with him, as she is also happy that a male /b child was born.,The Gemara challenges further: b Come and hear /b a contradiction from what was taught in a i baraita /i : One whose b father died and he is his heir, initially recites: Blessed…the true Judge, /b upon hearing of his father’s death, b and ultimately, /b upon receiving his inheritance, b he recites: Blessed…Who is good and does good. /b Despite the fact that the son alone benefits, he nevertheless recites: Who is good and does good. The Gemara responds: b There, too, /b it refers to a case b where he has brothers who inherit along with him. /b ,The Gemara cites an additional challenge: b Come and hear /b a contradiction based on what was taught in a i baraita /i : In the case of b a change in /b the type of b wine /b during a meal, b one need not recite the blessing: /b Who creates fruit of the vine, a second time. However, in the case of b a change in place, one must recite a /b second b blessing /b over the wine. b And Rabbi Yosef bar Abba said /b that b Rabbi Yoḥa said: Although /b the Sages b said that /b in the case of b a change in /b the type of b wine one need not recite a /b second b blessing /b over the wine, b he does recite: Blessed…Who is good and does good. /b The Gemara responds: b There, too, /b it refers to a case where he is not alone, but where b members of the group are drinking with him. /b ,We learned in the mishna: One who b built a new house or purchased new vessels /b recites: Blessed…Who has given us life, sustained us and brought us to this time. With regard to this blessing, b Rav Huna said: They only taught /b that one recites: Who has given us life, upon purchasing a new vessel when b he does not /b already b have something similar, /b i.e., something he inherited. b However, if he /b already b has something similar he need not recite a blessing, /b as it is not new to him. b Rabbi Yoḥa said: Even /b if b one /b already b has something similar /b that he inherited, b he must recite a blessing /b because he never before purchased a vessel of that kind. |
|
16. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 168, 197| 60b. לעולם יכנס אדם בכי טוב ויצא בכי טוב שנאמר (שמות יב, כב) ואתם לא תצאו איש מפתח ביתו עד בקר,ת"ר דבר בעיר כנס רגליך שנאמר ואתם לא תצאו איש מפתח ביתו עד בקר ואומר (ישעיהו כו, כ) לך עמי בא בחדריך וסגור דלתיך בעדך ואומר (דברים לב, כה) מחוץ תשכל חרב ומחדרים אימה,מאי ואומר וכי תימא ה"מ בליליא אבל ביממא לא תא שמע לך עמי בא בחדריך וסגור דלתיך,וכי תימא ה"מ [היכא] דליכא אימה מגואי אבל היכא דאיכא אימה מגואי כי נפיק יתיב ביני אינשי בצוותא בעלמא טפי מעלי ת"ש מחוץ תשכל חרב ומחדרים אימה אע"ג דמחדרים אימה מחוץ תשכל חרב,רבא בעידן רתחא הוי סכר כוי דכתי' (ירמיהו ט, כ) כי עלה מות בחלונינו,ת"ר רעב בעיר פזר רגליך שנא' (בראשית יב, י) ויהי רעב בארץ וירד אברם מצרימה [לגור] (ויגר) שם ואומר (מלכים ב ז, ד) אם אמרנו נבא העיר והרעב בעיר ומתנו שם,מאי ואומר וכי תימא ה"מ היכא דליכא ספק נפשות אבל היכא דאיכא ספק נפשות לא ת"ש (מלכים ב ז, ד) לכו ונפלה אל מחנה ארם אם יחיונו נחיה,ת"ר דבר בעיר אל יהלך אדם באמצע הדרך מפני שמלאך המות מהלך באמצע הדרכים דכיון דיהיבא ליה רשותא מסגי להדיא שלום בעיר אל יהלך בצדי דרכים דכיון דלית ליה רשותא מחבי חבויי ומסגי,ת"ר דבר בעיר אל יכנס אדם יחיד לבית הכנסת שמלאך המות מפקיד שם כליו וה"מ היכא דלא קרו ביה דרדקי ולא מצלו ביה עשרה,ת"ר כלבים בוכים מלאך המות בא לעיר כלבים משחקים אליהו הנביא בא לעיר וה"מ דלית בהו נקבה:,יתיב רב אמי ורב אסי קמיה דר' יצחק נפחא מר א"ל לימא מר שמעתתא ומר א"ל לימא מר אגדתא פתח למימר אגדתא ולא שביק מר פתח למימר שמעתתא ולא שביק מר,אמר להם אמשול לכם משל למה הדבר דומה לאדם שיש לו שתי נשים אחת ילדה ואחת זקינה ילדה מלקטת לו לבנות זקינה מלקטת לו שחורות נמצא קרח מכאן ומכאן,אמר להן אי הכי אימא לכו מלתא דשויא לתרוייכו (שמות כב, ה) כי תצא אש ומצאה קוצים תצא מעצמה שלם ישלם המבעיר את הבערה אמר הקב"ה עלי לשלם את הבערה שהבערתי,אני הציתי אש בציון שנאמר (איכה ד, יא) ויצת אש בציון ותאכל יסודותיה ואני עתיד לבנותה באש שנאמר (זכריה ב, ט) ואני אהיה לה חומת אש סביב ולכבוד אהיה בתוכה,שמעתתא פתח הכתוב בנזקי ממונו וסיים בנזקי גופו לומר לך אשו משום חציו:,(שמואל ב כג, טו) ויתאוה דוד ויאמר מי ישקני מים מבור בית לחם אשר בשער ויבקעו שלשת הגבורים במחנה פלשתים וישאבו מים מבור בית לחם אשר בשער [וגו'],מאי קא מיבעיא ליה אמר רבא אמר ר"נ טמון באש קמיבעיא ליה אי כר' יהודה אי כרבנן ופשטו ליה מאי דפשטו ליה,רב הונא אמר גדישים דשעורים דישראל הוו דהוו מטמרי פלשתים בהו וקא מיבעיא ליה מהו להציל עצמו בממון חבירו,שלחו ליה אסור להציל עצמו בממון חבירו אבל אתה מלך אתה [ומלך] פורץ לעשות לו דרך ואין מוחין בידו,ורבנן ואיתימא רבה בר מרי אמרו גדישים דשעורין דישראל הוו וגדישין דעדשים דפלשתים וקא מיבעיא להו מהו ליטול גדישין של שעורין דישראל ליתן לפני בהמתו על מנת לשלם גדישין של עדשים דפלשתים,שלחו ליה (יחזקאל לג, טו) חבול ישיב רשע גזילה ישלם אע"פ שגזילה משלם רשע הוא אבל אתה מלך אתה ומלך פורץ לעשות לו דרך ואין מוחין בידו,בשלמא למאן דאמר לאחלופי היינו דכתיב חד קרא (שמואל ב כג, יא) ותהי שם חלקת השדה מלאה עדשים וכתיב חד קרא (דברי הימים א יא, יג) ותהי חלקת השדה מלאה שעורים,אלא למאן דאמר למקלי מאי איבעיא להו להני תרי קראי אמר לך דהוו נמי גדישים דעדשים דישראל דהוו מיטמרו בהו פלשתים,בשלמא למאן דאמר למקלי היינו דכתיב (שמואל ב כג, יב) ויתיצב בתוך החלקה ויצילה אלא למ"ד לאחלופי מאי ויצילה,דלא שבק להו לאחלופי,בשלמא הני תרתי היינו דכתיב תרי קראי | 60b. b A person /b should b always enter /b an unfamiliar city b at /b a time of b good, /b i.e., while it is light, as the Torah uses the expression “It is good” with regard to the creation of light (see Genesis 1:4). This goodness is manifest in the sense of security one feels when it is light. b And /b likewise, when one leaves a city b he /b should b leave at /b a time of b good, /b meaning after sunrise the next morning, b as it is stated /b in the verse: b “And none of you shall go out of the opening of his house until the morning” /b (Exodus 12:22).,§ b The Sages taught: /b If there is b plague in the city, gather your feet, /b i.e., limit the time you spend out of the house, b as it is stated /b in the verse: b “And none of you shall go out of the opening of his house until the morning.” And it says /b in another verse: b “Come, my people, enter into your chambers, and shut your doors behind you; /b hide yourself for a little moment, until the anger has passed by” (Isaiah 26:20). b And it says: “Outside the sword will bereave, and in the chambers terror” /b (Deuteronomy 32:25).,The Gemara asks: b What /b is the reason for citing the additional verses introduced with the term: b And it says? /b The first verse seems sufficient to teach the principle that one should not emerge from one’s house when there is a plague. The Gemara answers: b And if you would say /b that b this matter, /b the first verse that states that none of you shall go out until morning, applies only b at night, but in the day /b one may think that the principle does b not /b apply, for this reason the Gemara teaches: b Come /b and b hear: “Come, my people, enter into your chambers, and shut your doors behind you.” /b , b And if you would say /b that b this matter /b applies only b where there is no fear inside, /b which explains why it is preferable to remain indoors, b but where there is fear inside, /b one might think that b when he goes out /b and b sits among people in general company /b it is b better, /b therefore, the Gemara introduces the third verse and says: b Come /b and b hear: “Outside the sword will bereave, and in the chambers terror.” /b This means that b although there is terror in the chambers, outside the sword will bereave, /b so it is safer to remain indoors., b At a time /b when there was a b plague, Rava would close the windows /b of his house, b as it is written: “For death is come up into our windows” /b (Jeremiah 9:20)., b The Sages taught: /b If there is b famine in the city, spread your feet, /b i.e., leave the city, b as it is stated /b in the verse: b “And there was a famine in the land; and Abram went down into Egypt to sojourn there” /b (Genesis 12:10). b And it says: “If we say: We will enter into the city, then the famine is in the city, and we shall die there; /b and if we sit here, we die also, now come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die” (II Kings 7:4)., b What /b is the reason for citing the second verse, introduced with the term: b And it says? And if you would say /b that b this matter, /b the principle of leaving the city, applies only b where there is no uncertainty /b concerning b a life-threatening /b situation, b but where there is uncertainty /b concerning b a life-threatening /b situation this principle does b not /b apply, b come /b and b hear: “Come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; /b and if they kill us, we shall but die.”, b The Sages taught: /b If there is b a plague in the city, a person should not walk in the middle of the road, due to /b the fact b that the Angel of Death walks in the middle of the road, as, since /b in Heaven b they have given him permission /b to kill within the city, b he goes openly /b in the middle of the road. By contrast, if there is b peace /b and quiet b in the city, do not walk on the sides of the road, as, since /b the Angel of Death b does not have permission /b to kill within the city, b he hides /b himself b and walks /b on the side of the road., b The Sages taught: /b If there is b a plague in the city, a person should not enter the synagogue alone, as the Angel of Death leaves his utensils there, /b and for this reason it is a dangerous place. b And this matter, /b the danger in the synagogue, applies only b when there are no children learning in /b the synagogue, b and /b there are b not ten /b men b praying in it. /b But if there are children learning or ten men praying there, it is not a dangerous place., b The Sages taught: /b If the b dogs /b in a certain place b are crying /b for no reason, it is a sign that they feel the b Angel of Death has come to the city. /b If the b dogs are playing, /b it is a sign that they feel that b Elijah the prophet has come to the city. These matters /b apply only b if there is no female /b dog among them. If there is a female dog nearby, their crying or playing is likely due to her presence.,§ b Rav Ami and Rav Asi sat before Rabbi Yitzḥak Nappaḥa. /b One b Sage said to /b Rabbi Yitzḥak Nappaḥa: b Let the Master say /b words of b i halakha /i , and /b the other b Sage said to /b Rabbi Yitzḥak Nappaḥa: b Let the Master say /b words of b i aggada /i . /b Rabbi Yitzḥak Nappaḥa b began to say /b words of b i aggada /i but /b one b Sage did not let him, /b so he b began to say /b words of b i halakha /i but /b the other b Sage did not let him. /b ,Rabbi Yitzḥak Nappaḥa b said to them: I will relate a parable. To what can this be compared? /b It can be compared b to a man who has two wives, one young and one old. The young /b wife b pulls out his white /b hairs, so that her husband will appear younger. b The old /b wife b pulls out his black /b hairs so that he will appear older. And it b turns out /b that he is b bald from here and from there, /b i.e., completely bald, due to the actions of both of his wives.,Rabbi Yitzḥak Nappaḥa continued and b said to them: If so, I will say to you a matter that is appropriate to both of you, /b which contains both i halakha /i and i aggada /i . In the verse that states: b “If a fire breaks out, and catches in thorns” /b (Exodus 22:5), the term b “breaks out” /b indicates that it breaks out b by itself. /b Yet, the continuation of the verse states: b “The one who kindled the fire shall pay compensation,” /b which indicates that he must pay only if the fire spread due to his negligence. The verse can be explained allegorically: b The Holy One, Blessed be He, said /b that although the fire broke out in the Temple due to the sins of the Jewish people, b it is incumbent upon Me to pay /b restitution b for the fire that I kindled. /b , b I, /b God, b kindled a fire in Zion, as it is stated: /b “The Lord has accomplished His fury, He has poured out His fierce anger; b and He has kindled a fire in Zion, which has devoured its foundations” /b (Lamentations 4:11). b And I will build it with fire /b in the b future, as it is stated: “For I, /b says the Lord, b will be for her a wall of fire round about; and I will be the glory in her midst” /b (Zechariah 2:9).,There is b a i halakha /i /b that can be learned from the verse in Exodus, as b the verse begins with damage /b caused through one’s b property: /b “If a fire breaks out,” b and concludes with damage /b caused by b one’s body: /b “The one who kindled the fire.” This indicates that when damage is caused by fire, it is considered as though the person who kindled the fire caused the damage directly with his body. That serves b to say to you /b that the liability for b his fire /b damage is b due to /b its similarity to b his arrows. /b Just as one who shoots an arrow and causes damage is liable because the damage was caused directly through his action, so too, one who kindles a fire that causes damage is liable because it is considered as though the damage were caused directly by his actions.,§ The Gemara continues with another statement of i aggada /i on a related topic: The verse states: b “And David longed, and said: Oh, that one would give me water to drink of the well of Bethlehem, which is by the gate! And the three mighty men broke through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, /b and took it, and brought it to David; but he would not drink it, but poured it out to the Lord” (II Samuel 23:15–16). The Sages understood that David was not simply asking for water, but was using the term as a metaphor referring to Torah, and he was raising a halakhic dilemma., b What is the dilemma /b that David b is raising? Rava says /b that b Rav Naḥman says: He was asking /b about the i halakha /i with regard to b a concealed /b article damaged by b a fire. /b He wanted to know whether the i halakha /i is b in accordance with /b the opinion of b Rabbi Yehuda, /b who holds that one is liable to pay for such damage, or b whether /b the i halakha /i is b in accordance with /b the opinion of b the Rabbis, /b who hold that one is exempt from liability for damage by fire to concealed articles. b And /b the Sages in Bethlehem b answered him what they answered him. /b , b Rav Huna stated /b a different explanation of the verse: b There were stacks of barley belonging to Jews in which the Philistines were hiding, and /b David wanted to burn down the stacks to kill the Philistines and save his own life. b He raised the dilemma: What is /b the i halakha /i ? Is it permitted b to save oneself /b by destroying b the property of another? /b , b They sent /b the following answer b to him: It is prohibited to save oneself /b by destroying b the property of another. But you are king, and a king may breach the fence /b of an individual b in order to form a path for himself, and none may protest his /b action, i.e., the normal i halakhot /i of damage do not apply to you since you are king., b The Rabbis, and some say /b that it was b Rabba bar Mari, /b give an alternative explanation of the dilemma and b said: The stacks of barley belonged to Jews, and /b there were b stacks of lentils belonging to the Philistines. /b David needed barley to feed his animals. b And /b David b raised the /b following b dilemma: What is /b the i halakha /i ? I know that I may take the lentils belonging to a gentile to feed my animals, but is it permitted b to take a stack of barley /b belonging to b a Jew, to place before one’s animal /b for it to consume, b with the intent to pay /b the owner of the barley with the b stacks of lentils belonging to the Philistines? /b ,The Sages of Bethlehem b sent /b the following reply b to him: “If the wicked restore the pledge, give back that which he had taken by robbery, /b walk in the statutes of life, committing no iniquity; he shall surely live, he shall not die” (Ezekiel 33:15). This verse teaches that b even though /b the robber b repays /b the value of the b stolen item, he /b is nevertheless considered to be b wicked, /b and is described as such in the verse, and a commoner would not be allowed to act as you asked. b But you are king, and a king may breach the fence /b of an individual b in order to form a path for himself, and none may protest his /b action.,The Gemara discusses the different explanations: b Granted, according to the one who says /b that David was asking whether he could take the stacks of barley and b exchange /b them, i.e., repay the owners of the barley, with stacks of lentils, b this is as it is written /b in b one verse: /b “And the Philistines were gathered together into a troop, b where was a plot of ground full of lentils; /b and the people fled from the Philistines” (II Samuel 23:11), b and it is written /b in b one /b other b verse: /b “He was with David at Pas Dammim, and there the Philistines were gathered together to battle, b where was a plot of ground full of barley; /b and the people fled from before the Philistines” (I Chronicles 11:13). This apparent contradiction can be reconciled by saying that there were two fields, one of barley and one of lentils., b But according to /b Rav Huna, b the one who says /b that David’s question was asked because he wanted b to burn /b the stacks of barley, for b what /b purpose b does he require these two verses? /b How does he explain this contradiction? Rav Huna could have b said to you that there were also stacks of lentils belonging to Jews, inside which the Philistines were hiding. /b , b Granted, according to the one who says /b that David asked his question because he wanted b to burn /b the stacks, b this is as it is writ-ten /b in the following verse with regard to David: b “But he stood in the midst of the plot, and saved it, /b and slew the Philistines; and the Lord performed a great victory” (II Samuel 23:12). b But according to the one who says /b that David’s question was asked b with regard to exchanging /b the lentils for the barley, b what /b is the meaning of the phrase: b “And saved it”? /b ,The Rabbis answer that David saved it in b that he did not permit them to exchange /b the value of the barley with the lentils., b Granted, /b according to both of b these two /b opinions, b this is as it is written /b in b two /b distinct b verses, /b one describing the field of lentils and one describing the field of barley. |
|
17. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 197| 74b. בר אמוראי לאתויה ורגש ובעי לשמטיה לאטמיה ושדא זיקא דחלא ונחת נפק בת קלא אמר לן מאי אית לכו בהדי קרטליתא דדביתהו דר"ח בן דוסא דעתידה דשדיא תכלתא בה לצדיקי לעלמא דאתי,רב יהודה הינדוא משתעי זימנא חדא הוה אזלינן בספינתא וחזינן ההוא אבן טבא דהוה הדיר לה תנינא נחית בר אמוראי לאתויה אתא תנינא קא בעי למבלע לה לספינתא אתא פישקנצא פסקיה לרישיה אתהפיכו מיא והוו דמא אתא תנינא חבריה שקליה ותליה ליה וחיה הדר אתא קא בעי בלעא לספינתא הדר אתא ציפרא פסקיה לרישיה שקלוה לההיא אבן טבא שדיוה לספינתא הוה הני ציפרי מליחי בהדן אותבינהו עלייהו שקלוה ופרחו להו בהדה,תנו רבנן מעשה ברבי אליעזר ורבי יהושע שהיו באין בספינה והיה ר"א ישן ור' יהושע נעור נזדעזע ר' יהושע וננער ר"א אמר לו מה זה יהושע מפני מה נזדעזעת אמר לו מאור גדול ראיתי בים אמר לו שמא עיניו של לויתן ראית דכתיב (איוב מא, י) עיניו כעפעפי שחר,אמר רב אשי אמר לי הונא בר נתן זימנא חדא הוה קא אזלינן במדברא והואי אטמא דבשרא בהדן פתחנא ונקרינא ואנחנא אעשבי אדמייתינן ציבי חלם אטמא וטוינן כי הדרן לבתר תריסר ירחי שתא חזינהו להנהו גומרי דהוו קא מלחשי כי אתאי לקמיה דאמימר אמר לי ההוא עישבא סמתרי הוה הנהו גומרי דריתמא הוו,(בראשית א, כא) ויברא אלהים את התנינים הגדולים הכא תרגימו ארזילי דימא ר' יוחנן אמר זה לויתן נחש בריח ולויתן נחש עקלתון שנאמר (ישעיהו כז, א) ביום ההוא יפקוד ה' בחרבו הקשה וגו':,(סימן כל שעה ירדן): אמר רב יהודה אמר רב כל מה שברא הקב"ה בעולמו זכר ונקבה בראם אף לויתן נחש בריח ולויתן נחש עקלתון זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס את הזכר והרג הנקבה ומלחה לצדיקים לעתיד לבא שנאמר (ישעיהו כז, א) והרג את התנין אשר בים,ואף בהמות בהררי אלף זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס הזכר וצינן הנקבה ושמרה לצדיקים לעתיד לבא שנאמר (איוב מ, טז) הנה נא כחו במתניו זה זכר ואונו בשרירי בטנו זו נקבה,התם נמי ליסרסיה לזכר וליצננה לנקבה דגים פריצי וליעביד איפכא איבעית אימא נקבה מליחא מעלי איבעית אימא כיון דכתיב (תהלים קד, כו) לויתן זה יצרת לשחק בו בהדי נקבה לאו אורח ארעא הכא נמי לימלחה לנקבה כוורא מליחא מעלי בשרא מליחא לא מעלי,ואמר רב יהודה אמר רב בשעה שביקש הקב"ה לבראות את העולם אמר לו לשר של ים פתח פיך ובלע כל מימות שבעולם אמר לפניו רבש"ע די שאעמוד בשלי מיד בעט בו והרגו שנאמר (איוב כו, יב) בכחו רגע הים ובתבונתו מחץ רהב,אמר ר' יצחק ש"מ שרו של ים רהב שמו ואלמלא מים מכסין אותו אין כל בריה יכולה לעמוד בריחו שנאמר (ישעיהו יא, ט) לא ירעו ולא ישחיתו בכל הר קדשי וגו' כמים לים מכסים אל תקרי לים מכסים אלא לשרה של ים מכסים,ואמר רב יהודה אמר רב ירדן יוצא ממערת פמייס תניא נמי הכי ירדן יוצא ממערת פמייס ומהלך בימה של סיבכי ובימה של טבריא ומתגלגל ויורד לים הגדול ומתגלגל ויורד עד שמגיע לפיו של לויתן שנאמר (איוב מ, כג) יבטח כי יגיח ירדן אל פיהו מתקיף לה רבא בר עולא האי בבהמות בהררי אלף כתיב אלא אמר רבא בר עולא אימתי בהמות בהררי אלף בטוחות בזמן שמגיח ירדן בפיו של לויתן,(סימן ימים גבריאל רעב) כי אתא רב דימי א"ר יוחנן מאי דכתיב (תהלים כד, ב) כי הוא על ימים יסדה ועל נהרות יכוננה אלו שבעה ימים וארבעה נהרות שמקיפין את ארץ ישראל ואלו הן שבעה ימים ימה של טבריא וימה של סדום וימה של חילת וימה של חילתא וימה של סיבכי וים אספמיא וים הגדול ואלו הן ארבעה נהרות ירדן וירמוך וקירומיון ופיגה,כי אתא רב דימי א"ר יונתן עתיד גבריאל לעשות | 74b. i.e., b a diver [ i bar amoraei /i ] /b went into the water b to bring /b up this chest, b and /b the fish b became angry and sought to sever his thigh, but /b the diver b threw /b upon it b a flask of vinegar and they descended /b and swam away. b A Divine Voice emerged /b and b said to us: What /b right b do you have to /b touch b the crate of the wife of Rabbi Ḥanina ben Dosa, as she is destined to insert sky-blue /b wool b in it to /b be used in the ritual fringes of b the righteous in the World-to-Come? /b , b Rav Yehuda from India relates: Once we were traveling in a ship and we saw a certain precious stone that was encircled by a snake. A diver descended to bring it /b up, and the b snake came and sought to swallow the ship. A raven came /b and b cut off its head, /b and b the water turned into blood /b due to the enormousness of the snake. b Another snake came, took /b the precious stone, b and hung it /b on the dead snake, b and it recovered. It returned /b and again b sought to swallow the ship, /b and yet again b a bird came and cut off its head, took that precious stone, /b and b threw it onto the ship. We had with us these salted birds; we placed /b the stone b on them, /b and b they took /b the stone b and flew away with it. /b ,§ Apropos the stories of large sea creatures, the Gemara discusses the large sea creatures mentioned in the Bible. b The Sages taught: /b There was b an incident involving Rabbi Eliezer and Rabbi Yehoshua, who were traveling on a ship, and Rabbi Eliezer was sleeping and Rabbi Yehoshua was awake. Rabbi Yehoshua trembled, and Rabbi Eliezer awoke. /b Rabbi Eliezer b said to him: What is this, Yehoshua; for what /b reason b did you tremble? /b Rabbi Yehoshua b said to him: I saw a great light in the sea. /b Rabbi Eliezer b said to him: Perhaps you saw the eyes of the leviathan, as it is written: “And his eyes are like the eyelids of the morning” /b (Job 41:10)., b Rav Ashi said: Huna bar Natan said to me: Once we were traveling in the desert, and we had a thigh of meat with us. We cut open /b the thigh b and tore /b off the sciatic nerve and the forbidden fat b and put it on the grass. By /b the time b that we brought wood, the thigh had repaired /b itself, b and we roasted it. When we returned /b to that place b after twelve months /b of b the year /b had passed, b we saw that those coals were still glowing. When I came before Ameimar, he said to me: That grass was a drug of life [ i samterei /i ], /b while b those coals were of broom. /b ,The verse states: b “And God created the great sea monsters” /b (Genesis 1:21). b Here, /b in Babylonia, b they interpreted /b this as a reference to the b sea oryx. Rabbi Yoḥa says: This is leviathan the slant serpent, and leviathan the tortuous serpent, as it is stated: “In that day the Lord with His sore /b and great and strong b sword /b will punish leviathan the slant serpent, and leviathan the tortuous serpent” (Isaiah 27:1).,§ The Gemara provides b a mnemonic /b for the following statements of Rav Yehuda citing Rav: b Everything; time; Jordan. Rav Yehuda says /b that b Rav says: Everything that the Holy One, Blessed be He, created in His world, He created male and female. Even leviathan the slant serpent and leviathan the tortuous serpent He created male and female. And if they would have coupled /b and produced offspring, they would have b destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and killed the female, and salted /b the female to preserve it for the banquet b for the righteous in the future. As it is stated: “And He will slay the serpent that is in the sea” /b (Isaiah 27:1)., b And He created even the beasts on the thousand hills /b (see Psalms 50:10) b male and female. And /b they were so enormous that b if they would have coupled /b and produced offspring, b they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and cooled /b the sexual desire of b the female and preserved it for the righteous in the future. As it is stated /b about the beasts: b “Lo now, his strength is in his loins” /b (Job 40:16); b this /b is referring to the b male. /b The continuation of the verse: b “And his force is in the stays of his body”; this /b is the b female, /b alluding to the idea that they did not use their genitals for the purpose of procreation.,The Gemara asks: b There too, /b with regard to the leviathan, b let Him castrate the male and cool the female; /b why was it necessary to kill the female? The Gemara answers: b Fish are unrestrained, /b and therefore even if the female was cooled, the female would still procreate. The Gemara suggests: b And let Him do the opposite, /b and kill and preserve the male leviathan. The Gemara responds: b If you wish, say /b that the b salted female is better; if you wish, say /b instead b that /b since b it is written: “There is leviathan, whom You have formed to sport with” /b (Psalms 104:26), the male must be left alive for sport, because it is b not proper conduct /b to sport b with a female. /b The Gemara asks: b Here too, /b with regard to the beasts, b let Him /b preserve the b female in salt, /b instead of cooling it. The Gemara answers: b Salted fish is good, /b but b salted meat is not good. /b , b And Rav Yehuda says /b that b Rav says: At the time when the Holy One, Blessed be He, sought to create the world, He said to the minister of the sea: Open your mouth and swallow all the waters of the world, /b so that there will be room for land. The minister of the sea b said before Him: Master of the Universe, /b it is b enough that I will stay within my own /b waters. God b immediately struck him and killed him; as it is stated: “He stirs up the sea with His power, and by His understanding He smites through Rahab” /b (Job 26:12)., b Rabbi Yitzḥak said: Conclude from here /b that b the name of the minister of the sea is Rahab, and were it not for waters /b of the sea that b cover him, no creature could withstand his smell, /b as his corpse emits a terrible stench. b As it is stated: “They shall not hurt nor destroy in all My holy mountain; /b for the earth shall be full of the knowledge of the Lord, b as the waters cover the sea” /b (Isaiah 11:9). b Do not read /b this phrase as b “cover the sea”; rather /b read it as: b Cover the minister of the sea, /b i.e., the term sea is referring to the minister of the sea, not to the sea itself., b And Rav Yehuda says /b that b Rav says: The Jordan issues forth from the cave of Pamyas. That is also taught /b in a i baraita /i : b The Jordan issues forth from the cave of Pamyas, and travels in the Sea of Sivkhi, /b i.e., the Hula Lake, b and in the Sea of Tiberias, /b the Sea of Galilee, b and rolls down to the Great Sea, and rolls down until it reaches the mouth of the leviathan. As it is stated: “He is confident, though the Jordan rush forth to his mouth” /b (Job 40:23). b Rava bar Ulla strongly objects to this /b explanation of the verse, stating: But b this /b verse b is written about the beasts on the thousand hills. Rather, Rava bar Ulla said /b that this is the meaning of the verse: b When are the beasts on the thousand hills confident? When the Jordan rushes forth into the mouth of the leviathan. /b ,§ The Gemara provides b a mnemonic /b for the upcoming statements of Rav Dimi: b Seas; Gabriel; hungry. When Rav Dimi came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: What /b is the meaning of that b which is written: “For He has founded it upon the seas, and established it upon the floods” /b (Psalms 24:2)? b These are /b the b seven seas and four rivers that surround Eretz Yisrael. And these are /b the b seven seas: The Sea of Tiberias, the Sea of Sodom, /b i.e., the Dead Sea, b the Sea of Ḥeilat, the Sea of Ḥeilata, the Sea of Sivkhi, the Sea of Aspamya, and the Great Sea, /b i.e., the Mediterranean. b And these are the four rivers: The Jordan, the Jarmuth, and the Keiromyon, and the Piga, /b which are the rivers of Damascus., b When Rav Dimi came /b from Eretz Yisrael to Babylonia he said that b Rabbi Yonatan says: In the future, Gabriel will perform /b |
|
18. Babylonian Talmud, Makkot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 197| 11a. בלשון עזה דכתיב (יהושע כ, א) וידבר ה' אל יהושע לאמר דבר אל בני ישראל לאמר תנו לכם את ערי המקלט אשר דברתי אליכם וגו' מפני שהן של תורה,למימרא דכל דיבור לשון קשה אין כדכתיב (בראשית מב, ל) דבר האיש אדוני הארץ אתנו קשות והתניא (מלאכי ג, טז) נדברו אין נדברו אלא לשון נחת וכן הוא אומר (תהלים מז, ד) ידבר עמים תחתינו דבר לחוד ידבר לחוד:,(סימנ"י רבנ"ן מהמנ"י וספר"י),פליגי בה רבי יהודה ורבנן חד אומר מפני ששיהם וחד אומר מפני שהן של תורה,(יהושע כד, כו) ויכתוב יהושע את הדברים האלה בספר תורת אלהים פליגי בה ר' יהודה ור' נחמיה חד אומר שמנה פסוקים וחד אומר ערי מקלט,בשלמא למ"ד ח' פסוקים היינו דכתיב בספר תורת אלהים אלא למ"ד ערי מקלט מאי בספר תורת אלהים ה"ק ויכתוב יהושע בספרו את הדברים האלה הכתובים בספר תורת אלהים,ספר שתפרו בפשתן פליגי בה ר' יהודה ור"מ חד אומר כשר וחד אומר פסול,למ"ד פסול דכתיב (שמות יג, ט) למען תהיה תורת ה' בפיך ואיתקש כל התורה כולה לתפילין מה תפילין הלכה למשה מסיני לתופרן בגידין אף כל לתופרן בגידין ואידך כי איתקש למותר בפיך להלכותיו לא איתקש,אמר רב חזינן להו לתפילין דבי חביבי דתפירי בכיתנא ולית הלכתא כוותיה:, big strongמתני׳ /strong /big אחד משוח בשמן המשחה ואחד המרובה בבגדים ואחד שעבר ממשיחותו מחזירין את הרוצח רבי יהודה אומר אף משוח מלחמה מחזיר את הרוצח,לפיכך אימותיהן של כהנים מספקות להן מחיה וכסות כדי שלא יתפללו על בניהם שימותו:, big strongגמ׳ /strong /big מנא הני מילי אמר רב כהנא דאמר קרא (במדבר לה, כה) וישב בה עד מות הכהן הגדול וכתיב (במדבר לה, כח) כי בעיר מקלטו ישב עד מות הכהן הגדול וכתיב (במדבר לה, כח) ואחרי מות הכהן הגדול,ור' יהודה כתיב קרא אחרינא (במדבר לה, לב) לשוב לשבת בארץ עד מות הכהן (וגו') ואידך מדלא כתיב הגדול חד מהנך הוא:,לפיכך אימותיהן של כהנים וכו': טעמא דלא מצלו הא מצלו מייתי והכתיב (משלי כו, ב) כצפור לנוד כדרור לעוף כן קללת חנם לא תבא (א"ל) ההוא סבא מפירקיה דרבא שמיע לי שהיה להן לבקש רחמים על דורן ולא בקשו,ואיכא דמתני כדי שיתפללו על בניהם שלא ימותו טעמא דמצלו הא לא מצלו מייתי מאי הוה ליה למעבד הכא אמרינן טוביה חטא וזיגוד מנגיד,התם אמרי שכם נסיב ומבגאי גזיר,אמר ליה ההוא סבא מפירקיה דרבא שמיע לי שהיה להן לבקש רחמים על דורן ולא בקשו כי הא דההוא גברא דאכליה אריא ברחוק תלתא פרסי מיניה דר' יהושע בן לוי ולא אישתעי אליהו בהדיה תלתא יומי,אמר רב יהודה אמר רב קללת חכם אפי' בחנם היא באה מנלן מאחיתופל שבשעה שכרה דוד שיתין קפא תהומא בעא למישטפא לעלמא אמר מהו לכתוב שם אחספא ומישדא בתהומא דליקו אדוכתיה ליכא דאמר ליה מידי אמר כל היודע דבר זה ואינו אומרו יחנק בגרונו,נשא אחיתופל ק"ו בעצמו אמר ומה לעשות שלום בין איש לאשתו אמרה התורה שמי שנכתב בקדושה ימחה על המים לכל העולם כולו לא כל שכן א"ל שרי כתב שם אחספא שדי אתהומא נחת וקם אדוכתיה,ואפ"ה כתיב (שמואל ב יז, כג) ואחיתופל ראה כי לא נעשתה עצתו ויחבוש את החמור ויקם וילך אל ביתו (ו) אל עירו ויצו אל ביתו ויחנק וגו',א"ר אבהו קללת חכם אפילו על תנאי היא באה מנלן מעלי דקאמר ליה [עלי] לשמואל (שמואל א ג, יז) כה יעשה לך אלהים וכה יוסיף אם תכחד ממני דבר ואף על גב דכתיב (שמואל א ג, יח) ויגד לו שמואל את כל הדברים ולא כחד ממנו [ואפ"ה] כתיב (שמואל א ח, ג) ולא הלכו בניו בדרכיו וגו' | 11a. b with harsh language, as it is written: “And the Lord spoke [ i vayedabber /i ] to Joshua saying: Speak [ i dabber /i ] to the children of Israel, saying: Assign you the cities of refuge of which I spoke [ i dibbarti /i ] to you /b by means of Moses” (Joshua 20:1–2). Why does the Torah repeatedly employ a term of i dibbur /i , connoting harsh speech, as opposed to the term of i amira /i , connoting neutral speech? It is b due to /b the fact b that /b the cities of refuge b are /b a mitzva b of the Torah, /b and therefore they warrant emphasis.,The Gemara asks: b Is that to say that all /b instances of b speaking [ i dibbur /i ] /b indicate b harsh language? /b The Gemara answers: b Yes, as it is written /b with regard to Joseph’s brothers: b “The man, the lord of the land, spoke [ i dibber /i ] harshly to us” /b (Genesis 42:30). The Gemara asks: b But isn’t it taught /b in a i baraita /i with regard to the verse: “Then b they /b who feared the Lord b spoke [ i nidberu /i ] /b with one another” (Malachi 3:16), that the term b “they spoke” is nothing other than a term of gentleness, and likewise, /b the same is true of the verse which b states: “He subdues [ i yadber /i ] peoples under us” /b (Psalms 47:4), meaning that God will calmly and gently conduct the nations under the influence of the Jewish people? The Gemara answers: The meaning of b i dibber /i is discrete /b and the meaning of b i yadber /i is discrete. /b There is a difference between the two conjugations of the same root.,The Gemara provides b a mnemonic /b for the disputes involving Rabbi Yehuda that follow: b Rabbis; i mehemni /i , /b i.e., the dispute with Rabbi Neḥemya; b and /b the dispute with regard to Torah b scrolls /b sewn with threads of flax.,The Gemara resumes the discussion of the harsh language employed in the portion discussing murderers in the book of Joshua. b Rabbi Yehuda and the Rabbis disagree with regard to this /b matter. b One says /b harsh language was employed b because /b Joshua b delayed /b fulfilling the mitzva of designating cities of refuge, b and one says /b it is b because /b the cities of refuge b are /b a mitzva b of the Torah, /b and therefore they warrant emphasis.,The Gemara cites an additional dispute with regard to the portion of the cities of refuge in the book of Joshua. It is written: b “And Joshua wrote these matters in the scroll of the Torah of God” /b (Joshua 24:26). b Rabbi Yehuda and Rabbi Neḥemya disagree with regard to this /b matter. b One says: /b The reference is to the final b eight verses /b in the Torah that record the death of Moses and were recorded by Joshua in the scroll of the Torah, in addition to the rest of the Torah that was written by Moses (see i Bava Batra /i 15a). b And one says: /b The reference is to the portion of the b cities of refuge /b that appears in the book of Joshua.,The Gemara discusses these two opinions: b Granted, according to the one who says that /b the reference is to the final b eight verses /b in the Torah, b that is /b the reason b that it is written: /b “And Joshua wrote these matters b in the scroll of the Torah of God,” /b as he wrote those verses and they were included in the Torah. b But according to the one who says /b that the reference is to the portion of the b cities of refuge /b in the book of Joshua, b what /b is the meaning of the phrase b “in the scroll of the Torah of God”? /b They appear in the book of Joshua, not in the Torah. The Gemara answers: b This /b is what the verse b is saying: And Joshua wrote in his book these matters that are /b also b written in the scroll of the Torah of God. /b ,The Gemara proceeds to cite another dispute between Rabbi Yehuda and one of the Sages in which it is not clear which opinion is attributable to which Sage. In the case of a Torah b scroll where one sewed its /b sheets b with linen /b threads, b Rabbi Yehuda and Rabbi Meir disagree with regard to this /b matter. b One says: /b The Torah scroll is b fit /b for use, b and one says: /b The Torah scroll is b unfit /b for use.,The Gemara elaborates: b According to the one who says /b that the Torah scroll is b unfit /b for use, the reason is b as it is written /b with regard to phylacteries: “And it shall be for you a sign on your hand and a memorial between your eyes, b in order that the Torah of God shall be in your mouth” /b (Exodus 13:9). b And /b in this verse b the entire Torah is juxtaposed /b and likened b to phylacteries: Just as /b with regard to b phylacteries, /b there is b a i halakha /i /b transmitted b to Moses from Sinai to sew them with sinews, so too, /b with regard to b all /b sheets of the Torah scroll, there is a requirement b to sew them with sinews. And the other /b Sage holds: b When /b the Torah scroll b is juxtaposed /b and likened to phylacteries, it is only b with regard to /b the principle that the sheets of the Torah scroll may be prepared only from a species of animal b that is permitted to your mouth, /b i.e., that it is permitted for a Jew to eat; but with regard b to its /b other b i halakhot /i , it is not juxtaposed /b and likened to phylacteries., b Rav said: I saw that the phylacteries of the house of my uncle, /b Rabbi Ḥiyya, b were sewn with linen. But the i halakha /i is not in accordance with his /b opinion; phylacteries may be sewn only with sinews., strong MISHNA: /strong The Torah states that an unintentional murderer is required to remain in the city of refuge to which he fled until the death of the High Priest. The mishna elaborates: With regard to High Priests, who were appointed in several different manners, b one anointed with the anointing oil, /b which was the method through which High Priests were consecrated until the oil was sequestered toward the end of the First Temple period; b and one /b consecrated by donning b multiple garments, /b the eight vestments unique to the High Priest, which was the practice during the Second Temple period; b and one /b who received a temporary appointment due to the unfitness of the serving High Priest, b who departed from his anointment /b with the restoration of the serving High Priest to active service, their deaths b facilitate /b the b return of the murderer /b from the city of refuge to his home. b Rabbi Yehuda says: Even /b the death of a priest b anointed for war /b to address the soldiers (see Deuteronomy 20:1–7) b facilitates /b the b return of the murderer. /b ,The mishna continues: b Therefore, the mothers of /b High b Priests /b would b provide /b those exiled to cities of refuge with b sustece and garments so that they would not pray that their sons would die. /b The more comfortable their lives in the city of refuge, the less urgency they would feel to leave, and the less likely it would be that they would pray for the death of the High Priests., strong GEMARA: /strong The Gemara asks: b From where are these matters, /b that the death of these High Priests facilitates the return of the murderer, derived? b Rav Kahana said /b they are derived from a verse, b as the verse states: “And he shall dwell there until the death of the High Priest /b who was anointed with the sacred oil” (Numbers 35:25), b and it is written: “For in his city of refuge he shall dwell until the death of the High Priest” /b (Numbers 35:28), b and it is written: “And after the death of the High Priest /b the murderer shall return to his ancestral land” (Numbers 35:28). The three mentions of the death of the High Priest correspond to the three types of High Priest enumerated by the first i tanna /i of the mishna: One anointed with oil, one consecrated by donning the eight vestments, and one who was relieved of his position., b And Rabbi Yehuda /b holds that b another verse is written: /b “And you shall take no ransom for him that fled to his city of refuge, b to return and dwell in the land until the death of the priest” /b (Numbers 35:32), from which it is derived that the death of the priest anointed for war also facilitates the return of the murderer. b And the other /b i tanna /i says: b From /b the fact b that High /b Priest b is not written /b in that verse, it is clear that the reference is not to an additional type of High Priest; rather, the reference b is /b to b one of those /b High Priests mentioned in the preceding verses.,§ The mishna teaches: b Therefore, the mothers of /b High b Priests /b would provide those exiled to cities of refuge with sustece and garments so that they would not pray that their sons will die. The Gemara asks: b The reason /b that the High Priest will not die b is that they do not pray; but if they prayed /b for the death of the High Priest, would he b die? But isn’t it written: “As the wandering sparrow, as the flying swallow, so a curse that is baseless shall come home” /b (Proverbs 26:2)? Why does the mishna express concern over a baseless curse? b A certain elder said to him: I heard in the lecture /b delivered b by Rava /b that it is not a baseless curse, as the High Priests share the blame for the unintentional murders performed by these people, b as they should have pleaded for mercy for their generation, /b that no murder should transpire, even unintentionally, b and they did not plead. /b Due to their share in the blame, prayers for their death could be effective., b And some teach /b a variant reading of the mishna: Therefore, the mothers of High Priests would provide those exiled to cities of refuge with sustece and garments, b so that /b those exiled b would pray that their sons will not die. /b The Gemara infers: b The reason /b that the High Priests will not die b is that they pray, but if they did not pray /b for the High Priest not to die, would the High Priest b die? What could /b the High Priest b have done /b to prevent the unintentional murder? b Here, /b in Babylonia, b we say /b an adage to describe a situation of that sort: b Toviyya sinned and Zigud is flogged. /b Toviyya violated a prohibition and Zigud came as a single witness to testify against him. Since the testimony of a single witness is not valid in court, he is flogged for defaming Toviyya. The sinner is unpunished and the person who sought to testify against him is flogged. This became a colloquialism for a situation where one is punished for the sin of another., b There, /b in Eretz Yisrael, b they say /b a different adage with the same application: b Shechem married /b a woman b and Mavgai circumcised /b himself. This is based on the episode of the abduction of Dinah in the city of Shechem (see Genesis, chapter 34), where Shechem compelled all the male residents of the city to undergo circumcision so that he could marry Dinah. Shechem married Dinah, while the rest of the males suffered the pain of circumcision and received no benefit., b A certain elder said to him: I heard in the lecture /b delivered b by Rava /b that the High Priests share the blame, b as they should have pleaded for mercy for their generation and they did not plead. /b Consequently, they required the exiles to pray on their own behalf. The Gemara illustrates the concept of the responsibility held by the spiritual leadership: This is b like /b in b this /b incident b where a certain man was eaten by a lion at a distance of three parasangs from /b the place of residence of b Rabbi Yehoshua ben Levi, and Elijah /b the prophet b did not speak with him /b for b three days /b because of his failure to pray that an incident of this kind would not transpire in his place of residence.,Apropos curses that are realized, b Rav Yehuda says /b that b Rav says: /b With regard to b the curse of a Sage, even /b if it is b baseless, /b i.e., based on a mistaken premise, b it /b nevertheless b comes /b to fruition and affects the object of the curse. b From where do we /b derive this? It is derived b from /b this incident involving b Ahithophel. When David dug the drainpipes /b in preparation for building the Temple, the waters of b the depths rose /b and b sought to inundate the world. /b David b said: What is /b the i halakha /i ? Is it permitted b to write /b the sacred b name on an earthenware shard and throw /b it b into the depths, /b so b that /b the water will subside and b stand in its place? There was no one who said anything to him. /b David b said: Anyone who knows /b the answer to b this matter and does not say it shall be strangled. /b ,Then b Ahithophel raised an i a fortiori /i /b inference b on his own /b and b said: And if /b in order b to make peace between a man and his wife /b in the case of a i sota /i , when the husband suspects his wife of having committed adultery, b the Torah says: My name that was written in sanctity shall be erased on the water, /b then, in order b to establish peace for the whole world in its entirety, is it not all the more so /b permitted? Ahithophel b said to /b David: b It is permitted. /b David b wrote /b the sacred b name on an earthenware shard /b and b cast it into the depths, /b and the water in the depths b subsided and stood in its place. /b , b And even so it is written /b that during the rebellion of Absalom: b “And Ahithophel saw that his counsel was not taken, and he saddled his donkey and he arose and went to his house, to his town, and he commanded his household and strangled himself” /b (II Samuel 17:23). Although David stipulated that his curse would take effect only if one who knows the answer fails to share it with him, and Ahithophel did not fail to share it with him, the curse was realized.,The Gemara cites a similar statement: b Rabbi Abbahu says: /b With regard to b the curse of a Sage, even /b if it is stated b conditionally, it comes /b to realization. b From where do we /b derive this? It is derived b from /b an incident involving b Eli /b the High Priest, b as Eli said to Samuel, /b after the latter had received a prophetic vision with regard to Eli, that his sons do not follow his path: b “Therefore may God do to you, and more also, if you hide any matter from me /b of all the matters that He spoke unto you” (I Samuel 3:17). b And even though it is written /b immediately thereafter: b “And Samuel told him all the matters, and did not hide from him” /b (I Samuel 3:18), b it is written /b at the time of Samuel’s death: b “And his sons did not follow in his ways” /b (I Samuel 8:3), indicating that God did to Samuel as he prophesied with regard to Eli, and his own sons did not follow his path. Despite the fact that Eli stated the curse conditionally, Samuel was affected by the curse. |
|
| 19. Anon., Numbers Rabba, 9 (4th cent. CE - 9th cent. CE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 384 |
20. Anon., Exodus Rabbah, 15.16 (4th cent. CE - 9th cent. CE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 197| 15.16. דָּבָר אַחֵר, וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה בְּמִצְרַיִם בִּשְׁבִיל יִשְׂרָאֵל, אָמַר רַבִּי יִצְחָק נַפְחָא מָשָׁל לְמַטְרוֹנָה שֶׁהָיְתָה מְקַטְרֶגֶת לַמֶּלֶךְ, נְתָנָהּ בַּפִּילָקִי וְהָלַךְ לוֹ, הָיָה עִמָּהּ הַמֶּלֶךְ בַּפִּילָקִי אָמְרוּ לוֹ מָה אִכְפַּת לָךְ, אָמַר לָהֶם כָּל הַיָּמִים שֶׁאֲנִי עִמָּהּ אֵינָהּ נוֹטֶלֶת שֵׁם רָע, כָּךְ נִשְׁתַּעְבְּדוּ יִשְׂרָאֵל בְּמִצְרַיִם וְנִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא כִּבְיָכוֹל עִמָּהֶם, שֶׁנֶּאֱמַר (בראשית מו, ד): אָנֹכִי אֵרֵד עִמְךָ מִצְרַיְמָה, וְכֵן בְּבָבֶל, שֶׁנֶּאֱמַר (ישעיה מג, יד): לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה, וְכֵן בְּמָדַי, שֶׁנֶּאֱמַר (ירמיה מט, לח): וְשַׂמְתִּי כִסְאִי בְּעֵילָם, וְאֵין עֵילָם אֶלָּא מָדַי, שֶׁנֶּאֱמַר (ישעיה כא, ב): עֲלִי עֵילָם צוּרִי מָדַי, בְּיָוָן הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא עִמָּהֶם, שֶׁנֶּאֱמַר (זכריה ט, יד): וַה' עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ. אָמְרוּ לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא כָּל כָּךְ לָמָּה, אָמַר לָהֶם כָּל הַיָּמִים שֶׁאֲנִי עִמָּהֶם אֵין נוֹטְלִין שֵׁם רָע, בְּמִצְרַיִם הָיִיתִי עִמָּהֶם וְנִמְצֵאת שְׁלֵמָה, שֶׁנֶּאֱמַר (שיר השירים ד, יב): גַּן נָעוּל אֲחוֹתִי כַלָּה. בְּבָבֶל הָיִיתִי עִמָּהֶם וְנִמְצֵאת שְׁלֵמָה, שֶׁנֶּאֱמַר (דניאל ג, יז): הֵן אִיתַי אֱלָהָנָא דִי אֲנַחְנָא פָלְחִין. בְּמָדַי הָיִיתִי עִמָּהֶם וְנִמְצֵאת שְׁלֵמָה, שֶׁנֶּאֱמַר (אסתר ג, ב): וּמָרְדֳּכַי לֹא יִכְרַע וְלֹא יִשְׁתַּחֲוֶה. בְּיָוָן לֹא כָּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָהֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. בֶּאֱדוֹם אִם הַקָּדוֹשׁ בָּרוּךְ הוּא יֹאמַר הֵן מִי יֹאמַר לָאו, שֶׁנֶּאֱמַר (ישעיה סג, א): מִי זֶה בָּא מֵאֱדוֹם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מָשָׁל לְעָשִׁיר שֶׁיָּצָא בִּשְׁעַת הַקָּיִץ, הָיוּ אֲנָשִׁים אוֹמְרִים בַּגֹּרֶן הוּא, מֶה עָשָׂה, נִכְנַס וּבְיָדוֹ פְּרָכִיל שֶׁל עֲנָבִים, כְּדֵי שֶׁיֵּדְעוּ הַכֹּל שֶׁבָּא מִן הַכֶּרֶם. כָּךְ הָעוֹבְדֵי כּוֹכָבִים אָמְרוּ לָהֶם לְיִשְׂרָאֵל הֵיכָן אֱלֹהֵיכֶם, שֶׁנֶּאֱמַר (דברים לב, לז): אֵי אֱלֹהֵימוֹ, (ישעיה מז, ח): וְעַתָּה שִׁמְעִי נָא זֹאת עֲדִינָה הַיּוֹשֶׁבֶת לָבֶטַח וגו', מַה הַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לַעֲשׂוֹת לָהּ (דברים לב, מב): אַשְׁכִּיר חִצַּי מִדָּם, וְלֹא זֹאת בִּלְבָד אֶלָּא שֶׁעָתִיד לְדָרְכָן, שֶׁנֶּאֱמַר (ישעיה סג, ג): פּוּרָה דָרַכְתִּי לְבַדִּי, וְהוּא עָתִיד לִדְרֹךְ בְּמִנְעָלוֹ לְכָל גְּדוֹלֵי אֱדוֹם, שֶׁנֶּאֱמַר (תהלים ס, י): עַל אֱדוֹם אַשְׁלִיךְ נַעֲלִי. | |
|
| 21. Anon., Midrash Psalms, 1 (4th cent. CE - 9th cent. CE) Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 169 |
| 22. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 23.12 Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 384 |
| 23. Anon., Pesiqta De Rav Kahana, 5.3, 15.4, 16.11 Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 168, 169, 197 |
| 24. Anon., Pesikta Rabbati, 30 Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 169 |
| 25. Anon., Midrash On Song of Songs, 2.3 Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 169 |
| 26. Anon., Tanchuma (Buber), None Tagged with subjects: •nan Found in books: Fishbane (2003) 169 |
| 27. Anon., Tanhuma, None Tagged with subjects: •isaac nappaha (r.) Found in books: Fishbane (2003) 384 |
