1. Hebrew Bible, Song of Songs, 7.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ishmael, R., sees Gods right arm • Ishmael, Rabbi
Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 106, 107; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 75
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7.8 זֹאת קוֹמָתֵךְ דָּמְתָה לְתָמָר וְשָׁדַיִךְ לְאַשְׁכֹּלוֹת׃'' None | sup>
7.8 This thy stature is like to a palm-tree, and thy breasts to clusters of grapes.'' None |
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2. Hebrew Bible, Deuteronomy, 21.17, 32.47 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ishmael • Ishmael (Rabbi) • Yishmael, Rabbi
Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 167; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 64; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 118, 222
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21.17 כִּי אֶת־הַבְּכֹר בֶּן־הַשְּׂנוּאָה יַכִּיר לָתֶת לוֹ פִּי שְׁנַיִם בְּכֹל אֲשֶׁר־יִמָּצֵא לוֹ כִּי־הוּא רֵאשִׁית אֹנוֹ לוֹ מִשְׁפַּט הַבְּכֹרָה׃
32.47 כִּי לֹא־דָבָר רֵק הוּא מִכֶּם כִּי־הוּא חַיֵּיכֶם וּבַדָּבָר הַזֶּה תַּאֲרִיכוּ יָמִים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃'' None | sup>
21.17 but he shall acknowledge the first-born, the son of the hated, by giving him a double portion of all that he hath; for he is the first-fruits of his strength, the right of the first-born is his.
32.47 For it is no vain thing for you; because it is your life, and through this thing ye shall prolong your days upon the land, whither ye go over the Jordan to possess it.’'' None |
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3. Hebrew Bible, Exodus, 12.37, 13.12, 15.3, 22.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ishmael • Ishmael (rabbi) • Ishmael, R. • Ishmael, R., sees Gods right arm • Ishmael, Rabbi • Ishmael, as illegitimate • Mekhilta de Rabbi Ishmael • R. Ishmael, as High Priest • R. Ishmael, vision in the temple
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 323; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 211; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 100; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 127; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 75; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 138; Sly (1990), Philo's Perception of Women, 13; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 160
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12.37 וַיִּסְעוּ בְנֵי־יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף׃
13.12 וְהַעֲבַרְתָּ כָל־פֶּטֶר־רֶחֶם לַיהֹוָה וְכָל־פֶּטֶר שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ הַזְּכָרִים לַיהוָה׃
15.3 יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃
22.9 כִּי־יִתֵּן אִישׁ אֶל־רֵעֵהוּ חֲמוֹר אוֹ־שׁוֹר אוֹ־שֶׂה וְכָל־בְּהֵמָה לִשְׁמֹר וּמֵת אוֹ־נִשְׁבַּר אוֹ־נִשְׁבָּה אֵין רֹאֶה׃'' None | sup>
12.37 And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children.
13.12 that thou shalt set apart unto the LORD all that openeth the womb; every firstling that is a male, which thou hast coming of a beast, shall be the LORD’s.
15.3 The LORD is a man of war, The LORD is His name.
22.9 If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast, to keep, and it die, or be hurt, or driven away, no man seeing it;'' None |
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4. Hebrew Bible, Genesis, 4.1, 8.1, 12.1, 12.4, 15.6, 16.1-16.6, 16.9, 16.11, 16.13, 16.15, 17.1, 17.17, 18.12-18.15, 21.5, 21.8, 21.10, 21.12, 21.14, 22.2, 22.12, 22.14, 24.67, 25.6, 25.8-25.11, 25.13-25.15, 25.17, 25.22-25.23, 35.29 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ishmael • Ishmael (biblical) • Ishmael ben Elisha • Ishmael, as illegitimate • Ishmael, as legitimate • R. Ishmael • Yishmael son of R. Levitas, R. • Yishmael, Rabbi
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 207; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 55, 56; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 54; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 209, 254, 304, 305, 323, 371, 377, 378, 380; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 64; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 80; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 125; Gera (2014), Judith, 291, 383, 473; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 170, 171; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 82, 116, 118, 123, 223; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 166; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 69, 79, 80; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 29; Sly (1990), Philo's Perception of Women, 13; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 59; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 2, 3, 10; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 363; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 39, 134, 135
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4.1 וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃
4.1 וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃
8.1 וַיִּזְכֹּר אֱלֹהִים אֶת־נֹחַ וְאֵת כָּל־הַחַיָּה וְאֶת־כָּל־הַבְּהֵמָה אֲשֶׁר אִתּוֹ בַּתֵּבָה וַיַּעֲבֵר אֱלֹהִים רוּחַ עַל־הָאָרֶץ וַיָּשֹׁכּוּ הַמָּיִם׃
8.1 וַיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִים וַיֹּסֶף שַׁלַּח אֶת־הַיּוֹנָה מִן־הַתֵּבָה׃
12.1 וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃
12.1 וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃
12.4 וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהוָה וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן׃
15.6 וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃
16.1 וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר׃
16.1 וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הַרְבָּה אַרְבֶּה אֶת־זַרְעֵךְ וְלֹא יִסָּפֵר מֵרֹב׃ 16.2 וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם הִנֵּה־נָא עֲצָרַנִי יְהוָה מִלֶּדֶת בֹּא־נָא אֶל־שִׁפְחָתִי אוּלַי אִבָּנֶה מִמֶּנָּה וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי׃ 16.3 וַתִּקַּח שָׂרַי אֵשֶׁת־אַבְרָם אֶת־הָגָר הַמִּצְרִית שִׁפְחָתָהּ מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ לוֹ לְאִשָּׁה׃ 16.4 וַיָּבֹא אֶל־הָגָר וַתַּהַר וַתֵּרֶא כִּי הָרָתָה וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ׃ 16.5 וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם חֲמָסִי עָלֶיךָ אָנֹכִי נָתַתִּי שִׁפְחָתִי בְּחֵיקֶךָ וַתֵּרֶא כִּי הָרָתָה וָאֵקַל בְּעֵינֶיהָ יִשְׁפֹּט יְהוָה בֵּינִי וּבֵינֶיךָ׃ 16.6 וַיֹּאמֶר אַבְרָם אֶל־שָׂרַי הִנֵּה שִׁפְחָתֵךְ בְּיָדֵךְ עֲשִׂי־לָהּ הַטּוֹב בְּעֵינָיִךְ וַתְּעַנֶּהָ שָׂרַי וַתִּבְרַח מִפָּנֶיהָ׃
16.9 וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה שׁוּבִי אֶל־גְּבִרְתֵּךְ וְהִתְעַנִּי תַּחַת יָדֶיהָ׃
16.11 וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וְקָרָאת שְׁמוֹ יִשְׁמָעֵאל כִּי־שָׁמַע יְהוָה אֶל־עָנְיֵךְ׃
16.13 וַתִּקְרָא שֵׁם־יְהוָה הַדֹּבֵר אֵלֶיהָ אַתָּה אֵל רֳאִי כִּי אָמְרָה הֲגַם הֲלֹם רָאִיתִי אַחֲרֵי רֹאִי׃
16.15 וַתֵּלֶד הָגָר לְאַבְרָם בֵּן וַיִּקְרָא אַבְרָם שֶׁם־בְּנוֹ אֲשֶׁר־יָלְדָה הָגָר יִשְׁמָעֵאל׃
17.1 וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃
17.1 זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃
17.17 וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵד׃
1
8.12 וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃ 1
8.13 וַיֹּאמֶר יְהוָה אֶל־אַבְרָהָם לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי׃ 1
8.14 הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃ 1
8.15 וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ׃
21.5 וְאַבְרָהָם בֶּן־מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ׃
21.8 וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל בְּיוֹם הִגָּמֵל אֶת־יִצְחָק׃' 21.12 וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם אַל־יֵרַע בְּעֵינֶיךָ עַל־הַנַּעַר וְעַל־אֲמָתֶךָ כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע׃
21.14 וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיִּקַּח־לֶחֶם וְחֵמַת מַיִם וַיִּתֵּן אֶל־הָגָר שָׂם עַל־שִׁכְמָהּ וְאֶת־הַיֶּלֶד וַיְשַׁלְּחֶהָ וַתֵּלֶךְ וַתֵּתַע בְּמִדְבַּר בְּאֵר שָׁבַע׃
22.2 וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃
22.2 וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃
22.12 וַיֹּאמֶר אַל־תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָּה כִּי עַתָּה יָדַעְתִּי כִּי־יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ מִמֶּנִּי׃
22.14 וַיִּקְרָא אַבְרָהָם שֵׁם־הַמָּקוֹם הַהוּא יְהוָה יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר יְהוָה יֵרָאֶה׃
24.67 וַיְבִאֶהָ יִצְחָק הָאֹהֱלָה שָׂרָה אִמּוֹ וַיִּקַּח אֶת־רִבְקָה וַתְּהִי־לוֹ לְאִשָּׁה וַיֶּאֱהָבֶהָ וַיִּנָּחֵם יִצְחָק אַחֲרֵי אִמּוֹ׃
25.6 וְלִבְנֵי הַפִּילַגְשִׁים אֲשֶׁר לְאַבְרָהָם נָתַן אַבְרָהָם מַתָּנֹת וַיְשַׁלְּחֵם מֵעַל יִצְחָק בְּנוֹ בְּעוֹדֶנּוּ חַי קֵדְמָה אֶל־אֶרֶץ קֶדֶם׃
25.8 וַיִּגְוַע וַיָּמָת אַבְרָהָם בְּשֵׂיבָה טוֹבָה זָקֵן וְשָׂבֵעַ וַיֵּאָסֶף אֶל־עַמָּיו׃ 25.9 וַיִּקְבְּרוּ אֹתוֹ יִצְחָק וְיִשְׁמָעֵאל בָּנָיו אֶל־מְעָרַת הַמַּכְפֵּלָה אֶל־שְׂדֵה עֶפְרֹן בֶּן־צֹחַר הַחִתִּי אֲשֶׁר עַל־פְּנֵי מַמְרֵא׃ 25.11 וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת־יִצְחָק בְּנוֹ וַיֵּשֶׁב יִצְחָק עִם־בְּאֵר לַחַי רֹאִי׃
25.13 וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׁמָעֵאל בִּשְׁמֹתָם לְתוֹלְדֹתָם בְּכֹר יִשְׁמָעֵאל נְבָיֹת וְקֵדָר וְאַדְבְּאֵל וּמִבְשָׂם׃ 25.14 וּמִשְׁמָע וְדוּמָה וּמַשָּׂא׃ 25.15 חֲדַד וְתֵימָא יְטוּר נָפִישׁ וָקֵדְמָה׃
25.17 וְאֵלֶּה שְׁנֵי חַיֵּי יִשְׁמָעֵאל מְאַת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וְשֶׁבַע שָׁנִים וַיִּגְוַע וַיָּמָת וַיֵּאָסֶף אֶל־עַמָּיו׃
25.22 וַיִּתְרֹצֲצוּ הַבָּנִים בְּקִרְבָּהּ וַתֹּאמֶר אִם־כֵּן לָמָּה זֶּה אָנֹכִי וַתֵּלֶךְ לִדְרֹשׁ אֶת־יְהוָה׃ 25.23 וַיֹּאמֶר יְהוָה לָהּ שְׁנֵי גיים גוֹיִם בְּבִטְנֵךְ וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ וּלְאֹם מִלְאֹם יֶאֱמָץ וְרַב יַעֲבֹד צָעִיר׃
35.29 וַיִּגְוַע יִצְחָק וַיָּמָת וַיֵּאָסֶף אֶל־עַמָּיו זָקֵן וּשְׂבַע יָמִים וַיִּקְבְּרוּ אֹתוֹ עֵשָׂו וְיַעֲקֹב בָּנָיו׃'' None | sup>
4.1 And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’
8.1 And God remembered Noah, and every living thing, and all the cattle that were with him in the ark; and God made a wind to pass over the earth, and the waters assuaged;
12.1 Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.
12.4 So Abram went, as the LORD had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran.
15.6 And he believed in the LORD; and He counted it to him for righteousness.
16.1 Now Sarai Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar. 16.2 And Sarai said unto Abram: ‘Behold now, the LORD hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall be builded up through her.’ And Abram hearkened to the voice of Sarai. 16.3 And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife. 16.4 And he went in unto Hagar, and she conceived; and when she saw that she had conceived, her mistress was despised in her eyes. 16.5 And Sarai said unto Abram: ‘My wrong be upon thee: I gave my handmaid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.’ 16.6 But Abram said unto Sarai: ‘Behold, thy maid is in thy hand; do to her that which is good in thine eyes.’ And Sarai dealt harshly with her, and she fled from her face.
16.9 And the angel of the LORD said unto her: ‘Return to thy mistress, and submit thyself under her hands.’
16.11 And the angel of the LORD said unto her: ‘Behold, thou art with child, and shalt bear a son; and thou shalt call his name Ishmael, because the LORD hath heard thy affliction.
16.13 And she called the name of the LORD that spoke unto her, Thou art a God of seeing; for she said: ‘Have I even here seen Him that seeth Me?’
16.15 And Hagar bore Abram a son; and Abram called the name of his son,
17.1 And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted.
17.17 Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’
1
8.12 And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’ 1
8.13 And the LORD said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old? 1
8.14 Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’ 1
8.15 Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’
21.5 And Abraham was a hundred years old, when his son Isaac was born unto him.
21.8 And the child grew, and was weaned. And Abraham made a great feast on the day that Isaac was weaned.
21.10 Wherefore she said unto Abraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.’
21.12 And God said unto Abraham: ‘Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall seed be called to thee.
21.14 And Abraham arose up early in the morning, and took bread and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away; and she departed, and strayed in the wilderness of Beer-sheba.
22.2 And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’
22.12 And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’
22.14 And Abraham called the name of that place Adonai-jireh; as it is said to this day: ‘In the mount where the LORD is seen.’
24.67 And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her. And Isaac was comforted for his mother.
25.6 But unto the sons of the concubines, that Abraham had, Abraham gave gifts; and he sent them away from Isaac his son, while he yet lived, eastward, unto the east country.
25.8 And Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people. 25.9 And Isaac and Ishmael his sons buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre; 25.10 the field which Abraham purchased of the children of Heth; there was Abraham buried, and Sarah his wife. 25.11 And it came to pass after the death of Abraham, that God blessed Isaac his son; and Isaac dwelt by Beer-lahai-roi.
25.13 And these are the names of the sons of Ishmael, by their names, according to their generations: the first-born of Ishmael, Nebaioth; and Kedar, and Adbeel, and Mibsam, 25.14 and Mishma, and Dumah, and Massa; 25.15 Hadad, and Tema, Jetur, Naphish, and Kedem;
25.17 And these are the years of the life of Ishmael, a hundred and thirty and seven years; and he expired and died; and was gathered unto his people.
25.22 And the children struggled together within her; and she said: ‘If it be so, wherefore do I live?’ And she went to inquire of the LORD. 25.23 And the LORD said unto her: Two nations are in thy womb, And two peoples shall be separated from thy bowels; And the one people shall be stronger than the other people; And the elder shall serve the younger.
35.29 And Isaac expired, and died, and was gathered unto his people, old and full of days; and Esau and Jacob his sons buried him.' ' None |
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5. Hebrew Bible, Leviticus, 10.1-10.3, 16.12-16.13, 18.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ishmael (ben Elisha), Rabbi • Ishmael, Rabbi • R. Ishmael • R. Ishmael, as High Priest • R. Ishmael, objects to healing in the name of jesus • R. Ishmael, vision in the temple • Rabbi Ishmael • Rabbi Ishmael, school of
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 65, 67; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 199, 217; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 81; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 106, 107; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 90, 191, 202; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 78, 160, 251
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10.1 וַיִּקְחוּ בְנֵי־אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ בָהֵן אֵשׁ וַיָּשִׂימוּ עָלֶיהָ קְטֹרֶת וַיַּקְרִבוּ לִפְנֵי יְהוָה אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אֹתָם׃
10.1 וּלֲהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחֹל וּבֵין הַטָּמֵא וּבֵין הַטָּהוֹר׃ 10.2 וַיִּשְׁמַע מֹשֶׁה וַיִּיטַב בְּעֵינָיו׃ 10.2 וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל אוֹתָם וַיָּמֻתוּ לִפְנֵי יְהוָה׃ 10.3 וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן הוּא אֲשֶׁר־דִּבֶּר יְהוָה לֵאמֹר בִּקְרֹבַי אֶקָּדֵשׁ וְעַל־פְּנֵי כָל־הָעָם אֶכָּבֵד וַיִּדֹּם אַהֲרֹן׃
16.12 וְלָקַח מְלֹא־הַמַּחְתָּה גַּחֲלֵי־אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי יְהוָה וּמְלֹא חָפְנָיו קְטֹרֶת סַמִּים דַּקָּה וְהֵבִיא מִבֵּית לַפָּרֹכֶת׃ 16.13 וְנָתַן אֶת־הַקְּטֹרֶת עַל־הָאֵשׁ לִפְנֵי יְהוָה וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת־הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדוּת וְלֹא יָמוּת׃
18.5 וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃'' None | sup>
10.1 And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the LORD, which He had not commanded them. 10.2 And there came forth fire from before the LORD, and devoured them, and they died before the LORD. 10.3 Then Moses said unto Aaron: ‘This is it that the LORD spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.’ And Aaron held his peace.
16.12 And he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil. 16.13 And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not.
18.5 Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD.'' None |
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6. Hebrew Bible, Numbers, 28.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ishmael, R. • Rabbi Ishmael, school of
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 45; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 210
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28.2 וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃
28.2 צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃'' None | sup>
28.2 Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season.'' None |
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7. Hebrew Bible, Psalms, 139.22 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Yishmael, Rabbi
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 52; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 52
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139.22 תַּכְלִית שִׂנְאָה שְׂנֵאתִים לְאוֹיְבִים הָיוּ לִי׃'' None | sup>
139.22 I hate them with utmost hatred; I count them mine enemies.'' None |
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8. Hebrew Bible, Isaiah, 57.8 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Yishmael, Rabbi
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 52; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 52
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57.8 וְאַחַר הַדֶּלֶת וְהַמְּזוּזָה שַׂמְתְּ זִכְרוֹנֵךְ כִּי מֵאִתִּי גִּלִּית וַתַּעֲלִי הִרְחַבְתְּ מִשְׁכָּבֵךְ וַתִּכְרָת־לָךְ מֵהֶם אָהַבְתְּ מִשְׁכָּבָם יָד חָזִית׃'' None | sup>
57.8 And behind the doors and the posts Hast thou set up thy symbol; For thou hast uncovered, and art gone up from Me, Thou hast enlarged thy bed, And chosen thee of them Whose bed thou lovedst, Whose hand thou sawest.'' None |
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9. None, None, nan (5th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • R. Ishmael, objects to healing in the name of jesus • Rabbi Ishmael • Yishmael, R.
Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 89; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 77; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 633
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10. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Ishmael (ben Elisha), Rabbi • R. Ishmael, as High Priest • R. Ishmael, vision in the temple
Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 199; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 160
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11. Philo of Alexandria, On The Life of Abraham, 251 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Ishmael
Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157; Sly (1990), Philo's Perception of Women, 128
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251 "And that you may have no suspicion of any jealousy on my part, take, if you will, my own handmaid to wife; who is a slave indeed as to her body, but free and noble as to her mind; whose good qualities I have for a long time proved and experienced from the day when she was first introduced into my house, being an Egyptian by blood, and a Hebrew by deliberate choice. '' None |
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12. Philo of Alexandria, On The Cherubim, 8 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Ishmael
Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157; Sly (1990), Philo's Perception of Women, 128
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8 then will arise the genus of happiness that is to say, Isaac; and he, when all the feminine Affections have ceased, and when the passion of joy and cheerfulness are dead, will eagerly pursue, not childish amusements, but divine objects; then too those elementary branches of instruction which bear the name of Agar, will be cast out, and their sophistical child will also be cast out, who is named Ishmael. III. '' None |
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13. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Ishmael • Ishmael, as illegitimate • Ishmael, as legitimate
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 254, 378; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157; Sly (1990), Philo's Perception of Women, 128
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14. Anon., Epistle of Barnabas, 4.7-4.8, 14.1-14.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ishmael
Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 80; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 189
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4.7 Ours it is; but they lost it in this way for ever, when Moses had just received it. For the scripture saith; And Moses was in the mountain fasting forty days and forty nights, and he received the covet from the Lord, even tablets of stone written with the finger of the hand of the Lord. 4.8 But they lost it by turning unto idols. For thus saith the Lord; Moses, Moses, come down quickly; for thy people whom thou broughtest out of the land of Egypt hath done unlawfully. And Moses understood, and threw the two tables from his hands; and their covet was broken in pieces, that the covet of the beloved Jesus might be sealed unto our hearts in the hope which springeth from faith in Him.
14.1 Yea verily, but as regards the covet which He swear to the fathers to give it to the people let us see whether He hath actually given it. He hath given it, but they themselves were not found worthy to receive it by reason of their sins. 14.2 For the prophet saith; And Moses was fasting in Mount Sinai forty days and forty nights, that he might receive the covet of the Lord to give to the people. And Moses received from the Lord the two tables which were written by the finger of the hand of the Lord in the spirit. And Moses took them, and brought them down to give them to the people. 14.3 And the Lord said unto Moses; Moses, Moses, come down quickly; for thy people, whom thou leddest forth from the land of Egypt, hath done wickedly. And Moses perceived that they had made for themselves again molten images, and he cast them out of his hands and the tables of the covet of the Lord were broken in pieces.'' None |
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15. Josephus Flavius, Jewish Antiquities, 1.235, 18.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ishmael • Ishmael, as illegitimate • R. Ishmael • Yishmael, R.
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 304; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 176; Schwartz (2008), 2 Maccabees, 286; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 653
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1.235 προεδήλου τε τὸ γένος τὸ αὐτῶν εἰς ἔθνη πολλὰ καὶ πλοῦτον ἐπιδώσειν, καὶ μνήμην αἰώνιον αὐτῶν ἔσεσθαι τοῖς γενάρχαις, τήν τε Χαναναίαν ὅπλοις κατακτησαμένους ζηλωτοὺς ἔσεσθαι πᾶσιν ἀνθρώποις.
18.16 Σαδδουκαίοις δὲ τὰς ψυχὰς ὁ λόγος συναφανίζει τοῖς σώμασι, φυλακῇ δὲ οὐδαμῶς τινων μεταποίησις αὐτοῖς ἢ τῶν νόμων: πρὸς γὰρ τοὺς διδασκάλους σοφίας, ἣν μετίασιν, ἀμφιλογεῖν ἀρετὴν ἀριθμοῦσιν.
18.16 ἡ δὲ ὑπισχνεῖτο, καὶ ὁ ̓Αλέξανδρος πέντε τάλαντα αὐτοῖς ἐν τῇ ̓Αλεξανδρείᾳ δοὺς τὸ λοιπὸν ἐν Δικαιαρχείᾳ γενομένοις παρέξειν ἐπηγγέλλετο, δεδιὼς τοῦ ̓Αγρίππου τὸ εἰς τὰ ἀναλώματα ἕτοιμον. καὶ Κύπρος μὲν ἀπαλλάξασα τὸν ἄνδρα ἐπὶ τῆς ̓Ιταλίας πλευσούμενον αὐτὴ μετὰ τῶν τέκνων ἐπὶ ̓Ιουδαίας ἀνέζευξεν.'' None | sup>
1.235 He foretold also, that his family should increase into many nations and that those patriarchs should leave behind them an everlasting name; that they should obtain the possession of the land of Canaan, and be envied by all men. When God had said this, he produced to them a ram, which did not appear before, for the sacrifice.
18.16 4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent:
18.16 o she undertook to repay it. Accordingly, Alexander paid them five talents at Alexandria, and promised to pay them the rest of that sum at Dicearchia Puteoli; and this he did out of the fear he was in that Agrippa would soon spend it. So this Cypros set her husband free, and dismissed him to go on with his navigation to Italy, while she and her children departed for Judea.'' None |
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16. Mishnah, Avodah Zarah, 2.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Ishmael (Rabbi) • Yishmael, R.
Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 89; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 14
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2.5 אָמַר רַבִּי יְהוּדָה, שָׁאַל רַבִּי יִשְׁמָעֵאל אֶת רַבִּי יְהוֹשֻׁעַ, כְּשֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ. אָמַר לוֹ, מִפְּנֵי מָה אָסְרוּ גְבִינוֹת הַגּוֹיִם. אָמַר לוֹ, מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵבָה שֶׁל נְבֵלָה. אָמַר לוֹ, וַהֲלֹא קֵבַת עוֹלָה חֲמוּרָה מִקֵּבַת נְבֵלָה, וְאָמְרוּ, כֹּהֵן שֶׁדַּעְתּוֹ יָפָה, שׂוֹרְפָהּ חַיָּה. וְלֹא הוֹדוּ לוֹ, אֲבָל אָמְרוּ, אֵין נֶהֱנִין וְלֹא מוֹעֲלִין. חָזַר, אָמַר לוֹ, מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵבַת עֶגְלֵי עֲבוֹדָה זָרָה. אָמַר לוֹ, אִם כֵּן, לָמָּה לֹא אֲסָרוּהָ בַהֲנָאָה. הִשִּׂיאוֹ לְדָבָר אַחֵר, אָמַר לוֹ, יִשְׁמָעֵאל אָחִי, הֵיאַךְ אַתָּה קוֹרֵא (שיר השירים א), כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן, אוֹ כִּי טוֹבִים דֹּדַיִךְ. אָמַר לוֹ, כִּי טוֹבִים דֹּדַיִךְ. אָמַר לוֹ, אֵין הַדָּבָר כֵּן, שֶׁהֲרֵי חֲבֵרוֹ מְלַמֵּד עָלָיו, לְרֵיחַ שְׁמָנֶיךָ טוֹבִים:'' None | sup>
2.5 Rabbi Judah said: Rabbi Ishmael put this question to Rabbi Joshua as they were walking on the way, “Why have they forbidden the cheese of non-Jews?” He replied, because they curdle it with the rennet of a nevelah (an animal that was not properly slaughtered.” He (Rabbi Ishmael) said: “but is not the rennet of a burnt-offering more strictly forbidden than the rennet of a nevelah? and yet it was said that a priest who is not fastidious may suck it out raw.” (Though the Sages disagreed with this opinion, and they said that no benefit may be derived from it, although one who consumed it did not trespass temple property). Rabbi Joshua responded: “The reason then is because they curdle it with the rennet from calves sacrificed to idols.” He (Rabbi Ishmael) said to him: “if that be so, why do they not extend the prohibition to any benefit derived from it?” He (Rabbi Joshua) diverted him to another matter, saying: “Ishmael, how do you read for your masc. love is more delightful than wine” or “your fem. love etc. (Song of Songs 1:2” He replied: “your fem. love is better …” He said to him: this is not so, as it is proved by its fellow -verse: your ointments masc. have a goodly fragrance … therefore do the maidens love you (Song of Songs 1:3).”'' None |
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17. Mishnah, Avot, 2.4 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Ishmael (Rabbi) • Ishmael, Rabbi
Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 93; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 90, 91
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2.4 הוּא הָיָה אוֹמֵר, עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ, כְּדֵי שֶׁיַּעֲשֶׂה רְצוֹנְךָ כִרְצוֹנוֹ. בַּטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹנוֹ, כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים מִפְּנֵי רְצוֹנֶךָ. הִלֵּל אוֹמֵר, אַל תִּפְרֹשׁ מִן הַצִּבּוּר, וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ, וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ, וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשָׁר לִשְׁמֹעַ, שֶׁסּוֹפוֹ לְהִשָּׁמַע. וְאַל תֹּאמַר לִכְשֶׁאִפָּנֶה אֶשְׁנֶה, שֶׁמָּא לֹא תִפָּנֶה:'' None | sup>
2.4 He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge not your fellow man until you have reached his place. Do not say something that cannot be understood trusting that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.'' None |
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18. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Qumran, and the school ofR. Ishmael • Rabbi Ishmael • Yetzer, Rabbi Ishmael’s • Yishmael, R.
Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 61, 62; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 653
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9.5 חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ:'' None | sup>
9.5 One must bless God for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul life away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting is forbidden. All the conclusions of blessings that were in the Temple they would say, “forever lit. as long as the world is.” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever lit. from the end of the world to the end of the world. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: this means “They have violated your teaching It is time to act on behalf of the Lord.”'' None |
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19. Mishnah, Eduyot, 6.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • R. Yishmael • Yishmael, Rabbi
Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 94; Katzoff(2005), Law in the Documents of the Judaean Desert, 138
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6.1 רַבִּי יְהוּדָה בֶּן בָּבָא הֵעִיד חֲמִשָּׁה דְבָרִים. שֶׁמְּמָאֲנִים אֶת הַקְּטַנּוֹת, וְשֶׁמַּשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד, וְשֶׁנִּסְקַל תַּרְנְגוֹל בִּירוּשָׁלַיִם עַל שֶׁהָרַג אֶת הַנֶּפֶשׁ, וְעַל הַיַּיִן בֶּן אַרְבָּעִים יוֹם שֶׁנִּתְנַסֵּךְ עַל גַּב הַמִּזְבֵּחַ, וְעַל תָּמִיד שֶׁל שַׁחַר שֶׁקָּרַב בְּאַרְבַּע שָׁעוֹת:'' None | sup>
6.1 Rabbi Judah ben Bava testified concerning five things:That women who are minors are made to declare an annulment of their marriage; That a woman is allowed to re-marry on the evidence of one witness; That a rooster was stoned in Jerusalem because it had killed a human being; And about wine forty days old, that it was used as a libation on the altar; And about the morning tamid offering, that it is offered at the fourth hour.'' None |
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20. Mishnah, Hulin, 2.9 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Rabbi Ishmael • Yishmael, R.
Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 653
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2.9 אֵין שׁוֹחֲטִין לֹא לְתוֹךְ יַמִּים, וְלֹא לְתוֹךְ נְהָרוֹת, וְלֹא לְתוֹךְ כֵּלִים. אֲבָל שׁוֹחֵט הוּא לְתוֹךְ עוּגָא שֶׁל מַיִם, וּבִסְפִינָה, עַל גַּבֵּי כֵלִים. אֵין שׁוֹחֲטִין לְגֻמָּא כָּל עִקָּר, אֲבָל עוֹשֶׂה גֻמָּא בְתוֹךְ בֵּיתוֹ בִּשְׁבִיל שֶׁיִּכָּנֵס הַדָּם לְתוֹכָהּ. וּבַשּׁוּק לֹא יַעֲשֶׂה כֵן, שֶׁלֹּא יְחַקֶּה אֶת הַמִּינִין:'' None | sup>
2.9 One may not slaughter so that the blood runs into the sea or into rivers, or into vessels, But one may slaughter into a pool (or vessel) of water. And when on board a ship on to vessels. One may not slaughter at all into a hole, but one may dig a hole in his own house for the blood to run into. In the street, however, he should not do so as not to follow the ways of the heretics.'' None |
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21. Mishnah, Sanhedrin, 4.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Rabbi Ishmael • Yishmael, R.
Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 653
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4.5 כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה:"" None | sup>
4.5 How did they admonish witnesses in capital cases? They brought them in and admonished them, saying, “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him that is wrongfully condemned and the blood of his descendants that should have been born to him to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again but a single person was created for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, but a single person was created against the heretics so they should not say, “There are many ruling powers in heaven”. Again but a single person was created to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you witnesses would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, if he does not speak it, then he shall bear his iniquity (Lev. 5:1). And if perhaps you witnesses would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).'' None |
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22. New Testament, Galatians, 3.16-3.17, 4.21-4.31 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ishmael • Ishmael, as sophistry • Yishmael, R.
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 80, 90, 91, 94, 123, 124; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 123; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 79; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 189; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 589
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3.16 τῷ δὲ Ἀβραὰμ ἐρρέθησαν αἱ ἐπαγγελίαικαὶ τῷ σπέρματιαὐτοῦ· οὐ λέγει Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλʼ ὡς ἐφʼ ἑνόςΚαὶ τῷ σπέρματί σου,ὅς ἐστιν Χριστός. 3.17 τοῦτο δὲ λέγω· διαθήκην προκεκυρωμένην ὑπὸ τοῦ θεοῦ ὁ μετὰ τετρακόσια καὶ τριάκοντα ἔτη γεγονὼς νόμος οὐκ ἀκυροῖ, εἰς τὸ καταργῆσαι τὴν ἐπαγγελίαν.
4.21 Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; 4.22 γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας· 4.23 ἀλλʼ ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας. 4.24 ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, 4.25 τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· 4.26 ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 4.27 ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ 4.28 ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν· 4.29 ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. 4.30 ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. 4.31 διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας.'' None | sup>
3.16 Now the promises were spoken to Abraham and tohis seed. He doesn\'t say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 3.17 Now I say this. A covetconfirmed beforehand by God in Christ, the law, which came four hundredand thirty years after, does not annul, so as to make the promise of noeffect. ' "
4.21 Tell me, you that desire to be under the law, don't you listen to thelaw? " '4.22 For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23 However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24 These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25 For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26 But the Jerusalem that is above isfree, which is the mother of us all. 4.27 For it is written,"Rejoice, you barren who don\'t bear. Break forth and shout, you that don\'t travail. For more are the children of the desolate than of her who has a husband." 4.28 Now we, brothers, as Isaac was, are children of promise. 4.29 But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30 However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." 4.31 So then, brothers, we are not children of ahandmaid, but of the free woman.'' None |
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23. New Testament, Romans, 4.11-4.12, 10.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ishmael • Rabbi Ishmael, school of • Yishmael, R.
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 68; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 123; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 79; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 589
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4.11 καὶσημεῖονἔλαβενπεριτομῆς,σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐντῇ ἀκροβυστίᾳ,εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων διʼ ἀκροβυστίας, εἰς τὸ λογισθῆναι αὐτοῖς τὴν δικαιοσύνην, 4.12 καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν Ἀβραάμ.
10.8 ἀλλὰ τί λέγει;Ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου·τοῦτʼ ἔστιν τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν.'' None | sup>
4.11 He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be accounted to them. 4.12 The father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision.
10.8 But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: '' None |
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24. New Testament, Matthew, 5.20, 5.31-5.32 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ishmael, R. • Yishmael, Rabbi
Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 72; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 110
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5.20 λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.
5.31 Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 5.32 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται.'' None | sup>
5.20 For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven.
5.31 "It was also said, \'Whoever shall put away his wife, let him give her a writing of divorce,\ '5.32 but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. '' None |
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25. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ishmael, Rabbi • R. Ishmael, objects to healing in the name of jesus • Rabbi Ishmael • Yishmael, R.
Found in books: Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 81; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 185; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 77; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 633, 634, 655
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26. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ishmael (Rabbi) • Ishmael, Rabbi • Rabbi Ishmael • Yishmael, R. • Yishmael, Rabbi
Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 92, 93, 94, 95, 133; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191, 202; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 52; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 91; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 653, 654
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27. Anon., Genesis Rabba, 1.14, 22.2, 33.3, 53.15 (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Ishmael • Ishmael ben Elisha • R. Ishmael • Yishmael, R. • Yishmael, Rabbi
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 54, 55, 56; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 224; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 125; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 221, 222, 223
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1.14 רַבִּי יִשְׁמָעֵאל שָׁאַל אֶת רַבִּי עֲקִיבָא אָמַר לוֹ בִּשְׁבִיל שֶׁשִּׁמַּשְׁתָּ אֶת נַחוּם אִישׁ גַּם זוּ עֶשְׂרִים וּשְׁתַּיִם שָׁנָה, אַכִין וְרַקִּין מִעוּטִין, אֶתִין וְגַמִּין רִבּוּיִן, הָדֵין אֶת דִּכְתִיב הָכָא, מַה הוּא, אֲמַר לֵיהּ, אִלּוּ נֶאֱמַר בְּרֵאשִׁית בָּרָא אֱלֹהִים שָׁמַיִם וָאָרֶץ, הָיִינוּ אוֹמְרִים הַשָּׁמַיִם וְהָאָרֶץ אֱלָהוּת הֵן, אֲמַר לֵיהּ (דברים לב, מז): כִּי לֹא דָבָר רֵק הוּא מִכֶּם, וְאִם רֵק הוּא מִכֶּם, לָמָּה שֶׁאֵין אַתֶּם יוֹדְעִין לִדְרשׁ בְּשָׁעָה שֶׁאִי אַתֶּם יְגֵעִין בּוֹ, (דברים לב, מז): כִּי הוּא חַיֵּיכֶם, אֵימָתַי הוּא חַיֵּיכֶם, בְּשָׁעָה שֶׁאַתֶּם יְגֵעִין בּוֹ. אֶלָּא אֵת הַשָּׁמַיִם, לְרַבּוֹת חַמָּה וּלְבָנָה וּמַזָּלוֹת, וְאֵת הָאָרֶץ, לְרַבּוֹת אִילָנוֹת וּדְשָׁאִין וְגַן עֵדֶן. רַבִּי תַּנְחוּמָא מִשּׁוּם רַב הוּנָא אָמַר (שמות לח, כב): וּבְצַלְאֵל בֶּן אוּרִי בֶּן חוּר לְמַטֵּה יְהוּדָה עָשָׂה אֵת אֲשֶׁר צִוָּה אֹתוֹ משֶׁה, לֹא נֶאֱמַר, אֶלָּא אֵת כָּל אֲשֶׁר צִוָּה ה' אֶת משֶׁה, אֲפִלּוּ דְּבָרִים שֶׁלֹא שָׁמַע מִפִּי רַבּוֹ, הִסְכִּימָה דַעְתּוֹ לְמַה שֶּׁנֶּאֱמַר לְמשֶׁה בְּסִינַי. רַבִּי חוֹנְיָא בְּשֵׁם רַבִּי אָמַר (מלאכי ב, ו): תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ, אֵלּוּ דְּבָרִים שֶׁשָּׁמַע מִפִּי רַבּוֹ. וְרַבָּנָן אָמְרֵי (משלי ג, כו): כִּי ה' יִהְיֶה בְכִסְלֶךָ, אֲפִלּוּ דְּבָרִים שֶׁאַתָּה כְּסִיל בָּהֶן, (משלי ג, כו): וְשָׁמַר רַגְלְךָ מִלָּכֶד, רַבִּי דוֹסָאי אָמַר, מִן הַהוֹרָיָה. רַבִּי אַבָּהוּ אָמַר, מִן הָעֲבֵרָה. רַבִּי לֵוִי אָמַר, מִן הַמַּזִּיקִין. אָמַר רַבִּי אַבְדִימוּס, אִם נָתַתָּ מִכִּסְךָ צְדָקָה, הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁמֶּרְךָ מִן הַפִּיסִין וּמִן הַזִּמְיוֹנוֹת, מִן הַגֻּלְגְּלָאוֹת וּמִן הָאַרְנוֹנִית." "
22.2 וְהָאָדָם יָדַע וגו', רַבִּי הוּנָא וְרַבִּי יַעֲקֹב בְּרַבִּי אָבִין בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר, לֹא שִׁמְשָׁה בְּרִיָּה קֹדֶם לְאָדָם הָרִאשׁוֹן, וַיֵּדַע אֵין כְּתִיב כָּאן, אֶלָּא וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ, הוֹדִיעַ דֶּרֶךְ אֶרֶץ לַכֹּל. דָּבָר אַחֵר, וְהָאָדָם יָדַע, יָדַע מֵאֵיזוֹ שַׁלְוָה נִשְׁלָה, יָדַע מָה עָבְדַת לֵיהּ חַוָּה. אָמַר רַב אַחָא חִיוְיָא חִיוְיִךְ וְאַתְּ חִיוְיָא דְאָדָם. וַתַּהַר וַתֵּלֶד אֶת קַיִן, אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שְׁלשָׁה פְּלָאִים נַעֲשׂוּ בְּאוֹתוֹ הַיּוֹם, בּוֹ בַּיּוֹם נִבְרְאוּ, בּוֹ בַּיּוֹם שִׁמְּשׁוּ, בּוֹ בַּיּוֹם הוֹצִיאוּ תּוֹלָדוֹת. אָמַר לֵיהּ רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה עָלוּ לַמִּטָּה שְׁנַיִם וְיָרְדוּ שִׁבְעָה, קַיִּן וּתְאוֹמָתוֹ, וְהֶבֶל וּשְׁתֵּי תְאוֹמוֹתָיו, וַתֹּאמֶר קָנִיתִי אִישׁ אֶת ה', חָמַת לָהּ הָא אִיתְּתָא בְּנִין, אָמְרָה הָא קִנְיַן בַּעֲלִי בְּיָדִי. רַבִּי יִשְׁמָעֵאל שָׁאַל אֶת רַבִּי עֲקִיבָא אָמַר לוֹ בִּשְׁבִיל שֶׁשִּׁמַּשְׁתָּ נַחוּם אִישׁ גַּם זוֹ עֶשְׂרִים וּשְׁתַּיִם שָׁנָה, אַכִין וְרַקִּין מִעוּטִים, אֶתִין וְגַמִּין רִבּוּיִים, הַאי אֶת דִּכְתִיב הָכָא מַהוּ, אָמַר אִלּוּ נֶאֱמַר קָנִיתִי אִישׁ ה', הָיָה הַדָּבָר קָשֶׁה, אֶלָּא אֶת ה'. אָמַר לֵיהּ (דברים לב, מז): כִּי לֹא דָּבָר רֵק הוּא מִכֶּם, וְאִם רֵק הוּא מִכֶּם, שֶׁאֵין אַתֶּם יוֹדְעִים לִדְרשׁ, אֶלָּא אֶת ה', לְשֶׁעָבַר אָדָם נִבְרָא מֵאֲדָמָה, וְחַוָּה נִבְרֵאת מֵאָדָם, מִכָּאן וְאֵילָךְ (בראשית א, כו): בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, לֹא אִישׁ בְּלֹא אִשָּׁה וְלֹא אִשָּׁה בְּלֹא אִישׁ, וְלֹא שְׁנֵיהֶם בְּלֹא שְׁכִינָה." "
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." " None | sup>
1.14 "Rabbi Yishmael asked Rabbi Akiva and said to him \\"seeing as you served Nahum, the man from Gamzu, twenty two years, who teaches that
22.2 "Now the man knew his woman Chava, etc. Rabbi Huna and Rabbi Yaakov the son of Rabbi Avin, in the name of Rabbi Aba bar Kahana said: Before the man, the creations had never had sexual relations, behold here it is not written \\"and he knows\\" rather, and it is written \\"and he knew\\", that is, he made known the way of the land to all. Another interpretation: And Adam knew - he knew from what bliss he was expelled; he knew what Chava did to him. Said Rav Acha: Chivyiah the snake is your snake, and you are the snake of Adam. \'And she conceived and gave birth to Kayin\' - Said Rabbi Eleazar ben Azaryiah three wonders happened on that day:on that day they were created, on that day they had relations, on that day they had children. Said Rabbi Yehoshua ben Korcha: two went up to the bed and seven descended, Kayin and his female twin, Hevel and his two female twins. \'And she said: I acquired a man with God\' - the woman sees herself with a baby and says \'behold the acquiring of my husband is definitely in my hand.\'Rabbi Ishmael asked Rabbi Akiva: since you have served Nachum Ish Gam Zu for twenty two years, and he taught that every \'ach\' and every \'rak\' make for exclusion and every \'et\' and every \'gam\' make for inclusion, in this verse what is \'et\' doing here? He Akiva answered: if it were written \'I acquired a man of God w/o the \'et\'\' that would be a difficult thing, rather it says \'I acquired a man with God\'. He said to him: \'Because this is not an empty thing for you\' (Devarim 32:47), and if it was empty, it is because of you, because you cannot LIDROSH, rather \'with God\' means that in the past Adam was created from the adamah and Chavah was created from the adam. From here and onward, “in our image as our likeness”—not man without woman and not woman without man, and not both of them without Shekhinah God’s presence.",
33.3 " |
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28. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Ishmael • Ishmael, R., sees Gods right arm • Rabbi Ishmael • Rabbi Ishmael, school of
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 65, 66, 80; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 75; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 230
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29. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Akiva, Rabbi, and R. Yishmael/two-schools hypothesis • Ishmael (Rabbi) • R. Ishmael • Yishmael, Rabbi • Yishmael, Rabbi, and R. Akiva/two-schools hypothesis
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 180; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 167; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 54; Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, 127; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 176
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30. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Ishmael (Rabbi) • Rabbi Ishmael
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 183; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191
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31. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Ishmael, Rabbi • Rabbi Ishmael
Found in books: Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 81; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 89, 90
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32. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Ishmael ben R. Yose (Tanna) • Yoḥanan, Rabbi, on Rabbi Ishmael’s penis
Found in books: Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 134; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 158
| 84a כי האי מעשה לידיה פגע ביה אליהו,אמר ליה עד מתי אתה מוסר עמו של אלהינו להריגה אמר ליה מאי אעביד הרמנא דמלכא הוא אמר ליה אבוך ערק לאסיא את ערוק ללודקיא,כי הוו מקלעי ר\' ישמעאל ברבי יוסי ור\' אלעזר בר\' שמעון בהדי הדדי הוה עייל בקרא דתורי בינייהו ולא הוה נגעה בהו,אמרה להו ההיא מטרוניתא בניכם אינם שלכם אמרו לה שלהן גדול משלנו כל שכן איכא דאמרי הכי אמרו לה (שופטים ח, כא) כי כאיש גבורתו איכא דאמרי הכי אמרו לה אהבה דוחקת את הבשר,ולמה להו לאהדורי לה והא כתיב (משלי כו, ד) אל תען כסיל כאולתו שלא להוציא לעז על בניהם,א"ר יוחנן איבריה דר\' ישמעאל בר\' יוסי כחמת בת תשע קבין אמר רב פפא איבריה דרבי יוחנן כחמת בת חמשת קבין ואמרי לה בת שלשת קבין דרב פפא גופיה כי דקורי דהרפנאי,אמר רבי יוחנן אנא אישתיירי משפירי ירושלים האי מאן דבעי מחזי שופריה דרבי יוחנן נייתי כסא דכספא מבי סלקי ונמלייה פרצידיא דרומנא סומקא ונהדר ליה כלילא דוורדא סומקא לפומיה ונותביה בין שמשא לטולא ההוא זהרורי מעין שופריה דר\' יוחנן,איני והאמר מר שופריה דרב כהנא מעין שופריה דרבי אבהו שופריה דר\' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון ואילו ר\' יוחנן לא קא חשיב ליה שאני ר\' יוחנן דהדרת פנים לא הויא ליה,ר\' יוחנן הוה אזיל ויתיב אשערי טבילה אמר כי סלקן בנות ישראל מטבילת מצוה לפגעו בי כי היכי דלהוו להו בני שפירי כוותי גמירי אורייתא כוותי,אמרו ליה רבנן לא מסתפי מר מעינא בישא אמר להו אנא מזרעא דיוסף קאתינא דלא שלטא ביה עינא בישא דכתיב (בראשית מט, כב) בן פורת יוסף בן פורת עלי עין ואמר ר\' אבהו אל תקרי עלי עין אלא עולי עין,ר\' יוסי בר חנינא אמר מהכא (בראשית מח, טז) וידגו לרוב בקרב הארץ מה דגים שבים מים מכסים אותם ואין העין שולטת בהן אף זרעו של יוסף אין העין שולטת בהן,יומא חד הוה קא סחי ר\' יוחנן בירדנא חזייה ריש לקיש ושוור לירדנא אבתריה אמר ליה חילך לאורייתא אמר ליה שופרך לנשי א"ל אי הדרת בך יהיבנא לך אחותי דשפירא מינאי קביל עליה בעי למיהדר לאתויי מאניה ולא מצי הדר,אקרייה ואתנייה ושוייה גברא רבא יומא חד הוו מפלגי בי מדרשא הסייף והסכין והפגיון והרומח ומגל יד ומגל קציר מאימתי מקבלין טומאה משעת גמר מלאכתן,ומאימתי גמר מלאכתן רבי יוחנן אמר משיצרפם בכבשן ריש לקיש אמר משיצחצחן במים א"ל לסטאה בלסטיותיה ידע אמר ליה ומאי אהנת לי התם רבי קרו לי הכא רבי קרו לי אמר ליה אהנאי לך דאקרבינך תחת כנפי השכינה,חלש דעתיה דרבי יוחנן חלש ריש לקיש אתאי אחתיה קא בכיא אמרה ליה עשה בשביל בני אמר לה (ירמיהו מט, יא) עזבה יתומיך אני אחיה עשה בשביל אלמנותי אמר לה (ירמיהו מט, יא) ואלמנותיך עלי תבטחו,נח נפשיה דר\' שמעון בן לקיש והוה קא מצטער ר\' יוחנן בתריה טובא אמרו רבנן מאן ליזיל ליתביה לדעתיה ניזיל רבי אלעזר בן פדת דמחדדין שמעתתיה,אזל יתיב קמיה כל מילתא דהוה אמר רבי יוחנן אמר ליה תניא דמסייעא לך אמר את כבר לקישא בר לקישא כי הוה אמינא מילתא הוה מקשי לי עשרין וארבע קושייתא ומפריקנא ליה עשרין וארבעה פרוקי וממילא רווחא שמעתא ואת אמרת תניא דמסייע לך אטו לא ידענא דשפיר קאמינא,הוה קא אזיל וקרע מאניה וקא בכי ואמר היכא את בר לקישא היכא את בר לקישא והוה קא צוח עד דשף דעתיה מיניה בעו רבנן רחמי עליה ונח נפשיה'' None | 84a Elijah the prophet encountered him,and said to him: Until when will you inform on the nation of our God to be sentenced to execution? Rabbi Yishmael, son of Rabbi Yosei, said to Elijah: What should I do? It is the king’s edict that I must obey. Elijah said to him: Faced with this choice, your father fled to Asia. You should flee to Laodicea rather than accept this appointment.,§ With regard to these Sages, the Gemara adds: When Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Shimon, would meet each other, it was possible for a pair of oxen to enter and fit between them, under their bellies, without touching them, due to their excessive obesity.,A certain Roman noblewoman matronita once said to them: Your children are not really your own, as due to your obesity it is impossible that you engaged in intercourse with your wives. They said to her: Theirs, i.e., our wives’ bellies, are larger than ours. She said to them: All the more so you could not have had intercourse. There are those who say that this is what they said to her: “For as the man is, so is his strength” (Judges 8:21), i.e., our sexual organs are proportionate to our bellies. There are those who say that this is what they said to her: Love compresses the flesh.,The Gemara asks: And why did they respond to her audacious and foolish question? After all, it is written: “Answer not a fool according to his folly, lest you also be like him” (Proverbs 26:4). The Gemara answers: They answered her in order not to cast aspersions on the lineage of their children.,The Gemara continues discussing the bodies of these Sages: Rabbi Yoḥa said: The organ of Rabbi Yishmael, son of Rabbi Yosei, was the size of a jug of nine kav. Rav Pappa said: The organ of Rabbi Yoḥa was the size of a jug of five kav, and some say it was the size of a jug of three kav. Rav Pappa himself had a belly like the baskets dikurei made in Harpanya.,With regard to Rabbi Yoḥa’s physical features, the Gemara adds that Rabbi Yoḥa said: I alone remain of the beautiful people of Jerusalem. The Gemara continues: One who wishes to see something resembling the beauty of Rabbi Yoḥa should bring a new, shiny silver goblet from the smithy and fill it with red pomegranate seeds partzidaya and place a diadem of red roses upon the lip of the goblet, and position it between the sunlight and shade. That luster is a semblance of Rabbi Yoḥa’s beauty.,The Gemara asks: Is that so? Was Rabbi Yoḥa so beautiful? But doesn’t the Master say: The beauty of Rav Kahana is a semblance of the beauty of Rabbi Abbahu; the beauty of Rabbi Abbahu is a semblance of the beauty of Jacob, our forefather; and the beauty of Jacob, our forefather, is a semblance of the beauty of Adam the first man, who was created in the image of God. And yet Rabbi Yoḥa is not included in this list. The Gemara answers: Rabbi Yoḥa is different from these other men, as he did not have a beauty of countece, i.e., he did not have a beard.,The Gemara continues to discuss Rabbi Yoḥa’s beauty. Rabbi Yoḥa would go and sit by the entrance to the ritual bath. He said to himself: When Jewish women come up from their immersion for the sake of a mitzva, after their menstruation, they should encounter me first, so that they have beautiful children like me, and sons learned in Torah like me. This is based on the idea that the image upon which a woman meditates during intercourse affects the child she conceives.,The Rabbis said to Rabbi Yoḥa: Isn’t the Master worried about being harmed by the evil eye by displaying yourself in this manner? Rabbi Yoḥa said to them: I come from the offspring of Joseph, over whom the evil eye does not have dominion, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain alei ayin” (Genesis 49:22); and Rabbi Abbahu says: Do not read the verse as saying: “By a fountain alei ayin”; rather, read it as: Those who rise above the evil eye olei ayin. Joseph’s descendants are not susceptible to the influence of the evil eye.,Rabbi Yosei bar Ḥanina said that this idea is derived from here: “And let them grow veyidgu into a multitude in the midst of the earth” (Genesis 48:16). Just as with regard to fish dagim in the sea, the water covers them and the evil eye therefore has no dominion over them, as they are not seen, so too, with regard to the offspring of Joseph, the evil eye has no dominion over them.,The Gemara relates: One day, Rabbi Yoḥa was bathing in the Jordan River. Reish Lakish saw him and jumped into the Jordan, pursuing him. At that time, Reish Lakish was the leader of a band of marauders. Rabbi Yoḥa said to Reish Lakish: Your strength is fit for Torah study. Reish Lakish said to him: Your beauty is fit for women. Rabbi Yoḥa said to him: If you return to the pursuit of Torah, I will give you my sister in marriage, who is more beautiful than I am. Reish Lakish accepted upon himself to study Torah. Subsequently, Reish Lakish wanted to jump back out of the river to bring back his clothes, but he was unable to return, as he had lost his physical strength as soon as he accepted the responsibility to study Torah upon himself.,Rabbi Yoḥa taught Reish Lakish Bible, and taught him Mishna, and turned him into a great man. Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation. One day the Sages of the study hall were engaging in a dispute concerning the following baraita: With regard to the sword, the knife, the dagger vehapigyon, the spear, a hand sickle, and a harvest sickle, from when are they susceptible to ritual impurity? The baraita answers: It is from the time of the completion of their manufacture, which is the halakha with regard to metal vessels in general.,These Sages inquired: And when is the completion of their manufacture? Rabbi Yoḥa says: It is from when one fires these items in the furnace. Reish Lakish said: It is from when one scours them in water, after they have been fired in the furnace. Rabbi Yoḥa said to Reish Lakish: A bandit knows about his banditry, i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish said to Rabbi Yoḥa: What benefit did you provide me by bringing me close to Torah? There, among the bandits, they called me: Leader of the bandits, and here, too, they call me: Leader of the bandits. Rabbi Yoḥa said to him: I provided benefit to you, as I brought you close to God, under the wings of the Divine Presence.,As a result of the quarrel, Rabbi Yoḥa was offended, which in turn affected Reish Lakish, who fell ill. Rabbi Yoḥa’s sister, who was Reish Lakish’s wife, came crying to Rabbi Yoḥa, begging that he pray for Reish Lakish’s recovery. She said to him: Do this for the sake of my children, so that they should have a father. Rabbi Yoḥa said to her the verse: “Leave your fatherless children, I will rear them” (Jeremiah 49:11), i.e., I will take care of them. She said to him: Do so for the sake of my widowhood. He said to her the rest of the verse: “And let your widows trust in Me.”,Ultimately, Rabbi Shimon ben Lakish, Reish Lakish, died. Rabbi Yoḥa was sorely pained over losing him. The Rabbis said: Who will go to calm Rabbi Yoḥa’s mind and comfort him over his loss? They said: Let Rabbi Elazar ben Pedat go, as his statements are sharp, i.e., he is clever and will be able to serve as a substitute for Reish Lakish.,Rabbi Elazar ben Pedat went and sat before Rabbi Yoḥa. With regard to every matter that Rabbi Yoḥa would say, Rabbi Elazar ben Pedat would say to him: There is a ruling which is taught in a baraita that supports your opinion. Rabbi Yoḥa said to him: Are you comparable to the son of Lakish? In my discussions with the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me in an attempt to disprove my claim, and I would answer him with twenty-four answers, and the halakha by itself would become broadened and clarified. And yet you say to me: There is a ruling which is taught in a baraita that supports your opinion. Do I not know that what I say is good? Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.,Rabbi Yoḥa went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? Rabbi Yoḥa screamed until his mind was taken from him, i.e., he went insane. The Rabbis prayed and requested for God to have mercy on him and take his soul, and Rabbi Yoḥa died.'' None |
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33. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Ishmael (ben Elisha), Rabbi • Ishmael ben Elisha • R. Ishmael, as High Priest • R. Ishmael, birth legend of • R. Ishmael, vision in the temple • Yoḥanan, Rabbi, on Rabbi Ishmael’s penis
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 125; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 199; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 158; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 160, 168, 247
7a א"ר יוחנן משום ר\' יוסי מנין שהקב"ה מתפלל שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי תפלתם לא נאמר אלא תפלתי מכאן שהקב"ה מתפלל.,מאי מצלי,אמר רב זוטרא בר טוביה אמר רב יה"ר מלפני שיכבשו רחמי את כעסי ויגולו רחמי על מדותי ואתנהג עם בני במדת רחמים ואכנס להם לפנים משורת הדין.,תניא א"ר ישמעאל בן אלישע פעם אחת נכנסתי להקטיר קטורת לפני ולפנים וראיתי אכתריאל יה ה\' צבאות שהוא יושב על כסא רם ונשא ואמר לי ישמעאל בני ברכני אמרתי לו יה"ר מלפניך שיכבשו רחמיך את כעסך ויגולו רחמיך על מדותיך ותתנהג עם בניך במדת הרחמים ותכנס להם לפנים משורת הדין ונענע לי בראשו וקמ"ל שלא תהא ברכת הדיוט קלה בעיניך,וא"ר יוחנן משום ר\' יוסי מנין שאין מרצין לו לאדם בשעת כעסו דכתיב (שמות לג, יד) פני ילכו והנחותי לך אמר לו הקב"ה למשה המתן לי עד שיעברו פנים של זעם ואניח לך,ומי איכא רתחא קמיה דקודשא בריך הוא,אין דתניא (תהלים ז, יב) ואל זועם בכל יום,וכמה זעמו רגע וכמה רגע אחד מחמשת רבוא ושמונת אלפים ושמנה מאות ושמנים ושמנה בשעה וזו היא רגע ואין כל בריה יכולה לכוין אותה שעה חוץ מבלעם הרשע דכתיב ביה (במדבר כד, טז) ויודע דעת עליון,השתא דעת בהמתו לא הוה ידע דעת עליון הוה ידע,אלא מלמד שהיה יודע לכוין אותה שעה שהקב"ה כועס בה,והיינו דאמר להו נביא לישראל (מיכה ו, ה) עמי זכר נא מה יעץ בלק מלך מואב וגו\' מאי (מיכה ו, ה) למען דעת צדקות ה\',א"ר אלעזר אמר להם הקב"ה לישראל דעו כמה צדקות עשיתי עמכם שלא כעסתי בימי בלעם הרשע שאלמלי כעסתי לא נשתייר משונאיהם של ישראל שריד ופליט,והיינו דקא"ל בלעם לבלק (במדבר כג, ח) מה אקב לא קבה אל ומה אזעם לא זעם ה\' מלמד שכל אותן הימים לא זעם.,וכמה זעמו רגע וכמה רגע א"ר אבין ואיתימא רבי אבינא רגע כמימריה.,ומנא לן דרגע רתח שנא\' (תהלים ל, ו) כי רגע באפו חיים ברצונו ואב"א מהכא (ישעיהו כו, כ) חבי כמעט רגע עד יעבור זעם,ואימת רתח אמר אביי בהנך תלת שעי קמייתא כי חיורא כרבלתא דתרנגולא וקאי אחד כרעא,כל שעתא ושעתא נמי קאי הכי,כל שעתא אית ביה שורייקי סומקי בההיא שעתא לית ביה שורייקי סומקי.,ההוא צדוקי דהוה בשבבותיה דר\' יהושע בן לוי הוה קא מצער ליה טובא בקראי יומא חד שקל תרנגולא ואוקמיה בין כרעי\' דערסא ועיין ביה סבר כי מטא ההיא שעתא אלטייה כי מטא ההיא שעתא ניים אמר ש"מ לאו אורח ארעא למעבד הכי (תהלים קמה, ט) ורחמיו על כל מעשיו כתיב,וכתיב (משלי יז, כו) גם ענוש לצדיק לא טוב,תנא משמיה דר\' מאיר בשעה שהחמה זורחת וכל מלכי מזרח ומערב מניחים כתריהם בראשיהם ומשתחוים לחמה מיד כועס הקב"ה:,וא"ר יוחנן משום רבי יוסי טובה מרדות אחת בלבו של אדם יותר מכמה מלקיות שנא\' (הושע ב, ט) ורדפה את מאהביה וגו\' ואמרה אלכה ואשובה אל אישי הראשון כי טוב לי אז מעתה וריש לקיש אמר יותר ממאה מלקיות שנאמר (משלי יז, י) תחת גערה במבין מהכות כסיל מאה:,וא"ר יוחנן משום ר\' יוסי שלשה דברים בקש משה מלפני הקב"ה ונתן לו בקש שתשרה שכינה על ישראל ונתן לו שנאמר (שמות לג, טז) הלוא בלכתך עמנו,בקש שלא תשרה שכינה על עובדי כוכבים ונתן לו שנאמר (שמות לג, טז) ונפלינו אני ועמך,בקש להודיעו דרכיו של הקב"ה ונתן לו שנא\' (שמות לג, יג) הודיעני נא את דרכיך אמר לפניו רבש"ע מפני מה יש צדיק וטוב לו ויש צדיק ורע לו יש רשע וטוב לו ויש רשע ורע לו אמר לו משה צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע רשע וטוב לו רשע בן צדיק רשע ורע לו רשע בן רשע:,אמר מר צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע איני והא כתיב (שמות לד, ז) פקד עון אבות על בנים וכתיב (דברים כד, טז) ובנים לא יומתו על אבות ורמינן קראי אהדדי,ומשנינן לא קשיא הא כשאוחזין מעשה אבותיהם בידיהם הא כשאין אוחזין מעשה אבותיהם בידיהם,אלא הכי קא"ל צדיק וטוב לו צדיק גמור צדיק ורע לו צדיק שאינו גמור רשע וטוב לו רשע שאינו גמור רשע ורע לו רשע גמור,ופליגא דר\' מאיר דא"ר מאיר שתים נתנו לו ואחת לא נתנו לו שנא\' (שמות לג, יט) וחנתי את אשר אחון אע"פ שאינו הגון ורחמתי את אשר ארחם אע"פ שאינו הגון,(שמות לג, כ) ויאמר לא תוכל לראות את פני תנא משמיה דר\' יהושע בן קרחה כך א"ל הקב"ה למשה כשרציתי לא רצית עכשיו שאתה רוצה איני רוצה,ופליגא דר\' שמואל בר נחמני א"ר יונתן דא"ר שמואל בר נחמני א"ר יונתן בשכר שלש זכה לשלש,בשכר (שמות ג, ו) ויסתר משה פניו זכה לקלסתר פנים בשכר כי ירא זכה (שמות לד, ל) לוייראו מגשת אליו בשכר מהביט זכה (במדבר יב, ח) לותמונת ה\' יביט:,(שמות לג, כג)והסירתי את כפי וראית את אחרי אמר רב חנא בר ביזנא א"ר שמעון חסידא מלמד שהראה הקב"ה למשה קשר של תפילין:,וא"ר יוחנן משום ר\' יוסי כל דבור ודבור שיצא מפי הקב"ה לטובה אפי\' על תנאי לא חזר בו,מנא לן ממשה רבינו שנא\' (דברים ט, יד) הרף ממני ואשמידם וגו\' ואעשה אותך לגוי עצום אע"ג דבעא משה רחמי עלה דמלתא ובטלה אפ"ה אוקמה בזרעיה שנא\' (דברי הימים א כג, טו) בני משה גרשום ואליעזר ויהיו בני אליעזר רחביה הראש וגו\' ובני רחביה רבו למעלה וגו\',ותני רב יוסף למעלה מששים רבוא אתיא רביה רביה כתיב הכא רבו למעלה וכתיב התם (שמות א, ז) ובני ישראל פרו וישרצו וירבו: 20a אבל מטמא הוא למת מצוה אמאי לימא אין חכמה ואין תבונה ואין עצה לנגד ה\',שאני התם דכתיב ולאחותו,וליגמר מינה שב ואל תעשה שאני:,אמר ליה רב פפא לאביי מאי שנא ראשונים דאתרחיש להו ניסא ומאי שנא אנן דלא מתרחיש לן ניסא אי משום תנויי בשני דרב יהודה כולי תנויי בנזיקין הוה ואנן קא מתנינן שיתא סדרי וכי הוה מטי רב יהודה בעוקצין האשה שכובשת ירק בקדרה ואמרי לה זיתים שכבשן בטרפיהן טהורים אמר הויות דרב ושמואל קא חזינא הכא ואנן קא מתנינן בעוקצין תליסר מתיבתא ואילו רב יהודה כי הוה שליף חד מסאניה אתי מטרא ואנן קא מצערינן נפשין ומצוח קא צוחינן ולית דמשגח בן,אמר ליה קמאי הוו קא מסרי נפשייהו אקדושת השם אנן לא מסרינן נפשין אקדושת השם כי הא דרב אדא בר אהבה חזייה לההיא כותית דהות לבישא כרבלתא בשוקא סבר דבת ישראל היא קם קרעיה מינה אגלאי מילתא דכותי היא שיימוה בארבע מאה זוזי א"ל מה שמך אמרה ליה מתון אמר לה מתון מתון ארבע מאה זוזי שויא:,רב גידל הוה רגיל דהוה קא אזיל ויתיב אשערי דטבילה אמר להו הכי טבילו והכי טבילו אמרי ליה רבנן לא קא מסתפי מר מיצר הרע אמר להו דמיין באפאי כי קאקי חיורי,ר\' יוחנן הוה רגיל דהוה קא אזיל ויתיב אשערי דטבילה אמר כי סלקן בנות ישראל ואתיין מטבילה מסתכלן בי ונהוי להו זרעא דשפירי כוותי אמרי ליה רבנן לא קא מסתפי מר מעינא בישא אמר להו אנא מזרעא דיוסף קא אתינא דלא שלטא ביה עינא בישא דכתיב (בראשית מט, כב) בן פורת יוסף בן פורת עלי עין ואמר רבי אבהו אל תקרי עלי עין אלא עולי עין,רבי יוסי ברבי חנינא אמר מהכא (בראשית מח, טז) וידגו לרוב בקרב הארץ מה דגים שבים מים מכסין עליהם ואין עין הרע שולטת בהם אף זרעו של יוסף אין עין הרע שולטת בהם,ואב"א עין שלא רצתה לזון ממה שאינו שלו אין עין הרע שולטת בו:,| 7a Along the same lines, Rabbi Yoḥa said in the name of Rabbi Yosei: From where is it derived that the Holy One, Blessed be He, prays? As it is stated: “I will bring them to My holy mountain, and make them joyful in the house of My prayer” (Isaiah 56:7). The verse does not say the house of their prayer, but rather, “the house of My prayer”; from here we see that the Holy One, Blessed be He, prays.,The Gemara asks: What does God pray?,Rav Zutra bar Tovia said that Rav said: rGod says: May it be My will that My mercy will overcome My anger towards Israel for their transgressions, rand may My mercy prevail over My other attributes through which Israel is punished, rand may I conduct myself toward My children, Israel, with the attribute of mercy, rand may I enter before them beyond the letter of the law.,Similarly, it was taught in a baraita that Rabbi Yishmael ben Elisha, the High Priest, said: Once, on Yom Kippur, I entered the innermost sanctum, the Holy of Holies, to offer incense, and in a vision I saw Akatriel Ya, the Lord of Hosts, one of the names of God expressing His ultimate authority, seated upon a high and exalted throne (see Isaiah 6). rAnd He said to me: Yishmael, My son, bless Me. rI said to Him the prayer that God prays: “May it be Your will that Your mercy overcome Your anger, rand may Your mercy prevail over Your other attributes, rand may You act toward Your children with the attribute of mercy, rand may You enter before them beyond the letter of the law.”rThe Holy One, Blessed be He, nodded His head and accepted the blessing. This event teaches us that you should not take the blessing of an ordinary person lightly. If God asked for and accepted a man’s blessing, all the more so that a man must value the blessing of another man.,And Rabbi Yoḥa said in the name of Rabbi Yosei: From where is it derived that one must not placate a person while he is in the throes of his anger, rather he should mollify him after he has calmed down? As it is written, when following the sin of the Golden Calf, Moses requested that the Divine Presence rest upon Israel as it had previously, God said to him: “My face will go, and I will give you rest” (Exodus 33:14). Rabbi Yoḥa explained: The Holy One, Blessed be He, said to Moses: Wait until My face of wrath will pass and I will grant your request. One must wait for a person’s anger to pass as well.,The Gemara asks: And is there anger before the Holy One, Blessed be He? Can we speak of God using terms like anger?,The Gemara answers: Yes, as it was taught in a baraita, God becomes angry, as it is stated: “God vindicates the righteous, God is furious every day” (Psalms 7:12).,How much time does His anger last? God’s anger lasts a moment. And how long is a moment? One fifty-eight thousand, eight hundred and eighty-eighth of an hour, that is a moment. The Gemara adds: And no creature can precisely determine that moment when God becomes angry, except for Balaam the wicked, about whom it is written: “He who knows the knowledge of the Most High” (Numbers 24:16).,This should not be understood to mean that Balaam was a full-fledged prophet. Now, clearly, Balaam did not know the mind of his animal; and he did know the mind of the Most High? If he could not understand the rebuke of his donkey, he was certainly unable to understand the mind of the Most High.,Rather, this verse from Numbers teaches that Balaam was able to precisely determine the hour that the Holy One, Blessed be He, is angry. At that moment, Balaam would utter his curse and, through God’s anger, it would be fulfilled.,And that is what the prophet said to Israel: “My nation, remember what Balak king of Moab advised, and how Balaam, son of Beor, responded; from Shittim to Gilgal, so that you may know the righteous acts of the Lord” (Micah 6:5). What is meant by the statement: “So that you may know the righteous acts of the Lord”?,Rabbi Elazar said that the Holy One, Blessed be He, said to Israel: Know how many acts of kindness I performed on your behalf, that I did not become angry during the days of Balaam the wicked, for had I become angry, there would have been no remt or survivor remaining among the enemies of Israel, a euphemism for Israel itself. Instead, God restrained His anger and Balaam’s curse went unfulfilled.,And that is what Balaam said to Balak: “How can I curse whom God has not cursed? And how can I condemn whom God has not condemned?” (Numbers 23:8). This verse teaches that all those days, God was not angry.,And how long does His anger last? God’s anger lasts a moment. And how long is a moment? Rabbi Avin, and some say Rabbi Avina, said: A moment lasts as long as it takes to say it rega.,From where do we derive that God is only angry for a moment? As it is stated: “His anger is but for a moment, His favor, for a lifetime” (Psalms 30:6). And if you wish, say instead, from here, as it is stated: “Hide yourself for a brief moment, until the anger passes” (Isaiah 26:20), meaning that God’s anger passes in a mere moment.,The Gemara asks: When is the Holy One, Blessed be He, angry? Abaye said: God’s anger is revealed through animals. During the first three hours of the day, when the sun whitens the crest of the rooster and it stands on one leg. When it appears that its life has left him and he suddenly turns white, that is when God is angry.,The Gemara asks: The rooster also stands that way every hour. What kind of sign is this?,The Gemara answers: The difference is that every other hour when the rooster stands in that way, there are red streaks in his crest. But when God is angry, there are no red streaks in his crest.,The Gemara relates: A certain heretic who was in Rabbi Yehoshua ben Levi’s neighborhood would upset him by incessantly challenging the legitimacy of verses. One day, Rabbi Yehoshua ben Levi took a rooster and placed it between the legs of the bed upon which he sat and looked at it. He thought: When the moment of God’s anger arrives, I will curse him and be rid of him. When the moment of God’s anger arrived, Rabbi Yehoshua ben Levi slept. When he woke up, he said to himself: Conclude from the fact that I nodded off that it is not proper conduct to do so, to curse people, even if they are wicked. “His mercy is over all His creations” (Psalms 145:9) is written even with regard to sinners.,Moreover, it is inappropriate to cause the punishment of another, as it is written: “Punishment, even for the righteous, is not good” (Proverbs 17:26), even for a righteous person, it is improper to punish another.,Explaining the cause of God’s anger, it is taught in the name of Rabbi Meir: When the sun rises and the kings of the East and the West place their crowns on their heads and bow down to the sun, the Holy One, Blessed be He, immediately grows angry. Since this occurs in the early hours every day, God becomes angry at His world at that moment every day.,And Rabbi Yoḥa said in the name of Rabbi Yosei: A single regret or pang of guilt in one’s heart is preferable to many lashes administered by others that cause only physical pain, as it is stated: “And she chases her lovers, but she does not overtake them; she seeks them, but she will not find them; and she will say ‘I will go and return to my first husband; for it was better for me then than now’” (Hosea 2:9). Remorse is more effective than any externally imposed punishment listed in the verses that follow (Hosea 2:11–19). And Reish Lakish said that in the Bible, it seems that such remorse is preferable to one hundred lashes, as it is stated: “A rebuke enters deeper into a man of understanding than a hundred lashes to a fool” (Proverbs 17:10).,And Rabbi Yoḥa said in the name of Rabbi Yosei regarding Moses’ request that the Divine Presence rest upon Israel as it once had: Moses requested three things from the Holy One, Blessed be He, at that time, all of which were granted him. He requested that the Divine Presence rest upon Israel and not leave, and He granted it to him, as it is stated: “For how can it be known that I have found grace in Your sight, I and Your people? Is it not in that You go with us, so that we are distinguished, I and Your people, from all the people that are on the face of the earth?” (Exodus 33:16). The request: Is it not in that You go with us, refers to the resting of the Divine Presence upon Israel.,Moses requested that the Divine Presence not rest upon the nations of the world, and He granted it to him, as it is stated: “So that we are distinguished, I and Your people, from all the people on the face of the earth” (Exodus 33:16).,Lastly, Moses requested that the ways in which God conducts the world be revealed to him, and He granted it to him, as it is stated: “Show me Your ways and I will know You” (Exodus 33:13). rMoses said before God: Master of the Universe. Why is it that the righteous prosper, the righteous suffer, the wicked prosper, the wicked suffer? rGod said to him: Moses, the righteous person who prospers is a righteous person, the son of a righteous person, who is rewarded for the actions of his ancestors. The righteous person who suffers is a righteous person, the son of a wicked person, who is punished for the transgressions of his ancestors. The wicked person who prospers is a wicked person, the son of a righteous person, who is rewarded for the actions of his ancestors. The wicked person who suffers is a wicked person, the son of a wicked person, who is punished for the transgressions of his ancestors.,The Gemara expands upon these righteous and wicked individuals: The Master said: The righteous person who prospers is a righteous person, the son of a righteous person. The righteous person who suffers is a righteous person, the son of a wicked person. The Gemara asks: Is it so that one is always punished for his ancestors’ transgressions? Isn’t it written: “He visits iniquity of the fathers upon the children, and upon the children’s children, unto the third and fourth generations” (Exodus 34:7). And it is written elsewhere: “Fathers shall not die for their children, and children shall not be put to death for the fathers; every man shall die for his own transgression” (Deuteronomy 24:16). And the Gemara raises a contradiction between the two verses.,The Gemara resolves the contradiction: This is not difficult. This verse from Exodus, which states that God punishes descendants for the transgressions of their ancestors, refers to a case where they adopt the actions of their ancestors as their own. While this verse from Deuteronomy, which states that descendants are not punished for the actions of their ancestors, refers to a case where they do not adopt the actions of their ancestors as their own, as it is stated: “I visit iniquity of the fathers upon the children, and upon the third and fourth generations of my enemies” (Exodus 20:5).,A righteous person is clearly not punished for the transgressions of his ancestors. Rather, it must be that God said to Moses as follows: rThe righteous person who prospers is a completely righteous person whose actions are entirely good and whose reward is entirely good both in this world and in the World-to-Come. rThe righteous person who suffers is one who is not a completely righteous person. Because he does have some transgressions, he is punished in this world so that he will receive a complete reward in the World-to-Come. rThe wicked person who prospers is one who is not a completely wicked person. God rewards him in this world for the good deeds that he performed, so that he will receive a complete punishment in the World-to-Come. rFinally, the wicked person who suffers is a completely wicked person. Since he performed absolutely no mitzvot and deserves no reward, he receives only punishment both in this world and in the World-to-Come (Maharsha).,Rabbi Yoḥa’s opinion, that God granted Moses all three of his requests, disagrees with that of Rabbi Meir, as Rabbi Meir said: Two of Moses’ requests were granted to him, and one was not granted to him. God granted him that the Divine Presence would rest upon Israel and not leave, and that the Divine Presence would not rest upon the nations of the world, but God did not reveal to Moses the ways in which He conducts the world. As it is said: “And I will be gracious to whom I will be gracious” (Exodus 33:19); in His mercy, God bestows His grace upon every person, even though he is not worthy. Similarly, God says: “And I will have mercy upon whom I will have mercy,” even though he is not worthy. According to Rabbi Meir, the way in which God conducts the world and bestows grace and mercy was not revealed even to Moses.,The Gemara continues to cite the Sages’ explanation of verses that require clarification on the same topic. With regard to God’s statement to Moses, “And He said: ‘You cannot see My face, for man shall not see Me and live’” (Exodus 33:20), it was taught in the name of Rabbi Yehoshua ben Korḥa that the Holy One, Blessed be He, said to Moses as follows: When I wanted to show you My glory at the burning bush, you did not want to see it, as it is stated: “And Moses concealed his face, fearing to gaze upon God” (Exodus 3:6). But now that you want to see My glory, as you said: “Show me Your glory,” I do not want to show it to you. Rabbi Yehoshua ben Korḥa interprets Moses’ initial refusal to look upon God’s glory negatively, as he rebuffed God’s desire to be close to him.,This disagrees with that which Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said, as Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: Specifically as a reward for three acts of humility in averting his glance at the burning bush, Moses was privileged to experience three great revelations:,Because “Moses concealed his face, fearing to gaze upon God” (Exodus 3:6), he was privileged to have his countece kelaster glow. rBecause he “feared,” he was privileged that “they feared to approach him” (Exodus 34:30). rBecause he did not “gaze,” he was privileged to “behold the likeness of the Lord” (Numbers 12:8).,What did Moses see? It is said: “And I will remove My hand, and you will see My back, but My face you will not see” (Exodus 33:23). Rav Ḥana bar Bizna said in the name of Rabbi Shimon Ḥasida, the expression: “And you will see My back,” should be understood as follows: This teaches that the Holy One, Blessed be He, Who, as mentioned above, wears phylacteries, showed him the knot of the phylacteries of His head, which is worn on the back of the head.,On this subject, Rabbi Yoḥa said in the name of Rabbi Yosei: Every statement to a person or to a nation that emerged from the mouth of the Holy One, Blessed be He, with a promise of good, even if it was conditional, He did not renege on it. Ultimately, every promise made by God will be fulfilled.,From where do we derive that all of God’s promises are fulfilled? We know this from Moses our teacher, as God promised and said: “Leave Me alone; I will destroy them and blot out their name from under heaven; and I will make from you a nation mightier and greater than they” (Deuteronomy 9:14). Even though Moses prayed to have the decree repealed, and it was nullified, the promise was fulfilled and Moses’ descendants became a nation mightier and greater than the 600,000 Israelites in the desert. As it is stated with regard to the Levites: “The sons of Moses: Gershom and Eliezer…and the sons of Eliezer were Reḥaviya the chief. And Eliezer had no other sons; and the sons of Reḥaviya were very many” (I Chronicles 23:15–17).,And Rav Yosef taught in a baraita: “Many” means more than 600,000. This is learned through a verbal analogy between the words many and many. It is written here with regard to Reḥaviya’s sons: “Were very many.” And it is written there with regard to the Israelites in Egypt: “And the children of Israel became numerous and multiplied and were very many, and waxed exceeding mighty; and the land was filled with them” (Exodus 1:7). Just as when the children of Israel were in Egypt, very many meant that there were 600,000 of them, so too the descendants of Reḥaviya were 600,000. 20a but he does become impure for a met mitzva. Here too, the question is asked: Let us say that the obligation to bury a met mitzva, which is predicated on the preservation of human dignity, should not override mitzvot explicitly written in the Torah, as it is stated: “There is neither wisdom, nor understanding, nor counsel against the Lord.”,The Gemara answers: There it is different, as it is explicitly written: “And his sister,” from which we derive that although he may not become ritually impure to bury his sister, he must do so for a met mitzva.,The Gemara suggests: Let us derive a general principle that human dignity takes precedence over all mitzvot in the Torah from this case. This possibility is rejected: This is a special case, because a case of “sit and refrain from action” shev ve’al ta’aseh is different. Engaging in the burial of a met mitzva is not actually in contravention of a mitzva. Rather, by doing so he becomes ritually impure and is then rendered incapable of fulfilling that mitzva. We cannot derive a general principle from here that human dignity would also override a Torah prohibition in a case where that prohibition is directly contravened.,The Gemara responds: In the context of the discussion whether or not human dignity overrides honoring God in the sense of fulfilling his mitzvot, Rav Pappa said to Abaye: What is different about the earlier generations, for whom miracles occurred and what is different about us, for whom miracles do not occur? If it is because of Torah study; in the years of Rav Yehuda all of their learning was confined to the order of Nezikin, while we learn all six orders! Moreover, when Rav Yehuda would reach in tractate Okatzin, which discusses the extent to which the stems of various fruits and vegetables are considered an integral part of the produce in terms of becoming ritually impure, the halakha that a woman who pickles a vegetable in a pot, and some say when he would reach the halakha that olives pickled with their leaves are pure, because after pickling, it is no longer possible to lift the fruit by its leaves, they are no longer considered part of the fruit; he would find it difficult to understand. He would say: Those are the disputes between Rav and Shmuel that we see here. And we, in contrast, learn thirteen versions of Okatzin. While, with regard to miracles, after declaring a fast to pray for a drought to end, when Rav Yehuda would remove one of his shoes the rain would immediately fall, whereas we torment ourselves and cry out and no one notices us.,Abaye said to Rav Pappa: The previous generations were wholly dedicated to the sanctification of God’s name, while we are not as dedicated to the sanctification of God’s name. Typical of the earlier generations’ commitment, the Gemara relates: Like this incident involving Rav Adda bar Ahava who saw a non-Jewish woman who was wearing a garment made of a forbidden mixture of wool and linen karbalta in the marketplace. Since he thought that she was Jewish, he stood and ripped it from her. It was then divulged that she was a non-Jew and he was taken to court due to the shame that he caused her, and they assessed the payment for the shame that he caused her at four hundred zuz. Ultimately, Rav Adda said to her: What is your name? She replied: Matun. In a play on words, he said to her: Matun, her name, plus matun, the Aramaic word for two hundred, is worth four hundred zuz.,It was also related about the earlier generations, that they would degrade themselves in the desire to glorify God. Rav Giddel was accustomed to go and sit at the gates of the women’s immersion sites. He said to them: Immerse yourselves in this way, and immerse yourselves in that way. The Sages said to him: Master, do you not fear the evil inclination? He said to them: In my eyes, they are comparable to white geese.,Similarly, the Gemara relates that Rabbi Yoḥa was accustomed to go and sit at the gates of the women’s immersion sites. Rabbi Yoḥa, who was known for his extraordinary good looks, explained this and said: When the daughters of Israel emerge from their immersion, they will look at me, and will have children as beautiful as I. The Sages asked him: Master, do you not fear the evil eye? He said to them: I descend from the seed of Joseph over whom the evil eye has no dominion, as it is written: “Joseph is a bountiful vine, a bountiful vine on a spring alei ayin” (Genesis 49:22). “Ayin” can mean both “spring” and “eye.” And Rabbi Abbahu said a homiletic interpretation: Do not read it alei ayin, rather olei ayin, above the eye; they transcend the influence of the evil eye.,Rabbi Yosei, son of Rabbi Ḥanina, cited a different proof, from Jacob’s blessing of Joseph’s sons, Ephraim and Menashe: “The angel who redeems me from all evil shall bless the young and in them may my name be recalled, and the name of my fathers, Abraham and Isaac, and may they multiply veyidgu in the midst of the earth” (Genesis 48:16). Veyidgu is related etymologically to the word fish dag. Just as the fish in the sea, water covers them and the evil eye has no dominion over them, so too the seed of Joseph, the evil eye has no dominion over them.,And if you wish, say instead: Joseph’s eye, which did not seek to feast on that which was not his, Potiphar’s wife, the evil eye has no dominion over him.,MISHNA Women, slaves, and minors, who have parallel obligations in various mitzvot, are exempt from the recitation of Shema'' None | |
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34. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Akiva, Rabbi, and R. Yishmael/two-schools hypothesis • Ishmael (ben Elisha), Rabbi • Yishmael, Rabbi, and R. Akiva/two-schools hypothesis
Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 46; Hayes (2022), The Literature of the Sages: A Re-Visioning, 126
| 29b had the leg of the letter heh in the term: “The nation ha’am” (Exodus 13:3), written in his phylacteries, severed by a perforation. He came before his son-in-law Rabbi Abba to clarify the halakha. Rabbi Abba said to him: If there remains in the leg that is attached to the roof of the letter the equivalent of the measure of a small letter, i.e., the letter yod, it is fit. But if not, it is unfit.,The Gemara relates: Rami bar Tamrei, who was the father-in-law of Rami bar Dikkulei, had the leg of the letter vav in the term: “And the Lord slew vayaharog all the firstborn” (Exodus 13:15), written in his phylacteries, severed by a perforation. He came before Rabbi Zeira to clarify the halakha. Rabbi Zeira said to him: Go bring a child who is neither wise nor stupid, but of average intelligence; if he reads the term as “And the Lord slew vayaharog” then it is fit, as despite the perforation the letter is still seen as a vav. But if not, then it is as though the term were: Will be slain yehareg, written without the letter vav, and it is unfit.,§ Rav Yehuda says that Rav says: When Moses ascended on High, he found the Holy One, Blessed be He, sitting and tying crowns on the letters of the Torah. Moses said before God: Master of the Universe, who is preventing You from giving the Torah without these additions? God said to him: There is a man who is destined to be born after several generations, and Akiva ben Yosef is his name; he is destined to derive from each and every thorn of these crowns mounds upon mounds of halakhot. It is for his sake that the crowns must be added to the letters of the Torah.,Moses said before God: Master of the Universe, show him to me. God said to him: Return behind you. Moses went and sat at the end of the eighth row in Rabbi Akiva’s study hall and did not understand what they were saying. Moses’ strength waned, as he thought his Torah knowledge was deficient. When Rabbi Akiva arrived at the discussion of one matter, his students said to him: My teacher, from where do you derive this? Rabbi Akiva said to them: It is a halakha transmitted to Moses from Sinai. When Moses heard this, his mind was put at ease, as this too was part of the Torah that he was to receive.,Moses returned and came before the Holy One, Blessed be He, and said before Him: Master of the Universe, You have a man as great as this and yet You still choose to give the Torah through me. Why? God said to him: Be silent; this intention arose before Me. Moses said before God: Master of the Universe, You have shown me Rabbi Akiva’s Torah, now show me his reward. God said to him: Return to where you were. Moses went back and saw that they were weighing Rabbi Akiva’s flesh in a butcher shop bemakkulin, as Rabbi Akiva was tortured to death by the Romans. Moses said before Him: Master of the Universe, this is Torah and this is its reward? God said to him: Be silent; this intention arose before Me.,§ The Gemara continues its discussion of the crowns on letters of the Torah: Rava says: Seven letters require three crowns ziyyunin, and they are the letters shin, ayin, tet, nun, zayin; gimmel and tzadi. Rav Ashi says: I have seen that the exacting scribes of the study hall of Rav would put a hump-like stroke on the roof of the letter ḥet and they would suspend the left leg of the letter heh, i.e., they would ensure that it is not joined to the roof of the letter.,Rava explains: They would put a hump-like stroke on the roof of the letter ḥet as if to thereby say: The Holy One, Blessed be He, lives ḥai in the heights of the universe. And they would suspend the left leg of the letter heh, as Rabbi Yehuda Nesia asked Rabbi Ami: What is the meaning of that which is written: “Trust in the Lord forever, for in the Lord beYah is God, an everlasting olamim Rock” (Isaiah 26:4)? Rabbi Ami said to him: Anyone who puts their trust in the Holy One, Blessed be He, will have Him as his refuge in this world and in the World-to-Come. This is alluded to in the word “olamim,” which can also mean: Worlds.,Rabbi Yehuda Nesia said to Rabbi Ami: I was not asking about the literal meaning of the verse; this is what poses a difficulty for me: What is different about that which is written: “For in the Lord beYah,” and it is not written: For the Lord Yah?,Rav Ashi responded: It is as Rabbi Yehuda bar Rabbi Elai taught: The verse “For in the Lord beYah is God, an everlasting Rock Tzur olamim” is understood as follows: The term “Tzur olamim” can also mean Creator of worlds. These letters yod and heh that constitute the word yah are referring to the two worlds that the Holy One, Blessed be He, created; one with be the letter heh and one with be the letter yod. And I do not know whether the World-to-Come was created with the letter yod and this world was created with the letter heh, or whether this world was created with the letter yod and the World-to-Come was created with the letter heh.,When the verse states: “These are the generations of the heaven and of the earth when they were created behibare’am” (Genesis 2:4), do not read it as behibare’am, meaning: When they were created; rather, read it as beheh bera’am, meaning: He created them with the letter heh. This verse demonstrates that the heaven and the earth, i.e., this world, were created with the letter heh, and therefore the World-to-Come must have been created with the letter yod.,And for what reason was this world created specifically with the letter heh? It is because the letter heh, which is open on its bottom, has a similar appearance to a portico, which is open on one side. And it alludes to this world, where anyone who wishes to leave may leave, i.e., every person has the ability to choose to do evil. And what is the reason that the left leg of the letter heh is suspended, i.e., is not joined to the roof of the letter? It is because if one repents, he is brought back in through the opening at the top.,The Gemara asks: But why not let him enter through that same way that he left? The Gemara answers: That would not be effective, since one requires assistance from Heaven in order to repent, in accordance with the statement of Reish Lakish. As Reish Lakish says: What is the meaning of that which is written: “If it concerns the scorners, He scorns them, but to the humble He gives grace” (Proverbs 3:34)? Concerning one who comes in order to become pure, he is assisted from Heaven, as it is written: “But to the humble He gives grace.” Concerning one who comes to become impure, he is provided with an opening to do so. The Gemara asks: And what is the reason that the letter heh has a crown on its roof? The Gemara answers: The Holy One, Blessed be He, says: If a sinner returns, repenting for his sin, I tie a crown for him from above.,The Gemara asks: For what reason was the World-to-Come created specifically with the letter yod, the smallest letter in the Hebrew alphabet? The Gemara answers: It is because the righteous of the world are so few. And for what reason is the left side of the top of the letter yod bent downward? It is because the righteous who are in the World-to-Come hang their heads in shame, since the actions of one are not similar to those of another. In the World-to-Come some of the righteous will be shown to be of greater stature than others.,§ Rav Yosef says: Rav states these two matters with regard to scrolls, and in each case a statement is taught in a baraita that constitutes a refutation of his ruling. One is that which Rav says: A Torah scroll that contains two errors on each and every column may be corrected, but if there are three errors on each and every column then it shall be interred.,And a statement is taught in a baraita that constitutes a refutation of his ruling: A Torah scroll that contains three errors on every column may be corrected, but if there are four errors on every column then it shall be interred. A tanna taught in a baraita: If the Torah scroll contains one complete column with no errors, it saves the entire Torah scroll, and it is permitted to correct the scroll rather than interring it. Rabbi Yitzḥak bar Shmuel bar Marta says in the name of Rav: And this is the halakha only when the majority of the scroll is written properly and is not full of errors.,Abaye said to Rav Yosef: If that column contained three errors, what is the halakha? Rav Yosef said to him: Since the column itself may be corrected, it enables the correction of the entire scroll. The Gemara adds: And with regard to the halakha that a Torah scroll may not be fixed if it is full of errors, this statement applies when letters are missing and must be added in the space between the lines. But if there were extraneous letters, we have no problem with it, since they can easily be erased. The Gemara asks: What is the reason that a scroll with letters missing may not be corrected? Rav Kahana said: Because it would look speckled if one adds all of the missing letters in the spaces between the lines.,The Gemara relates: Agra, the father-in-law of Rabbi Abba, had many extraneous letters in his scroll. He came before Rabbi Abba to clarify the halakha. Rabbi Abba said to him: We said that one may not correct the scroll only in a case where the letters are missing.'' None |
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35. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Akiva, Rabbi, and R. Yishmael/two-schools hypothesis • Ishmael • Ishmael b. R. Yose, R. • Ishmael, rabbi • R. Ishmael, as High Priest • R. Ishmael, in Inyan Sotah • Rabbi Ishmael • Yishmael, Rabbi, and R. Akiva/two-schools hypothesis
Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 128; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 118; Rubenstein (2003), The Culture of the Babylonian Talmud. 77; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191, 201; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 106; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 442
| 74a רב פפא אמר במפותה ודברי הכל,אביי אמר ביכול להציל באחד מאבריו ורבי יונתן בן שאול היא דתניא רבי יונתן בן שאול אומר רודף שהיה רודף אחר חבירו להורגו ויכול להצילו באחד מאבריו ולא הציל נהרג עליו,מאי טעמא דרבי יונתן בן שאול דכתיב (שמות כא, כב) וכי ינצו אנשים (יחדו) וגו\' וא"ר אלעזר במצות שבמיתה הכתוב מדבר דכתיב (שמות כא, כג) ואם אסון יהיה ונתתה נפש תחת נפש ואפ"ה אמר רחמנא ולא יהיה אסון ענוש יענש,אי אמרת בשלמא יכול להציל באחד מאבריו לא ניתן להצילו בנפשו היינו דמשכחת לה דיענש כגון שיכול להציל באחד מאבריו,אלא אי אמרת יכול להציל באחד מאבריו נמי ניתן להצילו בנפשו היכי משכחת לה דיענש,דילמא שאני הכא דמיתה לזה ותשלומין לזה,לא שנא דאמר רבא רודף שהיה רודף אחר חבירו ושיבר את הכלים בין של נרדף ובין של כל אדם פטור מאי טעמא מתחייב בנפשו הוא,ונרדף ששיבר את הכלים של רודף פטור של כל אדם חייב של רודף פטור שלא יהא ממונו חביב עליו מגופו של כל אדם חייב שמציל עצמו בממון חבירו,ורודף שהיה רודף אחר רודף להצילו ושיבר את הכלים בין של רודף בין של נרדף בין של כל אדם פטור ולא מן הדין שאם אי אתה אומר כן נמצא אין לך כל אדם שמציל את חבירו מיד הרודף:,אבל הרודף אחר בהמה: תניא רשב"י אומר העובד עבודת כוכבים ניתן להצילו בנפשו מק"ו ומה פגם הדיוט ניתן להצילו בנפשו פגם גבוה לא כל שכן וכי עונשין מן הדין קא סבר עונשין מן הדין,תניא רבי אלעזר ברבי שמעון אומר המחלל את השבת ניתן להצילו בנפשו סבר לה כאבוה דאמר עונשין מן הדין ואתיא שבת בחילול חילול מעבודת כוכבים,א"ר יוחנן משום ר"ש בן יהוצדק נימנו וגמרו בעליית בית נתזה בלוד כל עבירות שבתורה אם אומרין לאדם עבור ואל תהרג יעבור ואל יהרג חוץ מעבודת כוכבים וגילוי עריות ושפיכות דמים,ועבודת כוכבים לא והא תניא א"ר ישמעאל מנין שאם אמרו לו לאדם עבוד עבודת כוכבים ואל תהרג מנין שיעבוד ואל יהרג ת"ל (ויקרא יח, ה) וחי בהם ולא שימות בהם,יכול אפילו בפרהסיא תלמוד לומר (ויקרא כב, לב) ולא תחללו את שם קדשי ונקדשתי,אינהו דאמור כר"א דתניא ר"א אומר (דברים ו, ה) ואהבת את ה\' אלהיך בכל לבבך ובכל נפשך ובכל מאדך אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך,אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך,גילוי עריות ושפיכות דמים כדרבי דתניא רבי אומר (דברים כב, כו) כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה וכי מה למדנו מרוצח,מעתה הרי זה בא ללמד ונמצא למד מקיש רוצח לנערה המאורסה מה נערה המאורסה ניתן להצילו בנפשו אף רוצח ניתן להצילו בנפשו,ומקיש נערה המאורסה לרוצח מה רוצח יהרג ואל יעבור אף נערה המאורסה תהרג ואל תעבור,רוצח גופיה מנא לן סברא הוא דההוא דאתא לקמיה דרבה ואמר ליה אמר לי מרי דוראי זיל קטליה לפלניא ואי לא קטלינא לך אמר ליה לקטלוך ולא תיקטול מי יימר דדמא דידך סומק טפי דילמא דמא דהוא גברא סומק טפי,כי אתא רב דימי א"ר יוחנן לא שנו אלא שלא בשעת גזרת המלכות) אבל בשעת גזרת המלכות אפי\' מצוה קלה יהרג ואל יעבור,כי אתא רבין א"ר יוחנן אפי\' שלא בשעת גזרת מלכות לא אמרו אלא בצינעא אבל בפרהסיא אפי\' מצוה קלה יהרג ואל יעבור,מאי מצוה קלה אמר רבא בר רב יצחק אמר רב 91a אמרה ליה ברתיה שבקיה ואנא מהדרנא ליה שני יוצרים יש בעירנו אחד יוצר מן המים ואחד יוצר מן הטיט איזה מהן משובח א"ל זה שיוצר מן המים א"ל מן המים צר מן הטיט לא כל שכן,דבי ר\' ישמעאל תנא ק"ו מכלי זכוכית מה כלי זכוכית שעמלן ברוח בשר ודם נשברו יש להן תקנה בשר ודם שברוחו של הקב"ה על אחת כמה וכמה,א"ל ההוא מינא לר\' אמי אמריתו דשכבי חיי והא הוו עפרא ועפרא מי קא חיי א"ל אמשול לך משל למה הדבר דומה למלך בשר ודם שאמר לעבדיו לכו ובנו לי פלטרין גדולים במקום שאין מים ועפר הלכו ובנו אותו לימים נפלו אמר להם חזרו ובנו אותו במקום שיש עפר ומים אמרו לו אין אנו יכולין,כעס עליהם ואמר להן במקום שאין מים ועפר בניתם עכשיו שיש מים ועפר על אחת כמה וכמה ואם אי אתה מאמין צא לבקעה וראה עכבר שהיום חציו בשר וחציו אדמה למחר השריץ ונעשה כלו בשר שמא תאמר לזמן מרובה עלה להר וראה שהיום אין בו אלא חלזון אחד למחר ירדו גשמים ונתמלא כולו חלזונות,א"ל ההוא מינא לגביהא בן פסיסא ווי לכון חייביא דאמריתון מיתי חיין דחיין מיתי דמיתי חיין א"ל ווי לכון חייביא דאמריתון מיתי לא חיין דלא הוו חיי דהוי חיי לא כ"ש א"ל חייביא קרית לי אי קאימנא בעיטנא בך ופשיטנא לעקמותך מינך א"ל אם אתה עושה כן רופא אומן תקרא ושכר הרבה תטול,ת"ר בעשרים וארבעה בניסן איתנטילו דימוסנאי מיהודה ומירושלים כשבאו בני אפריקיא לדון עם ישראל לפני אלכסנדרוס מוקדון אמרו לו ארץ כנען שלנו היא דכתיב (במדבר לד, ב) ארץ כנען לגבולותיה וכנען אבוהון דהנהו אינשי הוה,אמר להו גביהא בן פסיסא לחכמים תנו לי רשות ואלך ואדון עמהן לפני אלכסנדרוס מוקדון אם ינצחוני אמרו הדיוט שבנו נצחתם ואם אני אנצח אותם אמרו להם תורת משה נצחתכם נתנו לו רשות והלך ודן עמהם,אמר להם מהיכן אתם מביאים ראייה אמרו לו מן התורה אמר להן אף אני לא אביא לכם ראייה אלא מן התורה שנאמר (בראשית ט, כה) ויאמר ארור כנען עבד עבדים יהיה לאחיו עבד שקנה נכסים עבד למי ונכסים למי ולא עוד אלא שהרי כמה שנים שלא עבדתונו,אמר להם אלכסנדרוס מלכא החזירו לו תשובה אמרו לו תנו לנו זמן שלשה ימים נתן להם זמן בדקו ולא מצאו תשובה מיד ברחו והניחו שדותיהן כשהן זרועות וכרמיהן כשהן נטועות ואותה שנה שביעית היתה,שוב פעם אחת באו בני מצרים לדון עם ישראל לפני אלכסנדרוס מוקדון אמרו לו הרי הוא אומר (שמות יב, לו) וה\' נתן את חן העם בעיני מצרים וישאילום תנו לנו כסף וזהב שנטלתם ממנו,אמר גביהא בן פסיסא לחכמים תנו לי רשות ואלך ואדון עמהן לפני אלכסנדרוס אם ינצחוני אמרו להם הדיוט שבנו נצחתם ואם אני אנצח אותם אמרו להם תורת משה רבינו נצחתכם נתנו לו רשות והלך ודן עמהן,אמר להן מהיכן אתם מביאין ראייה אמרו לו מן התורה אמר להן אף אני לא אביא לכם ראייה אלא מן התורה שנאמר (שמות יב, מ) ומושב בני ישראל אשר ישבו במצרים שלשים שנה וארבע מאות שנה תנו לנו שכר עבודה של ששים ריבוא ששיעבדתם במצרים שלשים שנה וארבע מאות שנה,אמר להן אלכסנדרוס מוקדון החזירו לו תשובה אמרו לו תנו לנו זמן שלשה ימים נתן להם זמן בדקו ולא מצאו תשובה מיד הניחו שדותיהן כשהן זרועות וכרמיהן כשהן נטועות וברחו ואותה שנה שביעית היתה,ושוב פעם אחת באו בני ישמעאל ובני קטורה לדון עם ישראל לפני אלכסנדרוס מוקדון אמרו לו ארץ כנען שלנו ושלכם דכתיב (בראשית כה, יב) ואלה תולדות ישמעאל בן אברהם וכתיב (בראשית כה, יט) אלה תולדות יצחק בן אברהם,אמר להן גביהא בן פסיסא לחכמים תנו לי רשות ואלך ואדון עמהם לפני אלכסנדרוס מוקדון אם ינצחוני אמרו הדיוט שבנו נצחתם ואם אני אנצח אותם אמרו להם תורת משה רבינו נצחתכם נתנו לו רשות הלך ודן עמהן,אמר להם מהיכן אתם מביאין ראייה אמרו לו מן התורה אמר להן אף אני לא אביא ראייה אלא מן התורה שנאמר (בראשית כה, ה) ויתן אברהם את כל אשר לו ליצחק ולבני הפילגשים אשר לאברהם נתן אברהם מתנות אב שנתן אגטין לבניו בחייו ושיגר זה מעל זה כלום יש לזה על זה כלום מאי מתנות אמר ר\' ירמיה בר אבא מלמד שמסר להם שם טומאה,אמר ליה אנטונינוס לרבי גוף ונשמה יכולין לפטור עצמן מן הדין כיצד גוף אומר נשמה חטאת שמיום שפירשה ממני הריני מוטל כאבן דומם בקבר ונשמה אומרת גוף חטא שמיום שפירשתי ממנו הריני פורחת באויר כצפור אמר ליה אמשול לך משל למה הדבר דומה למלך בשר ודם שהיה לו פרדס נאה והיה בו 107a אוכל לחמי הגדיל עלי עקב,אמר רב יהודה אמר רב לעולם אל יביא אדם עצמו לידי נסיון שהרי דוד מלך ישראל הביא עצמו לידי נסיון ונכשל אמר לפניו רבש"ע מפני מה אומרים אלהי אברהם אלהי יצחק ואלהי יעקב ואין אומרים אלהי דוד אמר אינהו מינסו לי ואת לא מינסית לי אמר לפניו רבש"ע בחנני ונסני שנאמר (תהלים כו, ב) בחנני ה\' ונסני וגו\',אמר מינסנא לך ועבידנא מילתא בהדך דלדידהו לא הודעתינהו ואילו אנא קא מודענא לך דמנסינא לך בדבר ערוה מיד (שמואל ב יא, ב) ויהי לעת הערב ויקם דוד מעל משכבו וגו\',אמר רב יהודה שהפך משכבו של לילה למשכבו של יום ונתעלמה ממנו הלכה אבר קטן יש באדם משביעו רעב ומרעיבו שבע,(שמואל ב יא, ב) ויתהלך על גג בית המלך וירא אשה רוחצת מעל הגג והאשה טובת מראה מאד בת שבע הוה קא חייפא רישא תותי חלתא אתא שטן אידמי ליה כציפרתא פתק ביה גירא פתקה לחלתא איגליה וחזייה,מיד (שמואל ב יא, ג) וישלח דוד וידרוש לאשה ויאמר הלא זאת בת שבע בת אליעם אשת אוריה החתי וישלח דוד מלאכים ויקחה ותבא אליו וישכב עמה והיא מתקדשת מטומאתה ותשב אל ביתה והיינו דכתיב (תהלים יז, ג) בחנת לבי פקדת לילה צרפתני בל תמצא זמותי בל יעבר פי אמר איכו זממא נפל בפומיה דמאן דסני לי ולא אמר כי הא מילתא,דרש רבא מאי דכתיב (תהלים יא, א) למנצח לדוד בה\' חסיתי איך תאמרו לנפשי נודי הרכם צפור אמר דוד לפני הקב"ה רבש"ע מחול לי על אותו עון שלא יאמרו הר שבכם צפור נדדתו,דרש רבא מאי דכתיב (תהלים נא, ו) לך לבדך חטאתי והרע בעיניך עשיתי למען תצדק בדברך תזכה בשפטך אמר דוד לפני הקב"ה גליא וידיעא קמך דאי בעיא למכפייה ליצרי הוה כייפינא אלא אמינא דלא לימרו עבדא זכי למריה,דרש רבא מאי דכתיב (תהלים לח, יח) כי אני לצלע נכון ומכאובי נגדי תמיד ראויה היתה בת שבע בת אליעם לדוד מששת ימי בראשית אלא שבאה אליו במכאוב וכן תנא דבי רבי ישמעאל ראויה היתה לדוד בת שבע בת אליעם אלא שאכלה פגה,דרש רבא מאי דכתיב (תהלים לה, טו) ובצלעי שמחו ונאספו נאספו עלי נכים ולא ידעתי קרעו ולא דמו אמר דוד לפני הקב"ה רבש"ע גלוי וידוע לפניך שאם היו קורעין בשרי לא היה דמי שותת,ולא עוד אלא בשעה שהם עוסקין בארבע מיתות ב"ד פוסקין ממשנתן ואומרים לי דוד הבא על אשת איש מיתתו במה אמרתי להם הבא על אשת איש מיתתו בחנק ויש לו חלק לעוה"ב אבל המלבין פני חבירו ברבים אין לו חלק לעולם הבא,אמר רב יהודה אמר רב אפילו בשעת חליו של דוד קיים שמנה עשרה עונות שנאמר (תהלים ו, ז) יגעתי באנחתי אשחה בכל לילה מטתי בדמעתי ערשי אמסה ואמר רב יהודה אמר רב בקש דוד לעבוד ע"ז שנאמר (שמואל ב טו, לב) ויהי דוד בא עד הראש אשר ישתחוה שם לאלהים ואין ראש אלא ע"ז שנאמר (דניאל ב, לב) והוא צלמא רישיה די דהב טב,(שמואל ב טו, לב) והנה לקראתו חושי הארכי קרוע כתנתו ואדמה על ראשו אמר לו לדוד יאמרו מלך שכמותך יעבוד ע"ז אמר לו מלך שכמותי יהרגנו בנו מוטב יעבוד ע"ז ואל יתחלל שם שמים בפרהסיא,אמר מאי טעמא קנסיבת יפת תואר א"ל יפת תואר רחמנא שרייה א"ל לא דרשת סמוכין דסמיך ליה (דברים כא, יח) כי יהיה לאיש בן סורר ומורה כל הנושא יפת תואר יש לו בן סורר ומורה,דרש ר\' דוסתאי דמן בירי למה דוד דומה לסוחר כותי אמר דוד לפני הקב"ה רבש"ע (תהלים יט, יג) שגיאות מי יבין א"ל שביקי לך ומנסתרות נקני שביקי לך גם מזדים חשוך עבדך שביקי לך אל ימשלו בי אז איתם דלא לישתעו בי רבנן שביקי לך,ונקיתי מפשע רב שלא יכתב סרחוני אמר לו א"א ומה יו"ד שנטלתי משרי עומד וצווח כמה שנים עד שבא יהושע והוספתי לו שנאמר (במדבר יג, טז) ויקרא משה להושע בן נון יהושע כל הפרשה כולה עאכ"ו,ונקיתי מפשע רב אמר לפניו רבש"ע מחול לי על אותו עון כולו אמר כבר עתיד שלמה בנך לומר בחכמתו (משלי ו, כז) היחתה איש אש בחיקו ובגדיו לא תשרפנה אם יהלך איש על הגחלים ורגליו לא תכוינה כן הבא על אשת רעהו לא ינקה כל הנוגע בה א"ל כל הכי נטרד ההוא גברא א"ל קבל עליך יסורין קבל עליו,אמר רב יהודה אמר רב ששה חדשים נצטרע דוד ונסתלקה הימנו שכינה ופירשו ממנו סנהדרין נצטרע דכתיב (תהלים נא, ט) תחטאני באזוב ואטהר תכבסני ומשלג אלבין נסתלקה הימנו שכינה דכתיב (תהלים נא, יד) השיבה לי ששון ישעך ורוח נדיבה תסמכני ופרשו ממנו סנהדרין דכתי\' (תהלים קיט, עט) ישובו לי יראיך וגו\' ששה חדשים מנלן דכתי\' (מלכים א ב, יא) והימים אשר מלך דוד על ישראל ארבעים שנה'' None | 74a Rav Pappa says: The ruling of the mishna, which lists his sister among those for whom he must pay a fine, is stated with regard to a young woman who was seduced, and in the case of seduction all agree that the woman is not saved at the cost of the seducer’s life, as the intercourse was consensual.,Abaye says: The ruling of the mishna is stated with regard to a young woman who was raped in a case where one was able to save her by injuring the pursuer in one of his limbs, so that it was not necessary to kill him in order to achieve her rescue, and it is in accordance with the opinion of Rabbi Yonatan ben Shaul. As it is taught in a baraita: Rabbi Yonatan ben Shaul says: If a pursuer was pursuing another to kill him, and one was able to save the pursued party without killing the pursuer, but instead by injuring him in one of his limbs, but he did not save him in this manner and rather chose to kill him, he is executed on his account as a murderer.,The Gemara explains: What is the reason of Rabbi Yonatan ben Shaul? As it is written: “If men strive and strike a woman with child, so that her fruit departs, and yet no further harm ensues, he shall be punished, according to the demands that the woman’s husband makes on him; and he shall pay it as the judges determine” (Exodus 21:22). And concerning this Rabbi Elazar says: The verse is speaking of striving to kill, where each man was trying to kill the other. The proof is that it is written: “But if any harm ensues, then you shall give life for life” (Exodus 21:23), and if there was no intention to kill, why should he be executed? And even so, the Merciful One states: “And yet no further harm ensues, he shall be punished,” teaching that he must pay the monetary value of the fetus to the woman’s husband.,Granted, if you say that in a case where one is able to save the pursued party by injuring the pursuer in one of his limbs, he may not save the pursued party at the cost of the pursuer’s life, and if he killed the pursuer rather than injure him he is liable to receive the death penalty, that is how you find the possibility that the one who ultimately struck the woman would be punished. This would be in a case where it was possible to save the man under attack, i.e., one of the men who were fighting, by injuring the pursuer, i.e., the other man, who ultimately struck the woman, in one of his limbs. In this case, the one who ultimately struck the woman was not subject to being killed. Therefore, he is subject to pay a fine.,But if you say that even if one is able to save the pursued party by injuring the pursuer in one of his limbs, he can also save him at the cost of the pursuer’s life, how can you find the possibility that the one who ultimately struck the woman would be punished? When he was going to strike the other man, he was at risk of being killed, as anybody could have killed him at that time, and the halakha is that anybody who commits an act warranting death exempts himself from any monetary obligation ensuing from that act.,The Gemara tries to refute this reasoning: Perhaps it is different here because his two liabilities are not on account of the same person; rather, his liability to be put to death is on account of this person, the man with whom he fought, while his liability to give payment is on account of that person, the woman he ultimately struck. Consequently, he is liable to receive both punishments.,The Gemara rejects this distinction: There is no difference. As Rava says: If a pursuer was pursuing another to kill him, and during the course of the chase the pursuer broke vessels belonging either to the person being pursued or to anyone else, he is exempt from paying for the broken vessels. What is the reason for this? The reason is that he is liable to be killed, since everyone is entitled to kill him in order to save the victim’s life, and one who commits an act rendering himself liable to be killed is exempt from any monetary obligation arising from that act, even if the payment were to be made to a person not connected to the act for which he is liable to be killed.,Rava continues: And if the pursued party broke vessels while fleeing from the pursuer, if those vessels belonged to the pursuer, the pursued party is exempt. But if they belonged to anyone else, he is liable to pay for them. The Gemara explains: If the vessels belonged to the pursuer, he is exempt. The reason for this is so that the pursuer’s property should not be more precious to the pursuer than his own body. Were the one being pursued to cause the pursuer bodily harm, he would be exempt; all the more so when the pursued one breaks the pursuer’s vessels. And if the vessels belonged to anyone else, he is liable, as he saved himself at the expense of another’s property, and that other person should not have to suffer a loss on his account.,Rava continues: But if one pursuer was pursuing another pursuer in order to save him, i.e., if he was trying to save the person being pursued by killing the pursuer, and while doing so he broke vessels belonging either to the pursuer or to the one being pursued, or to anyone else, he is exempt from paying for them. The Gemara comments: This is not by strict law, as if one who saves himself at another’s expense is liable to pay for the damage, certainly one who saves another at the expense of a third party should bear similar liability. Rather, it is an ordice instituted by the Sages. This is because if you do not say that he is exempt, it will be found that no person will save another from a pursuer, as everyone will be afraid of becoming liable to pay for damage caused in the course of saving the pursued party.,§ The mishna teaches: But with regard to one who pursues an animal to sodomize it, or one who seeks to desecrate Shabbat, or one who is going to engage in idol worship, they are not saved at the cost of their lives. It is taught in a baraita: Rabbi Shimon ben Yoḥai says: One who seeks to worship idols may be saved from transgressing at the cost of his life. This is derived through an a fortiori inference: If to avoid the degradation of an ordinary person, such as in the case of a rapist who degrades his victim, he can be saved even at the cost of his life, all the more so is it not clear that one may kill the transgressor to avoid the degrading of the honor of God through the worship of idols? The Gemara asks: But does the court administer punishment based on an a fortiori inference? The Gemara answers: Rabbi Shimon ben Yoḥai maintains that the court administers punishment based on an a fortiori inference.,It is taught in a baraita: Rabbi Elazar, son of Rabbi Shimon, says: One who seeks to desecrate Shabbat may be saved from transgressing even at the cost of his life. The Gemara explains that Rabbi Elazar holds in accordance with the opinion of his father, Rabbi Shimon, who says: The court administers punishment based on an a fortiori inference, and the halakha with regard to one who desecrates Shabbat is derived from the halakha with regard to idol worship by way of a verbal analogy between the word “desecration” mentioned in the context of Shabbat and the word “desecration” mentioned in the context of idol worship.,§ The Gemara now considers which prohibitions are permitted in times of mortal danger. Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: The Sages who discussed this issue counted the votes of those assembled and concluded in the upper story of the house of Nitza in the city of Lod: With regard to all other transgressions in the Torah, if a person is told: Transgress this prohibition and you will not be killed, he may transgress that prohibition and not be killed, because the preserving of his own life overrides all of the Torah’s prohibitions. This is the halakha concerning all prohibitions except for those of idol worship, forbidden sexual relations, and bloodshed. Concerning those prohibitions, one must allow himself to be killed rather than transgress them.,The Gemara asks: And should one not transgress the prohibition of idol worship to save his life? But isn’t it taught in a baraita: Rabbi Yishmael said: From where is it derived that if a person is told: Worship idols and you will not be killed, from where is it derived that he should worship the idol and not be killed? The verse states: “You shall keep My statutes and My judgments, which a person shall do, and he shall live by them” (Leviticus 18:5), thereby teaching that the mitzvot were given to provide life, but they were not given so that one will die due to their observance.,The baraita continues: One might have thought that it is permitted to worship the idol in this circumstance even in public, i.e., in the presence of many people. Therefore, the verse states: “Neither shall you profane My holy name; but I will be hallowed among the children of Israel: I am the Lord Who sanctifies you” (Leviticus 22:32). Evidently, one is not required to allow himself to be killed so as not to transgress the prohibition of idol worship when in private; but in public he must allow himself to be killed rather than transgress.,The Gemara answers: Those in the upper story of the house of Nitza stated their opinion in accordance with the opinion of Rabbi Eliezer. As it is taught in a baraita that Rabbi Eliezer says: It is stated: “And you shall love the Lord your God with all your heart, with all your soul, and with all your might” (Deuteronomy 6:5). If it is stated: “With all your soul,” why is it also stated: “With all your might,” which indicates with all your material possessions? And if it is stated: “With all your might,” why is it also stated: “With all your soul”? One of these clauses seems to be superfluous.,Rather, this serves to teach that if you have a person whose body is more precious to him than his property, it is therefore stated: “With all your soul.” That person must be willing to sacrifice even his life to sanctify God’s name. And if you have a person whose property is more precious to him than his body, it is therefore stated: “With all your might.” That person must even be prepared to sacrifice all his property for the love of God. According to the opinion of Rabbi Eliezer, one must allow himself to be killed rather than worship an idol.,From where is it derived that one must allow himself to be killed rather than transgress the prohibition of forbidden sexual relations and the prohibition of bloodshed? This is in accordance with the opinion of Rabbi Yehuda HaNasi. As it is taught in a baraita: Rabbi Yehuda HaNasi says: With regard to the rape of a betrothed young woman it is written: “But you shall do nothing to the young woman; the young woman has committed no sin worthy of death; for as when a man rises against his neighbor, and slays him, so too with this matter” (Deuteronomy 22:26). But why would the verse mention murder in this context? But what do we learn here from a murderer?,Now, the mention of murder came in order to teach a halakha about the betrothed young woman, and it turns out that, in addition, it derives a halakha from that case. The Torah juxtaposes the case of a murderer to the case of a betrothed young woman to indicate that just as in the case of a betrothed young woman one may save her at the cost of the rapist’s life, so too, in the case of a murderer, one may save the potential victim at the cost of the murderer’s life.,And conversely, the Torah juxtaposes a betrothed young woman to a murderer to indicate that just as with regard to a potential murderer, the halakha is that if one was ordered to murder another, he must be killed and not transgress the prohibition of bloodshed, so too, with regard to a betrothed young woman, if she is faced with rape, she must be killed and not transgress the prohibition of forbidden sexual relations.,The Gemara asks: From where do we derive this halakha with regard to a murderer himself, that one must allow himself to be killed rather than commit murder? The Gemara answers: It is based on logical reasoning that one life is not preferable to another, and therefore there is no need for a verse to teach this halakha. The Gemara relates an incident to demonstrate this: As when a certain person came before Rabba and said to him: The lord of my place, a local official, said to me: Go kill so-and-so, and if not I will kill you, what shall I do? Rabba said to him: It is preferable that he should kill you and you should not kill. Who is to say that your blood is redder than his, that your life is worth more than the one he wants you to kill? Perhaps that man’s blood is redder. This logical reasoning is the basis for the halakha that one may not save his own life by killing another.,§ When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥa said: The Sages taught that one is permitted to transgress prohibitions in the face of mortal danger only when it is not a time of religious persecution. But in a time of religious persecution, when the gentile authorities are trying to force Jews to violate their religion, even if they issued a decree about a minor mitzva, one must be killed and not transgress.,When Ravin came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥa said: Even when it is not a time of religious persecution, the Sages said that one is permitted to transgress a prohibition in the face of mortal danger only when he was ordered to do so in private. But if he was ordered to commit a transgression in public, even if they threaten him with death if he does not transgress a minor mitzva, he must be killed and not transgress.,The Gemara asks: What is a minor mitzva for this purpose? Rava bar Yitzḥak says that Rav says: 91a The daughter of the emperor said to Rabban Gamliel: Leave him, and I will respond to him with a parable. She said: There are two craftsmen in our city; one fashions vessels from water, and one fashions vessels from mortar. Which is more noteworthy? The emperor said to her: It is that craftsman that fashions vessels from water. His daughter said to him: If he fashions a vessel from the water, all the more so is it not clear that he can fashion vessels from mortar? By the same token, if God was able to create the world from water, He is certainly able to resurrect people from dust.,The school of Rabbi Yishmael taught that resurrection of the dead a fortiori from glass vessels: If concerning glass vessels, which are fashioned by the breath of those of flesh and blood, who blow and form the vessels, and yet if they break they can be repaired, as they can be melted and subsequently blown again, then with regard to those of flesh and blood, whose souls are a product of the breath of the Holy One, Blessed be He, all the more so can God restore them to life.,The Gemara relates that a certain heretic said to Rabbi Ami: You say that the dead will live. Aren’t they dust? And does dust come to life? Rabbi Ami said to him: I will tell you a parable. To what is this matter comparable? It is comparable to a flesh-and-blood king who said to his servants: Go and construct for me a great palace palterin in a place where there is no water and earth available. They went and constructed it. Sometime later, the palace collapsed. The king said to them: Return to your labor and construct the palace in a place where there is earth and water available. They said to him: We are unable to do so.,The king became angry at them and said to them: If in a place where there is no water and earth available you constructed a palace, now that there is water and earth available all the more so should you be able to do so. Similarly, concerning man, whom God created ex nihilo, all the more so will God be able to resurrect him from dust. And if you do not believe that a being can be created from dust, go out to the valley and see an akhbar, a creature that today is half flesh and half earth, and tomorrow the being will develop and all of it will become flesh. Lest you say that creation of living creatures is a matter that develops over an extended period, ascend a mountain and see that today there is only one snail there; then ascend tomorrow, after rain will have fallen, and see that it will be entirely filled with snails.,The Gemara relates that a certain heretic said to Geviha ben Pesisa: Woe unto you, the wicked, as you say: The dead will come to life. The way of the world is that those who are alive die. How can you say that the dead will come to life? Geviha ben Pesisa said to him: Woe unto you, the wicked, as you say: The dead will not come to life. If those who were not in existence come to life, is it not reasonable all the more so that those who were once alive will come to life again? The heretic said to Geviha ben Pesisa angrily: You called me wicked? If I stand, I will kick you and flatten your hump, as Geviha ben Pesisa was a hunchback. Geviha ben Pesisa said to him jocularly: If you do so, you will be called an expert doctor and will take high wages for your services.,§ Apropos Geviha ben Pesisa and his cleverness in debate, the Gemara cites additional incidents where he represented the Jewish people in debates. The Sages taught in Megillat Ta’anit: On the twenty-fourth day in Nisan it is a joyous day, since the usurpers dimusana’ei were expelled from Judea and Jerusalem. When the people of Afrikiya came to judgment with the Jewish people before the emperor, Alexander of Macedon, they said to him: The land of Canaan is ours, as it is written: “This is the land that shall fall to you as an inheritance, the land of Canaan according to its borders” (Numbers 34:2). And the people of Afrikiya said, referring to themselves: Canaan is the forefather of these people.,Geviha ben Pesisa said to the Sages: Give me permission and I will go and deliberate with them before Alexander of Macedon. If they will defeat me, say to them: You have defeated an ordinary person from among us, and until you overcome our Sages, it is no victory. And if I will defeat them, say to them: The Torah of Moses defeated you, and attribute no significance to me. The Sages gave him permission, and he went and deliberated with them.,Geviha ben Pesisa said to them: From where are you citing proof that the land of Canaan is yours? They said to him: From the Torah. Geviha ben Pesisa said to them: I too will cite proof to you only from the Torah, as it is stated: “And he said: Cursed will be Canaan; a slave of slaves shall he be to his brethren” (Genesis 9:25). And with regard to a slave who acquired property, the slave belongs to whom and the property belongs to whom? The slave and his property belong to the master. And moreover, it is several years now that you have not served us. Therefore, not only are you not entitled to the land, there are additional debts that must be repaid, as well as a return to enslavement.,Alexander the king said to the people of Afrikiya: Provide Geviha ben Pesisa with a response to his claims. They said to Alexander: Give us time; give us three days to consider the matter. The emperor gave them the requested time and they examined the matter and did not find a response to the claims. Immediately, they fled and abandoned their fields when they were sown and their vineyards when they were planted. The Gemara adds: And since that year was a Sabbatical Year, with the accompanying restrictions on agricultural activity, this benefited the Jewish people, as they were able to consume the produce of those fields and vineyards.,The Gemara relates: On another occasion, the people of Egypt came to judgment with the Jewish people before Alexander of Macedon. The Egyptian people said to Alexander: It says in the Torah: “And the Lord gave the people favor in the eyes of Egypt, and they lent them” (Exodus 12:36). Give us the silver and gold that you took from us; you claimed that you were borrowing it and you never returned it.,Geviha ben Pesisa said to the Sages: Give me permission and I will go and deliberate with them before Alexander of Macedon. If they will defeat me, say to them: You have defeated an ordinary person from among us, and until you overcome our Sages, it is no victory. And if I will defeat them, say to them: The Torah of Moses, our teacher, defeated you, and attribute no significance to me. The Sages gave him permission, and he went and deliberated with them.,Geviha ben Pesisa said to them: From where are you citing proof that you are entitled to the silver and gold? They said to him: From the Torah. Geviha ben Pesisa said to them: I too will cite proof to you only from the Torah, as it is stated: “And the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years” (Exodus 12:40), during which they were enslaved to Egypt, engaged in hard manual labor. Give us the wages for the work performed by the 600,000 men above the age of twenty (see Exodus 12:37) whom you enslaved in Egypt for four hundred and thirty years.,Alexander of Macedon said to the people of Egypt: Provide Geviha ben Pesisa with a response to his claims. They said to him: Give us time; give us three days to consider the matter. The emperor gave them the requested time and they examined the matter and did not find a response to the claims. Immediately, they abandoned their fields when they were sown and their vineyards when they were planted, and fled. The Gemara adds: And that year was a Sabbatical Year.,The Gemara relates: And on another occasion, the descendants of Ishmael and the descendants of Keturah came to judgment with the Jewish people before Alexander of Macedon. They said to the Jewish people before Alexander: The land of Canaan is both ours and yours, as it is written: “And these are the generations of Ishmael, son of Abraham, whom Hagar the Egyptian, Sarah’s maidservant, bore unto Abraham” (Genesis 25:12), and it is written: “And these are the generations of Isaac, son of Abraham” (Genesis 25:19). Therefore, the land should be divided between Abraham’s heirs.,Geviha ben Pesisa said to the Sages: Give me permission and I will go and deliberate with them before Alexander of Macedon. If they will defeat me, say to them: You have defeated an ordinary person from among us, and until you overcome our Sages, it is no victory. And if I will defeat them, say to them: The Torah of Moses, our teacher, defeated you, and attribute no significance to me. The Sages gave him permission, and he went and deliberated with them.,Geviha ben Pesisa said to the descendants of Ishmael: From where are you citing proof that the land of Canaan belongs to both you and the Jewish people? They said to him: From the Torah. Geviha ben Pesisa said to them: I too will cite proof to you only from the Torah, as it is stated: “And Abraham gave all that he had to Isaac. But to the sons of the concubines that Abraham had, Abraham gave gifts, and he sent them away from his son, while he yet lived, eastward, to the east country” (Genesis 25:5–6). In the case of a father who gave a document of bequest agatin to his sons during his lifetime and sent one of the sons away from the other, does the one who was sent away have any claim against the other? The father himself divided his property. The Gemara asks: What were these gifts that Abraham gave to the sons of the concubines? Rabbi Yirmeya bar Abba says: This teaches that Abraham provided them with the name of the supernatural spirit of impurity, enabling them to perform witchcraft.,§ Apropos exchanges with prominent gentile leaders, the Gemara cites an exchange where Antoninos, the Roman emperor, said to Rabbi Yehuda HaNasi: The body and the soul are able to exempt themselves from judgment for their sins. How so? The body says: The soul sinned, as from the day of my death when it departed from me, I am cast like a silent stone in the grave, and do not sin. And the soul says: The body sinned, as from the day that I departed from it, I am flying in the air like a bird, incapable of sin. Rabbi Yehuda HaNasi said to him: I will tell you a parable. To what is this matter comparable? It is comparable to a king of flesh and blood who had a fine orchard, and in it there were 107a who did eat of my bread, has lifted his heel against me” (Psalms 41:10). Bread is a metaphor for Torah knowledge.,§ Apropos Ahithophel, the Gemara relates the events that led to his death. Rav Yehuda says that Rav says: A person should never bring himself to undergo an ordeal, as David, king of Israel, brought himself to undergo an ordeal and failed. David said before God: Master of the Universe, for what reason does one say in prayer: God of Abraham, God of Isaac, and God of Jacob, and one does not say: God of David? God said to David: They have undergone ordeals before Me, and you have not undergone an ordeal before Me. David said before Him: Examine me and subject me to an ordeal, as it is stated: “Examine me, Lord, and subject me to an ordeal; try my kidneys and my heart” (Psalms 26:2).,God said to him: I will subject you to an ordeal, and I will perform a matter for you that I did not perform for the Patriarchs, as for them, I did not inform them of the nature of the ordeal, while I am informing you that I will subject you to an ordeal involving a matter of a married woman, with whom relations are forbidden. Immediately, it is written: “And it came to pass one evening that David rose from his bed” (II\xa0Samuel 11:2).,Rav Yehuda says: Once David heard the nature of his ordeal, he sought to prevent himself from experiencing lust. He transformed his nighttime bed into his daytime bed, i.e., he engaged in intercourse with his wives during the day, in an attempt to quell his lust. But a halakha, i.e., a Torah statement, escaped him: There is a small limb in man that he employs in sexual intercourse. If he starves the limb, and does not overindulge, it is satiated; but if he satiates the limb and overindulges in sexual intercourse, it is starving, and desires more. Therefore, his plan had the opposite effect.,The verse states: “And he walked upon the roof of the king’s house; from the roof he saw a woman bathing, and the woman was very fair to look upon” (II\xa0Samuel 11:2). Bathsheba was shampooing her head behind a beehive, which concealed her from sight. Satan came and appeared to David as a bird. David shot an arrow at the bird, the arrow severed the beehive, Bathsheba was exposed, and David saw her.,Immediately, it is written: “And David sent and inquired after the woman. And one said: Is not this Bathsheba, daughter of Eliam, the wife of Uriah the Hittite? And David sent messengers, and took her, and she came to him, and he lay with her, for she was purified from her impurity, and then she returned to her house” (II\xa0Samuel 11:3–4). And that is the meaning of that which is written: “You have proved my heart; You have visited me in the night: You have tried me, but You find nothing; let no presumptuous thought pass my lips” (Psalms 17:3). David said: Oh, that a muzzle would have fallen upon the mouth of the one who hates me, a euphemism for his own mouth, and I would not have said anything like that and I would have withstood the ordeal.,Rava taught: What is the meaning of that which is written: “To the leader, of David. In the Lord I put my trust; how can you say to my soul: Flee like a bird to your mountain” (Psalms 11:1)? David said before the Holy One, Blessed be He: Master of the Universe, pardon me for that sin with Bathsheba so that the wicked people will not say: The mountain that is among you, i.e., the luminary of the generation, David, was driven from the world due to a bird that led to his transgression.,Rava taught: What is the meaning of that which is written: “Against You, only You, have I sinned, and done what is evil in Your eyes; that You are justified when You speak, and right when You judge” (Psalms 51:6)? David said before the Holy One, Blessed be He: It is revealed and known before You that if I sought to suppress my evil inclination, I would have suppressed it; but I said: I will sin, so that they will not say a servant overcame his master and withstood the ordeal even though God said that he would not.,Rava taught: What is the meaning of that which is written: “For I am ready to stumble letzela and my pain is always before me” (Psalms 38:18)? Bathsheba, daughter of Eliam, was designated as fit for David from the six days of Creation. Rava interprets that the term letzela is referring to Eve, who was taken from the side tzela of Adam, the first man, and explains that she was destined for him, just as Eve was destined for Adam. But she came to him through pain. And likewise, the school of Rabbi Yishmael taught: Bathsheba, daughter of Eliam, was designated as fit for David, but he partook of her unripe, before the appointed time. David would have ultimately married her in a permitted manner after the death of Uriah.,Rava taught: What is the meaning of that which is written: “And when I limped they rejoiced and gathered, the wretched gather themselves together against me, and those whom I know not; they tore and did not cease dammu” (Psalms 35:15)? David said before the Holy One, Blessed be He: Master of the Universe. It is revealed and known before you that if my enemies were to tear my flesh, my blood dami would not flow to the ground, due to excessive fasting (see II\xa0Samuel 12:16–17).,David continued: Moreover, my enemies torment me to the extent that at the time when they are engaged in the public study of the halakhot of the four court-imposed death penalties they interrupt their study and say to me: David, concerning one who engages in intercourse with a married woman, his death is effected with what form of execution? And I said to them: Concerning one who engages in intercourse with a married woman before witnesses and with forewarning, his death is by strangulation, and he has a share in the World-to-Come. But one who humiliates another before the multitudes has no share in the World-to-Come. The transgression of those who humiliated David is clearly more severe than the transgression of David himself.,Rav Yehuda says that Rav says: Even during the time of his illness he fulfilled the mitzva of conjugal rights for eighteen wives, as it is stated: “I am weary with my groaning; every night I speak in my bed; I melt away my couch with tears” (Psalms 6:7). Even when he was weary and groaning he still spoke in his bed, a euphemism for sexual intercourse. And Rav Yehuda says that Rav says: David sought to engage in idol worship during Absalom’s coup, as it is stated: “And it came to pass when David was at the top rosh of the ascent, where he would bow to God” (II\xa0Samuel 15:32), and rosh means nothing other than idol worship, as it is stated: “As for that image, its head reishei was of fine gold” (Daniel 2:32).,It is written: “Behold Hushai the Archite came to meet him with his coat rent and earth upon his head” (II\xa0Samuel 15:32). Hushai said to David: Shall they say a king like you will engage in idol worship? David said to him: Is it preferable that they say with regard to a king like me, known to be righteous, that his son will kill him? David continued, referring to himself in third person: It is preferable that he shall engage in idol worship and the name of Heaven shall not be desecrated in public through the murder of a righteous king in this manner.,Hushai said to him: What is the reason that you married a beautiful woman, the mother of Absalom? David said to him: With regard to a beautiful woman, the Merciful One permitted marrying her. Hushai said to him: But you did not interpret the juxtaposed verses, as juxtaposed to the portion of the beautiful woman is the portion beginning: “If a man has a stubborn and rebellious son” (Deuteronomy 21:18). From that juxtaposition it is derived: Anyone who marries a beautiful woman has a stubborn and rebellious son. Therefore, even if Absalom kills you, there will be no desecration of God’s name, as the people will attribute his actions to his mother.,Rabbi Dostai from Biri taught: To what is David comparable? He is comparable to a Samaritan merchant, who incrementally lowers the price until the buyer agrees to purchase the merchandise. David said before the Holy One, Blessed be He: Master of the Universe: “Who can discern his errors” (Psalms 19:13), i.e., forgive me for the unwitting sins that I committed. God said to him: They are forgiven for you. David asked more: “Cleanse me from hidden faults” (Psalms 19:13), i.e., pardon me for transgressions that I committed in private, even if I performed them intentionally. God said to him: They are forgiven for you. David requested: “Keep back your servant also from intentional sins” (Psalms 19:14). God said to him: They are forgiven for you. David requested: “Let them not have dominion over me, then I shall be faultless” (Psalms 19:14), and I further request that the Sages will not speak of me and condemn me. God said to him: They are forgiven for you.,David requested: “And I shall be clear from great transgression” (Psalms 19:14), meaning that my transgression with Bathsheba and Uriah will not be written in the Bible. God said to him: That is impossible. And just as the letter yod that I removed from the name of Sarai, wife of Abraham, when I changed her name to Sarah, was standing and screaming several years over its omission from the Bible until Joshua came and I added the yod to his name, as it is stated: “And Moses called Hosea, son of Nun, Joshua Yehoshua” (Numbers 13:16); the entire portion of your transgression, which is fit to be included in the Bible, all the more so it cannot be omitted.,The verse states: “And I shall be clear from great transgression” (Psalms 19:14). David said before God: Master of the Universe, pardon me for that entire sin. God said to him: Your son Solomon is already destined to say with his wisdom: “Can a man take fire in his lap and his garments not be burned? Can one walk on hot coals and his feet not be scorched? So too one who lies with his neighbor’s wife; anyone who touches her shall not go unpunished” (Proverbs 6:27–29). David said to Him: Will that man, David, be expelled for that entire transgression, with no remedy? God said to David: Accept upon yourself afflictions, and that will atone for your sins. He accepted afflictions upon himself.,Rav Yehuda says that Rav says: For six months David was afflicted with leprosy and the Divine Presence abandoned him and the members of the Sanhedrin dissociated themselves from him. He was afflicted with leprosy, as it is stated: “Purge me with hyssop and I shall be clean; wash me, and I shall be whiter than snow” (Psalms 51:9), indicating that he required purification like a leper. The Divine Presence abandoned him, as it is stated: “Restore me to joy of Your salvation; and uphold me with a willing spirit” (Psalms 51:14). And the members of the Sanhedrin dissociated themselves from him, as it is stated: “Let those who fear You turn to me, and those who have known Your testimonies” (Psalms 119:79). From where do we derive that this lasted for six months? It is derived as it is written: “And the days that David reigned over Israel were forty years;'' None |
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36. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Ishmael, R. • Yishmael, R. • Yishmael, Rabbi
Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 205; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 52, 53; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 52, 53; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 304, 305
| 116a שאין זה מקומה ר\' אומר לא מן השם הוא זה אלא מפני שספר חשוב הוא בפני עצמו,כמאן אזלא הא דא"ר שמואל בר נחמן א"ר יונתן (משלי ט, א) חצבה עמודיה שבעה אלו שבעה ספרי תורה כמאן כר\',מאן תנא דפליג עליה דר\' רשב"ג הוא דתניא רשב"ג אומר עתידה פרשה זו שתיעקר מכאן ותכתב במקומה ולמה כתבה כאן כדי להפסיק בין פורענות ראשונה לפורענות שנייה פורענות שנייה מאי היא (במדבר יא, א) ויהי העם כמתאוננים פורענות ראשונה (במדבר י, לג) ויסעו מהר ה\' וא"ר חמא בר\' חנינא שסרו מאחרי ה\' והיכן מקומה אמר רב אשי בדגלים,איבעיא להו הגליונין של ס"ת מצילין אותן מפני הדליקה או אין מצילין אותן מפני הדליקה ת"ש ס"ת שבלה אם יש בו ללקט שמונים וחמש אותיות כגון פרשת ויהי בנסוע הארון מצילין ואם לאו אין מצילין ואמאי תיפוק ליה משום גיליון דידיה בלה שאני,ת"ש ס"ת שנמחק אם יש בו ללקט שמונים וחמש אותיות כגון פרשת ויהי בנסוע הארון מצילין ואם לאו אין מצילין ואמאי תיפוק ליה משום גיליון דידיה מקום הכתב לא קמיבעיא לי דכי קדוש אגב כתב הוא דקדוש אזל כתב אזלא לה קדושתיה כי קמיבעיא לי של מעלה ושל מטה שבין פרשה לפרשה שבין דף לדף שבתחלת הספר שבסוף הספר ותיפוק ליה משום ההוא דגייז ושדי,ת"ש הגליונין של מעלה ושל מטה שבין פרשה לפרשה שבין דף לדף שבתחלת הספר שבסוף הספר מטמאין את הידים דילמא אגב ס"ת שאני,ת"ש הגיליונין וספרי מינין אין מצילין אותן מפני הדליקה אלא נשרפין במקומן הן ואזכרותיהן מאי לאו גליונין דספר תורה לא גליונין דספרי מינין השתא ספרי מינין גופייהו אין מצילין גליונין מבעיא הכי קאמר וספרי מינין הרי הן כגליונים,גופא הגליונים וספרי מינין אין מצילין אותם מפני הדליקה רבי יוסי אומר בחול קודר את האזכרות שבהן וגונזן והשאר שורפן א"ר טרפון אקפח את בני שאם יבאו לידי שאני אשרוף אותם ואת האזכרות שבהן שאפי\' אדם רודף אחריו להורגו ונחש רץ להכישו נכנס לבית ע"ז ואין נכנס לבתיהן של אלו שהללו מכירין וכופרין והללו אין מכירין וכופרין ועליהן הכתוב אומר (ישעיהו נז, ח) ו אחר הדלת והמזוזה שמת זכרונך,א"ר ישמעאל ק"ו ומה לעשות שלום בין איש לאשתו אמרה תורה שמי שנכתב בקדושה ימחה על המים הללו שמטילין קנאה ואיבה ותחרות בין ישראל לאביהן שבשמים על אחת כמה וכמה ועליהם אמר דוד (תהלים קלט, כא) הלא משנאיך ה\' אשנא ובתקוממיך אתקוטט תכלית שנאה שנאתים לאויבים היו לי וכשם שאין מצילין אותן מפני הדליקה כך אין מצילין אותן לא מן המפולת ולא מן המים ולא מדבר המאבדן,בעי מיניה יוסף בר חנין מר\' אבהו הני ספרי דבי אבידן מצילין אותן מפני הדליקה או אין מצילין אין ולאו ורפיא בידיה רב לא אזיל לבי אבידן וכ"ש לבי נצרפי שמואל לבי נצרפי לא אזיל לבי אבידן אזיל אמרו ליה לרבא מ"ט לא אתית לבי אבידן אמר להו דיקלא פלניא איכא באורחא וקשי לי ניעקריה דוכתיה קשי לי מר בר יוסף אמר אנא מינייהו אנא ולא מסתפינא מינייהו זימנא חדא אזיל בעו לסכוניה הוספה מחסרונות הש"ס: רבי מאיר הוה קרי ליה און גליון רבי יוחנן הוה קרי ליה עון גליון.,אימא שלום דביתהו דרבי אליעזר אחתיה דרבן גמליאל הואי הוה ההוא פילוסופא בשבבותיה'132a שכן אם עבר זמנה בטלה אלא היינו טעמא דרבי אליעזר דאמר קרא (ויקרא יב, ג) וביום השמיני ימול בשר ערלתו ואפילו בשבת,וליכתוב רחמנא במילה וליתו הנך וליגמור מיניה משום דאיכא למיפרך מה למילה שכן נכרתו עליה שלש עשרה בריתות:,ע"כ לא פליגי רבנן עליה אלא במכשירי מילה אבל מילה גופה דברי הכל דוחה שבת מנלן אמר עולא הלכה וכן אמר רבי יצחק הלכה,מיתיבי מניין לפיקוח נפש שדוחה את השבת רבי אלעזר בן עזריה אומר מה מילה שהיא אחת מאיבריו של אדם דוחה את השבת קל וחומר לפיקוח נפש שדוחה את השבת,ואי סלקא דעתך הלכה קל וחומר מהלכה מי אתי והתניא אמר לו רבי אלעזר (בן עזריה) עקיבא עצם כשעורה מטמא הלכה ורביעית דם קל וחומר ואין דנין קל וחומר מהלכה,אלא אמר רבי אלעזר אתיא אות אות,אלא מעתה תפילין דכתיב בהן אות לידחי שבת,אלא אתיא ברית ברית,גדול דכתיב ביה ברית לידחי שבת,אלא אתיא דורות דורות,ציצית דכתיב ביה דורות לידחי שבת,אלא אמר רב נחמן בר יצחק דנין אות ברית ודורות מאות ברית ודורות לאפוקי הנך דחד חד הוא דכתיב בהן,ור\' יוחנן אמר אמר קרא ביום ביום אפילו בשבת,אמר ליה ריש לקיש לרבי יוחנן אלא מעתה מחוסרי כפרה דכתיב בהו ביום הכי נמי דדחו שבת ההוא מיבעי ליה ביום ולא בלילה,האי נמי מיבעי ליה ביום ולא בלילה ההוא מבן שמנת ימים נפקא,האי נמי מביום צוותו נפקא,אע"ג דנפקא מביום צוותו אצטריכא סד"א הואיל וחס רחמנא עליה לאתויי בדלות בלילה נמי ליתי קמ"ל,מתקיף לה רבינא אלא מעתה יהא זר כשר בהן ויהא אונן כשר בהן הא אהדריה קרא,רב אחא בר יעקב אמר אמר קרא שמיני שמיני אפילו בשבת,האי שמיני מיבעי ליה למעוטי שביעי שביעי מבן שמנת ימים נפקא,ואכתי מיבעי ליה חד למעוטי שביעי וחד למעוטי תשיעי דאי מחד הוה אמינא שביעי הוא דלא מטא זמניה אבל משמיני ואילך זמניה הוא אלא מחוורתא כדרבי יוחנן,תניא כוותיה דרבי יוחנן ודלא כרב אחא בר יעקב שמיני ימול אפילו בשבת ומה אני מקיים (שמות לא, יד) מחלליה מות יומת בשאר מלאכות חוץ ממילה או אינו אלא אפי\' מילה ומה אני מקיים שמיני ימול חוץ משבת ת"ל ביום אפילו בשבת,אמר רבא האי תנא מעיקרא מאי קא ניחא ליה ולבסוף מאי קא קשיא ליה,הכי קאמר שמיני ימול אפילו בשבת ומה אני מקיים מחלליה מות יומת בשאר מלאכו\' חוץ ממילה אבל מילה דחיא,מ"ט ק"ו הוא ומה צרע\' שדוחה את העבודה ' None | 116a that this is not its place, as the previous portion does not discuss the nation’s travels. Rabbi Yehuda HaNasi says: It is not for that reason that signs were inserted. Rather, the signs are there because this portion is considered a book unto itself.,The Gemara asks: According to whose opinion is that which Rabbi Shmuel bar Naḥman said that Rabbi Yonatan said, that with regard to the verse: “With wisdom she built her house, she carved its seven pillars” (Proverbs 9:1), these are the seven books of the Torah? According to whose opinion? It is according to the opinion of Rabbi Yehuda HaNasi, as by his count there are seven books of the Torah: Genesis; Exodus; Leviticus; Numbers until: “And when the Ark traveled”; the portion: “And when the Ark traveled,” which is considered its own book; the remainder of Numbers; and Deuteronomy.,Who is the tanna who disagrees with Rabbi Yehuda HaNasi? It is Rabban Shimon ben Gamliel. As it was taught in a baraita that Rabban Shimon ben Gamliel says: In the future, this portion will be uprooted from here, where it appears, and will be written in its proper place. And why was it written here, even though it discusses the travels of the children of Israel, and the portion before it does not? It is in order to demarcate between the first punishment and the second punishment. What is the second punishment that appears immediately afterward? It is the verse: “And the people complained wickedly in God’s ears, and God heard and became angry, and the fire of God burned in them and it consumed the edge of the camp” (Numbers 11:1). What is the first punishment? It is the verse: “And they traveled from the mountain of God mehar Hashem for three days” (Numbers 10:33), and Rabbi Ḥama, son of Rabbi Ḥanina, said: That they turned from after God me’aḥarei Hashem and hurriedly fled Mount Sinai. The Gemara asks: And if so, where is the proper place for this paragraph? Rav Ashi said: In the portion of the flags, where there is a description of the manner in which the Jewish people traveled through the desert.,A dilemma was raised before the Sages: With regard to the blank folios of parchment of a Torah scroll, does one rescue them from the fire on Shabbat, or does one not rescue them from the fire? Come and hear a resolution to this from that which we learned: With regard to a Torah scroll that is worn, if there is enough in it to compile eighty-five complete letters as in the portion of: “And when the Ark traveled,” one rescues it from the fire, and if not one does not rescue it. If even the blank folios are rescued, why would one not rescue a Torah scroll with fewer than the requisite number of letters? Derive that this scroll may be rescued due to its blank folios. The Gemara answers: A Torah scroll that is worn is different, because at that point its sanctity is negated, and its blank folios are not sacred. Therefore, one may rescue the scroll only if it contains eighty-five letters.,Come and hear a different resolution from that which was taught in another baraita: With regard to a Torah scroll that was erased, if there is enough in it to compile eighty-five complete letters as in the portion of: “And when the Ark traveled,” one rescues it from the fire, and if not, one does not rescue it. And why is that so? Derive that this scroll may be rescued due to its blank folios, as the erased section is surely no less significant than the blank folios of the scroll. The Gemara answers: That is not so. In a case where the place of the writing is erased it is not a dilemma for me, as it is sacred due to the writing. If the writing is gone, its sanctity is gone. When it is a dilemma for me is with regard to the blank portions that are above and below, that are between one section and another section, that are between one page and another page, that are at the beginning of the scroll, and that are at the end of the scroll. The Gemara asks again: Derive that this scroll may be rescued due to that area that is blank, whose sanctity remains. The Gemara replies: There, it is referring to a case where the blank area was cut and thrown out, and all that remains is the place of the writing.,Come and hear a different resolution from what we learned in a mishna: The Sages decreed that the blank folios that are above and below, that are between one section and another section, that are between one page and another page, that are at the beginning of the scroll, and that are at the end of the scroll render the hands that touch them ritually impure. Apparently, the blank folios have the sanctity of a Torah scroll. The Gemara replies: That is not a proof, as perhaps when it is part of the Torah scroll, it is different, and in those circumstances the sanctity of the Torah extends to the blank portions. When they stand alone they have no sanctity.,Therefore, come and hear a different resolution from that which was taught in another baraita: With regard to the blank folios and the Torah scrolls of heretics, one does not rescue them from the fire; rather, they burn in their place, they and the names of God contained therein. What, is this not referring to the blank folios of a Torah scroll? The Gemara rejects this: No, it is referring to the blank folios of the scrolls of heretics. The Gemara is surprised at this: Now, with regard to the scrolls of heretics themselves, one does not rescue them; is it necessary to say that one does not rescue their blank folios? Rather, this is what it is saying: And the scrolls of heretics are like blank folios.,Apropos the scrolls of heretics, the Gemara analyzes the matter itself. With regard to the blank folios and the Torah scrolls of the heretics, one does not rescue them from the fire. Rabbi Yosei says: During the week, one cuts the names of God contained therein and buries them, and burns the rest. Rabbi Tarfon said in the form of an oath: I will bury my sons if I fail to do the following, that if these books come into my possession I will burn them and the names contained therein. As even if a person is pursuing him with the intent to kill him, and a snake is hurrying to bite him, one enters a house of idolatry and does not enter the houses of these heretics. The reason is that these heretics are aware of the greatness of the Creator manifest in the Torah and its mitzvot, and nevertheless, they deny the existence of God; whereas these idolators are not aware, and that is the reason that they deny the existence of God. And with regard to the heretics, the verse says: “And behind the door and the doorpost you place your memory” (Isaiah 57:8). Although they remember the word of God, they treat it contemptuously, as if casting it behind the door.,Rabbi Yishmael said: The fact that the names of God in the scrolls of heretics may be burned can be derived through an a fortiori inference: Just as to make peace between a husband and his wife, the Torah says: My name that was written in sanctity shall be erased in the water in the framework of the ordeal of the sota; these, the heretics, who impose jealousy, and hatred, and conflict between the Jewish people and their Father in Heaven, all the more so it is proper to erase God’s names because of them. And with regard to heretics, David said: “For I hate those who hate You, God, and I fight those who rise against You. I hate them with the utmost hatred, they have become enemies to me” (Psalms 139:21–22). And just as they, the scrolls of heretics, are not rescued from the fire, neither are they rescued from a rockslide, nor from water, nor from any other matter that destroys them.,Yosef bar Ḥanin raised a dilemma before Rabbi Abbahu: With regard to these books of the house of Abidan, does one rescue them from the fire or does one not rescue them? There were sacred Jewish texts in that house, which were used in debates and discussions on matters of faith. Rabbi Abbahu did not give him a clear answer but said yes and no, and the matter was uncertain to him. Rav would not go to the house of Abidan for conversation, and all the more so he would not go to the house of Nitzrefei, the Persian fire-temple. Shmuel, to the house of Nitzrefei he did not go, but to the house of Abidan he did go. The gentile scholars said to Rava: Why did you not come to the house of Abidan? He evaded their question with an excuse and said to them: There is a certain palm tree on the road, and that makes the path difficult for me. They said to him: We will uproot it. He said to them: Nevertheless, the resulting pit in its place will be difficult for me. Mar bar Yosef said: I am one of them, we are friends, and I do not fear them. Still, one time he went and argued with them and they sought to endanger his life. Rabbi Meir would call the Christian writing, the Evangelion, the wicked folio aven gilyon; Rabbi Yoḥa called it the sinful folio avon gilyon.,The Gemara relates: Imma Shalom, the wife of Rabbi Eliezer, was Rabban Gamliel’s sister. There was a Christian philosopher pilosofa in their neighborhood'132a in each, as if its time passed, it is void, unlike the mitzva of circumcision, which can be fulfilled at a later date if the child is not circumcised on the eighth day. Rather, this is the reason for the opinion of Rabbi Eliezer, as the verse says: “And on the eighth day the flesh of his foreskin shall be circumcised” (Leviticus 12:3), indicating that he is circumcised on the eighth day even if it falls on Shabbat.,The Gemara asks: And let the Torah write this principle only with regard to the mitzva of circumcision, and let these other mitzvot come and derive their halakhot from it. The Gemara answers: Because this suggestion can be refuted: What is unique about the mitzva of circumcision? That thirteen covets were established over it, as the word covet is mentioned thirteen times in the passage dealing with the circumcision of Abraham (Genesis 17). Owing to its great significance, other mitzvot cannot be derived from it.,The Gemara departs from the facilitators of circumcision to the halakha of circumcision itself and asks: The Rabbis only disagree with Rabbi Eliezer with regard to actions that facilitate circumcision, which, in their view, do not override Shabbat; however, with regard to circumcision itself, everyone agrees that it overrides Shabbat. From where do we derive this halakha? Ulla said: This is a halakha transmitted to Moses from Sinai, but there is no biblical basis for it. And so too, Rabbi Yitzḥak said: It is a halakha transmitted to Moses from Sinai.,The Gemara raises an objection from that which was taught in the Tosefta: From where is it derived that saving a life overrides Shabbat? Rabbi Elazar ben Azarya says it is derived from the mitzva of circumcision: Just as circumcision, which pertains to only one of a person’s limbs, overrides Shabbat, all the more so it is an a fortiori inference that saving a life, which is a mitzva that pertains to the entire person, overrides Shabbat.,And if it should enter your mind to say that circumcision may be performed on Shabbat based on a halakha transmitted to Moses from Sinai, is an a fortiori inference derived from a halakha transmitted to Moses from Sinai? Wasn’t it taught explicitly in a baraita that an a fortiori inference cannot be derived from a halakha transmitted to Moses from Sinai? Rabbi Akiva sought to derive that a nazirite who comes into contact with a quarter log of blood from a corpse becomes ritually impure and is required to shave his hair. He sought to do this based on an a fortiori inference from the halakha of the bone from a dead person the size of a grain of barley, as he had a received tradition that a nazirite is required to shave his hair due to that contact. Rabbi Elazar ben Azarya said to him: Akiva, the halakha that a bone the size of a grain of barley transmits ritual impurity is a halakha transmitted to Moses from Sinai, and you would derive from it that a quarter of a log of blood transmits ritual impurity based upon an a fortiori inference, and one does not derive an a fortiori inference from a halakha transmitted to Moses from Sinai. The Tosefta explicitly states that Rabbi Elazar ben Azarya himself derived an a fortiori inference from the halakha of circumcision on Shabbat. Clearly, then, it is derived from the Torah itself and not from a halakha transmitted to Moses from Sinai.,Rather, Rabbi Elazar said: This halakha is derived by means of a verbal analogy between the word sign that appears with regard to circumcision: “And you shall be circumcised in the flesh of your foreskin; and it shall be a sign of the covet between Me and you” (Genesis 17:11), and sign that appears with regard to Shabbat: “However, you shall keep My Shabbatot, for it is a sign between Me and you throughout your generations” (Exodus 31:13). From this verbal analogy, it is derived that circumcision, which is a sign, may be performed even on Shabbat, which is itself a sign.,The Gemara asks: But if what you say is so, phylacteries, with regard to which the term sign is also written: “And it shall be for a sign on your hand and for frontlets between your eyes” (Exodus 13:16), should also override Shabbat, and they should be donned on that day.,Rather, this principle is derived by means of a different verbal analogy from the word covet that appears with regard to circumcision: “And you shall be circumcised in the flesh of your foreskin; and it shall be a sign of the covet between Me and you” (Genesis 17:11), and the word covet that appears with regard to Shabbat: “The children of Israel shall keep the Shabbat, to observe the Shabbat throughout their generations for a perpetual covet” (Exodus 31:16).,The Gemara raises a difficulty: If this is so, then the circumcision of an adult should also be permitted on Shabbat and it should not be limited to a child on the eighth day, as the term covet is written with regard to him as well, as it applies to any Jewish male not yet circumcised. Therefore, let his circumcision override Shabbat. The halakha, however, is that only circumcision at its proper time on the eighth day overrides Shabbat.,Rather, this halakha is derived by means of a verbal analogy between the word generations that appears with regard to Shabbat: “Throughout their generations for a perpetual covet” (Exodus 31:16), and the word generations that appears with regard to circumcision: “And I shall establish My covet between Me and you, and between your seed after you throughout their generations, for an everlasting covet” (Genesis 17:7).,The Gemara asks: If so, let ritual fringes too, with regard to which the term generations is also written, override Shabbat, and it should be permitted to affix ritual fringes to a garment on Shabbat.,Rather, Rav Naḥman bar Yitzḥak said: This halakha is derived not from one common word alone, but one derives it based upon the three words sign, covet, and generations that appear with regard to circumcision, from sign, covet, and generations that appear with regard to Shabbat, to the exclusion of these, i.e., ritual fringes and phylacteries, that with regard to each of them, one of these is written but not all three words together.,And Rabbi Yoḥa said: The verse says: “And on the eighth day…shall be circumcised” (Leviticus 12:3), which means that the child is circumcised on the eighth day whenever it occurs, even on Shabbat.,Reish Lakish said to Rabbi Yoḥa: But if what you say is so, then, with regard to those lacking atonement, such as a zav or a healed leper, who must after their immersion still bring an atonement offering in order to complete their purification process, with regard to whom the term on the day is also written, as in the verse: “And on the eighth day he shall take two he-lambs without blemish, and one ewe-lamb of the first year without blemish” (Leviticus 14:10), sacrificing their atonement offerings should also override Shabbat. Rabbi Yoḥa responded: That verse is necessary to teach that the sacrifice must be brought during the day and not at night.,Reish Lakish asked: This verse with regard to the mitzva of circumcision is also necessary to teach that circumcision must be performed during the day and not at night. Rabbi Yoḥa replied: That is derived from a different verse, which states: “And he that is eight days old shall be circumcised among you throughout your generations” (Genesis 17:12). That circumcision must take place during the day is derived from that verse.,Reish Lakish says: That matter, that the atonement offering must be sacrificed during the day, can also be derived from a different verse, as it is stated: “This is the law of the burnt-offering, of the meal-offering, and of the sin-offering, and of the guilt-offering, and of the consecration-offering, and of the sacrifice of the peace-offerings; which the Lord commanded Moses at Mount Sinai on the day He commanded the children of Israel to present their offerings to the Lord in the wilderness of Sinai” (Leviticus 7:37–38), and from here it is derived that all offerings are sacrificed by day and not at night.,The Gemara answers: Although this halakha is derived from: “On the day He commanded,” an additional source is necessary for those lacking atonement. It might have entered your mind to say that since the Torah shows him mercy by allowing him to bring an offering of poverty, as if one cannot afford to sacrifice the regular atonement offering, the Torah enables him to sacrifice a less costly one, let him also bring it at night, as perhaps the Torah shows him mercy and allows him to hasten his atonement. Therefore, it teaches us that he too must bring his offering only by day and not at night.,Ravina strongly objects to this reasoning: But if what you say is so, that the Torah has compassion on a person lacking atonement and is lenient with regard to the halakhot of the atonement offering, a non-priest should be fit to sacrifice them, and similarly, a priest who is an acute mourner, i.e., one whose relative died that same day and has not yet been buried, should be fit to sacrifice them. The Gemara answers: The verse has restored this. The additional verse that teaches that even one lacking atonement must sacrifice during the day, also teaches that the Torah was lenient with regard to this offering only in the ways explicitly stated in the Torah.,Rav Aḥa bar Ya’akov said: There is a different proof from the Torah that circumcision is performed even on Shabbat, for the verse said: “On the eighth day,” underscoring that circumcision is performed specifically on the eighth day and indicating that it is performed even on Shabbat.,The Gemara raises a difficulty: This usage of the term eighth is necessary to exclude the seventh day, i.e., a child may not be circumcised before the eighth day. The Gemara answers: The fact that one may not circumcise on the seventh day is derived from a different verse, as it is stated: “And he that is eight days old shall be circumcised among you throughout your generations” (Genesis 17:12).,The Gemara raises a further difficulty: Both verses are still necessary, one to exclude the seventh day and one to exclude the ninth day. As if it were derived from one verse alone, I would have said: It is on the seventh day that one may not circumcise, since the time to circumcise this child has not yet arrived and the obligation of circumcision is not yet in effect; however, from the eighth day and onward is its time, and therefore it is permissible to postpone a circumcision until the ninth day. No answer was found to this question, and the Gemara concludes: Rather, the derivation is clear according to Rabbi Yoḥa.,It was taught in a baraita in accordance with the opinion of Rabbi Yoḥa and not in accordance with the opinion of Rav Aḥa bar Ya’akov, as the tanna interprets the phrase: “On the eighth day he shall be circumcised” to mean that the circumcision must be performed even on Shabbat. And how do I fulfill the prohibition against performing prohibited labor explicit in the Torah in the verse: “And you shall guard the Shabbat, for it is holy to you; he who desecrates it shall surely die” (Exodus 31:14)? That is referring to other prohibited labors besides circumcision. The tanna questions his previous statement: Or perhaps that is not the case, and the prohibition of performing prohibited labor on Shabbat includes even circumcision, and, on the contrary, how do I fulfill the verse: “On the eighth day he shall be circumcised”? It applies when the eighth day is any day other than Shabbat. The verse states: “On the day,” meaning on that very day when he turns eight days old, even on Shabbat. The tanna of this baraita rejects Rav Aḥa bar Ya’akov’s proof and accepts Rabbi Yoḥa’s assertion that the phrase “On the day” conclusively establishes that circumcision is performed even on Shabbat.,With regard to this baraita, Rava said: Initially, what did this tanna find acceptable, and ultimately, what did he find difficult? Initially he suggested that: “On the eighth day he shall be circumcised” is a valid source for the fact that circumcision overrides Shabbat, but ultimately, he deemed that difficult and turned to an alternative source, yet provided no reason, neither for his initial statement nor for his second statement.,Rather, we can explain that this is what he is saying: “On the eighth day he shall be circumcised” applies even on Shabbat. And how do I fulfill: “He who desecrates it shall surely die”? That is referring to the other prohibited labors besides circumcision; however, circumcision overrides Shabbat.,What is the reason for this? It is derived by means of an a fortiori inference: Just as leprosy, which overrides the Temple service, as a priest who is a leper may not serve in the Temple and it is prohibited to cut off the symptoms of leprosy, ' None |
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37. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Ishmael b. R. Yose, R. • Ishmael ben R. Yose (Tanna)
Found in books: Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 134; Rubenstein (2003), The Culture of the Babylonian Talmud. 18, 77
| 105b אמר רב יהודה אמר רב זו דברי ר\' מאיר אבל חכמים אומרים אין חליצת קטן כלום:,קטנה שחלצה וכו\': אמר רב יהודה אמר רב זו דברי ר"מ דאמר איש כתוב בפרשה ומקשינן אשה לאיש,אבל חכמים אומרים איש כתיב בפרשה אשה בין גדולה בין קטנה,מאן חכמים רבי יוסי היא דר\' חייא ור\' שמעון בר רבי הוו יתבי פתח חד מינייהו ואמר המתפלל צריך שיתן עיניו למטה שנאמר (מלכים א ט, ג) והיו עיני ולבי שם כל הימים,וחד אמר עיניו למעלה שנאמר (איכה ג, מא) נשא לבבנו אל כפים אדהכי אתא ר\' ישמעאל בר\' יוסי לגבייהו אמר להו במאי עסקיתו אמרו ליה בתפלה אמר להו כך אמר אבא המתפלל צריך שיתן עיניו למטה ולבו למעלה כדי שיתקיימו שני מקראות הללו,אדהכי אתא רבי למתיבתא אינהו דהוו קלילי יתיבו בדוכתייהו רבי ישמעאל ברבי יוסי אגב יוקריה הוה מפסע ואזיל,אמר ליה אבדן מי הוא זה שמפסע על ראשי עם קדוש אמר ליה אני ישמעאל בר\' יוסי שבאתי ללמוד תורה מרבי אמר ליה וכי אתה הגון ללמוד תורה מרבי,אמר ליה וכי משה היה הגון ללמוד תורה מפי הגבורה אמר ליה וכי משה אתה אמר ליה וכי רבך אלהים הוא אמר רב יוסף שקליה רבי למטרפסיה דקאמר ליה רבך ולא רבי,אדהכי אתיא יבמה לקמיה דרבי אמר ליה רבי לאבדן פוק בדקה לבתר דנפק אמר ליה ר\' ישמעאל כך אמר אבא איש כתוב בפרשה אבל אשה בין גדולה בין קטנה,אמר ליה תא לא צריכת כבר הורה זקן קמפסע אבדן ואתי אמר ליה רבי ישמעאל בר\' יוסי מי שצריך לו עם קדוש יפסע על ראשי עם קדוש מי שאין צריך לו עם קדוש היאך יפסע על ראשי עם קדוש,אמר ליה רבי לאבדן קום בדוכתיך תאנא באותה שעה נצטרע אבדן וטבעו שני בניו ומאנו שתי כלותיו אמר רב נחמן בר יצחק בריך רחמנא דכספיה לאבדן בהאי עלמא,אמר ר\' אמי מדבריו של ברבי נלמוד קטנה חולצת בפעוטות רבא אמר עד שתגיע לעונת נדרים והלכתא עד שתביא שתי שערות:,חלצה בשנים וכו\': אמר רב יוסף בר מניומי אמר רב נחמן אין הלכה כאותו הזוג והא אמר ר"נ חדא זימנא דאמר רב יוסף בר מניומי אמר רב נחמן חליצה בשלשה,צריכי דאי איתמר הך קמייתא הוה אמינא ה"מ לכתחילה אבל דיעבד אפי\' תרי קמ"ל אין הלכה כאותו הזוג ואי אשמועינן אין הלכה כאותו הזוג אלא כתנא קמא ה"א דיעבד אבל לכתחילה ליבעי חמשה צריכא:,מעשה שחלצו כו\': בינו לבינה מי ידענא אמר רב יהודה אמר שמואל ועדים רואין אותו מבחוץ,איבעיא להו מעשה שחלצו בינו לבינה אבראי ובא מעשה לפני ר"ע בבית האסורין או דלמא מעשה שחלצו בינו לבינה בבית האסורין אמר רב יהודה אמר רב בבית האסורין היה מעשה ולבית האסורין בא מעשה'' None | 105b Rav Yehuda said that Rav said: This teaching of the mishna with regard to a minor is the statement of Rabbi Meir, who maintains that such a ḥalitza has significance in that it disqualifies a subsequent levirate marriage, but it is insufficient to permit the woman to marry a stranger. But the Rabbis say: The ḥalitza of a male minor isn’t significant of anything, as she is permitted to one of the brothers in levirate marriage as one who no ḥalitza was performed at all.,§ It was taught in the mishna: If a female minor performed ḥalitza, she must perform ḥalitza a second time once she becomes an adult, and if she does not, her first ḥalitza is invalid. Rav Yehuda said that Rav said: This is the statement of Rabbi Meir, who said: “Man” is written in the Torah portion about ḥalitza: “And if the man does not wish” (Deuteronomy 25:7), implying an adult must perform ḥalitza, and we juxtapose and compare a woman with a man, indicating that the woman must also be an adult at the time of ḥalitza.,But the Rabbis say: “Man” is written in this Torah portion, which indicates that an adult male must perform ḥalitza, but with respect to the woman who removes the shoe, since the term woman is not used to describe her, but rather the more general term yevama is written, as the continuation of the above-mentioned verse says: “To take his yevama” (Deuteronomy 25:9), she may be either an adult or a female minor.,The Gemara asks: Who are these Rabbis who disagree with Rabbi Meir? The Gemara answers: It is Rabbi Yosei, as it seems from this incident: As, Rabbi Ḥiyya and Rabbi Shimon bar Rabbi Yehuda HaNasi were sitting outside the house of study, immersed in Torah learning. One of them began and said: One who prays must direct his gaze downward while praying, as it is stated by God with regard to the Holy Temple: “And My eyes and My heart shall be there perpetually” (I\xa0Kings 9:3), meaning: The Divine Presence rests in the Eretz Yisrael, and one must direct his gaze to the sacred land when praying.,And one of them said he must direct his eyes upward, because it is stated: “Let us lift our hearts with our hands toward God in Heaven” (Lamentations 3:41). In the meantime, Rabbi Yishmael, son of Rabbi Yosei, came beside them. He said to them: What are you dealing with? They said to him: With prayer, as we are debating the proper posture for prayer. He said to them: My father, Rabbi Yosei, said as follows: One who prays must direct his eyes downward and his heart upward, in order to fulfill both of these verses.,In the meantime, while they were talking, Rabbi Yehuda HaNasi came to the house of study and everyone quickly went to sit in their assigned places. Those who were light-footed hurried and sat in their places. Rabbi Yishmael, son of Rabbi Yosei, due to his being very heavy, was stepping and walking slowly, as everyone was already sitting in his place on the ground, requiring him to pass over their heads in order to get to his place.,Abdon, the shortened form of the name of Rabbi Yehuda HaNasi’s student and attendant, Abba Yudan, said to him: Who is that individual stepping over the heads of a sacred people, for it appeared to him as an act of disrespect to those sitting that Rabbi Yishmael stepped over their heads. He said to him: I am Yishmael, son of Rabbi Yosei, who came to learn Torah from Rabbi Yehuda HaNasi. Abdon said to him: But are you fit to learn Torah from Rabbi Yehuda HaNasi, for it seems that you are showing disrespect to others in order to accomplish it?,He said to him: Was Moses fit to learn Torah from the mouth of the Almighty? Rather, it is not necessary that the student be as dignified as his teacher. He said to him: And are you Moses? Rabbi Yishmael said to him: And is your teacher God? Rav Yosef said about this part of the story: Here Rabbi Yehuda HaNasi received his retribution mittarpesei for remaining silent during this discussion and not reprimanding his student for humiliating Rabbi Yishmael. And what is his retribution? When Rabbi Yishmael spoke to Abdon, he said your teacher, and not my teacher, implying that he did not accept Rabbi Yehuda HaNasi’s authority upon himself.,In the meantime, a yevama came before Rabbi, and she was a minor close to the age of maturity who had performed ḥalitza, but it was not clear whether she had already reached the age of maturity necessary to validate her ḥalitza. Rabbi Yehuda HaNasi said to Abdon: Go and check to see if she has already reached maturity. After Abdon left, Rabbi Yishmael said to Rabbi Yehuda HaNasi: My father, Rabbi Yosei, said as follows: “Man” is written in the Torah portion of ḥalitza, but the woman may be either an adult woman or a female minor.,Rabbi Yehuda HaNasi said to Abdon: Come back. You do not need to check, as the Elder, Rabbi Yosei, has already ruled that a minor can perform ḥalitza, and therefore no further examination is required. Abdon was stepping and coming over the heads of the others in order to return to his place. Rabbi Yishmael, son of Rabbi Yosei, said to him: One upon whom a holy people depends may step over the heads of a holy people. But one upon whom a holy people does not depend, as there is no longer a need for Abdon to examination the woman, how can he step over the heads of a holy people?,Rabbi Yehuda HaNasi said to Abdon: Stand in your place and do not go any further. It was taught: At that moment Abdon was afflicted with leprosy as a punishment for insulting Rabbi Yishmael, son of Rabbi Yosei, and two of his sons who were recently married drowned, and his two daughters-in-law, who were minors married to those sons, made declarations of refusal and annulled their marriages. Rav Naḥman bar Yitzḥak said: Blessed is the Merciful One, Who shames Abdon in this world, for this prevents him from being punished further in the World-to-Come, as all his iniquities have been forgiven through this suffering.,Rabbi Ami said: From the words of the great man, Rabbi Yosei, let us learn: A female minor performs ḥalitza even as a young child, at age six or seven. Rava said: She may not perform ḥalitza until she reaches the age of vows as an eleven-year-old, when she has enough intellectual capacity to understand the meaning of a vow. However, the Gemara concludes: And the halakha is: She may not perform ḥalitza until she has two pubic hairs.,It was taught in the mishna: If she performed ḥalitza before two or three people, and one of them is found to be disqualified to serve as a judge, Rabbi Shimon and Rabbi Yoḥa the Cobbler validate it. Rav Yosef bar Minyumi said that Rav Naḥman said: The halakha does not follow this pair who validate such a case. The Gemara asks: But didn’t Rav Naḥman already say this same ruling one time before? As Rav Yosef bar Minyumi said that Rav Naḥman said: Ḥalitza must be conducted before three people, indicating that there must be no fewer than three valid judges.,The Gemara answers: Both are necessary, for if only the first one, stating that ḥalitza must be before three judges, were stated, I would say: This applies ab initio, but after the fact even two is acceptable. Therefore, he teaches us that the halakha does not follow this pair of Sages, and her ḥalitza before two people is invalid even after the fact. And vice versa: If he would have told us only that the halakha does not follow this pair, but rather the first tanna, I would say that it is valid if performed before three people only after the fact, but they must require five people ab initio, in accordance with Rabbi Yehuda’s opinion. Therefore it is necessary to say both of these statements.,§ A story is told in the mishna about an incident in which a couple once performed ḥalitza between themselves in private while alone in prison, and the case later came before Rabbi Akiva and he validated it. The Gemara asks: How can we know what happened between him and her? There was no testimony to confirm it, and how can we be certain that the ḥalitza was done properly to validate it? Rav Yehuda said that Shmuel said: And the ḥalitza was validated because there were witnesses who saw them from outside the prison, who testified that the ḥalitza was performed properly.,A dilemma was raised before the students in the house of study with regard to the incident recorded in the mishna in which a private ḥalitza performed in a prison was validated: Did the incident in which they performed ḥalitza between him and her privately actually take place outside in a different locale, and the reference to prison is that the case came before Rabbi Akiva when he was confined in prison? Or, perhaps the incident when they performed ḥalitza between him and her took place in prison, and then this case came before Rabbi Akiva? Rav Yehuda said that Rav said: The ḥalitza incident took place in prison, and also the case came to Rabbi Akiva when he was in prison.'' None |
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38. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • R. Yishmael • Yishmael, Rabbi
Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 94; Katzoff(2005), Law in the Documents of the Judaean Desert, 138
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39. Babylonian Talmud, Avodah Zarah, None
Tagged with subjects: • R. Ishmael, objects to healing in the name of jesus • Rabbi Ishmael
Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 77, 78
| 27b סבר שיולי משאיל לו כי היכי דמשאיל לו משאיל לאיניש אחרינא ואתא ההוא גברא לאורועי נפשיה,אמר רבא א"ר יוחנן ואמרי לה אמר רב חסדא אמר ר\' יוחנן ספק חי ספק מת אין מתרפאין מהן ודאי מת מתרפאין מהן,מת האיכא חיי שעה לחיי שעה לא חיישינן,ומנא תימרא דלחיי שעה לא חיישינן דכתיב (מלכים ב ז, ד) אם אמרנו נבוא העיר והרעב בעיר ומתנו שם והאיכא חיי שעה אלא לאו לחיי שעה לא חיישינן,מיתיבי לא ישא ויתן אדם עם המינין ואין מתרפאין מהן אפילו לחיי שעה,מעשה בבן דמא בן אחותו של ר\' ישמעאל שהכישו נחש ובא יעקב איש כפר סכניא לרפאותו ולא הניחו ר\' ישמעאל וא"ל ר\' ישמעאל אחי הנח לו וארפא ממנו ואני אביא מקרא מן התורה שהוא מותר ולא הספיק לגמור את הדבר עד שיצתה נשמתו ומת,קרא עליו ר\' ישמעאל אשריך בן דמא שגופך טהור ויצתה נשמתך בטהרה ולא עברת על דברי חביריך שהיו אומרים (קהלת י, ח) ופורץ גדר ישכנו נחש,שאני מינות דמשכא דאתי למימשך בתרייהו,אמר מר לא עברת על דברי חביריך שהיו אומרים ופורץ גדר ישכנו נחש איהו נמי חויא טרקיה חויא דרבנן דלית ליה אסותא כלל,ומאי ה"ל למימר (ויקרא יח, ה) וחי בהם ולא שימות בהם,ור\' ישמעאל הני מילי בצינעא אבל בפרהסיא לא דתניא היה רבי ישמעאל אומר מנין שאם אומרים לו לאדם עבוד עבודת כוכבים ואל תהרג שיעבוד ואל יהרג ת"ל וחי בהם ולא שימות בהם יכול אפילו בפרהסיא ת"ל (ויקרא כב, לב) ולא תחללו את שם קדשי,אמר רבה בר בר חנה אמר רבי יוחנן כל מכה שמחללין עליה את השבת אין מתרפאין מהן ואיכא דאמרי אמר רבה בר בר חנה אמר ר"י כל'' None | 27b The Gemara explains the rationale for this leniency: The gentile thinks to himself that the Jew is asking him for his opinion, and just as he is asking him, he will also ask other people. And the gentile further reasons that if the Jew understands that the gentile provided him with bad advice, that man, i.e., the gentile, will bring harm to himself by damaging his own reputation. It is therefore assumed that the gentile will provide good advice in order to avoid sullying his reputation.,§ The Gemara analyzes a situation in which one may receive medical attention from gentiles. Rava says that Rabbi Yoḥa says, and some say that it was Rav Ḥisda who says that Rabbi Yoḥa says: If there is uncertainty as to whether a patient will live through his ailment or die from it, the patient may not be treated by gentile doctors, due to the concern that a gentile doctor may kill him. But if it is certain that he will die from his affliction if he does not receive medical attention, the patient is treated by them, as it is possible that a gentile physician will save him.,The Gemara challenges: Even if it is certain that the patient will die if he is not treated, nevertheless, there is value in temporal life, i.e., it is preferable for the Jew to live as long as his ailment permits rather than risking a premature death at the hands of a gentile physician. The Gemara explains: We are not concerned with the value of temporal life when there is a possibility of permanent recovery, and therefore it is preferable to receive medical attention from a gentile despite the risk involved.,The Gemara asks: And from where do you say that we are not concerned with the value of temporal life? As it is written with regard to the discussion held by four lepers left outside a besieged city: “If we say: We will enter into the city, then the famine is in the city, and we shall die there; and if we sit still here, we also die. Now therefore 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\xa0Kings 7:4). The starving lepers decided to risk premature death rather than waiting to die of starvation. The Gemara asks rhetorically: But isn’t there temporal life to be lost, in which case it would be preferable for the lepers to remain in their current location? Rather, is it not apparent that we are not concerned with the value of temporal life?,The Gemara raises an objection from a baraita: A person may not engage in dealings with heretics, and one may not be treated by them even in a case where it is clear that without medical attention one will experience only temporal life.,The baraita relates an incident illustrating this point. There was an incident involving ben Dama, son of Rabbi Yishmael’s sister, in which a snake bit him. And following the attack, Ya’akov of the village of Sekhanya, who was a heretic, a disciple of Jesus the Nazarene, came to treat him, but Rabbi Yishmael did not let him do so. And ben Dama said to him: Rabbi Yishmael, my brother, let him treat me, and I will be healed by him. And I will cite a verse from the Torah to prove that accepting medical treatment from a heretic is permitted in this situation. But ben Dama did not manage to complete the statement before his soul departed from his body and he died.,Rabbi Yishmael recited with regard to him: Fortunate are you, ben Dama, as your body is pure and your soul departed in purity, and you did not transgress the statement of your colleagues, who would state the verse: “And who breaks through a fence, a snake shall bite him” (Ecclesiastes 10:8), i.e., one is punished for ignoring an ordice of the Sages. This incident indicates that it is not permitted for one to accept medical treatment from a heretic even if it is clear that without it he will live only a short while.,The Gemara explains: Heresy is different, as it is enticing. In other words, it is prohibited to accept medical treatment from a heretic, as one might come to be drawn after his heresy. By contrast, receiving medical attention from a gentile is permitted if it is certain that one will die if he is not treated.,The Master said above: You did not transgress the statement of your colleagues, who would state the verse: “And who breaks through a fence, a snake shall bite him.” The Gemara asks: But ben Dama was also bitten by a snake, even before this declaration of Rabbi Yishmael, so how can he be considered fortunate? The Gemara explains: The snake mentioned in the curse of the Sages is different, as it has no remedy whatsoever. Although ben Dama was bitten by a snake, he could have been healed.,The Gemara asks: And what would ben Dama have said? What verse did he intend to cite as proof that it was permitted for him to be healed by a heretic? The verse: “You shall therefore keep My statutes, and My ordices, which if a man do, he shall live by them” (Leviticus 18:5). This teaches that one should live by God’s mitzvot, and not that he should die by them. This verse serves as a source for the halakha that one may violate a prohibition in order to save a life.,And why does Rabbi Yishmael disagree with ben Dama? He maintains that this matter applies only in private, but in public one may not transgress a prohibition even to save a life. As it is taught in a baraita that Rabbi Yishmael would say: From where is it derived that if oppressors say to a person: Worship an idol and you will not be killed, that one should worship the idol and not be killed? The verse states: “He shall live by them,” and not that he should die by them. One might have thought that this applies even in public. Therefore, the verse states: “And you shall not profane My holy name” (Leviticus 22:32).,§ The Gemara examines various circumstances in which one is permitted to receive treatment from a gentile. Rabba bar bar Ḥana says that Rabbi Yoḥa says: With regard to any injury for which Shabbat is desecrated, one may not be treated by gentiles. And there are those who say that Rabba bar bar Ḥana says that Rabbi Yoḥa says: With regard to any'' None |
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40. None, None, nan
Tagged with subjects: • Ishmael • Ishmael (ben Elisha), Rabbi
Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 206; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 78
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