1. Hebrew Bible, Song of Songs, 3.7-3.8, 4.8, 6.8-6.9, 7.8-7.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ishmael, rabbi •mekhilta de-rabbi ishmael Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 100, 106, 107; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 131, 132| 3.7. "הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ מִגִּבֹּרֵי יִשְׂרָאֵל׃", 3.8. "כֻּלָּם אֲחֻזֵי חֶרֶב מְלֻמְּדֵי מִלְחָמָה אִישׁ חַרְבּוֹ עַל־יְרֵכוֹ מִפַּחַד בַּלֵּילּוֹת׃", 4.8. "אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים׃", 6.8. "שִׁשִּׁים הֵמָּה מְּלָכוֹת וּשְׁמֹנִים פִּילַגְשִׁים וַעֲלָמוֹת אֵין מִסְפָּר׃", 6.9. "אַחַת הִיא יוֹנָתִי תַמָּתִי אַחַת הִיא לְאִמָּהּ בָּרָה הִיא לְיוֹלַדְתָּהּ רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְלוּהָ׃", 7.8. "זֹאת קוֹמָתֵךְ דָּמְתָה לְתָמָר וְשָׁדַיִךְ לְאַשְׁכֹּלוֹת׃", 7.9. "אָמַרְתִּי אֶעֱלֶה בְתָמָר אֹחֲזָה בְּסַנְסִנָּיו וְיִהְיוּ־נָא שָׁדַיִךְ כְּאֶשְׁכְּלוֹת הַגֶּפֶן וְרֵיחַ אַפֵּךְ כַּתַּפּוּחִים׃", | 3.7. Behold, it is the litter of Solomon; Threescore mighty men are about it, of the mighty men of Israel. 3.8. They all handle the sword, And are expert in war; Every man hath his sword upon his thigh, Because of dread in the night. 4.8. Come with me from Lebanon, my bride, With me from Lebanon; Look from the top of Amana, From the top of Senir and Hermon, From the lions’dens, From the mountains of the leopards. 6.8. There are threescore queens, And fourscore concubines, And maidens without number. 6.9. My dove, my undefiled, is but one; She is the only one of her mother; She is the choice one of her that bore her. The daughters saw her, and called her happy; Yea, the queens and the concubines, and they praised her. 7.8. This thy stature is like to a palm-tree, and thy breasts to clusters of grapes. 7.9. I said: ‘I will climb up into the palm-tree, I will take hold of the branches thereof; and let thy breasts be as clusters of the vine, And the smell of thy countece like apples; |
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2. Hebrew Bible, Psalms, 11.1, 26.4, 29.11, 38.17, 68.13, 74.19, 84.4, 101.7, 102.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ishmael, rabbi •ishmael (rabbi) •ishmael (ben elisha), rabbi Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 154; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 203; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 55; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 442| 11.1. "לַמְנַצֵּחַ לְדָוִד בַּיהוָה חָסִיתִי אֵיךְ תֹּאמְרוּ לְנַפְשִׁי נודו [נוּדִי] הַרְכֶם צִפּוֹר׃", 26.4. "לֹא־יָשַׁבְתִּי עִם־מְתֵי־שָׁוְא וְעִם נַעֲלָמִים לֹא אָבוֹא׃", 29.11. "יְהוָה עֹז לְעַמּוֹ יִתֵּן יְהוָה יְבָרֵךְ אֶת־עַמּוֹ בַשָּׁלוֹם׃", 38.17. "כִּי־אָמַרְתִּי פֶּן־יִשְׂמְחוּ־לִי בְּמוֹט רַגְלִי עָלַי הִגְדִּילוּ׃", 68.13. "מַלְכֵי צְבָאוֹת יִדֹּדוּן יִדֹּדוּן וּנְוַת בַּיִת תְּחַלֵּק שָׁלָל׃", 74.19. "אַל־תִּתֵּן לְחַיַּת נֶפֶשׁ תּוֹרֶךָ חַיַּת עֲנִיֶּיךָ אַל־תִּשְׁכַּח לָנֶצַח׃", 84.4. "גַּם־צִפּוֹר מָצְאָה בַיִת וּדְרוֹר קֵן לָהּ אֲשֶׁר־שָׁתָה אֶפְרֹחֶיהָ אֶת־מִזְבְּחוֹתֶיךָ יְהוָה צְבָאוֹת מַלְכִּי וֵאלֹהָי׃", 101.7. "לֹא־יֵשֵׁב בְּקֶרֶב בֵּיתִי עֹשֵׂה רְמִיָּה דֹּבֵר שְׁקָרִים לֹא־יִכּוֹן לְנֶגֶד עֵינָי׃", 102.8. "שָׁקַדְתִּי וָאֶהְיֶה כְּצִפּוֹר בּוֹדֵד עַל־גָּג׃", | 11.1. "For the Leader. [A Psalm] of David. In the LORD have I taken refuge; how say ye to my soul: 'Flee thou! to your mountain, ye birds'?", 26.4. "I have not sat with men of falsehood; neither will I go in with dissemblers.", 29.11. "The LORD will give strength unto His people; The LORD will bless his people with peace.", 38.17. "For I said: 'Lest they rejoice over me; when my foot slippeth, they magnify themselves against me.'", 68.13. "Kings of armies flee, they flee; And she that tarrieth at home divideth the spoil.", 74.19. "O deliver not the soul of Thy turtle-dove unto the wild beast; Forget not the life of Thy poor for ever.", 84.4. "Yea, the sparrow hath found a house, and the swallow a nest for herself, Where she may lay her young; Thine altars, O LORD of hosts, My King, and my God—", 101.7. "He that worketh deceit shall not dwell within my house; he that speaketh falsehood shall not be established before mine eyes.", 102.8. "I watch, and am become like a sparrow that is alone upon the housetop.", |
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3. Hebrew Bible, Proverbs, 28.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ishmael, rabbi Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89| 28.27. "נוֹתֵן לָרָשׁ אֵין מַחְסוֹר וּמַעְלִים עֵינָיו רַב־מְאֵרוֹת׃", | 28.27. "He that giveth unto the poor shall not lack; But he that hideth his eyes shall have many a curse.", |
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4. Hebrew Bible, Deuteronomy, 4.9, 5.5, 12.6, 14.26, 16.2, 20.5-20.7, 21.1, 23.10, 24.5, 28.68, 30.12-30.14, 32.47 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 167; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 45, 49, 50, 65, 67; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 138; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 61; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 633; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 230| 4.9. "רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן־תִּשְׁכַּח אֶת־הַדְּבָרִים אֲשֶׁר־רָאוּ עֵינֶיךָ וּפֶן־יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ׃", 5.5. "אָנֹכִי עֹמֵד בֵּין־יְהוָה וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת־דְּבַר יְהוָה כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא־עֲלִיתֶם בָּהָר לֵאמֹר׃", 12.6. "וַהֲבֵאתֶם שָׁמָּה עֹלֹתֵיכֶם וְזִבְחֵיכֶם וְאֵת מַעְשְׂרֹתֵיכֶם וְאֵת תְּרוּמַת יֶדְכֶם וְנִדְרֵיכֶם וְנִדְבֹתֵיכֶם וּבְכֹרֹת בְּקַרְכֶם וְצֹאנְכֶם׃", 14.26. "וְנָתַתָּה הַכֶּסֶף בְּכֹל אֲשֶׁר־תְּאַוֶּה נַפְשְׁךָ בַּבָּקָר וּבַצֹּאן וּבַיַּיִן וּבַשֵּׁכָר וּבְכֹל אֲשֶׁר תִּשְׁאָלְךָ נַפְשֶׁךָ וְאָכַלְתָּ שָּׁם לִפְנֵי יְהוָה אֱלֹהֶיךָ וְשָׂמַחְתָּ אַתָּה וּבֵיתֶךָ׃", 16.2. "וְזָבַחְתָּ פֶּסַח לַיהוָה אֱלֹהֶיךָ צֹאן וּבָקָר בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה לְשַׁכֵּן שְׁמוֹ שָׁם׃", 16.2. "צֶדֶק צֶדֶק תִּרְדֹּף לְמַעַן תִּחְיֶה וְיָרַשְׁתָּ אֶת־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃", 20.5. "וְדִבְּרוּ הַשֹּׁטְרִים אֶל־הָעָם לֵאמֹר מִי־הָאִישׁ אֲשֶׁר בָּנָה בַיִת־חָדָשׁ וְלֹא חֲנָכוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יַחְנְכֶנּוּ׃", 20.6. "וּמִי־הָאִישׁ אֲשֶׁר־נָטַע כֶּרֶם וְלֹא חִלְּלוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יְחַלְּלֶנּוּ׃", 20.7. "וּמִי־הָאִישׁ אֲשֶׁר־אֵרַשׂ אִשָּׁה וְלֹא לְקָחָהּ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יִקָּחֶנָּה׃", 21.1. "כִּי־יִמָּצֵא חָלָל בָּאֲדָמָה אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ נֹפֵל בַּשָּׂדֶה לֹא נוֹדַע מִי הִכָּהוּ׃", 21.1. "כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וּנְתָנוֹ יְהוָה אֱלֹהֶיךָ בְּיָדֶךָ וְשָׁבִיתָ שִׁבְיוֹ׃", 24.5. "כִּי־יִקַּח אִישׁ אִשָּׁה חֲדָשָׁה לֹא יֵצֵא בַּצָּבָא וְלֹא־יַעֲבֹר עָלָיו לְכָל־דָּבָר נָקִי יִהְיֶה לְבֵיתוֹ שָׁנָה אֶחָת וְשִׂמַּח אֶת־אִשְׁתּוֹ אֲשֶׁר־לָקָח׃", 28.68. "וֶהֱשִׁיבְךָ יְהוָה מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ לֹא־תֹסִיף עוֹד לִרְאֹתָהּ וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְאֵין קֹנֶה׃", 30.12. "לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃", 30.13. "וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃", 30.14. "כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃", 32.47. "כִּי לֹא־דָבָר רֵק הוּא מִכֶּם כִּי־הוּא חַיֵּיכֶם וּבַדָּבָר הַזֶּה תַּאֲרִיכוּ יָמִים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃", | 4.9. "Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes saw, and lest they depart from thy heart all the days of thy life; but make them known unto thy children and thy children’s children;", 5.5. "I stood between the LORD and you at that time, to declare unto you the word of the LORD; for ye were afraid because of the fire, and went not up into the mount—saying: .", 12.6. "and thither ye shall bring your burnt-offerings, and your sacrifices, and your tithes, and the offering of your hand, and your vows, and your freewill-offerings, and the firstlings of your herd and of your flock;", 14.26. "And thou shalt bestow the money for whatsoever thy soul desireth, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul asketh of thee; and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou and thy household.", 16.2. "And thou shalt sacrifice the passover-offering unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to cause His name to dwell there.", 20.5. "And the officers shall speak unto the people, saying: ‘What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it.", 20.6. "And what man is there that hath planted a vineyard, and hath not used the fruit thereof? let him go and return unto his house, lest he die in the battle, and another man use the fruit thereof.", 20.7. "And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her.’", 21.1. "If one be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, and it be not known who hath smitten him;", 23.10. "When thou goest forth in camp against thine enemies, then thou shalt keep thee from every evil thing.", 24.5. "When a man taketh a new wife, he shall not go out in the host, neither shall he be charged with any business; he shall be free for his house one year, and shall cheer his wife whom he hath taken.", 28.68. "And the LORD shall bring thee back into Egypt in ships, by the way whereof I said unto thee: ‘Thou shalt see it no more again’; and there ye shall sell yourselves unto your enemies for bondmen and for bondwoman, and no man shall buy you.", 30.12. "It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’", 30.13. "Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’", 30.14. "But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.", 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.’", |
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5. Hebrew Bible, Numbers, 5.1-5.4, 5.13-5.31, 18.12, 28.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbi ishmael •ishmael, rabbi •rabbi ishmael, school of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 45, 179; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 63| 5.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 5.1. "וְאִישׁ אֶת־קֳדָשָׁיו לוֹ יִהְיוּ אִישׁ אֲשֶׁר־יִתֵּן לַכֹּהֵן לוֹ יִהְיֶה׃", 5.2. "וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת וַיִּתֵּן אִישׁ בָּךְ אֶת־שְׁכָבְתּוֹ מִבַּלְעֲדֵי אִישֵׁךְ׃", 5.2. "צַו אֶת־בְּנֵי יִשְׂרָאֵל וִישַׁלְּחוּ מִן־הַמַּחֲנֶה כָּל־צָרוּעַ וְכָל־זָב וְכֹל טָמֵא לָנָפֶשׁ׃", 5.3. "מִזָּכָר עַד־נְקֵבָה תְּשַׁלֵּחוּ אֶל־מִחוּץ לַמַּחֲנֶה תְּשַׁלְּחוּם וְלֹא יְטַמְּאוּ אֶת־מַחֲנֵיהֶם אֲשֶׁר אֲנִי שֹׁכֵן בְּתוֹכָם׃", 5.3. "אוֹ אִישׁ אֲשֶׁר תַּעֲבֹר עָלָיו רוּחַ קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהֶעֱמִיד אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וְעָשָׂה לָהּ הַכֹּהֵן אֵת כָּל־הַתּוֹרָה הַזֹּאת׃", 5.4. "וַיַּעֲשׂוּ־כֵן בְּנֵי יִשְׂרָאֵל וַיְשַׁלְּחוּ אוֹתָם אֶל־מִחוּץ לַמַּחֲנֶה כַּאֲשֶׁר דִּבֶּר יְהוָה אֶל־מֹשֶׁה כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל׃", 5.13. "וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃", 5.14. "וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃", 5.15. "וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃", 5.16. "וְהִקְרִיב אֹתָהּ הַכֹּהֵן וְהֶעֱמִדָהּ לִפְנֵי יְהוָה׃", 5.17. "וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים בִּכְלִי־חָרֶשׂ וּמִן־הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל־הַמָּיִם׃", 5.18. "וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃", 5.19. "וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן וְאָמַר אֶל־הָאִשָּׁה אִם־לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם־לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרֲרִים הָאֵלֶּה׃", 5.21. "וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃", 5.22. "וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן׃", 5.23. "וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל־מֵי הַמָּרִים׃", 5.24. "וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים הַמְאָרֲרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים׃", 5.25. "וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה אֵת מִנְחַת הַקְּנָאֹת וְהֵנִיף אֶת־הַמִּנְחָה לִפְנֵי יְהוָה וְהִקְרִיב אֹתָהּ אֶל־הַמִּזְבֵּחַ׃", 5.26. "וְקָמַץ הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה וְאַחַר יַשְׁקֶה אֶת־הָאִשָּׁה אֶת־הַמָּיִם׃", 5.27. "וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃", 5.28. "וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃", 5.29. "זֹאת תּוֹרַת הַקְּנָאֹת אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ וְנִטְמָאָה׃", 5.31. "וְנִקָּה הָאִישׁ מֵעָוֺן וְהָאִשָּׁה הַהִוא תִּשָּׂא אֶת־עֲוֺנָהּ׃", 18.12. "כֹּל חֵלֶב יִצְהָר וְכָל־חֵלֶב תִּירוֹשׁ וְדָגָן רֵאשִׁיתָם אֲשֶׁר־יִתְּנוּ לַיהוָה לְךָ נְתַתִּים׃", 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׃", | 5.1. "And the LORD spoke unto Moses, saying:", 5.2. "’Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead;", 5.3. "both male and female shall ye put out, without the camp shall ye put them; that they defile not their camp, in the midst whereof I dwell.’", 5.4. "And the children of Israel did so, and put them out without the camp; as the LORD spoke unto Moses, so did the children of Israel.", 5.13. "and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act;", 5.14. "and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled;", 5.15. "then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance.", 5.16. "And the priest shall bring her near, and set her before the LORD.", 5.17. "And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water.", 5.18. "And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse.", 5.19. "And the priest shall cause her to swear, and shall say unto the woman: ‘If no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse;", 5.20. "but if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thy husband—", 5.21. "then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell;", 5.22. "and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall away’; and the woman shall say: ‘Amen, Amen.’", 5.23. "And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness.", 5.24. "And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter.", 5.25. "And the priest shall take the meal-offering of jealousy out of the woman’s hand, and shall wave the meal-offering before the LORD, and bring it unto the altar.", 5.26. "And the priest shall take a handful of the meal-offering, as the memorial-part thereof, and make it smoke upon the altar, and afterward shall make the woman drink the water.", 5.27. "And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people.", 5.28. "And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed.", 5.29. "This is the law of jealousy, when a wife, being under her husband, goeth aside, and is defiled;", 5.30. "or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law.", 5.31. "And the man shall be clear from iniquity, and that woman shall bear her iniquity.", 18.12. "All the best of the oil, and all the best of the wine, and of the corn, the first part of them which they give unto the LORD, to thee have I given them.", 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.", |
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6. Hebrew Bible, Exodus, 12.5, 12.21, 12.37, 12.41, 13.12, 13.17-13.18, 13.25, 14.13, 15.13, 17.13, 20.3, 22.9, 33.20, 34.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbi ishmael, school of •ishmael, rabbi •mekhilta de-rabbi ishmael •mekhilta de rabbi ishmael •ishmael (rabbi) •ishmael (ben elisha), rabbi Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 45, 67; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 46, 199; 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; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 138; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 632; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 131| 12.5. "וַיַּעֲשׂוּ כָּל־בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן כֵּן עָשׂוּ׃", 12.5. "שֶׂה תָמִים זָכָר בֶּן־שָׁנָה יִהְיֶה לָכֶם מִן־הַכְּבָשִׂים וּמִן־הָעִזִּים תִּקָּחוּ׃", 12.21. "וַיִּקְרָא מֹשֶׁה לְכָל־זִקְנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם מִשְׁכוּ וּקְחוּ לָכֶם צֹאן לְמִשְׁפְּחֹתֵיכֶם וְשַׁחֲטוּ הַפָּסַח׃", 12.37. "וַיִּסְעוּ בְנֵי־יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף׃", 12.41. "וַיְהִי מִקֵּץ שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה יָצְאוּ כָּל־צִבְאוֹת יְהוָה מֵאֶרֶץ מִצְרָיִם׃", 13.12. "וְהַעֲבַרְתָּ כָל־פֶּטֶר־רֶחֶם לַיהֹוָה וְכָל־פֶּטֶר שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ הַזְּכָרִים לַיהוָה׃", 13.17. "וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת־הָעָם וְלֹא־נָחָם אֱלֹהִים דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים כִּי קָרוֹב הוּא כִּי אָמַר אֱלֹהִים פֶּן־יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה וְשָׁבוּ מִצְרָיְמָה׃", 13.18. "וַיַּסֵּב אֱלֹהִים אֶת־הָעָם דֶּרֶךְ הַמִּדְבָּר יַם־סוּף וַחֲמֻשִׁים עָלוּ בְנֵי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם׃", 14.13. "וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ הִתְיַצְבוּ וּרְאוּ אֶת־יְשׁוּעַת יְהוָה אֲשֶׁר־יַעֲשֶׂה לָכֶם הַיּוֹם כִּי אֲשֶׁר רְאִיתֶם אֶת־מִצְרַיִם הַיּוֹם לֹא תֹסִיפוּ לִרְאֹתָם עוֹד עַד־עוֹלָם׃", 15.13. "נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃", 17.13. "וַיַּחֲלֹשׁ יְהוֹשֻׁעַ אֶת־עֲמָלֵק וְאֶת־עַמּוֹ לְפִי־חָרֶב׃", 20.3. "לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ", 22.9. "כִּי־יִתֵּן אִישׁ אֶל־רֵעֵהוּ חֲמוֹר אוֹ־שׁוֹר אוֹ־שֶׂה וְכָל־בְּהֵמָה לִשְׁמֹר וּמֵת אוֹ־נִשְׁבַּר אוֹ־נִשְׁבָּה אֵין רֹאֶה׃", 34.27. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵל׃", | 12.5. "Your lamb shall be without blemish, a male of the first year; ye shall take it from the sheep, or from the goats;", 12.21. "Then Moses called for all the elders of Israel, and said unto them: ‘Draw out, and take you lambs according to your families, and kill the passover lamb.", 12.37. "And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children.", 12.41. "And it came to pass at the end of four hundred and thirty years, even the selfsame day it came to pass, that all the host of the LORD went out from the land of Egypt.", 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.", 13.17. "And it came to pass, when Pharaoh had let the people go, that God led them not by the way of the land of the Philistines, although that was near; for God said: 'Lest the people regret when they see war, and they return to Egypt.’", 13.18. "But God led the people about, by the way of the wilderness by the Red Sea; and the children of Israel went up armed out of the land of Egypt.", 14.13. "And Moses said unto the people: ‘Fear ye not, stand still, and see the salvation of the LORD, which He will work for you to-day; for whereas ye have seen the Egyptians to-day, ye shall see them again no more for ever.", 15.13. "Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation.", 17.13. "And Joshua discomfited Amalek and his people with the edge of the sword.", 20.3. "Thou shalt have no other gods before Me.", 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;", 33.20. "And He said: ‘Thou canst not see My face, for man shall not see Me and live.’", 34.27. "And the LORD said unto Moses: ‘Write thou these words, for after the tenor of these words I have made a covet with thee and with Israel.’", |
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7. Hebrew Bible, Leviticus, 1.2, 10.1-10.3, 16.12-16.13, 16.33, 18.4-18.5, 19.25, 21.8, 22.32, 24.2-24.3, 25.20-25.21, 27.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 45, 65, 67, 179; 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, 100, 106, 107; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 138; Schiffman (1983), Testimony and the Penal Code, 194; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 90, 191, 202; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89, 90| 1.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אָדָם כִּי־יַקְרִיב מִכֶּם קָרְבָּן לַיהוָה מִן־הַבְּהֵמָה מִן־הַבָּקָר וּמִן־הַצֹּאן תַּקְרִיבוּ אֶת־קָרְבַּנְכֶם׃", 10.1. "וּלֲהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחֹל וּבֵין הַטָּמֵא וּבֵין הַטָּהוֹר׃", 10.1. "וַיִּקְחוּ בְנֵי־אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ בָהֵן אֵשׁ וַיָּשִׂימוּ עָלֶיהָ קְטֹרֶת וַיַּקְרִבוּ לִפְנֵי יְהוָה אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אֹתָם׃", 10.2. "וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל אוֹתָם וַיָּמֻתוּ לִפְנֵי יְהוָה׃", 10.2. "וַיִּשְׁמַע מֹשֶׁה וַיִּיטַב בְּעֵינָיו׃", 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׃", 16.33. "וְכִפֶּר אֶת־מִקְדַּשׁ הַקֹּדֶשׁ וְאֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ יְכַפֵּר וְעַל הַכֹּהֲנִים וְעַל־כָּל־עַם הַקָּהָל יְכַפֵּר׃", 18.4. "אֶת־מִשְׁפָּטַי תַּעֲשׂוּ וְאֶת־חֻקֹּתַי תִּשְׁמְרוּ לָלֶכֶת בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 18.5. "וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃", 19.25. "וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 21.8. "וְקִדַּשְׁתּוֹ כִּי־אֶת־לֶחֶם אֱלֹהֶיךָ הוּא מַקְרִיב קָדֹשׁ יִהְיֶה־לָּךְ כִּי קָדוֹשׁ אֲנִי יְהוָה מְקַדִּשְׁכֶם׃", 22.32. "וְלֹא תְחַלְּלוּ אֶת־שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל אֲנִי יְהוָה מְקַדִּשְׁכֶם׃", 24.2. "צַו אֶת־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד׃", 24.2. "שֶׁבֶר תַּחַת שֶׁבֶר עַיִן תַּחַת עַיִן שֵׁן תַּחַת שֵׁן כַּאֲשֶׁר יִתֵּן מוּם בָּאָדָם כֵּן יִנָּתֶן בּוֹ׃", 24.3. "מִחוּץ לְפָרֹכֶת הָעֵדֻת בְּאֹהֶל מוֹעֵד יַעֲרֹךְ אֹתוֹ אַהֲרֹן מֵעֶרֶב עַד־בֹּקֶר לִפְנֵי יְהוָה תָּמִיד חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם׃", 25.21. "וְצִוִּיתִי אֶת־בִּרְכָתִי לָכֶם בַּשָּׁנָה הַשִּׁשִּׁית וְעָשָׂת אֶת־הַתְּבוּאָה לִשְׁלֹשׁ הַשָּׁנִים׃", 27.3. "וְהָיָה עֶרְכְּךָ הַזָּכָר מִבֶּן עֶשְׂרִים שָׁנָה וְעַד בֶּן־שִׁשִּׁים שָׁנָה וְהָיָה עֶרְכְּךָ חֲמִשִּׁים שֶׁקֶל כֶּסֶף בְּשֶׁקֶל הַקֹּדֶשׁ׃", 27.3. "וְכָל־מַעְשַׂר הָאָרֶץ מִזֶּרַע הָאָרֶץ מִפְּרִי הָעֵץ לַיהוָה הוּא קֹדֶשׁ לַיהוָה׃", | 1.2. "Speak unto the children of Israel, and say unto them: When any man of you bringeth an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd or of the flock.", 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.", 16.33. "And he shall make atonement for the most holy place, and he shall make atonement for the tent of meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly.", 18.4. "Mine ordices shall ye do, and My statutes shall ye keep, to walk therein: I am the LORD your God.", 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.", 19.25. "But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God.", 21.8. "Thou shalt sanctify him therefore; for he offereth the bread of thy God; he shall be holy unto thee; for I the LORD, who sanctify you, am holy.", 22.32. "And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the LORD who hallow you,", 24.2. "’Command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually.", 24.3. "Without the veil of the testimony, in the tent of meeting, shall Aaron order it from evening to morning before the LORD continually; it shall be a statute for ever throughout your generations.", 25.20. "And if ye shall say: ‘What shall we eat the seventh year? behold, we may not sow, nor gather in our increase’;", 25.21. "then I will command My blessing upon you in the sixth year, and it shall bring forth produce for the three years.", 27.3. "then thy valuation shall be for the male from twenty years old even unto sixty years old, even thy valuation shall be fifty shekels of silver, after the shekel of the sanctuary.", |
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8. Hebrew Bible, Job, 28.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 167| 28.17. "לֹא־יַעַרְכֶנָּה זָהָב וּזְכוֹכִית וּתְמוּרָתָהּ כְּלִי־פָז׃", | 28.17. "Gold and glass cannot equal it; Neither shall the exchange thereof be vessels of fine gold.", |
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9. Hebrew Bible, Genesis, 2.7, 2.16, 14.23, 49.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •yetzer, rabbi ishmael’s •rabbi ishmael, school of •ishmael, rabbi •yoḥanan, rabbi, on rabbi ishmael’s penis Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 49; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 158; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 61; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 90| 2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", 2.16. "וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃", 14.23. "אִם־מִחוּט וְעַד שְׂרוֹךְ־נַעַל וְאִם־אֶקַּח מִכָּל־אֲשֶׁר־לָךְ וְלֹא תֹאמַר אֲנִי הֶעֱשַׁרְתִּי אֶת־אַבְרָם׃", 49.22. "בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי־עָיִן בָּנוֹת צָעֲדָה עֲלֵי־שׁוּר׃", | 2.7. "Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.", 2.16. "And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;", 14.23. "that I will not take a thread nor a shoe-latchet nor aught that is thine, lest thou shouldest say: I have made Abram rich;", 49.22. "Joseph is a fruitful vine, A fruitful vine by a fountain; Its branches run over the wall. .", |
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10. Hebrew Bible, Jeremiah, 42.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •mekhilta de rabbi ishmael Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 633| 42.16. "וְהָיְתָה הַחֶרֶב אֲשֶׁר אַתֶּם יְרֵאִים מִמֶּנָּה שָׁם תַּשִּׂיג אֶתְכֶם בְּאֶרֶץ מִצְרָיִם וְהָרָעָב אֲשֶׁר־אַתֶּם דֹּאֲגִים מִמֶּנּוּ שָׁם יִדְבַּק אַחֲרֵיכֶם מִצְרַיִם וְשָׁם תָּמֻתוּ׃", | 42.16. "then it shall come to pass, that the sword, which ye fear, shall overtake you there in the land of Egypt, and the famine, whereof ye are afraid, shall follow hard after you there in Egypt; and there ye shall die.", |
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11. Hebrew Bible, Isaiah, 6.1, 10.13, 31.1, 33.10, 43.14, 43.21, 52.2, 61.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ishmael (ben elisha), rabbi •mekhilta de rabbi ishmael •mekhilta de-rabbi ishmael •ishmael, rabbi Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 199; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 100; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 633, 634; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 131, 132| 6.1. "בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃", 6.1. "הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃", 10.13. "כִּי אָמַר בְּכֹחַ יָדִי עָשִׂיתִי וּבְחָכְמָתִי כִּי נְבֻנוֹתִי וְאָסִיר גְּבוּלֹת עַמִּים ועתידתיהם [וַעֲתוּדוֹתֵיהֶם] שׁוֹשֵׂתִי וְאוֹרִיד כַּאבִּיר יוֹשְׁבִים׃", 31.1. "הוֹי הַיֹּרְדִים מִצְרַיִם לְעֶזְרָה עַל־סוּסִים יִשָּׁעֵנוּ וַיִּבְטְחוּ עַל־רֶכֶב כִּי רָב וְעַל פָּרָשִׁים כִּי־עָצְמוּ מְאֹד וְלֹא שָׁעוּ עַל־קְדוֹשׁ יִשְׂרָאֵל וְאֶת־יְהוָה לֹא דָרָשׁוּ׃", 43.14. "כֹּה־אָמַר יְהוָה גֹּאַלְכֶם קְדוֹשׁ יִשְׂרָאֵל לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם וְכַשְׂדִּים בָּאֳנִיּוֹת רִנָּתָם׃", 43.21. "עַם־זוּ יָצַרְתִּי לִי תְּהִלָּתִי יְסַפֵּרוּ׃", 52.2. "הִתְנַעֲרִי מֵעָפָר קוּמִי שְּׁבִי יְרוּשָׁלִָם התפתחו [הִתְפַּתְּחִי] מוֹסְרֵי צַוָּארֵךְ שְׁבִיָּה בַּת־צִיּוֹן׃", | 6.1. "In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple.", 10.13. "For he hath said: By the strength of my hand I have done it, And by my wisdom, for I am prudent; In that I have removed the bounds of the peoples, And have robbed their treasures, And have brought down as one mighty the inhabitants;", 31.1. "Woe to them that go down to Egypt for help, And rely on horses, And trust in chariots, because they are many, And in horsemen, because they are exceeding mighty; But they look not unto the Holy One of Israel, Neither seek the LORD!", 33.10. "Now will I arise, saith the LORD; Now will I be exalted; now will I lift Myself up.", 43.14. "Thus saith the LORD, your Redeemer, The Holy One of Israel: For your sake I have sent to Babylon, And I will bring down all of them as fugitives, even the Chaldeans, in the ships of their shouting.", 43.21. "The people which I formed for Myself, That they might tell of My praise.", 52.2. "Shake thyself from the dust; Arise, and sit down, O Jerusalem; Loose thyself from the bands of thy neck, O captive daughter of Zion.", 61.10. "I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels.", |
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12. Hebrew Bible, 1 Samuel, 12.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ishmael, rabbi Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89| 12.3. "הִנְנִי עֲנוּ בִי נֶגֶד יְהוָה וְנֶגֶד מְשִׁיחוֹ אֶת־שׁוֹר מִי לָקַחְתִּי וַחֲמוֹר מִי לָקַחְתִּי וְאֶת־מִי עָשַׁקְתִּי אֶת־מִי רַצּוֹתִי וּמִיַּד־מִי לָקַחְתִּי כֹפֶר וְאַעְלִים עֵינַי בּוֹ וְאָשִׁיב לָכֶם׃", | 12.3. "Behold, here I am: answer me before the Lord, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe with which to blind my eyes? and I will restore it you.", |
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| 13. Hebrew Bible, Ezekiel, 1-3 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 199 |
14. Hebrew Bible, Ecclesiastes, 10.8 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •rabbi ishmael Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 89| 10.8. "חֹפֵר גּוּמָּץ בּוֹ יִפּוֹל וּפֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ׃", | 10.8. "He that diggeth a pit shall fall into it; and whoso breaketh through a fence, a serpent shall bite him.", |
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15. Hebrew Bible, 1 Chronicles, 21.15, 23.3, 28.18 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mekhilta de rabbi ishmael •ishmael, rabbi •ishmael (ben elisha), rabbi Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 199; 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| 21.15. "וַיִּשְׁלַח הָאֱלֹהִים מַלְאָךְ לִירוּשָׁלִַם לְהַשְׁחִיתָהּ וּכְהַשְׁחִית רָאָה יְהוָה וַיִּנָּחֶם עַל־הָרָעָה וַיֹּאמֶר לַמַּלְאָךְ הַמַּשְׁחִית רַב עַתָּה הֶרֶף יָדֶךָ וּמַלְאַךְ יְהוָה עֹמֵד עִם־גֹּרֶן אָרְנָן הַיְבוּסִי׃", 23.3. "וַיִּסָּפְרוּ הַלְוִיִּם מִבֶּן שְׁלֹשִׁים שָׁנָה וָמָעְלָה וַיְהִי מִסְפָּרָם לְגֻלְגְּלֹתָם לִגְבָרִים שְׁלֹשִׁים וּשְׁמוֹנָה אָלֶף׃", 23.3. "וְלַעֲמֹד בַּבֹּקֶר בַּבֹּקֶר לְהֹדוֹת וּלְהַלֵּל לַיהוָה וְכֵן לָעָרֶב׃", 28.18. "וּלְמִזְבַּח הַקְּטֹרֶת זָהָב מְזֻקָּק בַּמִּשְׁקָל וּלְתַבְנִית הַמֶּרְכָּבָה הַכְּרֻבִים זָהָב לְפֹרְשִׂים וְסֹכְכִים עַל־אֲרוֹן בְּרִית־יְהוָה׃", | 21.15. "And God sent an angel unto Jerusalem to destroy it; and as he was about to destroy, the LORD beheld, and He repented Him of the evil, and said to the destroying angel: ‘It is enough; now stay thy hand.’ And the angel of the LORD was standing by the threshing-floor of Or the Jebusite.", 23.3. "And the Levites were numbered from thirty years old and upward; and their number by their polls, man by man, was thirty and eight thousand.", 28.18. "and for the altar of incense refined gold by weight; and gold for the pattern of the chariot, even the cherubim, that spread out their wings, and covered the ark of the covet of the LORD.", |
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16. Hebrew Bible, Zechariah, 2.17 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mekhilta de-rabbi ishmael Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 132| 2.17. "הַס כָּל־בָּשָׂר מִפְּנֵי יְהוָה כִּי נֵעוֹר מִמְּעוֹן קָדְשׁוֹ׃", | 2.17. "Be silent, all flesh, before the LORD; for He is aroused out of His holy habitation.", |
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| 17. Dead Sea Scrolls, of Discipline, 6.13-6.23 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rabbi ishmael, house of Found in books: Schiffman (1983), Testimony and the Penal Code, 194 |
18. Septuagint, Ecclesiasticus (Siracides), 27.1, 46.19 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •ishmael, rabbi Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89 | 27.1. Many have committed sin for a trifle,and whoever seeks to get rich will avert his eyes. 27.1. A lion lies in wait for prey;so does sin for the workers of iniquity. 46.19. Before the time of his eternal sleep,Samuel called men to witness before the Lord and his anointed:"I have not taken any ones property,not so much as a pair of shoes." And no man accused him. |
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| 19. Septuagint, Wisdom of Solomon, 27.1, 46.19 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •ishmael, rabbi Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89 |
20. Anon., Jubilees, 17.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •ishmael, rabbi Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 90 | 17.17. and she arose and went towards the wilderness of Paran. br And the child grew and became an archer, and God was with him; |
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21. Hebrew Bible, Daniel, 3.12-3.30 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 199; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 107| 3.12. "אִיתַי גֻּבְרִין יְהוּדָאיִן דִּי־מַנִּיתָ יָתְהוֹן עַל־עֲבִידַת מְדִינַת בָּבֶל שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ גֻּבְרַיָּא אִלֵּךְ לָא־שָׂמוּ עליך [עֲלָךְ] מַלְכָּא טְעֵם לאלהיך [לֵאלָהָךְ] לָא פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא סָגְדִין׃", 3.13. "בֵּאדַיִן נְבוּכַדְנֶצַּר בִּרְגַז וַחֲמָה אֲמַר לְהַיְתָיָה לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ הֵיתָיוּ קֳדָם מַלְכָּא׃", 3.14. "עָנֵה נְבֻכַדְנֶצַּר וְאָמַר לְהוֹן הַצְדָּא שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ לֵאלָהַי לָא אִיתֵיכוֹן פָּלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימֶת לָא סָגְדִין׃", 3.15. "כְּעַן הֵן אִיתֵיכוֹן עֲתִידִין דִּי בְעִדָּנָא דִּי־תִשְׁמְעוּן קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְּסַנְתֵּרִין וְסוּמְפֹּנְיָה וְכֹל זְנֵי זְמָרָא תִּפְּלוּן וְתִסְגְּדוּן לְצַלְמָא דִי־עַבְדֵת וְהֵן לָא תִסְגְּדוּן בַּהּ־שַׁעֲתָה תִתְרְמוֹן לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא וּמַן־הוּא אֱלָהּ דֵּי יְשֵׁיזְבִנְכוֹן מִן־יְדָי׃", 3.16. "עֲנוֹ שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ וְאָמְרִין לְמַלְכָּא נְבוּכַדְנֶצַּר לָא־חַשְׁחִין אֲנַחְנָה עַל־דְּנָה פִּתְגָם לַהֲתָבוּתָךְ׃", 3.17. "הֵן אִיתַי אֱלָהַנָא דִּי־אֲנַחְנָא פָלְחִין יָכִל לְשֵׁיזָבוּתַנָא מִן־אַתּוּן נוּרָא יָקִדְתָּא וּמִן־יְדָךְ מַלְכָּא יְשֵׁיזִב׃", 3.18. "וְהֵן לָא יְדִיעַ לֶהֱוֵא־לָךְ מַלְכָּא דִּי לאלהיך [לֵאלָהָךְ] לָא־איתינא [אִיתַנָא] פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא נִסְגֻּד׃", 3.19. "בֵּאדַיִן נְבוּכַדְנֶצַּר הִתְמְלִי חֱמָא וּצְלֵם אַנְפּוֹהִי אשתנו [אֶשְׁתַּנִּי] עַל־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ עָנֵה וְאָמַר לְמֵזֵא לְאַתּוּנָא חַד־שִׁבְעָה עַל דִּי חֲזֵה לְמֵזְיֵהּ׃", 3.21. "בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ כְּפִתוּ בְּסַרְבָּלֵיהוֹן פטישיהון [פַּטְּשֵׁיהוֹן] וְכַרְבְּלָתְהוֹן וּלְבֻשֵׁיהוֹן וּרְמִיו לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא׃", 3.22. "כָּל־קֳבֵל דְּנָה מִן־דִּי מִלַּת מַלְכָּא מַחְצְפָה וְאַתּוּנָא אֵזֵה יַתִּירָא גֻּבְרַיָּא אִלֵּךְ דִּי הַסִּקוּ לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ קַטִּל הִמּוֹן שְׁבִיבָא דִּי נוּרָא׃", 3.23. "וְגֻבְרַיָּא אִלֵּךְ תְּלָתֵּהוֹן שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ נְפַלוּ לְגוֹא־אַתּוּן־נוּרָא יָקִדְתָּא מְכַפְּתִין׃", 3.24. "אֱדַיִן נְבוּכַדְנֶצַּר מַלְכָּא תְּוַהּ וְקָם בְּהִתְבְּהָלָה עָנֵה וְאָמַר לְהַדָּבְרוֹהִי הֲלָא גֻבְרִין תְּלָתָא רְמֵינָא לְגוֹא־נוּרָא מְכַפְּתִין עָנַיִן וְאָמְרִין לְמַלְכָּא יַצִּיבָא מַלְכָּא׃", 3.25. "עָנֵה וְאָמַר הָא־אֲנָה חָזֵה גֻּבְרִין אַרְבְּעָה שְׁרַיִן מַהְלְכִין בְּגוֹא־נוּרָא וַחֲבָל לָא־אִיתַי בְּהוֹן וְרֵוֵהּ דִּי רביעיא [רְבִיעָאָה] דָּמֵה לְבַר־אֱלָהִין׃", 3.26. "בֵּאדַיִן קְרֵב נְבוּכַדְנֶצַּר לִתְרַע אַתּוּן נוּרָא יָקִדְתָּא עָנֵה וְאָמַר שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד־נְגוֹ עַבְדוֹהִי דִּי־אֱלָהָא עליא [עִלָּאָה] פֻּקוּ וֶאֱתוֹ בֵּאדַיִן נָפְקִין שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ מִן־גּוֹא נוּרָא׃", 3.27. "וּמִתְכַּנְּשִׁין אֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא וְהַדָּבְרֵי מַלְכָּא חָזַיִן לְגֻבְרַיָּא אִלֵּךְ דִּי לָא־שְׁלֵט נוּרָא בְּגֶשְׁמְהוֹן וּשְׂעַר רֵאשְׁהוֹן לָא הִתְחָרַךְ וְסָרְבָּלֵיהוֹן לָא שְׁנוֹ וְרֵיחַ נוּר לָא עֲדָת בְּהוֹן׃", 3.28. "עָנֵה נְבוּכַדְנֶצַּר וְאָמַר בְּרִיךְ אֱלָהֲהוֹן דִּי־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ דִּי־שְׁלַח מַלְאֲכֵהּ וְשֵׁיזִב לְעַבְדוֹהִי דִּי הִתְרְחִצוּ עֲלוֹהִי וּמִלַּת מַלְכָּא שַׁנִּיו וִיהַבוּ גשמיהון [גֶשְׁמְהוֹן] דִּי לָא־יִפְלְחוּן וְלָא־יִסְגְּדוּן לְכָל־אֱלָהּ לָהֵן לֵאלָהֲהוֹן׃", 3.29. "וּמִנִּי שִׂים טְעֵם דִּי כָל־עַם אֻמָּה וְלִשָּׁן דִּי־יֵאמַר שלה [שָׁלוּ] עַל אֱלָהֲהוֹן דִּי־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹא הַדָּמִין יִתְעֲבֵד וּבַיְתֵהּ נְוָלִי יִשְׁתַּוֵּה כָּל־קֳבֵל דִּי לָא אִיתַי אֱלָה אָחֳרָן דִּי־יִכֻּל לְהַצָּלָה כִּדְנָה׃", | 3.12. "There are certain Jews whom thou hast appointed over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.’", 3.13. "Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then were these men brought before the king.", 3.14. "Nebuchadnezzar spoke and said unto them: ‘Is it true, O Shadrach, Meshach, and Abed-nego, that ye serve not my gods, nor worship the golden image which I have set up?", 3.15. "Now if ye be ready that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, ye fall down and worship the image which I have made , well; but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is the god that shall deliver you out of my hands?’", 3.16. "Shadrach, Meshach, and Abed-nego, answered and said to the king: ‘O Nebuchadnezzar, we have no need to answer thee in this matter.", 3.17. "If our God whom we serve is able to deliver us, He will deliver us from the burning fiery furnace, and out of thy hand, O king.", 3.18. "But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.’", 3.19. "Then was Nebuchadnezzar filled with fury, and the form of his visage was changed, against Shadrach, Meshach, and Abed-nego; he spoke, and commanded that they should heat the furnace seven times more than it was wont to be heated.", 3.20. "And he commanded certain mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace.", 3.21. "Then these men were bound in their cloaks, their tunics, and their robes, and their other garments, and were cast into the midst of the burning fiery furnace.", 3.22. "Therefore because the king’s commandment was peremptory, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego.", 3.23. "And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace.", 3.24. "Then Nebuchadnezzar the king was alarmed, and rose up in haste; he spoke and said unto his ministers: ‘Did not we cast three men bound into the midst of the fire?’ They answered and said unto the king: ‘True, O king.’", 3.25. "He answered and said: ‘Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth is like a son of the gods.’", 3.26. "Then Nebuchadnezzar came near to the mouth of the burning fiery furnace; he spoke and said: ‘Shadrach, Meshach, and Abed-nego, ye servants of God Most High, come forth, and come hither.’ Then Shadrach, Meshach, and Abed-nego, came forth out of the midst of the fire.", 3.27. "And the satraps, the prefects, and the governors, and the king’s ministers, being gathered together, saw these men, that the fire had no power upon their bodies, nor was the hair of their head singed, neither were their cloaks changed, nor had the smell of fire passed on them.", 3.28. "Nebuchadnezzar spoke and said: ‘Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent His angel, and delivered His servants that trusted in Him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god, except their own God.", 3.29. "Therefore I make a decree, that every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other god that is able to deliver after this sort.’", 3.30. "Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon.", |
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| 22. Livy, History, 1.3-1.8 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rabbi ishmael Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 231 |
23. Mishnah, Avodah Zarah, 2.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 89| 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: \n", | 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).”", |
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24. New Testament, Matthew, 4.8-4.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ishmael, rabbi Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 90| 4.8. Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 4.9. καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι. 4.10. τότε λέγει αὐτῷ ὁ Ἰησοῦς Ὕπαγε, Σατανᾶ· γέγραπται γάρ Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. | 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me." 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" |
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25. New Testament, Romans, 10.5-10.13, 15.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 68, 179| 10.5. Μωυσῆς γὰρ γράφει ὅτι τὴν δικαιοσύνην τὴν ἐκ νόμουὁ ποιήσας ἄνθρωπος ζήσεται ἐναὐτῇ. 10.6. ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγειΜὴ εἴπῃςἐν τῇ καρδίᾳ σουΤίς ἀναβήσεται εἰς τὸν οὐρανόν;τοῦτʼ ἔστιν Χριστὸν καταγαγεῖν· 10.7. ἤΤίς καταβήσεται εἰς τὴν ἄβυσσον;τοῦτʼ ἔστιν Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν. 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. 10.9. ὅτι ἐὰν ὁμολογήσῃςτὸ ῥῆμα ἐν τῷ στόματί σουὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ, καὶ πιστεύσῃςἐν τῇ καρδίᾳ σουὅτι ὁ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ· 10.10. καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν· 10.11. λέγει γὰρ ἡ γραφή Πᾶςὁ πιστεύων ἐπʼ αὐτῷ οὐ καταισχυνθήσεται. 10.12. οὐ γάρ ἐστιν διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος, ὁ γὰρ αὐτὸς κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν· 10.13. Πᾶς γὰρὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται. 15.4. ὅσα γὰρ προεγράφη, [πάντα] εἰς τὴν ἡμετέραν διδασκαλίαν ἐγράφη, ἵνα διὰ τῆς ὑπομονῆς καὶ διὰ τῆς παρακλήσεως τῶν γραφῶν τὴν ἐλπίδα ἔχωμεν. | 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them." 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.)" 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: 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame." 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved." 15.4. For whatever things were written before were written for our learning, that through patience and through encouragement of the Scriptures we might have hope. |
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26. New Testament, Philippians, 3.5-3.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbi ishmael •rabbi ishmael, school of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 4| 3.5. περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμείν, Ἐβραῖος ἐξ Ἐβραίων, κατὰ νόμον Φαρισαῖος, 3.6. κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος. | 3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. |
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27. New Testament, Galatians, 1.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbi ishmael •rabbi ishmael, school of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 4| 1.14. καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. | 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. |
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28. New Testament, 2 Peter, 1.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ishmael, rabbi Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 90| 1.6. ἐν δὲ τῇ γνώσει τὴν ἐγκράτειαν, ἐν δὲ τῇ ἐγκρατείᾳ τὴν ὑπομονήν, ἐν δὲ τῇ ὑπομονῇ τὴν εὐσέβειαν, | 1.6. and in knowledge, self-control; and in self-control patience; and in patience godliness; |
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29. New Testament, 1 Corinthians, 9.9, 10.25, 11.7-11.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbi ishmael, school of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 65| 9.9. ἐν γὰρ τῷ Μωυσέως νόμῳ γέγραπταιΟὐ φιμώσεις βοῦν ἀλοῶντα.μὴ τῶν βοῶν μέλει τῷ θεῷ, ἢ διʼ ἡμᾶς πάντως λέγει; 10.25. Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν, 11.7. ἀνὴρ μὲν γὰρ οὐκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλήν,εἰκὼνκαὶ δόξαθεοῦὑπάρχων· ἡ γυνὴ δὲ δόξα ἀνδρός ἐστιν. 11.8. οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικός, ἀλλὰγυνὴ ἐξ ἀνδρός· | 9.9. For it is written in the law of Moses,"You shall not muzzle an ox while it treads out the grain." Is it forthe oxen that God cares, 10.25. Whatever is sold in the butcher shop, eat, asking no questionfor the sake of conscience, 11.7. For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man. 11.8. For man is not from woman, but woman from man; |
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30. Mishnah, Yadayim, 1.17, 3.6, 3.9, 3.16, 4.5, 6.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ishmael, rabbi Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 50| 4.5. "תַּרְגּוּם שֶׁבְּעֶזְרָא וְשֶׁבְּדָנִיֵּאל, מְטַמֵּא אֶת הַיָּדַיִם. תַּרְגּוּם שֶׁכְּתָבוֹ עִבְרִית וְעִבְרִית שֶׁכְּתָבוֹ תַּרְגּוּם, וּכְתָב עִבְרִי, אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. לְעוֹלָם אֵינוֹ מְטַמֵּא, עַד שֶׁיִּכְתְּבֶנּוּ אַשּׁוּרִית, עַל הָעוֹר, וּבִדְיוֹ: \n", | 4.5. "The Aramaic sections in Ezra and Daniel defile the hands. If an Aramaic section was written in Hebrew, or a Hebrew section was written in Aramaic, or [Hebrew which was written with] Hebrew script, it does not defile the hands. It never defiles the hands until it is written in the Assyrian script, on parchment, and in ink.", |
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31. Mishnah, Yevamot, 8.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mekhilta de rabbi ishmael Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 634| 8.3. "עַמּוֹנִי וּמוֹאָבִי, אֲסוּרִים, וְאִסּוּרָן אִסּוּר עוֹלָם, אֲבָל נְקֵבוֹתֵיהֶם מֻתָּרוֹת מִיָּד. מִצְרִי וַאֲדוֹמִי אֵינָם אֲסוּרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת. רַבִּי שִׁמְעוֹן מַתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמַר רַבִּי שִׁמְעוֹן, קַל וָחֹמֶר הַדְּבָרִים, וּמָה אִם בִּמְקוֹם שֶׁאָסַר אֶת הַזְּכָרִים אִסּוּר עוֹלָם, הִתִּיר אֶת הַנְּקֵבוֹת מִיָּד, מְקוֹם שֶׁלֹּא אָסַר אֶת הַזְּכָרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֵינוֹ דִין שֶׁנַּתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמְרוּ לוֹ, אִם הֲלָכָה נְקַבֵּל, וְאִם לַדִּין, יֵשׁ תְּשׁוּבָה. אָמַר לָהֶם, לֹא כִי, הֲלָכָה אֲנִי אוֹמֵר. מַמְזֵרִין וּנְתִינִין, אֲסוּרִין, וְאִסּוּרָן אִסּוּר עוֹלָם, אֶחָד זְכָרִים, וְאֶחָד נְקֵבוֹת: \n", | 8.3. "An Ammonite and a Moabite are forbidden [to enter into the congregation of the Lord] and their prohibition is for ever. However, their women are permitted at once. An Egyptian and an Edomite are forbidden only until the third generation, whether they are males or females. Rabbi Shimon permits their women immediately. Said Rabbi Shimon: This is a kal vehomer: if where the males are forbidden for all time the females are permitted immediately, where the males are forbidden only until the third generation how much more should the females be permitted immediately. They said to him: If this is a halakhah, we shall accept it; but if it is only a logical reference, there is a refutation. He replied: This is not so, I am in fact saying a halakhah. Mamzerim and nethinim are forbidden, and their prohibition is forever, whether they be males or females.", |
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| 32. Mishnah, Tamid, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 100 |
33. Mishnah, Sotah, 8.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi ishmael, school of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 49| 8.4. "וְאֵלּוּ שֶׁאֵין זָזִין מִמְּקוֹמָן. בָּנָה בַיִת וַחֲנָכוֹ, נָטַע כֶּרֶם וְחִלְּלוֹ, הַנּוֹשֵׂא אֶת אֲרוּסָתוֹ, הַכּוֹנֵס אֶת יְבִמְתּוֹ, שֶׁנֶּאֱמַר (דברים כד), נָקִי יִהְיֶה לְבֵיתוֹ שָׁנָה אֶחָת. לְבֵיתוֹ, זֶה בֵּיתוֹ. יִהְיֶה, זֶה כַּרְמוֹ. וְשִׂמַּח אֶת אִשְׁתּוֹ, זוֹ אִשְׁתּוֹ. אֲשֶׁר לָקָח, לְהָבִיא אֶת יְבִמְתּוֹ. אֵינָן מַסְפִּיקִין מַיִם וּמָזוֹן וְאֵינָן מְתַקְּנִין אֶת הַדְּרָכִים: \n", | 8.4. "The following do not move from their place: He who built a new house and dedicated it, He who planted a vineyard and used its fruit, He who married his betrothed, Or brought in his yevamah; As it is said, “He shall be exempt one year for the sake of his household [to give happiness to the woman he married]” (Deuteronomy 24:5) “His household,” this refers to his house; “Shall be” refers to his vineyard; “To give happiness to the wife” refers to his wife; “He married” to include his yevamah’s widow. These do not supply water and food and repair the roads [for the army].", |
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34. Mishnah, Shevuot, 2.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 109| 2.5. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַשֶּׁרֶץ וְגוֹ' וְנֶעְלַם מִמֶּנּוּ (ויקרא ה), עַל הֶעְלֵם שֶׁרֶץ חַיָּב, וְאֵינוֹ חַיָּב עַל הֶעְלֵם מִקְדָּשׁ. רַבִּי עֲקִיבָא אוֹמֵר, וְנֶעְלַם מִמֶּנּוּ וְהוּא טָמֵא (שם), עַל הֶעְלֵם טֻמְאָה חַיָּב, וְאֵינוֹ חַיָּב עַל הֶעְלֵם מִקְדָּשׁ. רַבִּי יִשְׁמָעֵאל אוֹמֵר, וְנֶעְלַם וְנֶעְלַם שְׁתֵּי פְעָמִים, לְחַיֵּב עַל הֶעְלֵם טֻמְאָה וְעַל הֶעְלֵם מִקְדָּשׁ: \n", | 2.5. "Rabbi Eliezer said: “[Scripture says: ‘If any one touch… the carcass of] an impure creeping thing, and it be unknown to him’ (Leviticus 5:2), when the impure creeping thing is unknown to him, he is liable; but he is not liable, when the [fact that he is in the] Temple is unknown to him.” Rabbi Akiba said: “[Scripture says:] ‘and it be hidden from him that he is impure’: when his impurity is unknown to him, he is liable; but he is not liable, when the [fact that he is in the] Temple is unknown to him.” Rabbi Ishmael said: “[Scripture] twice [says:] ‘and it be hidden from him’, in order to make him liable both for the forgetfulness of the impurity and the forgetfulness of the Temple.”", |
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35. Mishnah, Shabbat, 1.1, 1.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ishmael, rabbi Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 107; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 90| 1.1. "יְצִיאוֹת הַשַּׁבָּת שְׁתַּיִם שֶׁהֵן אַרְבַּע בִּפְנִים, וּשְׁתַּיִם שֶׁהֵן אַרְבַּע בַּחוּץ. כֵּיצַד. הֶעָנִי עוֹמֵד בַּחוּץ וּבַעַל הַבַּיִת בִּפְנִים, פָּשַׁט הֶעָנִי אֶת יָדוֹ לִפְנִים וְנָתַן לְתוֹךְ יָדוֹ שֶׁל בַּעַל הַבַּיִת, אוֹ שֶׁנָּטַל מִתּוֹכָהּ וְהוֹצִיא, הֶעָנִי חַיָּב וּבַעַל הַבַּיִת פָּטוּר. פָּשַׁט בַּעַל הַבַּיִת אֶת יָדוֹ לַחוּץ וְנָתַן לְתוֹךְ יָדוֹ שֶׁל עָנִי, אוֹ שֶׁנָּטַל מִתּוֹכָהּ וְהִכְנִיס, בַּעַל הַבַּיִת חַיָּב וְהֶעָנִי פָּטוּר. פָּשַׁט הֶעָנִי אֶת יָדוֹ לִפְנִים וְנָטַל בַּעַל הַבַּיִת מִתּוֹכָהּ, אוֹ שֶׁנָּתַן לְתוֹכָהּ וְהוֹצִיא, שְׁנֵיהֶם פְּטוּרִין. פָּשַׁט בַּעַל הַבַּיִת אֶת יָדוֹ לַחוּץ וְנָטַל הֶעָנִי מִתּוֹכָהּ, אוֹ שֶׁנָּתַן לְתוֹכָהּ וְהִכְנִיס, שְׁנֵיהֶם פְּטוּרִין: \n", 1.3. "לֹא יֵצֵא הַחַיָּט בְּמַחְטוֹ סָמוּךְ לַחֲשֵׁכָה, שֶׁמָּא יִשְׁכַּח וְיֵצֵא. וְלֹא הַלַּבְלָר בְּקֻלְמוֹסוֹ. וְלֹא יְפַלֶּה אֶת כֵּלָיו, וְלֹא יִקְרָא לְאוֹר הַנֵּר. בֶּאֱמֶת אָמְרוּ, הַחַזָּן רוֹאֶה הֵיכָן תִּינוֹקוֹת קוֹרְאִים, אֲבָל הוּא לֹא יִקְרָא. כַּיּוֹצֵא בוֹ, לֹא יֹאכַל הַזָּב עִם הַזָּבָה, מִפְּנֵי הֶרְגֵּל עֲבֵרָה: \n", | 1.1. "The carryings out of Shabbat are two which are four from the inside, and two which are four from the outside. How is this so? The poor man stands outside and the householder stands inside:If the poor man reaches his hand inside and places [something] into the hand of the householder, or if he takes [something] from it and carries it out, the poor man is liable, and the householder is exempt. If the householder reaches his hand outside and places [an object] in the poor man's hand, or takes [something] and carries it in, the master is liable, while the poor man is exempt. If the poor man reaches his hand inside and the master takes [an object] from it, or places [an object] in it and he carries it out, both are exempt; If the householder stretches his hand outside and the poor man takes [an object] from it, or places [an article] in it and he carries it inside, both are exempt.", 1.3. "A tailor must not go out with his needle near nightfall, lest he forget and go out. Nor a scribe with his quill. And one may not search his garments [for lice or fleas], nor read by the light of a lamp. In truth it was said, the hazzan may see where the children are reading from, but he himself must not read. Similarly, a zav must not eat together with a zavah, because it may lead to sin.", |
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36. Mishnah, Sanhedrin, 4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi ishmael Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191| 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: \n", | 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).]", |
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37. Mishnah, Rosh Hashanah, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi ishmael Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191| 2.1. "אִם אֵינָן מַכִּירִין אוֹתוֹ, מְשַׁלְּחִין אַחֵר עִמּוֹ לַהֲעִידוֹ. בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ מִכָּל אָדָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, הִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִין אֶלָּא מִן הַמַּכִּירִים:", | 2.1. "If they don’t know him [the one who came to testify], they send another with him to testify concerning [his reliability]. Originally testimony concerning the new moon was accepted from anyone. When the minim disrupted this, it was decreed that testimony should be received only from persons known [to the court].", |
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38. Mishnah, Parah, 3.3, 10.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi ishmael •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 89; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191| 3.3. "בָּאוּ לְהַר הַבַּיִת וְיָרְדוּ. הַר הַבַּיִת וְהָעֲזָרוֹת, תַּחְתֵּיהֶם חָלוּל, מִפְּנֵי קֶבֶר הַתְּהוֹם. וּבְפֶתַח הָעֲזָרָה הָיָה מְתֻקָּן קָלָל שֶׁל חַטָּאת, וּמְבִיאִין זָכָר שֶׁל רְחֵלִים וְקוֹשְׁרִים חֶבֶל בֵּין קַרְנָיו, וְקוֹשְׁרִים מַקֵּל וּמְסַבֵּךְ בְּרֹאשׁוֹ שֶׁל חֶבֶל, וְזוֹרְקוֹ לְתוֹךְ הַקָּלָל, וּמַכֶּה אֶת הַזָּכָר וְנִרְתָּע לַאֲחוֹרָיו, וְנוֹטֵל וּמְקַדֵּשׁ, כְּדֵי שֶׁיֵּרָאֶה עַל פְּנֵי הַמָּיִם. רַבִּי יוֹסֵי אוֹמֵר, אַל תִּתְּנוּ מָקוֹם לַצְּדוֹקִים לִרְדּוֹת, אֶלָּא הוּא נוֹטֵל וּמְקַדֵּשׁ: \n", 10.1. "כֹּל הָרָאוּי לִטַּמֵּא מִדְרָס, מַדָּף לְחַטָּאת, בֵּין טָמֵא בֵּין טָהוֹר. וְאָדָם, כַּיּוֹצֵא בוֹ. כֹּל הָרָאוּי לִטַּמֵּא טְמֵא מֵת, בֵּין טָמֵא בֵּין טָהוֹר, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵינוֹ מַדָּף. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מַדָּף. וַחֲכָמִים אוֹמְרִים, הַטָּמֵא, מַדָּף. וְהַטָּהוֹר, אֵינוֹ מַדָּף: \n", | 3.3. "They arrived at the Temple Mount and got down. Beneath the Temple Mount and the courts was a hollow which served as a protection against a grave in the depths. And at the entrance of the courtyard there was the jar of the ashes of the sin-offerings. They would bring a male from among the sheep and tie a rope between its horns, and a stick or a bushy twig was tied at the other end of the rope, and this was thrown into the jar. They then struck the male [sheep] was so that it started backwards. And [a child] took the ashes and put it [enough] so that it could be seen upon the water. Rabbi Yose said: do not give the Sadducees an opportunity to rule! Rather, [a child] himself took it and mixed it.", 10.1. "Any object that is susceptible to midras uncleanness is for the purpose of the hatat waters deemed to have madaf uncleanness, whether it was otherwise unclean or clean. A person too is subject to the same rule. Any object that is susceptible to corpse uncleanness, whether it is otherwise unclean or clean: Rabbi Eliezer says: it does not have madaf uncleanness. Rabbi Joshua says: it has madaf uncleanness; And the sages say: that which was unclean has madaf uncleanness, and that which was clean does not have madaf uncleanness.", |
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39. Mishnah, Hulin, 2.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi ishmael Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191| 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: \n", | 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.", |
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40. Mishnah, Hagigah, 2.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 89| 2.7. "בִּגְדֵי עַם הָאָרֶץ מִדְרָס לַפְּרוּשִׁין. בִּגְדֵי פְרוּשִׁין מִדְרָס לְאוֹכְלֵי תְרוּמָה. בִּגְדֵי אוֹכְלֵי תְרוּמָה מִדְרָס לַקֹּדֶשׁ. בִּגְדֵי קֹדֶשׁ מִדְרָס לְחַטָּאת. יוֹסֵף בֶּן יוֹעֶזֶר הָיָה חָסִיד שֶׁבַּכְּהֻנָּה, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַקֹּדֶשׁ. יוֹחָנָן בֶּן גֻּדְגְּדָא הָיָה אוֹכֵל עַל טָהֳרַת הַקֹּדֶשׁ כָּל יָמָיו, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַחַטָּאת: \n", | 2.7. "The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for [those who eat] sacred things. The garments of [those who eat] sacred things possess midras-impurity for [those who occupy themselves with the waters of] purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was [considered to possess] midras-impurity for [those who ate] sacred things. Yoha ben Gudgada all his life used to eat [unconsecrated food] in accordance with the purity required for sacred things, yet his apron was [considered to possess] midras-impurity for [those who occupied themselves with the water of] purification.", |
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41. Mishnah, Eduyot, 5.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ishmael, rabbi Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 90| 5.6. "עֲקַבְיָא בֶּן מַהֲלַלְאֵל הֵעִיד אַרְבָּעָה דְבָרִים. אָמְרוּ לוֹ, עֲקַבְיָא, חֲזֹר בְּךָ בְאַרְבָּעָה דְבָרִים שֶׁהָיִיתָ אוֹמֵר וְנַעַשְׂךָ אַב בֵּית דִּין לְיִשְׂרָאֵל. אָמַר לָהֶן, מוּטָב לִי לְהִקָּרֵא שׁוֹטֶה כָּל יָמַי, וְלֹא לֵעָשׂוֹת שָׁעָה אַחַת רָשָׁע לִפְנֵי הַמָּקוֹם, שֶׁלֹּא יִהְיוּ אוֹמְרִים, בִּשְׁבִיל שְׂרָרָה חָזַר בּוֹ. הוּא הָיָה מְטַמֵּא שְׂעַר הַפְּקֻדָּה וְדַם הַיָּרוֹק. וַחֲכָמִים מְטַהֲרִין. הוּא הָיָה מַתִּיר שְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר וְהִנִּיחוֹ בְחַלּוֹן וְאַחַר כָּךְ שְׁחָטוֹ, וַחֲכָמִים אוֹסְרִים. הוּא הָיָה אוֹמֵר, אֵין מַשְׁקִין לֹא אֶת הַגִּיֹּרֶת וְלֹא אֶת שִׁפְחָה הַמְשֻׁחְרֶרֶת. וַחֲכָמִים אוֹמְרִים, מַשְׁקִין. אָמְרוּ לוֹ, מַעֲשֶׂה בְּכַרְכְּמִית, שִׁפְחָה מְשֻׁחְרֶרֶת שֶׁהָיְתָה בִירוּשָׁלַיִם, וְהִשְׁקוּהָ שְׁמַעְיָה וְאַבְטַלְיוֹן. אָמַר לָהֶם, דֻּגְמָא הִשְׁקוּהָ. וְנִדּוּהוּ, וּמֵת בְּנִדּוּיוֹ, וְסָקְלוּ בֵית דִּין אֶת אֲרוֹנוֹ. אָמַר רַבִּי יְהוּדָה, חַס וְשָׁלוֹם שֶׁעֲקַבְיָא נִתְנַדָּה, שֶׁאֵין עֲזָרָה נִנְעֶלֶת בִּפְנֵי כָל אָדָם מִיִּשְׂרָאֵל בְּחָכְמָה וּבְיִרְאַת חֵטְא כַּעֲקַבְיָא בֶּן מַהֲלַלְאֵל. וְאֶת מִי נִדּוּ, אֱלִיעֶזֶר בֶּן חֲנוֹךְ, שֶׁפִּקְפֵּק בְּטָהֳרַת יָדָיִם. וּכְשֶׁמֵּת, שָׁלְחוּ בֵית דִּין וְהִנִּיחוּ אֶבֶן עַל אֲרוֹנוֹ. מְלַמֵּד שֶׁכָּל הַמִּתְנַדֶּה וּמֵת בְּנִדּוּיוֹ, סוֹקְלִין אֶת אֲרוֹנוֹ: \n", | 5.6. "Akavia ben Mahalalel testified concerning four things. They said to him: Akavia, retract these four things which you say, and we will make you the head of the court in Israel. He said to them: it is better for me to be called a fool all my days than that I should become [even] for one hour a wicked man before God; So they shouldn’t say: “he withdrew his opinions for the sake of power.” He used to pronounce impure the hair which has been left over [in leprosy], And green (yellow) blood (of vaginal discharge); But the Sages declared them clean. He used to permit the wool of a first-born animal which was blemished and which had fallen out and had been put in a niche, the first-born being slaughtered afterwards; But the sages forbid it. He used to say: a woman proselyte and a freed slave-woman are not made to drink of the bitter waters. But the Sages say: they are made to drink. They said to him: it happened in the case of Karkemith, a freed slave-woman who was in Jerusalem, that Shemaiah and Avtalion made her drink. He said to them: they made her drink an example (and not the real water). Whereupon they excommunicated him; and he died while he was under excommunication, and the court stoned his coffin. Rabbi Judah said: God forbid [that one should say] that Akavia was excommunicated; for the courtyard is never locked for any man in Israel who was equal to Avavia ben Mahalalel in wisdom and the fear of sin. But whom did they excommunicate? Eliezer the son of Hanoch who cast doubt against the laws concerning the purifying of the hands. And when he died the court sent and laid a stone on his coffin. This teaches that whoever is excommunicated and dies while under excommunication, his coffin is stoned.", |
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| 42. Martial, Epigrams, 5.20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi ishmael Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 211 |
43. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi ishmael •yetzer, rabbi ishmael’s 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| 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: \n", | 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.”", |
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44. 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| 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:", | 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.", |
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| 45. Martial, Epigrams, 5.20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi ishmael Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 211 |
| 46. Tosefta, Bava Metzia, 2.33 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi ishmael Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191 |
| 47. Tosefta, Maaser Sheni, 3.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 133 |
| 48. Tosefta, Yadayim, 2.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi ishmael Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191 |
49. Tosefta, Kippurim, 1.16, 2.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ishmael (rabbi) •rabbi ishmael Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 90; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191| 1.16. "חמש טבילות היו שם באותו היום כולם בקודש בבית [הפרוות] חוץ מן הראשונה שהיתה בחול על גב שער המים ובצד לשכתו היתה רבי יהודה אומר [עששית] של ברזל היו מרתיחין מערב יום הכפורים ומטילין לתוך הצונן בשביל שתפיג צינתן.", | |
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| 50. Tosefta, Taanit, 1.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi ishmael Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191 |
| 51. Tosefta, Sotah, 7.20-7.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi ishmael, school of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 49 |
| 52. Tosefta, Shevuot, 1.7-1.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 109; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 138 |
53. Tosefta, Shabbat, 1.13, 13.5, 15.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ishmael, rabbi •ishmael (rabbi) •rabbi ishmael 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; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 91| 13.5. "הצד בהמה חיה ועוף מאפר [שברשות אדם] אם היו מחוסרין צידה חייב לאפר [שברשות אדם אע\"פ שמחוסרין] צידה פטור הפורס מצודה ע\"ג בהמה חיה ועוף [אע\"פ שנכנסין לתוכה פטור לבהמה חיה ועוף] אם היו נכנסין לתוכה חייב המפרק בהמה ועוף מן המצודה פטור.", | |
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54. Tosefta, Yevamot, 14.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 94| 14.5. "[האשה שהלכה היא ובעלה למדינת הים ובאה ואמרה מת בעלי היא מותרת וצרתה אסורה ר\"א אומר הואיל והותרו ליבמין הותרו לכל אדם].", | |
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55. Tosefta, Parah, 3.3, 10.2-10.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi ishmael •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 88, 89, 90; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191| 3.3. "באו לשער היוצא מעזרת נשים לחיל וקלולי' של אבן היו קבועין בכותל מעלות של עזרת נשים וכסוייהן של אבן נראין בחיל ובתוכן אפר מכל פרה ופרה שהיו שורפים שנאמר (במדבר יט) והיתה לעדת בני ישראל למשמרת למי נדה חטאת הוא מכה את הזכר ונרתע לאחוריו ואפרו נשפך נוטל ומקדש ומזה שמשפך. מעשים אלו עשו כשעלו מן הגולה דברי ר' יהודה. ר\"ש אומר אפרן ירדה עמהן לבבל ועלה אמרו לו והלא נטמא בארץ העמים אמרו להם לא גזרו טומאה בארץ העמים אלא לאחר שעלו מן הגולה.", 10.2. "כל הראוי ליטמא טמא מת אפילו טמא מדף וכל שאינו מדף בתרומה אינו מדף לחטאת ולא חדשו טומאה בחטאת. ר\"א בן שמעיה איש כפר עותני שהיה בידו לגין מלא מי חטאת והגיף את הדלת שמפתח טמא טמא מת תלויה בה ובא ושאל את רבן יוחנן בן זכאי ואמר לו שמעיה צא והזה את מימיך. ור' יהושע אומר אפילו טהור יש לו מדף. ומעשה ברבי ישמעאל שהיה מהלך אחר ר' יהושע אמר לו הטהור לחטאת שהסיט את המפתח שהוא טהור לתרומה מהו טמא או טהור אמר לו למה אמר לו שמא היתה טומאה ישנה או שמא ישכח ויסיט את הדבר טמא השיאו לדבר אחר א\"ל <ר'> ישמעאל אחי היאך אתה קורא כי טובים דודך אמר לו טובים דודיך מיין אמר לו אין הדבר כן שהרי חבירו מלמד עליו לריח שמניך טובים וחכ\"א הטמא מדף והטהור אינו מדף. שאמר טמא טמא מת ולא מדף רבי אומר טהור לחטאת שהסיט את רוקו ואת מימי רגליו של טהור לתרומה טמא הסיט את דמו הרי זה טהור הסיט את השרץ ואת הנבלה ואת שכבת זרע ר' אליעזר מטהר ור' יהושע מטמא.", 10.3. "קלל של חטאת שנתנו על גבי השרץ ר' אליעזר מטהר וחכמים מטמאין במד\"א בזמן שאם ינטל השרץ והקלל עומד ואפילו מת ונבילה נוגעין בו מאחריו טמא נתנו על גבי משכב [ומושב] ועל גבי חרס הטמא טמא. נתנו ע\"ג אוכלין ומשקים ועל גבי ס\"ת ר' יוסי מטהר ור\"מ מטמא העבירו על תנור ועל גבי נבלה ועל גבי השרץ ר' עקיבה מטמא. מודה ר' עקיבה שאם עברה ליה הזאה על גבי משכב ומושב ועל גבי כלי חרס הטמא שהיא טהורה חוץ מכזית מן המת ומן המאהילין שהן טמאין מלמעלה כלמטה.", | |
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| 56. Tosefta, Bava Qamma, 2.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi ishmael Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 201 |
57. Tosefta, Berachot, 3.25, 67.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi ishmael Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191| 3.25. "שמונה עשרה שאמרו חכמים כנגד שמונה עשרה אזכרות שבהבו לה' בני אלים וכולל של מינים בשל פרושין ושל גרים בשל זקנים ושל דוד בירושלים ואם אמר אלו לעצמן ואלו לעצמן יצא.", | |
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58. Tosefta, Hulin, 1.1, 2.19, 2.21-2.22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi ishmael •ishmael, rabbi 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, 191| 1.1. "כהנים משיביאו שתי שערות ואפילו הן זקנים כשרים והמום פוסל בהם. הלוים מבן שלשים שנה ועד בן חמשים שנה כשרים ואין המום פוסל בהם נמצאת אומר כשר בכהנים פסול בלוים כשר בלוים פסול בכהנים בד\"א באהל מועד שבמדבר אבל בבית עולמים אין הלוים נפסלין אלא בקול. כשר בכהן גדול פסול בכהן הדיוט כשר בכהן הדיוט פסול בכהן גדול כשר בבגדי זהב פסול בבגדי לבן כשר בבגדי לבן פסול בבגדי זהב.", 1.1. "הכל כשרין לשחוט אפי' כותי אפי' ישראל ערל ואפי' ישראל שהמיר דתו לעבודת כוכבים. שחיטת עובד כוכבים הרי זו פסולה ושחיטת הקוף הרי זו פסולה שנא' (דברים יב) וזבחת ואכלת לא שזבח העובד כוכבים ולא שזבח הקוף ולא שנזבחה מאליה. ישראל ששחט ומירק עובד כוכבים שחיטה על ידיו שחיטתו פסולה שחט בה שנים או רוב שנים שחיטתו כשרה עובד כוכבים ששחט ומירק ישראל שחיטה על ידיו שחיטתו כשרה שחט בה דבר שאינו עושה אותו טרפה וישראל בא וגומרה מותרת באכילה ישראל ועובד כוכבים שהיו אוחזין בסכין ושוחטין אפילו אחד מלמעלה ואחד מלמטה שחיטתן כשרה.", | |
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| 59. Tosefta, Oholot, 16.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 197 |
| 60. Tosefta, Sanhedrin, 8.7, 13.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi ishmael Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191 |
| 61. Tosefta, Megillah, 34.37 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi ishmael Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191 |
| 62. Anon., Sifre Numbers, 1, 117, 123, 143 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191 |
63. Anon., Genesis Rabba, 23.6, 26.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •yoḥanan, rabbi, on rabbi ishmael’s penis Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 158, 247| 23.6. וּלְשֵׁת גַּם הוּא יֻלַּד בֵּן וַיִּקְרָא אֶת שְׁמוֹ אֱנוֹשׁ (בראשית ד, כו), בְּעוֹן קוֹמֵי אַבָּא כֹּהֵן בַּרְדְּלָא אָדָם שֵׁת אֱנוֹשׁ, וְשָׁתַק, אָמַר עַד כָּאן בְּצֶלֶם וּבִדְמוּת, מִכָּאן וָאֵילָךְ נִתְקַלְקְלוּ הַדּוֹרוֹת וְנִבְרְאוּ קִנְטוּרִין. אַרְבָּעָה דְּבָרִים נִשְׁתַּנּוּ בִּימֵי אֱנוֹשׁ בֶּן שֵׁת, הֶהָרִים נַעֲשׂוּ טְרָשִׁים, וְהִתְחִיל הַמֵּת מַרְחִישׁ, וְנַעֲשׂוּ פְּנֵיהֶם כְּקוֹפוֹת, וְנַעֲשׂוּ חֻלִּין לַמַּזִּיקִין. אָמַר רַבִּי יִצְחָק הֵן הֵן שֶׁגָּרְמוּ לְעַצְמָן לִהְיוֹת חֻלִּין לַמַּזִּיקִין, מַה בֵּין דְּגָחֵין לְצַלְמָא לְמַאן דְּגָחֵין לְבַר נָשׁ. 26.7. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם (בראשית ו, ד), שִׁבְעָה שֵׁמוֹת נִקְרְאוּ לָהֶם, אֵימִים, רְפָאִים, גִּבּוֹרִים, זַמְזֻמִּים, עֲנָקִים, עַוִּים, נְפִלִים. אֵימִים, שֶׁכָּל מִי שֶׁרָאָה אוֹתָן הָיְתָה אֵימָתָן נוֹפֶלֶת עָלָיו. רְפָאִים, שֶׁכָּל מִי שֶׁרָאָה אוֹתָן הָיָה לִבּוֹ רָפֶה כְּשַׁעֲוָה. גִּבּוֹרִים, רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר מֹחַ קוּלִיתוֹ שֶׁל אֶחָד מֵהֶם הָיְתָה נִמְדֶדֶת י"ח אַמָּה. זַמְזֻמִּים, אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא מְנַטְרוֹמִין מְגִיסְטֵי מִלְחָמָה. עֲנָקִים, רַבָּנָן וְרַבִּי אַחָא, רַבָּנָן אָמְרוּ שֶׁהָיוּ מַרְבִּים עֲנָקִים עַל גַּבֵּי עֲנָקִים [פרוש תכשיטיז], רַבִּי אַחָא אָמַר שֶׁהָיוּ עוֹנְקִים גַּלְגַּל חַמָּה, וְאוֹמְרִים הוֹרֵד לָנוּ גְשָׁמִים. עַוִּים, שֶׁצָּדוּ אֶת הָעוֹלָם וְשֶׁהֻצְדוּ מִן הָעוֹלָם, שֶׁגָּרְמוּ לָעוֹלָם שֶׁיִּצּוֹד, הֵיךְ מַה דְּאַתְּ אָמַר (יחזקאל כא, לב): עַוָּה עַוָּה עַוָּה אֲשִׂימֶנָּה. אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן שֶׁהָיוּ בְּקִיאִים בַּעֲפָרוֹת כִּנְחָשִׁים. בְּגָלִילָא צָוְחִין לְחִוְיָא אִוְיָא. נְפִלִים, שֶׁהִפִּילוּ אֶת הָעוֹלָם, וְשֶׁנָּפְלוּ מִן הָעוֹלָם וְשֶׁמִּלְּאוּ אֶת הָעוֹלָם נְפָלִים בַּזְנוּת שֶׁלָּהֶם. (בראשית ו, ד): וְגַם אַחֲרֵי כֵן, יְהוּדָה בַּר רַבִּי אַמֵּי אָמַר, אַחֲרָאֵי לָא יִלְּפוּן מִן קֳדָמָאֵי, דּוֹר הַמַּבּוּל לֹא לָקְחוּ מוּסָר מִדּוֹר אֱנוֹשׁ, וְדוֹר הַפְלָגָה מִדּוֹר הַמַּבּוּל. (בראשית ו, ד): וְגַם אַחֲרֵי כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל בְּנוֹת הָאָדָם, אָמַר רַבִּי בֶּרֶכְיָה הָיְתָה אִשָּׁה יוֹצֵאת בַּשּׁוּק וְהָיְתָה רוֹאָה בָּחוּר וּמִתְאַוָּה לוֹ וְהָיְתָה הוֹלֶכֶת וּמְשַׁמֶּשֶׁת אֶת מִטָּתָהּ וְהָיְתָה מַעֲמֶדֶת בָּחוּר כַּיּוֹצֵא בּוֹ. אַנְשֵׁי הַשֵּׁם (בראשית ו, ד), אָמַר רַבִּי אֲחָא (איוב ל, ח): בְּנֵי נָבָל גַּם בְּנֵי בְלִי שֵׁם, וְאַתְּ אֲמַרְתְּ אַנְשֵׁי הַשֵּׁם, אֶלָּא שֶׁהִשִּׁימוּ אֶת הָעוֹלָם, וְשֶׁהוּשַׁמּוּ מִן הָעוֹלָם, וְשֶׁגָּרְמוּ לָעוֹלָם שֶׁיִּשֹּׁוֹם. רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר אֲנָשִׁים שֶׁנִּתְפָּרְשׁוּ שְׁמוֹתָן לְמַעְלָן, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל הַשֵּׁמוֹת הַלָּלוּ לָשׁוֹן מַרְדּוּת הֵן, עִירָד, עוֹרְדָּן אֲנִי מִן הָעוֹלָם. מְחוּיָאֵל, מוֹחָן אֲנִי מִן הָעוֹלָם. מְתוּשָׁאֵל, מַתִּישָׁן אֲנִי מִן הָעוֹלָם. מַה לִּי לְלֶמֶךְ וּלְתוֹלְדוֹתָיו. אָמַר רַבִּי יוֹחָנָן הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם, וּמִי פֵּרַשׁ מַעֲשֵׂיהֶן, אֱלִיפַז הַתֵּימָנִי, וּבִלְדַּד הַשּׁוּחִי, וְצוֹפַר הַנַּעֲמָתִי. רַבִּי אוֹמֵר אִלּוּ לֹא בָּא אִיּוֹב לָעוֹלָם אֶלָּא לְפָרֵשׁ לָנוּ מַעֲשֶׂה הַמַּבּוּל, דַּיּוֹ. אָמַר רַבִּי חָנִין אִלּוּ לֹא בָּא אֱלִיהוּא אֶלָּא לְפָרֵשׁ לָנוּ מַעֲשֵׂה יְרִידַת הַגְּשָׁמִים, דַּיּוֹ, דְּאָמַר רַבִּי יוֹחָנָן כָּל אוֹרָה שֶׁנֶּאֱמַר בֶּאֱלִיהוּא אֵינָהּ אֶלָּא בִּירִידַת גְּשָׁמִים. רַבִּי הוֹשַׁעְיָה רַבָּה אָמַר אֵינָהּ אֶלָּא בְּמַתַּן תּוֹרָה, כְּמָה דְאַתְּ אָמַר (משלי ו, כג): כִּי נֵר מִצְוָה וְתוֹרָה אוֹר. רַבִּי אַחָא בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, קָשָׁה הִיא הַמַּחֲלֹקֶת כְּדוֹר הַמַּבּוּל, נֶאֱמַר כָּאן אַנְשֵׁי הַשֵּׁם, וְנֶאֱמַר לְהַלָּן (במדבר טז, ב): קְרִאֵי מוֹעֵד אַנְשֵׁי שֵׁם, מַה אַנְשֵׁי הַשֵּׁם שֶׁנֶּאֱמַר לְהַלָּן מַחֲלֹקֶת אַף אַנְשֵׁי שֵׁם שֶׁנֶּאֱמַר כָּאן מַחֲלֹקֶת. | |
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64. Tosefta, Kelim Baba Batra, 1.2-1.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 56, 57, 58, 94| 1.2. "חולדה שגררה את העירה שהוא עתיד להחזירה והכניסתו לבית שהמת בתוכו אע\"פ שאין באהל אלא כל שהוא הבגד טמא טמא מת. דרס עליה הזב בתוך י' טפחים הבגד טמא מדרס. שתי כל זמן שהוא עתיד לארוג חבור לאריג. גמר מלארוג אינו טמא אלא עד מקום שהוא עתיד לפצוע. הנוגע בפסיקות של שתי ושל ערב הרי זה אינו חבור. ר' יוסי אומר הנוגע בפסיקות של שתי עד ג' אצבעות חבור מפני שחבובים אומן מחלידו לתוכו. הנוגע בצמר שעל גבי האומה ובטווי <שעל גבי הפלך> טהור ובכוש ובעומד טמא. נוגע בשחור שעל גבי השחור טהור אבל אם היה כולו שחור מצד אחד והעבירו ע\"ג לבן או כולו לבן מצד אחד והעבירו על גבי שחור טמא. החרב שפירשה עם יתדות המחרישה הרי זו טמאה מפני שהוא מנקר בה חוליות של באר העיין שבמעצד והעיין שבמחרישה והמסוה שבמעדר בזמן שהן קבועין חבור לטומאה ולהזאה. בזמן שהן בפני עצמן טהורין. המשיחות והרצועות שבמעדר תפורות חבור וקשורות אין חבור. מכבש של נגר בזמן שהוא קבוע חבור לטומאה ולהזאה. ניטל אין חבור לא לטומאה ולא להזאה רבי יהודה אומר אף הנוגע במלבן של מסר הגדול מכאן ומכאן טהור ואינו טמא אלא מקום החיות יד מכאן ומכאן כלפי הברזל.", 1.3. "השלחן והטבלא והדולפקי שנתקסמו ונשתייר בהן טפח טמאים שלחן שגררו התחתון טמא והעליון טהור מתפרק מקבל טומאה מכאן ולהבא טבלא שגררה העליונה טמאה והתחתונה טהורה נתפרקה מקבלת טומאה מכאן ולהבא. טבלא שמלאה עצים ותקעה טהורה חיפה בנסרים טמאה. שלחן שחפהו בשיש להיות אוכל עליו אע\"פ שעשה לו עץ רחב להיות מקבל בו את השיש טהור שלא עשאו אלא לחזוק להיות מקבל בו את השיש. הספסלין שבפונדקאות אע\"פ שנקובין ומכניסין בהם את הרגלים טהורים. קבע במסמר טמאין. הספסלין של מלמדי תינוקות אע\"פ שנקובין ומכניסין בהן טהורין קבען במסמר טמאין ספסל שנתפרק טהור. סירגו במשיחות או בחבלים טמא. טרקיש שעשה לו עץ כמין שירתוע להיות אוכל עליו טהור עשה לו עץ רחב לצרכיו טמא. כסא שקבעו בעריבה כדרך ישיבתו טמא שלא כדרך ישיבתו טהור העשוי בה ב\"ש מטמאין וב\"ה מטהרין דברי ר\"מ ר' יהודה אומר לא נחלקו ב\"ש וב\"ה על העשוי בה שהוא טהור ושמאי היה מטמא על מה נחלקו על שהביא ממקום אחר וקבעו בה שב\"ש מטמאין וב\"ה מטהרין א\"ר יוסי רואה אני את דברי שמאי שאני אומר מלבן אפילו מבית האומן טמא.", | |
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| 65. Palestinian Talmud, Avodah Zarah, 2.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •rabbi ishmael •ishmael, rabbi 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 |
| 66. Palestinian Talmud, Bava Metzia, 2.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •rabbi ishmael Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 230 |
| 67. Palestinian Talmud, Berachot, 8.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 88 |
| 68. Palestinian Talmud, Eruvin, 3.7, 7.1, 7.6, 7.10 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 88 |
| 69. Palestinian Talmud, Hagigah, 2.1, 3.2-3.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 56, 88, 167 |
| 70. Palestinian Talmud, Maaser Sheni, 1.1, 2.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 88, 133 |
| 71. Palestinian Talmud, Betzah, 5.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 88 |
| 72. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 201 |
| 73. Palestinian Talmud, Demai, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 91 |
74. Anon., Leviticus Rabba, 9.9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ishmael, rabbi Found in books: Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 55, 56| 9.9. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי גָּדוֹל הַשָּׁלוֹם, שֶׁכָּל הַבְּרָכוֹת כְּלוּלוֹת בּוֹ, (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם. חִזְקִיָּה אָמַר תַּרְתֵּי, חִזְקִיָּה אָמַר גָּדוֹל שָׁלוֹם שֶׁכָּל הַמִּצְווֹת כְּתִיב בְּהוּ (שמות כג, ד ה): כִּי תִרְאֶה, כִּי תִפְגַע, (דברים כב, ו): כִּי יִקָּרֵא, אִם בָּאת מִצְוָה לְיָדְךָ אַתָּה זָקוּק לַעֲשׂוֹתָהּ וְאִם לָאו אִי אַתָּה זָקוּק לַעֲשׂוֹתָהּ, בְּרַם הָכָא (תהלים לד, טו): בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ, בַּקְשֵׁהוּ לִמְקוֹמְךָ וְרָדְפֵהוּ לְמָקוֹם אַחֵר. חִזְקִיָּה אָמַר חוֹרֵי, גָּדוֹל הַשָּׁלוֹם שֶׁבְּכָל הַמַּסָּעוֹת כְּתִיב (במדבר לג, ה): וַיִּסְעוּ וַיַּחֲנוּ, נוֹסְעִים בְּמַחְלֹקֶת וְחוֹנִים בְּמַחְלֹקֶת, כֵּיוָן שֶׁבָּאוּ כֻלָּם לִפְנֵי הַר סִינַי נַעֲשׂוּ כֻּלָּם חֲנָיָה אַחַת, הֲדָא דִּכְתִיב (שמות יט, ב): וַיִּחַן שָׁם יִשְׂרָאֵל, וַיַּחֲנוּ שָׁם בְּנֵי יִשְׂרָאֵל אֵין כְּתִיב כָּאן אֶלָּא וַיִּחַן שָׁם יִשְׂרָאֵל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי שָׁעָה שֶׁאֲנִי נוֹתֵן תּוֹרָה לְבָנָי. בַּר קַפָּרָא אָמַר תְּלַת, בַּר קַפָּרָא אָמַר גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים דִּבְרֵי בַּדָּאוּת בַּתּוֹרָה בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אַבְרָהָם לְשָׂרָה, הֲדָא הוּא דִכְתִיב (בראשית יח, יב): אַחֲרֵי בְלֹתִי הָיְתָה לִי עֶדְנָה וַאדֹנִי זָקֵן, אֲבָל לְאַבְרָהָם לֹא אָמַר כֵּן אֶלָּא (בראשית יח, יג): וַאֲנִי זָקַנְתִּי. בַּר קַפָּרָא אָמַר חוֹרֵי, גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לָשׁוֹן בָּדוּי בַּנְּבִיאִים בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ, שֶׁנֶּאֱמַר (שופטים יג, ג): הִנֵּה נָא אַתְּ עֲקָרָה וְלֹא יָלַדְתְּ וְהָרִית וְיָלַדְתְּ בֵּן, אֲבָל לְמָנוֹחַ לֹא אָמַר כֵּן אֶלָּא (שופטים יג, יג): מִכֹּל אֲשֶׁר אָמַרְתִּי אֶל הָאִשָּׁה תִּשָּׁמֵר, מִכָּל מָקוֹם סַמָּנִים הִיא צְרִיכָה. בַּר קַפָּרָא אָמַר חוֹרֵי גָּדוֹל שָׁלוֹם, מַה אִם הָעֶלְיוֹנִים שֶׁאֵין לָהֶם לֹא קִנְאָה וְלֹא שִׂנְאָה וְלֹא תַּחְרוּת וְלֹא מַצּוֹת וְרִיבוֹת וְלֹא מַחְלֹקֶת וְלֹא עַיִן רָעָה צְרִיכִין שָׁלוֹם, הֲדָא הוּא דִכְתִיב (איוב כה, ב): עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, הַתַּחְתּוֹנִים שֶׁיֵּשׁ בָּהֶם כָּל הַמִּדּוֹת הַלָּלוּ עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לְשׁוֹן בַּדָּיוּת בַּתּוֹרָה לְהַטִּיל שָׁלוֹם בֵּין יוֹסֵף לְאֶחָיו, הֲדָא הוּא דִכְתִיב (בראשית נ, יז): כֹּה תֹאמְרוּן לְיוֹסֵף אָנָא שָׂא נָא, וְלֹא אַשְׁכְּחָן בְּיַעֲקֹב דְּפַקַד כְּלוּם, אָמַר רַבִּי יוֹסֵי הַגְּלִילִי גָּדוֹל שָׁלוֹם שֶׁאֲפִלּוּ בִּשְׁעַת מִלְחָמָה אֵין פּוֹתְחִין אֶלָּא בְּשָׁלוֹם, הֲדָא הוּא דִכְתִיב (דברים כ, י): כִּי תִקְרַב אֶל עִיר וגו', אָמַר רַבִּי יוּדָן בֶּן רַבִּי יוֹסֵי גָּדוֹל שָׁלוֹם שֶׁשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא שָׁלוֹם, הֲדָא הוּא דִכְתִיב (שופטים ו, כד): וַיִּקְרָא לוֹ ה' שָׁלוֹם. אָמַר רַבִּי תַּנְחוּם בַּר יוּדָן, מִכָּאן שֶׁאָסוּר לוֹ לְאָדָם לִשְׁאֹל בִּשְׁלוֹם חֲבֵרוֹ בְּמָקוֹם מְטֻנָּף. תָּנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה בַּמַּיִם כְּדֵי לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. רַבִּי מֵאִיר הֲוָה יָתִיב וְדָרִישׁ בְּלֵילֵי שַׁבַּתָּא הֲוָה תַּמָּן חָדָא אִתְּתָא יַצִּיבָא וְשָׁמְעָה לֵיהּ תָּנְתָא מִדְרָשָׁא, אַמְתִּינַת עַד דִּיחֲסַל מִמִּדְרָשׁ, אָזְלָה לְבֵיתָהּ אַשְׁכְּחָא בּוּצִינָא טָפֵי, אֲמַר לָהּ בַּעְלָהּ אָן הֲוֵית, אָמְרָה לֵיהּ אֲנָא יָתִיבָא וְשָׁמְעָה קָלֵיהּ דָּרוֹשָׁה, אֲמַר לָהּ כֵּן וְכֵן לָא אִעַיַּלְתְּ לְהָכָא עַד דַּאֲזַלְתְּ וְרוֹקַת בְּאַנְפֵּי דָרוֹשָׁה, יְתִיבָא שַׁבַּתָּא קַמַּיְיתָא תִּנְיָנָא וּתְלִיתָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתּוּן צְהִיבִין, אֲתֵינָן עִמָּךְ לְגַבֵּי דָּרוֹשָׁה, כֵּיוָן דְּחָמֵי יַתְהוֹן רַבִּי מֵאִיר צָפָה בְּרוּחַ הַקֹּדֶשׁ, אֲמַר לְהוֹ אִית מִנְּכוֹן אִתְּתָא דְּחַכִּימָא לְמִלְחַשׁ בְּעֵינָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתְּ אָזְלַת וְרוֹקַת בְּאַנְפֵּיהּ וְתִשְׁרֵי לְבַעֲלִךְ, כֵּיוָן דְּיָתְבָא קַמֵּי אִידְחִילַת מִינֵיהּ, אֲמָרָה לֵיהּ רַבִּי לֵית אֲנָא חַכִּימָא לְמִילְחַשׁ עֵינָא, אֲמַר לָהּ אֲפִלּוּ הָכֵי רוֹקִי בְּאַנְפִּי שְׁבַע זִמְנִין וַאֲנָא מִינְשִׁים, עָבְדָה הָכִין. אֲמַר לָהּ אִיזִילִי אִמְרִי לְבַעֲלִיךָ אַתְּ אֲמַרְתְּ חָדָא זִימְנָא וַאֲנָא רָקֵית שְׁבַע זִימְנִין. אָמְרוּ לוֹ תַּלְמִידָיו רַבִּי כָּךְ מְבַזִּין אֶת הַתּוֹרָה, לָא הֲוָה לָךְ לְמֵימַר לְחַד מִינָן לְמִלְחַשׁ לָךְ, אֲמַר לְהוֹ לָא דַּיּוֹ לְמֵאִיר לִהְיוֹת שָׁוֶה לְקוֹנוֹ, דְּתָנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה עַל הַמַּיִם בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ עָשָׂה שָׁלוֹם בֵּין הָעֶלְיוֹנִים לַתַּחְתּוֹנִים, בַּיּוֹם הָרִאשׁוֹן בָּרָא מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, בַּשֵּׁנִי בָּרָא מִן הָעֶלְיוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, ו): וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ, בַּשְּׁלִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, ט): וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם, בָּרְבִיעִי מִן הָעֶלְיוֹנִים, (בראשית א, יד): יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם, בַּחֲמִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, בַּשִּׁשִּׁי בָּא לִבְראוֹת אָדָם, אָמַר אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים הֲרֵי הָעֶלְיוֹנִים רַבִּים מִן הַתַּחְתּוֹנִים בְּרִיאָה אַחַת, אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הַתַּחְתּוֹנִים הֲרֵי הַתַּחְתּוֹנִים רַבִּים עַל הָעֶלְיוֹנִים בְּרִיאָה אַחַת, מֶה עָשָׂה בְּרָאוֹ מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית ב, ז): וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה מִן הַתַּחְתּוֹנִים, (בראשית ב, ז): וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים מִן הָעֶלְיוֹנִים, רַבִּי מָנֵי דִּשְׁאַב וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, גָּדוֹל שָׁלוֹם שֶׁכָּל הַבְּרָכוֹת וְטוֹבוֹת וְנֶחָמוֹת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְבִיאָן עַל יִשְׂרָאֵל, חוֹתְמִין בְּשָׁלוֹם, בִּקְרִיאַת שְׁמַע פּוֹרֵס סֻכַּת שָׁלוֹם, בַּתְּפִלָּה עוֹשֶׂה שָׁלוֹם, בְּבִרְכַּת כֹּהֲנִים (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם. וְאֵין לִי אֶלָּא בַּבְּרָכוֹת בַּקָּרְבָּנוֹת מִנַיִן, (ויקרא ז, לז): זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים. אֵין לִי אֶלָּא בַּכְּלָל, בַּפְּרָט מִנַּיִן, (ויקרא ו, ב): זֹאת תּוֹרַת הָעֹלָה, (ויקרא ו, ז): זֹאת תּוֹרַת הַמִּנְחָה, (ויקרא ו, יח): זֹאת תּוֹרַת הַחַטָּאת, (ויקרא ז, א): זֹאת תּוֹרַת הָאָשָׁם, (ויקרא ז, יא): זֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים, וְאֵין לִי אֶלָּא בְּקָרְבְּנוֹת יָחִיד, בְּקָרְבְּנוֹת צִבּוּר מִנַּיִן, תַּלְמוּד לוֹמַר (במדבר כט, לט): אֵלֶּה תַּעֲשׂוּ לַה' בְּמוֹעֲדֵיכֶם, וּמְסַיֵּם בִּשְׁלָמִים. וְאֵין לִי אֶלָּא בָּעוֹלָם הַזֶּה בָּעוֹלָם הַבָּא מִנַּיִן, (ישעיה סו, יב): הִנְנִי נֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם. רַבָּנָן אָמְרוּ גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁמֶּלֶךְ הַמָּשִׁיחַ בָּא אֵינוֹ פּוֹתֵחַ אֶלָּא בְּשָׁלוֹם, שֶׁנֶּאֱמַר (ישעיה נב, ז): מַה נָּאווּ עַל הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם. | 9.9. "Said Rabbi Shimon Bar Yochai: Peace is so great that all blessings are included in it (Ps. 29:11) “Hashem will give strength to His people, Hashem will bless His people with peace”. Hizkiah said two things. Hizkiah said: Peace is so great that all mitzvot are written [in the conditional form] (Exodus 23:4-5) “If you see” “If you encounter” (Deut. 22:6) “If you happen by” – if a mitzvah came to your hand, you are bound to do it. However, here (Ps. 34:15) “Seek peace and pursue it.” Seek – [this word applies] in your own place; pursue – [this word applies] in any other place. Hizkiah said gave another explanation: Peace is so great that about every travelling of the children of Israel it is written ‘and they travelled’ ‘and they encamped’ they travelled disputing [with each other] and encamped disputing. But when they arrived at Mount Sinai they did one single encampment, as it is written ‘and Israel encamped [verb in singular] there’ – it is not written ‘they encamped there’, rather, it is written ‘he encamped there.’ At the moment the Holy One of Blessing said ‘this is the moment I will give Torah to the children of Israel’", |
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| 75. Palestinian Talmud, Bikkurim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ishmael, rabbi Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 91 |
| 76. Palestinian Talmud, Yoma, 3.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 90 |
| 77. Palestinian Talmud, Shevuot, 1.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 109 |
| 78. Palestinian Talmud, Sheviit, 4.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •rabbi ishmael Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 202 |
| 79. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 634; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 202 |
| 80. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 131 |
| 81. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 81 |
| 82. Anon., Sifre Deuteronomy, 11.22 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 167; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 230 |
| 83. Palestinian Talmud, Pesahim, 3.3, 4.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 88 |
84. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rabbi ishmael Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 230| 113b. שלא ימשכנו ויצא יכול יגלום עליו ת"ל (ויקרא כה, נ) וחשב עם קונהו ידקדק עם קונהו,אמר רב יוסף לא קשיא הא בכנעני הא בגר תושב,אמר ליה אביי והא תרוייהו גבי הדדי כתיבי לא לך אלא לגר שנאמר (ויקרא כה, מז) לגר ולא לגר צדק אלא לגר תושב שנאמר לגר תושב,משפחת גר זה העובד כוכבים כשהוא אומר או לעקר זה הנמכר לעבודת כוכבים,אלא אמר רבא לא קשיא כאן בגזילו וכאן בהפקעת הלוואתו,א"ל אביי עבד עברי הפקעת הלוואתו הוא רבא לטעמיה דאמר רבא עבד עברי גופו קנוי,אמר רב ביבי בר גידל אמר ר"ש חסידא גזל כנעני אסור אבידתו מותרת גזילו אסור דאמר רב הונא מנין לגזל הכנעני שהוא אסור שנאמר (דברים ז, טז) ואכלת את כל העמים אשר ה' אלהיך נותן לך בזמן שהן מסורים בידך ולא בזמן שאינם מסורין בידך,אבידתו מותרת דאמר רב חמא בר גורי' אמר רב מנין לאבידת הכנעני שהיא מותרת שנאמר (דברים כב, ג) לכל אבדת אחיך לאחיך אתה מחזיר ואי אתה מחזיר לכנעני,ואימא הני מילי היכא דלא אתי לידיה דלא מחייב לאהדורי בתרה אבל היכא דאתי לידיה אימא ליהדרה אמר רבינא (דברים כב, ג) ומצאתה דאתאי לידיה משמע: תניא ר' פנחס בן יאיר אומר במקום שיש חילול השם אפי' אבידתו אסור,אמר שמואל טעותו מותרת כי הא דשמואל זבן מכותי לקנא דדהבא במר דפרזלא בד' זוזי ואבלע ליה חד זוזא,רב כהנא זבן מכותי מאה ועשרים חביתא במאה ואבלע ליה חד זוזא אמר ליה חזי דעלך קא סמיכנא רבינא זבן דיקלא הוא וכותי לצלחא א"ל לשמעיה קדם ואייתי מעיקרו דכותי מניינא ידע,רב אשי הוה קאזיל באורחא חזא שיבשא דגופנא בפרדיסא ותלי בה קיטופי דעינבי אמר ליה לשמעיה זיל חזי אי דכותי נינהו אייתי אי דישראל נינהו לא אייתי לי שמע ההוא כותי דהוה יתיב בפרדיסא אמר ליה דכותי שרי א"ל כותי שקיל דמי ישראל לא שקיל דמי,גופא אמר שמואל דינא דמלכותא דינא אמר רבא תדע דקטלי דיקלי וגשרי גישרי ועברינן עלייהו,א"ל אביי ודלמא משום דאייאוש להו מינייהו מרייהו אמר ליה אי לא דינא דמלכותא דינא היכי מייאשי,והא לא קא עבדי כדאמר מלכא מלכא אמר זילו וקטלו מכל באגי ואינהו אזלו וקטלו מחד באגא,שלוחא דמלכא כמלכא ולא טרח ואינהו אפסיד אנפשייהו דאיבעי להו דאינקוט מכוליה באגי ומשקל דמי,אמר רבא מאן דמשתכח בבי דרי פרע מנתא דמלכא וה"מ שותפא אבל אריסא אריסותיה הוא דקא מפיק,ואמר רבא בר מתא אבר מתא מיעבט וה"מ דברלא ארעא וכרגא דהאי שתא אבל שתא דחליף הואיל ואפייס מלכא חליף,ואמר רבא הני דדיירי דרי בתוך התחום אסור ליקח מהן מאי טעמא משום דמערבא חיותא דמתא בהדייהו,חוץ לתחום מותר ליקח מהם אמר רבינא אם היו בעלים מרדפים אחריהם אפילו חוץ לתחום אסור,מכריז רבא ואיתימא רב הונא דסלקין לעילא ודנחתין לתתא האי בר ישראל דידע סהדותא לכותי ולא תבעו מיניה ואזל ואסהיד ליה בדיני דכותי על ישראל חבריה משמתינן ליה מאי טעמא דאינהו מפקי ממונא | 113b. indicating b that /b one should b not take /b a Hebrew slave by force b and /b thereby allow him to b leave /b the gentile’s jurisdiction. Rather, the Jew must be freed by legal means. b One might have thought /b that it is permitted to b deceive him /b in order to free the Jew. b Therefore, the verse states: “And he shall reckon with him that bought him” /b (Leviticus 25:50), in order to teach that one must b be precise /b in the ficial dealings b with /b the b purchaser /b of a Hebrew slave, and one must pay him the appropriate sum without employing any form of deception. This indicates that it is prohibited to steal from a gentile.,The Gemara answers that b Rav Yosef said: /b It is b not difficult, /b as b this /b ruling that permits the court to deceive a gentile is issued b with regard to /b a regular b gentile, /b whereas b that /b verse, which teaches that it is prohibited to deceive a gentile, is stated b with regard to a gentile who resides in Eretz Yisrael and observes the seven Noahide mitzvot [ i ger toshav /i ]. /b , b Abaye said to /b Rav Yosef: How is it possible to differentiate between a gentile and a i ger toshav /i ? b Aren’t both of them written next to each other, /b indicating that the same i halakha /i pertains to both? As it is taught in a i baraita /i : One who violates the prohibitions of the Sabbatical Year will be punished by having to resort to selling himself as a slave. And he will sell himself b not to you, but to a stranger, as it is stated: /b “And sell himself unto b the stranger” /b (Leviticus 25:47), b and not to a stranger /b who is a convert, b but to a i ger toshav /i , as it is stated: /b “And sell himself unto b the stranger who is a settler [ i ger toshav /i ] /b with you” (Leviticus 25:47).,The verse continues and states: “Or to the offshoot of a stranger’s family.” When it says b “a stranger’s family,” this /b is referring to b the gentile /b family members of a i ger toshav /i , who are idolaters. b When it says “or to the offshoot,” this /b is referring to a Jew b who is sold to idol worship, /b i.e., to work in a temple dedicated to idolatry. Since it is subsequently stated: “He shall reckon with him that bought him” (Leviticus 25:50), it is apparent that this reckoning applies equally to each of the above, including the gentile. This contradicts Rav Yosef’s answer., b Rather, Rava said: /b It is b not difficult /b because b here, /b in the case of the slave, the i halakha /i is stated b with regard to /b an actual act of b robbery /b committed against a gentile, b but there, /b in the case of the i baraita /i , where it would be permitted to employ deception if not for the desecration of God’s name, the i halakha /i is stated b with regard to abrogating his loan. /b Abrogating a loan owed to a gentile is permitted because it does not entail actually taking money., b Abaye said to /b Rava: The release of b a Hebrew slave /b from his gentile master b is /b akin to the b abrogation of his loan. /b The purchase price paid by the master is considered as a loan that the slave pays back over the years of his servitude until he goes free at the Jubilee. Consequently, deceptively bringing about his early release is akin to abrogating a loan, yet Rabbi Akiva derives from the verse that it is prohibited to do so. The Gemara answers that b Rava /b conforms b to his /b standard line of b reasoning, as Rava says: The body of a Hebrew slave is owned /b by his master, and retaking him from the gentile by deceptive means would therefore constitute actual robbery.,The Gemara cites another statement related to stealing from a gentile. b Rav Beivai bar Giddel says /b that b Rabbi Shimon Ḥasida says: /b It is b prohibited /b to b rob a gentile, /b but it is b permitted /b to retain b his lost item, /b i.e., one is not required to return it to him. The Gemara examines the basis for each of these rulings: It is b prohibited /b to b rob a gentile, as Rav Huna says: From where /b is it derived b that /b it is b prohibited /b to b rob a gentile? /b It is derived from a verse, b as it is stated: “And you shall consume all the peoples that the Lord your God shall deliver unto you” /b (Deuteronomy 7:16), indicating that it is permitted to consume the other nations’ property only b when they are delivered into your hand, /b i.e., in times of war, b but not when they are not delivered into your hand. /b ,It is b permitted /b to retain b his lost item, as Rav Ḥama bar Gurya says /b that b Rav says: From where /b is it derived that it is b permitted /b to retain b the lost item of a gentile? /b It is derived from a verse, b as it is stated /b with regard to the mitzva of returning a lost item: b “With every lost thing of your brother’s” /b (Deuteronomy 22:3), indicating that it is only b to your brother /b that b you return /b a lost item, b but you do not return /b a lost item b to a gentile. /b ,The Gemara questions this derivation: b But say /b that b this applies /b only b where /b the item b has not yet come into /b the Jew’s b hand, as he is not obligated to pursue it /b in an effort to find the lost item and return it. b But /b in a case b where the item had /b already b come into his hand, say /b that he must b return it /b to the gentile. The Gemara answers that b Ravina said: /b It is understood from the verse itself, as it states: “And so shall you do with every lost thing of your brother’s, which he has lost, b and you have found” /b (Deuteronomy 22:3), which b indicates /b that the verse refers even to an item b that /b has already b come into one’s hand. /b It b is taught /b in a i baraita /i that b Rabbi Pineḥas ben Ya’ir says: In a case where there is /b a concern that retention of an article lost by a gentile will result in the b desecration of /b God’s b name, /b it is b prohibited even /b to retain a gentile’s b lost item. /b ,The Gemara adds: b Shmuel says /b that it is b permitted /b to ficially benefit from a business b error /b of a gentile, i.e., it need not be returned. The Gemara notes that this is b like that /b incident b where Shmuel purchased a golden bowl [ i lakna /i ] from a gentile in exchange [ i bemar /i ] for /b the price b of an iron /b bowl, which was b four dinars, and /b Shmuel b included one /b additional b dinar /b in the payment so that the gentile would not realize his mistake.,The Gemara relates another incident: b Rav Kahana purchased one hundred and twenty barrels from a gentile for /b the price of b one hundred /b barrels, b and he included one /b additional b dinar /b in the payment. Rav Kahana b said to him: Take note that I am relying upon you /b to check that the transaction has been carried out properly. The Gemara records a third episode: b Ravina and a gentile purchased a palm tree /b together in order b to chop it up /b and split the wood between them. Ravina b said to his attendant: Hurry and precede /b the gentile so that you can bring my share of the wood b from the trunk /b of the tree, which is thicker than the upper part of the tree, b as the gentile knows /b only the b number /b of logs that he is due to receive and will not realize that you are taking thicker pieces.,The Gemara relates a final anecdote: b Rav Ashi was traveling on the road /b and b he saw a branch of a grapevine in an orchard, and /b there were b clusters of grapes hanging on it. He said to his attendant: Go see /b to whom these clusters belong. b If they are /b owned by b a gentile, bring /b some to me, but b if they are /b owned by b a Jew, do not bring me /b any. b A certain gentile who was sitting in the orchard overheard /b Rav Ashi’s instructions. The gentile b said to him: /b Is it b permitted /b to steal the property b of a gentile? /b Rav Ashi b said to him: A gentile takes money /b for his grapes, and I intended to pay for them, but b a Jew does not take money /b for his grapes and I did not want to take them without paying for them.,§ The Gemara relates to b the /b matter of civil law b itself. Shmuel says: The law of the kingdom is the law, /b and the halakhic principle is that Jews must obey the laws of the state in which they reside. b Rava said: Know /b that this principle is true from the fact b that /b the municipal authorities b cut down palm trees /b without the consent of their owners b and construct bridges /b from them, b and /b yet b we cross over them. /b Evidently, the wood is not considered stolen property, which one is prohibited from using, because the law of the kingdom is the law., b Abaye said to /b Rava: b Perhaps /b the reason the bridges may be used is b because their owners despaired of retrieving them /b and not because the law of the kingdom is the law. Rava b said to /b Abaye: b If not /b for the fact that b the law of the kingdom is the law, how /b would the b despair /b of the owners of the trees allow us to use the bridges? The fact that the owners have despaired of retrieving their wood does not effect a transfer of property, and it therefore still belongs to them.,The Gemara questions Rava’s understanding: b But /b the municipal authorities b do not act as the king said. The king said: Go and cut /b down a bit of wood b from all the valleys /b in the area so that each individual loses only a small amount of wood. b They, /b however, disobey the king and b go and cut /b down all the wood needed for the bridge b from one valley. /b Therefore, even if the law of the kingdom is the law, this cannot be the reason that the i halakha /i permits Jews to cross over such bridges, as the authorities are not enforcing the law of the kingdom, but rather their own unlawful inclinations.,The Gemara answers: b An agent of a king /b is b like the king /b himself, and he is b not /b expected to b trouble /b himself to collect wood proportionally from each valley. b They, /b the owners of the land where the wood is cut, b cause themselves a loss, as they should collect /b compensation b from all /b the other residents b of the valleys and take money /b from them for this purpose. Since the land owners whose wood was used have permission to collect compensation from all the residents in the area, the authorities are acting within their rights by confiscating wood from a single location.,Similarly, b Rava says: /b When the king’s agents come to collect the king’s share of the grain from a field owned by several partners, the b one who is found in the granary /b must b pay the king’s share /b for the entire property, as the agents are not expected to locate and exact payment from each individual proprietor separately. The partner who paid may later claim reimbursement from the other owners for covering their share of the tax. b And this statement /b applies only to b partners /b who share ownership of the field. b But a sharecropper collects his portion /b from the crop but does not own a share of the land. Consequently, the tax may not be collected from his produce, and doing so would constitute robbery., b And Rava /b also b says: /b Property that belongs to b a town dweller may be taken as security for /b the tax owed by another b town dweller. And this statement applies /b only b to the property tax and head tax of that year, but /b with regard to taxes from b the previous year, since the king has /b already b been appeased, /b the ability to take property belonging to someone else has b passed. /b The tax collector has already paid the entire amount he must pay the king for the previous year, and everything else he collects is his own profit. Although he has the right to collect this extra amount, he may not take property for one person as security for the taxes of someone else., b And Rava says: /b With regard to b those /b gentiles b who construct pens /b for their animals b inside the /b city b limits /b and charge a fee to bring their animals through the fields around the city to fertilize the fields, it is b prohibited to purchase /b animals b from them. What is the reason? /b It is b because the livestock of the /b Jewish residents of the b town become intermingled with their /b livestock, and it is possible that the animal one would buy is actually stolen property.,Rava adds: If the pens were b outside the /b city b limits, /b it is b permitted to purchase /b livestock b from them, /b as it is unlikely that a Jew’s livestock became intermingled with the seller’s livestock. b Ravina said: If the owners /b of the livestock b were pursuing /b the animals, then b even /b if the pens were b outside the /b city b limits, it is prohibited /b to purchase livestock from the owners of the pens.,§ Apropos the discussion of legal dealings between Jews and gentiles, the Gemara relates: b Rava declared, and some say /b that it was b Rav Huna /b who declared: All b who ascend upward /b to Eretz Yisrael b and /b all who b descend downward /b to Babylonia agree that in the case of b a Jew who knows /b of b evidence concerning /b the legal claim of b a gentile, and /b the gentile b did not demand from him /b that he testify, b and /b the Jew nevertheless b went and testified for him in a gentile court, against his fellow Jew, we excommunicate him. What is the reason /b that we excommunicate him? It is b because they, /b the gentile courts, b expropriate money /b |
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85. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 211| 84b. ואפילו הכי לא סמך רבי אלעזר ברבי שמעון אדעתיה קביל עליה יסורי באורתא הוו מייכי ליה שיתין נמטי לצפרא נגדי מתותיה שיתין משיכלי דמא וכיבא,למחר עבדה ליה דביתהו שיתין מיני לפדא ואכיל להו וברי ולא הות שבקא ליה דביתהו למיפק לבי מדרשא כי היכי דלא לדחקוהו רבנן,באורתא אמר להו אחיי ורעיי בואו בצפרא אמר להו זילו מפני ביטול תורה יומא חד שמעה דביתהו אמרה ליה את קא מייתית להו עילויך כלית ממון של בית אבא אימרדה אזלה לבית נשא,סליקו ואתו הנך [שיתין] ספונאי עיילו ליה שיתין עבדי כי נקיטי שיתין ארנקי ועבדו ליה שיתין מיני לפדא ואכיל להו,יומא חד אמרה לה לברתה זילי בקי באבוך מאי קא עביד האידנא אתיא אמר לה זילי אמרי לאמך שלנו גדול משלהם קרי אנפשיה (משלי לא, יד) היתה כאניות סוחר ממרחק תביא לחמה אכל ושתי וברי נפק לבי מדרשא,אייתו לקמיה שתין מיני דמא טהרינהו הוה קא מרנני רבנן ואמרי סלקא דעתך לית בהו חד ספק אמר להו אם כמותי הוא יהיו כולם זכרים ואם לאו תהא נקבה אחת ביניהם היו כולם זכרים ואסיקו להו ר' אלעזר על שמיה,תניא אמר רבי כמה פריה ורביה ביטלה רשעה זו מישראל,כי הוה קא ניחא נפשיה אמר לה לדביתהו ידענא בדרבנן דרתיחי עלי ולא מיעסקי בי שפיר אוגנין בעיליתאי ולא תידחלין מינאי א"ר שמואל בר נחמני אישתעיא לי אימיה דרבי יונתן דאישתעיא לה דביתהו דרבי אלעזר ברבי שמעון לא פחות מתמני סרי ולא טפי מעשרין ותרין שנין אוגניתיה בעיליתא,כי הוה סליקנא מעיננא ליה במזייה כי הוה משתמטא ביניתא מיניה הוה אתי דמא יומא חד חזאי ריחשא דקא נפיק מאוניה חלש דעתאי איתחזי לי בחלמא אמר לי לא מידי הוא יומא חד שמעי בזילותא דצורבא מרבנן ולא מחאי כדבעי לי,כי הוו אתו בי תרי לדינא הוו קיימי אבבא אמר מר מילתיה ומר מילתיה נפיק קלא מעיליתיה ואמר איש פלוני אתה חייב איש פלוני אתה זכאי יומא חד הוה קא מינציא דביתהו בהדי שבבתא אמרה לה תהא כבעלה שלא ניתן לקבורה אמרי רבנן כולי האי ודאי לאו אורח ארעא,איכא דאמרי רבי שמעון בן יוחאי איתחזאי להו בחלמא אמר להו פרידה אחת יש לי ביניכם ואי אתם רוצים להביאה אצלי אזול רבנן לאעסוקי ביה לא שבקו בני עכבריא דכל שני דהוה ניים רבי אלעזר ברבי שמעון בעיליתיה לא סליק חיה רעה למתייהו,יומא חד מעלי יומא דכיפורי הוה הוו טרידי שדרו רבנן לבני בירי ואסקוהו לערסיה ואמטיוה למערתא דאבוה אשכחוה לעכנא דהדרא לה למערתא אמרו לה עכנא עכנא פתחי פיך ויכנס בן אצל אביו פתח להו,שלח רבי לדבר באשתו שלחה ליה כלי שנשתמש בו קודש ישתמש בו חול תמן אמרין באתר דמרי ביתא תלא זייניה כולבא רעיא קולתיה תלא שלח לה נהי דבתורה גדול ממני אבל במעשים טובים מי גדול ממני שלחה ליה בתורה מיהא גדול ממך לא ידענא במעשים ידענא דהא קביל עליה יסורי,בתורה מאי היא דכי הוו יתבי רבן שמעון בן גמליאל ורבי יהושע בן קרחה אספסלי יתבי קמייהו רבי אלעזר בר' שמעון ורבי אארעא,מקשו ומפרקו אמרי מימיהן אנו שותים והם יושבים על גבי קרקע עבדו להו ספסלי אסקינהו,אמר להן רבן שמעון בן גמליאל פרידה אחת יש לי ביניכם ואתם מבקשים לאבדה הימני אחתוהו לרבי אמר להן רבי יהושע בן קרחה מי שיש לו אב יחיה ומי שאין לו אב ימות אחתוהו נמי לרבי אלעזר ברבי שמעון חלש דעתיה אמר קא חשביתו ליה כוותי,עד ההוא יומא כי הוה אמר רבי מילתא הוה מסייע ליה רבי אלעזר ברבי שמעון מכאן ואילך כי הוה אמר רבי יש לי להשיב אמר ליה רבי אלעזר ברבי שמעון כך וכך יש לך להשיב זו היא תשובתך השתא היקפתנו תשובות חבילות שאין בהן ממש,חלש דעתיה דרבי אתא א"ל לאבוה אמר ליה בני אל ירע לך שהוא ארי בן ארי ואתה ארי בן שועל,והיינו דאמר רבי שלשה ענוותנין הן ואלו הן אבא | 84b. § After this digression, the Gemara returns to the story of Rabbi Elazar, son of Rabbi Shimon. b And /b although his flesh did not putrefy, b even so Rabbi Elazar, son of Rabbi Shimon, /b still b did not rely on his /b own b opinion, /b as he was worried that he may have erred in one of his decisions. b He accepted afflictions upon himself /b as atonement for his possible sins. b At night /b his attendants b would spread out sixty felt /b bed coverings b for him. In the morning, /b despite the bed coverings, b they would remove sixty basins of blood and pus from underneath him. /b , b The following day, /b i.e., every morning, b his wife would prepare for him sixty types of relish [ i lifda /i ] /b made from figs, b and he would eat them and become healthy. His wife, /b concerned for his health, b would not allow him to go to the study hall, so that the Rabbis would not push him /b beyond his limits., b In the evening, he /b would b say to /b his pains: b My brothers and my friends, come! In the morning he /b would b say to them: Go /b away, b due to /b the b dereliction /b of b Torah /b study that you cause me. b One day his wife heard him /b inviting his pains. b She said to him: You are bringing /b the pains b upon yourself. You have diminished the money of /b my b father’s home /b due to the costs of treating your self-imposed afflictions. b She rebelled /b against him and b went /b back b to her father’s home, /b and he was left with no one to care for him.,Meanwhile, there were b these sixty sailors /b who b came and entered /b to visit Rabbi Elazar, son of Rabbi Shimon. b They brought him sixty servants, /b each b bearing sixty purses, and prepared him sixty types of relish and he ate them. /b When they had encountered trouble at sea, these sailors had prayed to be saved in the merit of Rabbi Elazar, son of Rabbi Shimon. Upon returning to dry land, they presented him with these gifts., b One day, /b the wife of Rabbi Elazar, son of Rabbi Shimon, b said to her daughter: Go /b and b check on your father /b and see b what he is doing now. /b The daughter b came /b to her father, who b said to her: Go /b and b tell your mother /b that b ours is greater than theirs, /b i.e., my current ficial status is greater than that of your father’s household. b He read /b the verse b about himself: “She is like the merchant-ships; she brings her food from afar” /b (Proverbs 31:14). As he was unhindered by his wife from going to the study hall, Rabbi Elazar, son of Rabbi Shimon, b ate and drank and became healthy and went out to the study hall. /b ,The students b brought sixty /b questionable b samples of blood before him /b for inspection, to determine whether or not they were menstrual blood. b He deemed them /b all b ritually pure, /b thereby permitting the women to engage in intercourse with their husbands. b The Rabbis /b of the academy b were murmuring about /b Rabbi Elazar, son of Rabbi Shimon, b and saying: /b Can it b enter your mind /b that b there is not one uncertain /b sample b among them? /b He must be mistaken. Rabbi Elazar, son of Rabbi Shimon, b said to them: If /b the i halakha /i b is /b in accordance with b my /b ruling, b let all /b the children born from these women b be males. And if not, let there be one female among them. /b It turned out that b all /b of the children b were males, and /b they b were called Elazar in his name. /b , b It is taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi lamented and b said /b concerning the wife of Rabbi Elazar, son of Rabbi Shimon: b How much procreation /b has b this evil woman prevented from the Jewish people. /b She caused women not to have children by preventing her husband from going to the study hall and rendering his halakhic rulings., b As /b Rabbi Elazar, son of Rabbi Shimon, b was dying, he said to his wife: I know that the Rabbis are angry at me /b for arresting several thieves who are their relatives, b and /b therefore b they will not properly tend to my /b burial. When I die, b lay me in my attic and do not be afraid of me, /b i.e., do not fear that anything will happen to my corpse. b Rabbi Shmuel bar Naḥmani said: Rabbi Yonatan’s mother told me that the wife of Rabbi Elazar, son of Rabbi Shimon, told her: I laid him in the attic /b for b no less than eighteen /b years b and /b for b no more than twenty-two years. /b ,His wife continued: b When I would go up /b to the attic b I would check his hair, /b and b when a hair would fall out from /b his head, b blood would come /b and appear in its place, i.e., his corpse did not decompose. b One day I saw a worm emerging from his ear, /b and b I became /b very b distressed /b that perhaps his corpse had begun to decompose. My husband b appeared to me in a dream /b and b said to me: It is no matter /b for concern. Rather, this is a consequence for a sin of mine, as b one day I heard a Torah scholar being insulted and I did not protest as I should have. /b Therefore, I received this punishment in my ear, measure for measure.,During this period, b when two /b people b would come for adjudication of /b a dispute, b they would stand by the doorway /b to the home of Rabbi Elazar, son of Rabbi Shimon. b One /b litigant b would state his /b side of the b matter, and the other /b litigant would state b his /b side of the b matter. A voice would issue forth from his attic, saying: So-and-so, you are guilty; so-and-so, you are innocent. /b The Gemara relates: b One day, the wife of /b Rabbi Elazar, son of Rabbi Shimon, b was quarreling with a neighbor. /b The neighbor b said to her /b as a curse: This woman b should be like her husband, who was not buried. /b When word spread that Rabbi Elazar, son of Rabbi Shimon, had not been buried, b the Rabbis said: This much, /b i.e., now that the matter is known, to continue in this state is b certainly not proper conduct, /b and they decided to bury him., b There are /b those b who say /b that the Sages found out that Rabbi Elazar, son of Rabbi Shimon, had not been buried when b Rabbi Shimon ben Yoḥai, /b his father, b appeared to them in a dream and said to them: I have a single fledgling among you, /b i.e., my son, b and you do not wish to bring it to me /b by burying him next to me. Consequently, b the Sages went to tend to /b his burial. b The residents of Akhbaria, /b the town where the corpse of Rabbi Elazar, son of Rabbi Shimon, was resting, b did not allow /b them to do so, b as /b they realized that b all the years that Rabbi Elazar, son of Rabbi Shimon, had been resting in his attic, no wild beast had entered their town. /b The townspeople attributed this phenomenon to his merit and they did not want to lose this protection., b One day, /b which b was Yom Kippur eve, /b everyone in the town b was preoccupied /b with preparations for the Festival. b The Rabbis sent /b a message b to the residents of /b the adjacent town b of Biri /b instructing them to help remove the body of Rabbi Elazar, son of Rabbi Shimon, from the attic, b and they removed his bier and brought it to his father’s /b burial b cave. They found a serpent [ i le’akhna /i ] that /b had placed its tail in its mouth and completely b encircled /b the entrance to b the cave, /b denying them access. b They said to it: Serpent, serpent! Open your mouth to allow a son to enter next to his father. It opened /b its mouth b for them /b and uncoiled, and they buried Rabbi Elazar, son of Rabbi Shimon, alongside his father.,The Gemara continues: After this incident, b Rabbi /b Yehuda HaNasi b sent /b a messenger b to speak with the wife of /b Rabbi Elazar, son of Rabbi Shimon, and propose marriage. b She sent /b a message b to him /b in response: Shall b a vessel used by /b someone b sacred, /b i.e., Rabbi Elazar, son of Rabbi Shimon, b be used by /b someone who is, relative to him, b profane? There, /b in Eretz Yisrael, b they say /b that she used the colloquial adage: b In the location /b where b the master of the house hangs his sword, /b shall b the contemptible shepherd hang his basket [ i kultei /i ]? /b Rabbi Yehuda HaNasi b sent /b a message back b to her: Granted that in Torah he was greater than I, but was /b he b greater than I in pious deeds? She sent /b a message back b to him: Whether /b he was b greater than you in Torah I do not know; /b but b I do know /b that he was greater than you b in /b pious b deeds, as he accepted afflictions upon himself. /b ,The Gemara asks: b With regard to Torah /b knowledge, b what is /b the event that demonstrated the superiority of Rabbi Elazar, son of Rabbi Shimon, over Rabbi Yehuda HaNasi? The Gemara answers: b When Rabban Shimon ben Gamliel and Rabbi Yehoshua ben Korḥa, /b the leading Sages of the generation, b were sitting on benches [ i asafselei /i ] /b teaching Torah along with the other Sages, the youthful pair b Rabbi Elazar, son of Rabbi Shimon, and Rabbi /b Yehuda HaNasi b would sit before them on the ground /b out of respect.,These two young students would engage in discussions with the Sages, in which they would b raise difficulties and answer /b them brilliantly. Seeing the young scholars’ brilliance, the leading Sages b said: From their waters we drink, /b i.e., we are learning from them, b and they are /b the ones b sitting on the ground? Benches were prepared for /b Rabbi Elazar, son of Rabbi Shimon, and Rabbi Yehuda HaNasi, b and they were promoted /b to sit alongside the other Sages., b Rabban Shimon ben Gamliel said to /b the other Sages present: b I have a single fledgling among you, /b i.e., my son Rabbi Yehuda HaNasi, b and you are seeking to take it from me? /b By promoting my son to such a prestigious position at such a young age, his chances of being adversely affected by the evil eye are greatly increased. b They demoted Rabbi /b Yehuda HaNasi to sit on the ground, at his father’s request. b Rabbi Yehoshua ben Korḥa said to /b the Sages: Should b one who has a father /b to care for him, i.e., Rabbi Yehuda HaNasi, be demoted so that he may b live, while /b the other b one, who does not have a father /b to care for him, i.e., Rabbi Elazar, son of Rabbi Shimon, should be allowed to b die? /b Upon hearing his argument, the Sages b also demoted Rabbi Elazar, son of Rabbi Shimon, /b without explaining to him the reason for his demotion. b He became offended /b and b said /b to them: b You are equating /b Rabbi Yehuda HaNasi b to me, /b by demoting us together. In fact, I am much greater than he.,As a result of that incident, the relationship of Rabbi Elazar, son of Rabbi Shimon, with Rabbi Yehuda HaNasi changed. Up b until that day, when Rabbi /b Yehuda HaNasi b would state a matter /b of Torah, b Rabbi Elazar, son of Rabbi Shimon, would support him /b by citing proofs for his opinion. b From this /b point b forward, when /b they were discussing a subject and b Rabbi /b Yehuda HaNasi b would say: I have /b an argument b to respond, Rabbi Elazar, son of Rabbi Shimon, would /b preempt him by b saying to him: Such and such is what you have to respond, /b and b this is the refutation of your /b claim. b Now /b that you asked these questions, b you have surrounded us with bundles of refutations that have no substance, /b i.e., you have forced us to give unnecessary answers. Rabbi Elazar, son of Rabbi Shimon, would anticipate Rabbi Yehuda HaNasi’s comments and immediately dismiss them as having no value., b Rabbi /b Yehuda HaNasi b became offended. He came /b and b told his father /b what had transpired. Rabban Shimon ben Gamliel b said /b to him: b My son, do not let /b his actions b offend /b you, b as he is a lion, son of a lion, and you are a lion, son of a fox. /b Rabbi Elazar’s father, Rabbi Shimon, was a renowned Sage, and therefore Rabbi Elazar’s sagacity is not surprising. In any event, this incident demonstrates the superiority of Rabbi Elazar, son of Rabbi Shimon, to Rabbi Yehuda HaNasi with regard to knowledge of Torah.,The Gemara concludes: b This /b incident b is /b the background to a statement b which Rabbi /b Yehuda HaNasi b said: There are three /b prototypical b modest /b people, b and they are: Father, /b i.e., Rabban Shimon ben Gamliel; |
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86. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ishmael (ben elisha), rabbi Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 46| 60b. ופרשת שתויי יין ופרשת נרות ופרשת פרה אדומה,א"ר אלעזר תורה רוב בכתב ומיעוט על פה שנא' (הושע ח, יב) אכתוב לו רובי תורתי כמו זר נחשבו ור' יוחנן אמר רוב על פה ומיעוט בכתב שנא' (שמות לד, כז) כי על פי הדברים האלה,ואידך נמי הכתיב אכתוב לו רובי תורתי ההוא אתמוהי קא מתמה אכתוב לו רובי תורתי הלא כמו זר נחשבו,ואידך נמי הכתיב כי על פי הדברים האלה ההוא משום דתקיפי למיגמרינהו,דרש רבי יהודה בר נחמני מתורגמניה דרבי שמעון בן לקיש כתיב (שמות לד, כז) כתוב לך את הדברים האלה וכתיב (שמות לד, כז) כי ע"פ הדברים האלה הא כיצד דברים שבכתב אי אתה רשאי לאומרן על פה דברים שבעל פה אי אתה רשאי לאומרן בכתב דבי רבי ישמעאל תנא אלה אלה אתה כותב ואי אתה כותב הלכות,א"ר יוחנן לא כרת הקב"ה ברית עם ישראל אלא בשביל דברים שבעל פה שנאמר (שמות לד, כז) כי על פי הדברים האלה כרתי אתך ברית ואת ישראל:,מערבין בבית ישן מפני דרכי שלום: מאי טעמא אילימא משום כבוד והא ההוא שיפורא דהוה מעיקרא בי רב יהודה ולבסוף בי רבה ולבסוף בי רב יוסף ולבסוף בי אביי ולבסוף בי רבא,אלא משום חשדא:,בור שהוא קרוב לאמה וכו': איתמר בני נהרא רב אמר תתאי שתו מיא ברישא ושמואל אמר עילאי שתו מיא ברישא,בדמיזל כולי עלמא לא פליגי כי פליגי במיסכר ואשקויי שמואל אמר עילאי שתו מיא ברישא דאמרי אנן מקרבינן טפי ורב אמר תתאי שתו מיא ברישא דאמרי נהרא כפשטיה ליזיל,תנן בור הקרוב לאמה מתמלא ראשון מפני דרכי שלום תרגמה שמואל אליבא דרב באמה המתהלכת ע"פ בורו,אי הכי מאי למימרא מהו דתימא מצי אמרי ליה סכר מיסכר ואשקי בהינדזא קמ"ל,אמר רב הונא בר תחליפא השתא דלא איתמר הלכתא לא כמר ולא כמר כל דאלים גבר,רב שימי בר אשי אתא לקמיה דאביי אמר ליה לותבן מר בעידנא אמר ליה אית לי עידנא לדידי ולותבן מר בליליא א"ל אית לי מיא לאשקויי א"ל אנא משקינא ליה למר מיא ביממא ולותבן מר בליליא א"ל לחיי,אזל לעילאי אמר להו תתאי שתו מיא ברישא אזל לתתאי אמר להו עילאי שתו מיא ברישא אדהכי סכר מיסכר ואשקי כי אתא לקמיה דאביי אמר ליה כבי תרי עבדת לי ולא טעמינהו אביי לפירי דההיא שתא,הנהו בני בי חרמך דאזול כרו ברישא דשנוותא ואהדרוה ושדיוה בשילהי נהרא אתו עילאי לקמיה דאביי אמרו ליה קא מתקיל לנהרין אמר להו כרו בהדייהו טפי פורתא אמרו ליה קא יבשי פירין אמר להו זילו סליקו נפשייכו מהתם:,מצודות חיה ועופות ודגי' יש בהן וכו': באוזלי ואוהרי | 60b. b the section /b dealing with priests who have become b intoxicated with wine /b (Leviticus 10:8–11); b the section of the lamps /b (Numbers 8:1–7); b and the section of the red heifer /b (Numbers, chapter 19), as all of these sections are necessary for service in the Tabernacle.,§ The Gemara continues its discussion concerning the writing of the Torah: b Rabbi Elazar says: The majority of the Torah /b was transmitted b in writing, while the minority /b was transmitted b orally, as it is stated: “I wrote for him the greater part of My Torah; they were reckoned a strange thing” /b (Hosea 8:12), meaning that the majority of the Torah was transmitted in written form. b And Rabbi Yoḥa says: The majority /b of the Torah was transmitted b orally [ i al peh /i ], while the minority /b was transmitted b in writing, as it is stated /b with regard to the giving of the Torah to Moses on Mount Sinai: b “For on the basis of [ i al pi /i ] these matters /b I have made a covet with you and with Israel” (Exodus 34:27), which indicates that the greater part of the Sinaitic covet was taught orally.,The Gemara asks: b And /b according to b the other /b Sage, Rabbi Yoḥa, b as well, isn’t it written: “I wrote for him the greater part of My Torah”? /b How does he understand this verse? The Gemara answers: b This /b verse b is /b not a statement, but rather a rhetorical question expressing b bewilderment: /b For did b I write for him the greater part of My Torah? /b In that case b they, /b the Jewish people, b would be reckoned as strangers, /b meaning that there would be no difference between them and the nations of the world if everything was written down. Rather, the majority of the Torah must remain an oral tradition.,The Gemara asks: b And /b according to b the other /b Sage, Rabbi Elazar, b as well, isn’t it written: “For on the basis of these matters /b I have made a covet with you and with Israel”? How does he understand this verse? The Gemara answers: b That /b verse, which indicates that the covet was based on that which was taught by oral tradition, is stated b due to /b the fact that b it is /b more b difficult to learn /b matters transmitted orally, but not because these matters are more numerous than those committed to writing., b Rabbi Yehuda bar Naḥmani, the disseminator for Rabbi Shimon ben Lakish, expounded /b as follows: b It is written: “Write you these matters” /b (Exodus 34:27), b and it is written /b later in that same verse: b “For on the basis of [ i al pi /i ] these matters.” How /b can b these /b texts be reconciled? They mean to teach: b Matters that were written you may not express them orally [ i al peh /i ], /b and b matters that were /b taught b orally you may not express them in writing. The school of Rabbi Yishmael taught: /b The word b “these” /b in the mitzva recorded in the verse “Write you these matters” is used here in an emphatic sense: b These /b matters, i.e., those recorded in the Written Law, b you may write, but you may not write i halakhot /i , /b i.e., the i mishnayot /i and the rest of the Oral Law., b Rabbi Yoḥa says: The Holy One, Blessed be He, made a covet with the Jewish people only for the sake of the matters that /b were transmitted b orally [ i be’al peh /i ], as it is stated: “For on the basis of [ i al pi /i ] these matters I have made a covet with you and with Israel” /b (Exodus 34:27).,§ The mishna teaches that the Sages enacted that b a joining /b of courtyards [ i eiruv /i ] b is placed in an old house /b where it had regularly been placed b on account of the ways of peace. /b The Gemara asks: b What is the reason /b for this? b If we say /b that it is b to /b show b respect /b to the owner of that house, b but wasn’t /b it related about b a certain charity box, /b which was fashioned for the benefit of the community and brought honor to the person in whose house it was placed, b that initially it was /b placed b in Rav Yehuda’s house, and afterward /b it was moved to b Rabba’s house, and afterward /b it was transferred to b Rav Yosef’s house, and afterward /b it was moved to b Abaye’s house, and afterward /b it was moved to b Rava’s house. /b This teaches that there is no issue here of respect, and that such items would ordinarily be moved from place to place., b Rather, /b say instead that the Sages instituted this enactment b to /b avoid arousing b suspicion. /b Since the i eiruv /i had regularly been placed in a particular house, were it to be moved, people might think that the residents of the alleyway suspected that the owner of the house was stealing from them, and therefore they put it somewhere else.,§ The mishna teaches that the Sages enacted that b the pit that is nearest to the irrigation channel /b that supplies water to several pits or fields is filled first on account of the ways of peace. b It was stated /b that the i amora’im /i disagree about the following issue: When b people /b own fields b along a river /b and they irrigate their fields with water that is redirected from it, who among them enjoys first rights to irrigate his field? b Rav said: /b The owners of b the lowermost /b fields b drink the water, /b i.e., irrigate their fields, b first. And Shmuel said: /b The owners of b the uppermost /b fields b drink the water first. /b ,The Gemara explains: b With /b regard to a case where the water b flows /b on its own, b everyone agrees /b that whoever wishes to irrigate may do so as he wishes. b When they disagree, /b it is b with /b regard to a case b where they /b need to b dam /b the river b and irrigate /b through channels. b Shmuel said: /b The owners of b the uppermost /b fields b drink the water first because /b they can b say: We are nearer /b to the river’s headwaters. b And Rav said: /b The owners of b the lowermost /b fields b drink the water first because /b they can b say: Let the river go its /b natural b way /b and after we take what we need, dam it as you please., b We learned /b in the mishna that the Sages enacted that b the pit that is nearest to the irrigation channel /b that supplies water to several pits or fields b is filled first on account of the ways of peace. /b This teaches that the party who is nearest to the water’s source enjoys first rights, and it supports Shmuel’s opinion and is difficult for Rav. b Shmuel interpreted /b the mishna b in accordance with /b the opinion b of Rav: /b The mishna refers here to b an irrigation channel that passes the mouth of the pit, /b so that the pit fills with water on its own, even without damming.,The Gemara asks: b If so, what /b is the purpose b of stating /b this? It is obvious. The Gemara answers: b Lest you say /b that the owners of the other fields b can say to /b the owner of the pit: b Dam /b your pit as well so that water not enter it, b and irrigate /b your fields b in proportion [ i hindeza /i ], /b just like the rest of us. The mishna therefore b teaches us /b that the owner of the pit is not required to do this, and consequently his pit is filled first., b Rav Huna bar Taḥalifa said: Now that the i halakha /i was stated neither in accordance with /b the opinion of b this Sage, /b Rav, b nor in accordance with /b the opinion of b that Sage, /b Shmuel, b whoever is stronger prevails. /b Since the i halakha /i has not been decided, the court refuses to judge the case and leaves the claimants to settle the matter themselves, in the hope that the rightful party will exert himself and prevail., b Rav Shimi bar Ashi came before Abaye /b and b said to him: Master, set a time for me /b to study with you. Abaye b said to him: I have /b a set b time for myself, /b and I cannot devote it to you. Rav Shimi bar Ashi said to him: b Master, set /b a time b for me at night, /b and we can study then. Abaye b said to him: I have /b to bring b water /b at night with which b to irrigate /b my fields. Rav Shimi bar Ashi b said to him: I will irrigate for Master during the day, and /b then b Master can set /b a time b for me at night /b to study with him. Abaye b said to him: Very well; /b this is an acceptable arrangement.,What did Rav Shimi bar Ashi do? b He /b first b went to /b the owners of b the uppermost /b fields, and b said to them: /b The owners of b the lowermost /b fields b drink the water first, /b in accordance with the opinion of Rav. b He /b then b went to /b the owners of b the lowermost /b fields, b and said to them: /b The owners of b the uppermost /b fields b drink the water first, /b in accordance with the opinion of Shmuel. b In the meantime, /b while the owners of the upper fields and the lower fields were arguing over who has first rights to the water, Rav Shimi bar Ashi b dammed /b the river b and irrigated /b Abaye’s fields. b When he came before Abaye, /b the latter b said to him: You have acted for me in accordance with two /b opposing opinions. b And Abaye would not /b even b taste the produce of that year /b because he thought that the water had reached his field in an unlawful manner.,It is related that there were b certain residents /b of a place called b Bei Ḥarmakh who went /b and b dug /b a channel b at the head of the Shanvata /b River in order to divert the water and allow it to circle their fields, b and then they returned /b the water to the river further b downstream. /b Those who owned fields further b upstream came before Abaye, /b and b said to him: This damages our river, /b as the water is not flowing as it once had. Abaye b said to them: Dig a little deeper with them, /b and that should solve the problem. b They said to him: /b If we do that, b our pits will become dry. /b Once Abaye heard this b he said to /b the residents of Bei Ḥarmakh: b Go remove yourselves from there, /b and dam the diversion that you made for the river.,§ The mishna teaches: Taking b animals, birds, or fish /b that were caught in b traps /b belonging to another person is considered robbery on account of the ways of peace. And Rabbi Yosei says that this is full-fledged robbery. The Gemara comments: b With regard to nets [ i uzlei /i ] and /b woven b traps [ i oharei /i ], /b |
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87. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 203| 14b. הא בדברי תורה הא במשא ומתן בדברי תורה הוו במשא ומתן לא הוו.,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה מהלך בדרך ור' אלעזר בן ערך מחמר אחריו אמר לו רבי שנה לי פרק אחד במעשה מרכבה אמר לו לא כך שניתי לכם ולא במרכבה ביחיד אלא א"כ היה חכם מבין מדעתו אמר לו רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור,מיד ירד רבן יוחנן בן זכאי מעל החמור ונתעטף וישב על האבן תחת הזית אמר לו רבי מפני מה ירדת מעל החמור אמר אפשר אתה דורש במעשה מרכבה ושכינה עמנו ומלאכי השרת מלוין אותנו ואני ארכב על החמור מיד פתח ר"א בן ערך במעשה המרכבה ודרש וירדה אש מן השמים וסיבבה כל האילנות שבשדה פתחו כולן ואמרו שירה,מה שירה אמרו (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות עץ פרי וכל ארזים הללויה נענה מלאך מן האש ואמר הן הן מעשה המרכבה עמד רבן יוחנן ב"ז ונשקו על ראשו ואמר ברוך ה' אלהי ישראל שנתן בן לאברהם אבינו שיודע להבין ולחקור ולדרוש במעשה מרכבה יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אתה נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך,וכשנאמרו הדברים לפני ר' יהושע היה הוא ורבי יוסי הכהן מהלכים בדרך אמרו אף אנו נדרוש במעשה מרכבה פתח רבי יהושע ודרש ואותו היום תקופת תמוז היה נתקשרו שמים בעבים ונראה כמין קשת בענן והיו מלאכי השרת מתקבצין ובאין לשמוע כבני אדם שמתקבצין ובאין לראות במזמוטי חתן וכלה,הלך רבי יוסי הכהן וסיפר דברים לפני רבן יוחנן בן זכאי ואמר אשריכם ואשרי יולדתכם אשרי עיני שכך ראו ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית,איני והתניא ר' יוסי בר' יהודה אומר שלשה הרצאות הן ר' יהושע הרצה דברים לפני רבן יוחנן בן זכאי ר"ע הרצה לפני ר' יהושע חנניא בן חכינאי הרצה לפני ר"ע ואילו ר"א בן ערך לא קא חשיב דארצי וארצו קמיה קחשיב דארצי ולא ארצו קמיה לא קא חשיב והא חנניא בן חכינאי דלא ארצו קמיה וקא חשיב דארצי מיהא קמיה מאן דארצי.,ת"ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר"ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני,בן עזאי הציץ ומת עליו הכתוב אומר (תהלים קטז, טו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה, טז) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום,שאלו את בן זומא מהו לסרוסי כלבא אמר להם (ויקרא כב, כד) ובארצכם לא תעשו כל שבארצכם לא תעשו שאלו את בן זומא בתולה שעיברה מהו לכ"ג מי חיישינן לדשמואל דאמר שמואל | 14b. b This /b case is referring b to words of Torah, /b while b that /b case is referring b to commerce. With regard to words of Torah, they were /b trustworthy; b with regard to commerce, they were not. /b ,§ The Gemara returns to the topic of the Design of the Divine Chariot. b The Sages taught: An incident /b occurred b involving Rabban Yoḥa ben Zakkai, who was riding on a donkey and was traveling along the way, and /b his student, b Rabbi Elazar ben Arakh, was riding a donkey behind him. /b Rabbi Elazar b said to him: My teacher, teach me one chapter in the Design of the /b Divine b Chariot. He said to him: /b Have b I not taught you: And one may not /b expound the Design of the Divine Chariot b to an individual, unless he is a Sage who understands on his own accord? /b Rabbi Elazar b said to him: My teacher, allow me to say before you one thing that you taught me. /b In other words, he humbly requested to recite before him his own understanding of this issue. b He said to him: Speak. /b , b Immediately, Rabban Yoḥa ben Zakkai alighted from the donkey, and wrapped /b his head in his cloak in a manner of reverence, b and sat on a stone under an olive tree. /b Rabbi Elazar b said to him: My teacher, for what reason did you alight from the donkey? He said: /b Is it b possible that /b while b you are expounding the Design of the /b Divine b Chariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh began /b to discuss b the Design of the /b Divine b Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all /b the trees b began reciting song. /b , b What song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord” /b (Psalms 148:7–14). b An angel responded from the fire, saying: This is the very Design of the /b Divine b Chariot, /b just as you expounded. b Rabban Yoḥa ben Zakkai stood and kissed /b Rabbi Elazar ben Arakh b on his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a son /b like you, b who knows /b how b to understand, investigate, and expound the Design of the /b Divine b Chariot. There are some who expound /b the Torah’s verses b well but do not fulfill /b its imperatives b well, /b and there are some b who fulfill /b its imperatives b well but do not expound /b its verses b well, /b whereas b you expound /b its verses b well and fulfill /b its imperatives b well. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins. /b ,The Gemara relates: b And when /b these b matters, /b this story involving his colleague Rabbi Elazar ben Arakh, b were recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of the /b Divine b Chariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice, /b when there are no clouds in the sky. Yet the b heavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride. /b , b Rabbi Yosei the Priest went and recited /b these b matters before Rabban Yoḥa ben Zakkai, /b who b said /b to him: b Happy are /b all of b you, and happy are /b the mothers b who gave birth to you; happy are my eyes that saw this, /b students such as these. b As for you and I, /b I saw b in my dream /b that b we were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here, /b for b large halls /b [ b i teraklin /i /b ] b and pleasant couches are made up for you. You, your students, and the students of your students are invited to /b the b third group, /b those who will merit to welcome the Divine Presence.,The Gemara poses a question: b Is that so? But isn’t it taught /b in a i baraita /i : b Rabbi Yosei, son of Rabbi Yehuda, says: There are three lectures. /b In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: b Rabbi Yehoshua lectured /b on these b matters before Rabban Yoḥa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua; /b and b Ḥaya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not included /b in the list, despite the testimony that he lectured before Rabban Yoḥa. The Gemara explains: Those b who lectured and were /b also b lectured to were included; /b but those b who lectured and were not lectured to were not included. /b The Gemara asks: b But wasn’t /b there b Ḥaya ben Ḥakhinai, who was not lectured to, and /b yet b he is included? /b The Gemara answers: Ḥaya ben Ḥakhinai b actually lectured before one who lectured /b in front of his own rabbi, so he was also included in this list.,§ b The Sages taught: Four entered the orchard [ i pardes /i ], /b i.e., dealt with the loftiest secrets of Torah, b and they are as follows: Ben Azzai; and ben Zoma; i Aḥer /i , /b the other, a name for Elisha ben Avuya; b and Rabbi Akiva. Rabbi Akiva, /b the senior among them, b said to them: When, /b upon your arrival in the upper worlds, b you reach pure marble stones, do not say: Water, water, /b although they appear to be water, b because it is stated: “He who speaks falsehood shall not be established before My eyes” /b (Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: b Ben Azzai glimpsed /b at the Divine Presence b and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” /b (Psalms 116:15). b Ben Zoma glimpsed /b at the Divine Presence b and was harmed, /b i.e., he lost his mind. b And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” /b (Proverbs 25:16). b i Aḥer /i chopped down the shoots /b of saplings. In other words, he became a heretic. b Rabbi Akiva came out safely. /b ,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: b They asked ben Zoma: What is /b the i halakha /i with regard to b castrating a dog? /b The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. b He said to them: /b The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor b shall you do so in your land” /b (Leviticus 22:24), from which we learn: With regard to b any /b animal b that is in your land, you shall not do /b such a thing. b They /b also b asked ben Zoma: /b A woman considered b to be a virgin who became pregt, what is /b the i halakha /i ? b A High Priest /b may marry only a virgin; is he permitted to marry her? The answer depends on the following: b Are we concerned for /b the opinion of b Shmuel? Shmuel says: /b |
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88. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rabbi ishmael Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 230| 5a. לא הוה מפליג נפשיה מיניה מנלן אילימא מדכתיב (מלכים א כב, ד) כמוני כמוך כעמי כעמך אלא מעתה כסוסי כסוסיך הכי נמי אלא מה דהוי אסוסיך תהוי אסוסי ה"נ מאי דהוי עלך ועילוי עמך תיהוי עלי ועילוי עמי,אלא מהכא (מלכים א כב, י) ומלך ישראל ויהושפט מלך יהודה יושבים איש על כסאו מלובשים בגדים בגורן פתח שער שומרון מאי גורן אילימא גורן ממש אטו שער שומרון גורן הוה אלא כי גורן דתנן סנהדרין היתה כחצי גורן עגולה כדי שיהו רואין זה את זה,לימא מסייע ליה (מלכים א יז, ו) והעורבים מביאים לו לחם ובשר בבקר ולחם ובשר בערב ואמר רב יהודה אמר רב מבי טבחי דאחאב על פי הדבור שאני,מאי עורבים אמר רבינא עורבים ממש א"ל רב אדא בר מניומי ודלמא תרי גברי דהוי שמייהו עורבים מי לא כתיב (שופטים ז, כה) ויהרגו את עורב בצור עורב ואת זאב וגו' א"ל איתרמאי מילתא דתרוייהו הוה שמייהו עורבים,ודלמא על שם מקומן מי לא כתיב (מלכים ב ה, ב) וארם יצאו גדודים וישבו מארץ ישראל נערה קטנה וקשיא לן קרי לה נערה וקרי לה קטנה וא"ר פדת קטנה דמן נעורן אם כן עורביים מיבעי ליה,לימא מסייע ליה הכל שוחטין ואפילו כותי ואפילו ערל ואפילו ישראל מומר האי ערל ה"ד אילימא שמתו אחיו מחמת מילה האי ישראל מעליא הוא אלא פשיטא מומר לערלות,אימא סיפא ואפילו ישראל מומר ה"ד אי מומר לדבר אחד היינו מומר לערלות אלא לאו מומר לעבודת כוכבים וכדרב ענן,לא לעולם אימא לך מומר לעבודת כוכבים לא דאמר מר חמורה עבודת כוכבים שכל הכופר בה כמודה בכל התורה כולה,אלא מומר לאותו דבר וכדרבא,מיתיבי (ויקרא א, ב) מכם ולא כולכם להוציא את המומר מכם בכם חלקתי ולא באומות מן הבהמה להביא בני אדם שדומים לבהמה מכאן אמרו מקבלין קרבנות מפושעי ישראל כדי שיחזרו בהן בתשובה חוץ מן המומר ומנסך את היין ומחלל שבתות בפרהסיא,הא גופא קשיא אמרת מכם ולא כולכם להוציא את המומר והדר תני מקבלין קרבנות מפושעי ישראל,הא לא קשיא רישא מומר לכל התורה כולה מציעתא מומר לדבר אחד,אימא סיפא חוץ מן המומר ומנסך את היין ומחלל שבת בפרהסיא האי מומר היכי דמי אי מומר לכל התורה כולה היינו רישא ואי מומר לדבר אחד קשיא מציעתא,אלא לאו הכי קאמר חוץ מן המומר לנסך את היין ולחלל שבתות בפרהסיא אלמא מומר לעבודת כוכבים הוה מומר לכל התורה כולה ותיובתא דרב ענן תיובתא,והא מהכא נפקא מהתם נפקא | 5a. The Gemara rejects that suggestion: Jehoshaphat b would not have separated himself from /b Ahab to eat and drink by himself, as he relied on him completely. b From where do we /b derive this? b If we say /b that it is derived b from /b that b which is written /b that Jehoshaphat said to Ahab: b “I am as you are, my people as your people” /b (I Kings 22:4), i.e., I am equally reliable, this is difficult, as, b if that is so, /b then when Jehoshaphat said at the conclusion of that verse: b “My horses as your horses,” /b can this b also /b be referring to reliability? b Rather, /b Jehoshaphat’s intention was: b That which will befall your horses will befall my horses; so too, that which will befall you and your people will befall me and my people. /b , b Rather, /b it is derived that Jehoshaphat relied upon Ahab b from here: “And the king of Israel and Jehoshaphat, king of Judea, sat each on his throne, arrayed in their robes, in a threshing floor, at the entrance of the gate of Samaria” /b (I Kings 22:10). The Gemara asks: b What /b is the meaning of the term b threshing floor /b in this context? b If we say /b that it was b an actual threshing floor; is that to say /b that b the gate of Samaria was a threshing floor? /b Typically, the gate of a city was the place of assembly for the city’s judges and elders, not a threshing floor. b Rather, /b they were sitting in a configuration b like /b that of a circular b threshing floor, /b i.e., facing each other in a display of amity, b as we learned /b in a mishna ( i Sanhedrin /i 36b): b A Sanhedrin was /b arranged in the same layout b as half of a circular threshing floor, so that /b the judges b would see each other. /b This verse demonstrates that Jehoshaphat deliberated with Ahab and relied on his judgment.,The Gemara suggests: b Let us say /b that the verse written with regard to Elijah b supports /b the opinion of Rav A. The verse states: b “And the ravens [ i orevim /i ] brought him bread and meat in the morning, and bread and meat in the evening” /b (I Kings 17:6); b and Rav Yehuda said /b that b Rav said: /b They would bring the meat b from the slaughterhouse of Ahab. /b Clearly, Elijah would not have eaten the meat if Ahab’s slaughter was not valid. The Gemara responds: Since he ate the meat b according to the word /b of God, the case of Elijah b is different, /b and no proof may be cited from there.,The Gemara asks: b What /b is the meaning of b i orevim /i /b in this context? b Ravina said: /b They were b actual ravens. Rav Adda bar Minyumi said to him: And perhaps /b they were b two men whose names were Oreb? Isn’t it written: “And they slew Oreb at the Rock of Oreb, and Zeeb /b they slew at the winepress of Zeeb” (Judges 7:25), indicating that Oreb is a person’s name? Ravina b said to him: /b Did b the matter /b just so b happen that the names of both of /b the people supplying Elijah with food b were Oreb? /b The improbability of this occurrence indicates that they were actual ravens.,The Gemara suggests: b And perhaps /b they are called i orevim /i b after the name of their place /b of origin. b Isn’t it written: “And the Arameans had gone out in bands, and had brought away captive out of the land of Israel a minor young woman [ i na’ara ketana /i ]” /b (II Kings 5:2)? b And /b it is b difficult for us /b to understand why the verse b calls her a young woman and /b also b calls her a minor, /b which are two different stages in a girl’s development. b And Rabbi Pedat said: /b She was b a minor girl who was from /b a place called b Naaran. /b Perhaps in the case of Elijah they were two people from a place called Oreb. The Gemara rejects that suggestion: b If so, Orebites [ i oreviyyim /i ] should have /b been written in the verse.,§ b Let us say /b that the following i baraita /i b supports /b the opinion of Rav A, who says that it is permitted to eat from the slaughter of a Jew who is a transgressor with regard to idol worship: b Everyone slaughters, and even a Samaritan, and even an uncircumcised /b man, b and even a Jewish transgressor. /b The Gemara analyzes the i baraita /i : b This uncircumcised /b man, b what are the circumstances? If we say /b that he is an uncircumcised man b whose brothers died due to circumcision /b and the concern is that he might suffer a similar fate, clearly one may eat from what he slaughters, as b he is a full-fledged Jew /b and not a transgressor at all. b Rather, /b it is b obvious /b that he is b a transgressor with regard to /b remaining b uncircumcised, /b as he refuses to be circumcised., b Say the latter clause /b of the i baraita /i : b And even a Jewish transgressor. What are the circumstances? If he is a transgressor with regard to one matter, that is /b identical to the case of b a transgressor with regard to /b remaining b uncircumcised. Rather, is it not /b that he is b a transgressor with regard to idol worship, and /b it is b in accordance with /b the opinion of b Rav A? /b ,The Gemara rejects that proof: b No, actually I will say to you /b that b a transgressor with regard to idol worship /b may b not /b slaughter, b as the Master said: Idol worship is a severe /b transgression, b as /b with regard to b anyone who denies it, /b it is b as /b though b he acknowledges /b his acceptance of b the entire Torah. /b Conversely, with regard to one who accepts idolatry, it is as though he denies the entire Torah. Therefore, his halakhic status is that of a transgressor with regard to the entire Torah, and his slaughter is not valid., b Rather, /b the transgressor in the latter clause of the i baraita /i is b a transgressor concerning the same matter /b of eating unslaughtered carcasses, b and /b it is b in accordance with /b the opinion b of Rava, /b who said that one may rely on the slaughter of a transgressor with regard to eating unslaughtered animal carcasses to satisfy his appetite even i ab initio /i .,The Gemara b raises an objection /b to the opinion of Rav A from that which is taught in a i baraita /i with regard to the verse: “When any man of you brings an offering unto the Lord, from the animal” (Leviticus 1:2). The i tanna /i infers: b “of you,” /b indicating: b But not all of you. /b This serves b to exclude the transgressor, /b from whom an offering is not accepted. The i tanna /i continues: The term b “of you” /b is also interpreted to mean that b I distinguished among you and not among the nations. /b Therefore, a gentile may bring an offering even if he is an idol worshipper. The expression b “from the animal” /b serves b to include people who are similar to an animal /b in that they do not recognize God. b From here, /b the Sages b stated: One accepts offerings from Jewish transgressors so that they will consequently repent, except for the transgressor, one who pours wine as a libation /b to idolatry, b and one who desecrates Shabbat in public [ i befarhesya /i ]. /b , b This /b i baraita /i b itself /b is b difficult. /b Initially, b you said: “of you,” /b indicating: b But not all of you. /b This serves b to exclude the transgressor, /b from whom an offering is not accepted. b And then /b the i tanna /i b teaches: One accepts offerings from Jewish transgressors. /b ,The Gemara answers: b This /b is b not difficult. The first clause /b states that an offering is not accepted from b a transgressor with regard to the entire Torah. The middle clause /b states that one accepts an offering from b a transgressor with regard to one matter. /b ,The Gemara challenges: b Say the last clause: Except for the transgressor, and one who pours wine as a libation /b to idolatry, b and one who desecrates Shabbat in public. /b With regard to b this transgressor /b in the last clause, b what are the circumstances? If /b the reference is to b a transgressor with regard to the entire Torah, that is /b identical to b the first clause: /b of you, and not all of you, to exclude the transgressor. b And if /b the reference is to b a transgressor with regard to one matter, the middle clause /b is b difficult, /b as it is stated there that one accepts an offering from a transgressor with regard to one matter., b Rather, is it not /b that b this /b is what the mishna b is saying /b in the last clause: b Except for the transgressor to pour wine as a libation /b to idolatry b or to desecrate Shabbat in public? Apparently, a transgressor with regard to idol worship is a transgressor with regard to the entire Torah, and /b this i baraita /i is b a refutation of /b the opinion of b Rav A. /b The Gemara concludes: It is indeed b a conclusive refutation. /b ,The Gemara asks: b And is this /b i halakha /i that one does not accept an offering from a transgressor b derived from /b the verse cited b here? It is derived from /b the verse written b there /b with regard to a sin offering: |
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89. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 199| 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: | 7a. Along the same lines, b Rabbi Yoḥa said in the name of Rabbi Yosei: From where /b is it derived b 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” /b (Isaiah 56:7). The verse b does not say /b the house of b their prayer, but rather, “ /b the house of b My prayer”; from here /b we see b that the Holy One, Blessed be He, prays. /b ,The Gemara asks: b What does /b God b pray? /b , b Rav Zutra bar Tovia said /b that b Rav said: /b br God says: b May it be My will that My mercy will overcome My anger /b towards Israel for their transgressions, br b and may My mercy prevail over My /b other b attributes /b through which Israel is punished, br b and may I conduct /b myself b toward My children, /b Israel, b with the attribute of mercy, /b br b and may I enter before them beyond the letter of the law. /b ,Similarly, b it was taught /b in a i baraita /i that b Rabbi Yishmael ben Elisha, /b the High Priest, said: b Once, /b on Yom Kippur, b I entered the innermost sanctum, /b the Holy of Holies, b to offer incense, and /b in a vision b I saw Akatriel Ya, the Lord of Hosts, /b one of the names of God expressing His ultimate authority, b seated upon a high and exalted throne /b (see Isaiah 6). br b And He said to me: Yishmael, My son, bless Me. /b br b I said to Him /b the prayer that God prays: b “May it be Your will that Your mercy overcome Your anger, /b br b and may Your mercy prevail over Your /b other b attributes, /b br b and may You act toward Your children with the attribute of mercy, /b br b and may You enter before them beyond the letter of the law.” /b br The Holy One, Blessed be He, b nodded His head /b and accepted the blessing. This event b teaches us that you should not take the blessing of an ordinary person lightly. /b If God asked for and accepted a man’s blessing, all the more so that a man must value the blessing of another man., b And Rabbi Yoḥa said in the name of Rabbi Yosei: From where /b is it derived b that one must not placate a person while /b he is in the throes of b his anger, /b rather he should mollify him after he has calmed down? b As it is written, /b 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: b “My face will go, and I will give you rest” /b (Exodus 33:14). Rabbi Yoḥa explained: b The Holy One, Blessed be He, said to /b Moses: b Wait until My face of wrath will pass and I will grant your /b request. One must wait for a person’s anger to pass as well.,The Gemara asks: b And is there anger before the Holy One, Blessed be He? /b Can we speak of God using terms like anger?,The Gemara answers: b Yes, as it was taught /b in a i baraita /i , God becomes angry, as it is stated: “God vindicates the righteous, b God is furious every day” /b (Psalms 7:12)., b How much /b time does b His anger /b last? God’s anger lasts b a moment. And how /b long b is a moment? One fifty-eight thousand, eight hundred and eighty-eighth of an hour, that is a moment. /b The Gemara adds: b And no creature can /b precisely b determine that moment /b when God becomes angry, b except for Balaam the wicked, about whom it is written: “He who knows the knowledge of the Most High” /b (Numbers 24:16).,This should not be understood to mean that Balaam was a full-fledged prophet. b Now, /b clearly, Balaam b did not know the mind of his animal; and he did know the mind of the Most High? /b If he could not understand the rebuke of his donkey, he was certainly unable to understand the mind of the Most High., b Rather, this /b verse from Numbers b teaches that /b Balaam b was able to /b precisely b determine the hour that the Holy One, Blessed be He, is angry. /b At that moment, Balaam would utter his curse and, through God’s anger, it would be fulfilled., b And that is what the prophet said to Israel: “My nation, remember what Balak king of Moab advised, /b 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). b What is /b meant by the statement: b “So that you may know the righteous acts of the Lord”? /b , b Rabbi Elazar said /b that b 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, /b a euphemism for Israel itself. Instead, God restrained His anger and Balaam’s curse went unfulfilled., b 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?” /b (Numbers 23:8). This verse b teaches that all those days, /b God b was not angry. /b , b And how /b long b does His anger /b last? God’s anger lasts b a moment. And how /b long b is a moment? Rabbi Avin, and some say Rabbi Avina, said: /b A moment lasts as long as it takes b to say it [ i rega /i ] /b ., b From where do we /b derive that God b is /b only b angry for a moment? As it is stated: “His anger is but for a moment, His favor, for a lifetime” /b (Psalms 30:6). b And if you wish, say /b instead, b from here, /b as it is stated: b “Hide yourself for a brief moment, until the anger passes” /b (Isaiah 26:20), meaning that God’s anger passes in a mere moment.,The Gemara asks: b When is /b the Holy One, Blessed be He, b angry? Abaye said: /b God’s anger is revealed through animals. b During the first three hours /b of the day, b when the sun whitens the crest of the rooster and it stands on one leg. /b 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 b also stands that way every hour. /b What kind of sign is this?,The Gemara answers: The difference is that b every /b other b hour /b when the rooster stands in that way, b there are red streaks /b in his crest. But b when /b God is angry, b there are no red streaks /b in his crest.,The Gemara relates: b A certain heretic who was in Rabbi Yehoshua ben Levi’s neighborhood would upset him /b by incessantly challenging the legitimacy of b verses. One day, /b Rabbi Yehoshua ben Levi b took a rooster and placed it between the legs of the bed /b upon which he sat b and looked at it. He thought: When the moment /b of God’s anger b arrives, I will curse him /b and be rid of him. b When the moment /b of God’s anger b arrived, /b Rabbi Yehoshua ben Levi b slept. /b When he woke up, b he said /b to himself: b Conclude from /b the fact that I nodded off b that it is not proper conduct to do so, /b to curse people, even if they are wicked. b “His mercy is over all His creations” /b (Psalms 145:9) b is written /b even with regard to sinners.,Moreover, it is inappropriate to cause the punishment of another, as b it is written: “Punishment, even for the righteous, is not good” /b (Proverbs 17:26), even for a righteous person, it is improper to punish another.,Explaining the cause of God’s anger, b 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. /b Since this occurs in the early hours every day, God becomes angry at His world at that moment every day., b And Rabbi Yoḥa said in the name of Rabbi Yosei: A single regret /b or pang of guilt b in one’s heart is preferable to many lashes /b administered by others that cause only physical pain, b as it is stated: “And she chases her lovers, /b but she does not overtake them; she seeks them, but she will not find them; b and she will say ‘I will go and return to my first husband; for it was better for me then than now’” /b (Hosea 2:9). Remorse is more effective than any externally imposed punishment listed in the verses that follow (Hosea 2:11–19). b And Reish Lakish said /b that in the Bible, it seems that such remorse is b 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” /b (Proverbs 17:10)., b And Rabbi Yoḥa said in the name of Rabbi Yosei /b regarding Moses’ request that the Divine Presence rest upon Israel as it once had: Moses b requested three things from the Holy One, Blessed be He, /b at that time, b all of which were granted him. He requested that the Divine Presence rest upon Israel /b and not leave, b and He granted /b it b to him, as it is stated: /b “For how can it be known that I have found grace in Your sight, I and Your people? b Is it not in that You go with us, /b 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 b requested that the Divine Presence not rest upon the nations of the world, and He granted /b it b to him, as it is stated: “So that we are distinguished, I and Your people, /b from all the people on the face of the earth” (Exodus 33:16).,Lastly, Moses b requested that the ways /b in which b God /b conducts the b world be revealed to him, and He granted /b it b to him, as it is stated: “Show me Your ways /b and I will know You” (Exodus 33:13). br Moses b said before /b God: b Master of the Universe. Why is it that /b the b righteous prosper, the righteous suffer, /b the b wicked prosper, /b the b wicked suffer? /b br God b said to him: Moses, the righteous /b person b who prospers is a righteous /b person, b the son of a righteous /b person, who is rewarded for the actions of his ancestors. b The righteous /b person b who suffers is a righteous /b person, b the son of a wicked /b person, who is punished for the transgressions of his ancestors. b The wicked /b person b who prospers is a wicked /b person, b the son of a righteous /b person, who is rewarded for the actions of his ancestors. b The wicked /b person b who suffers is a wicked person, the son of a wicked person, /b who is punished for the transgressions of his ancestors.,The Gemara expands upon these righteous and wicked individuals: b The Master said: The righteous /b person b who prospers is a righteous /b person, b the son of a righteous /b person. b The righteous /b person b who suffers is a righteous /b person, b the son of a wicked /b person. The Gemara asks: b Is it so /b that one is always punished for his ancestors’ transgressions? b Isn’t it written: “He visits iniquity of the fathers upon the children, /b and upon the children’s children, unto the third and fourth generations” (Exodus 34:7). b And it is written /b elsewhere: “Fathers shall not die for their children, b and children shall not be put to death for the fathers; /b every man shall die for his own transgression” (Deuteronomy 24:16). b And /b the Gemara b raises a contradiction between the two verses. /b ,The Gemara b resolves /b the contradiction: b This is not difficult. This /b verse from Exodus, which states that God punishes descendants for the transgressions of their ancestors, refers to a case b where they adopt the actions of their ancestors as their own. While this /b verse from Deuteronomy, which states that descendants are not punished for the actions of their ancestors, refers to a case b where they do not adopt the actions of their ancestors as their own, /b 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. b Rather, /b it must be that God b said to /b Moses b as follows: /b br b The righteous /b person b who prospers is /b a b completely righteous /b person whose actions are entirely good and whose reward is entirely good both in this world and in the World-to-Come. br b The righteous /b person b who suffers is /b one who is b not a completely righteous /b 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. br b The wicked /b person b who prospers is /b one who is b not a completely wicked /b 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. br Finally, b the wicked /b person b who suffers is /b a b completely wicked /b 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, b disagrees with /b that of b Rabbi Meir, /b as b Rabbi Meir said: Two /b of Moses’ requests b were granted to him, and one was not granted to him. /b 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. b As it is said: “And I will be gracious to whom I will be gracious” /b (Exodus 33:19); in His mercy, God bestows His grace upon every person, b even though he is not worthy. /b Similarly, God says: b “And I will have mercy upon whom I will have mercy,” even though he is not worthy. /b 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, b “And He said: ‘You cannot see My face, /b for man shall not see Me and live’” (Exodus 33:20), b it was taught in the name of Rabbi Yehoshua ben Korḥa that the Holy One, Blessed be He, said to /b Moses b as follows: When I wanted /b to show you My glory at the burning bush, b you did not want /b to see it, as it is stated: “And Moses concealed his face, fearing to gaze upon God” (Exodus 3:6). But b now that you want /b to see My glory, as you said: “Show me Your glory,” b I do not want /b 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 b disagrees with /b that which b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan /b said, as b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: /b Specifically b as a reward for three /b acts of humility in averting his glance at the burning bush, Moses b was privileged /b to experience b three /b great revelations:,Because “Moses b concealed his face, /b fearing to gaze upon God” (Exodus 3:6), b he was privileged to /b have his b countece [ i kelaster /i ] /b glow. br Because b he “feared,” he was privileged that “they feared to approach him” /b (Exodus 34:30). br Because he did not b “gaze,” he was privileged to “behold the likeness of the Lord” /b (Numbers 12:8).,What did Moses see? It is said: b “And I will remove My hand, and you will see My back, /b but My face you will not see” (Exodus 33:23). b Rav Ḥana bar Bizna said in the name of Rabbi Shimon Ḥasida, /b the expression: “And you will see My back,” should be understood as follows: b This teaches that the Holy One, Blessed be He, /b Who, as mentioned above, wears phylacteries, b showed him the knot of the phylacteries /b of His head, which is worn on the back of the head.,On this subject, b Rabbi Yoḥa said in the name of Rabbi Yosei: Every statement /b to a person or to a nation b that emerged from the mouth of the Holy One, Blessed be He, /b with a promise b of good, even if it was conditional, He did not renege /b on it. Ultimately, every promise made by God will be fulfilled., b From where do we /b derive that all of God’s promises are fulfilled? We know this b from Moses our teacher, /b as God promised and b said: “Leave Me alone; I will destroy them /b and blot out their name from under heaven; b and I will make from you a nation mightier /b and greater than they” (Deuteronomy 9:14). b Even though /b Moses b prayed /b to have the decree repealed, b and /b it b was nullified, the promise was fulfilled /b and Moses’ b descendants /b became a nation mightier and greater than the 600,000 Israelites in the desert. b As it is stated /b with regard to the Levites: b “The sons of Moses: Gershom and Eliezer…and the sons of Eliezer were Reḥaviya the chief. /b And Eliezer had no other sons; b and the sons of Reḥaviya were very many” /b (I Chronicles 23:15–17)., b And Rav Yosef taught /b in a i baraita /i : b “Many” /b means more b than 600,000. /b This is learned through a verbal analogy between the words b many /b and b many. It is written here /b with regard to Reḥaviya’s sons: b “Were very many.” And it is written there /b with regard to the Israelites in Egypt: b “And the children of Israel became numerous and multiplied and were very many, /b 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. |
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90. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 46 | 29b. had the b leg of /b the letter b i heh /i in /b the term: b “The nation [ i ha’am /i ]” /b (Exodus 13:3), written in his phylacteries, b severed by a perforation. He came before /b his son-in-law b Rabbi Abba /b to clarify the i halakha /i . Rabbi Abba b said to him: If there remains in /b the leg that is attached to the roof of the letter b the equivalent of the measure of a small letter, /b i.e., the letter i yod /i , it is b fit. But if not, /b it is b unfit. /b ,The Gemara relates: b Rami bar Tamrei, who /b was b the father-in-law of Rami bar Dikkulei, /b had the b leg of /b the letter b i vav /i in /b the term: b “And /b the Lord b slew [ i vayaharog /i ] /b all the firstborn” (Exodus 13:15), written in his phylacteries, b severed by a perforation. He came before Rabbi Zeira /b to clarify the i halakha /i . Rabbi Zeira b said to him: Go bring a child who is neither wise nor stupid, /b but of average intelligence; b if he reads /b the term as b “And /b the Lord b slew [ i vayaharog /i ]” /b then it is b fit, /b as despite the perforation the letter is still seen as a i vav /i . But b if not, /b then it is as though the term b were: Will be slain [ i yehareg /i ], /b written without the letter i vav /i , b and /b it is b unfit. /b ,§ b Rav Yehuda says /b that b Rav says: When Moses ascended on High, he found the Holy One, Blessed be He, sitting and tying crowns on the letters /b of the Torah. Moses b said before /b God: b Master of the Universe, who is preventing You /b from giving the Torah without these additions? God b said to him: There is a man who is destined to be /b born b after several generations, and Akiva ben Yosef /b is b his name; he is destined to derive from each and every thorn /b of these crowns b mounds /b upon b mounds of i halakhot /i . /b It is for his sake that the crowns must be added to the letters of the Torah.,Moses b said before /b God: b Master of the Universe, show him to me. /b God b said to him: Return behind you. /b Moses b went and sat at the end of the eighth row /b in Rabbi Akiva’s study hall b and did not understand what they were saying. /b Moses’ b strength waned, /b as he thought his Torah knowledge was deficient. b When /b Rabbi Akiva b arrived at /b the discussion of b one matter, his students said to him: My teacher, from where do you /b derive this? Rabbi Akiva b said to them: /b It is b a i halakha /i /b transmitted b to Moses from Sinai. /b When Moses heard this, b his mind was put at ease, /b as this too was part of the Torah that he was to receive.,Moses b returned and came before the Holy One, Blessed be He, /b and b said before Him: Master of the Universe, You have a man /b as great b as this and /b yet b You /b still choose to b give the Torah through me. /b Why? God b said to him: Be silent; this intention arose before Me. /b Moses b said before /b God: b Master of the Universe, You have shown me /b Rabbi Akiva’s b Torah, /b now b show me his reward. /b God b said to him: Return /b to where you were. Moses b went back /b and b saw that they were weighing /b Rabbi Akiva’s b flesh in a butcher shop [ i bemakkulin /i ], /b as Rabbi Akiva was tortured to death by the Romans. Moses b said before Him: Master of the Universe, this is Torah and this is its reward? /b God b said to him: Be silent; this intention arose before Me. /b ,§ The Gemara continues its discussion of the crowns on letters of the Torah: b Rava says: Seven letters require three crowns [ i ziyyunin /i ], and they are /b the letters b i shin /i , i ayin /i , i tet /i , i nun /i , i zayin /i ; i gimmel /i /b and b i tzadi /i . Rav Ashi says: I have seen that the exacting scribes of the study hall of Rav would put a hump-like stroke on the roof of /b the letter b i ḥet /i and they would suspend the /b left b leg of /b the letter b i heh /i , /b i.e., they would ensure that it is not joined to the roof of the letter.,Rava explains: b They would put a hump-like stroke on the roof of /b the letter b i ḥet /i as if to /b thereby b say: /b The Holy One, Blessed be b He, lives [ i ḥai /i ] in the heights of the universe. And they would suspend the /b left b leg of /b the letter b i heh /i , as Rabbi Yehuda Nesia asked Rabbi Ami: What /b is the meaning of that b which is written: “Trust in the Lord forever, for in the Lord [ i beYah /i ] is God, an everlasting [ i olamim /i ] Rock” /b (Isaiah 26:4)? Rabbi Ami b said to him: Anyone who puts their trust in the Holy One, Blessed be He, /b will have Him as b his refuge in this world and in the World-to-Come. /b This is alluded to in the word “ i olamim /i ,” which can also mean: Worlds.,Rabbi Yehuda Nesia b said to /b Rabbi Ami: I was not asking about the literal meaning of the verse; b this is /b what poses b a difficulty for me: What is different /b about that b which is written: /b “For b in the Lord [ i beYah /i ],” and it is not written: /b For b the Lord [ i Yah /i ]? /b ,Rav Ashi responded: It is b as Rabbi Yehuda bar Rabbi Elai taught: /b The verse “For in the Lord [ i beYah /i ] is God, an everlasting Rock [ i Tzur olamim /i ]” is understood as follows: The term “ i Tzur olamim /i ” can also mean Creator of worlds. b These /b letters i yod /i and i heh /i that constitute the word i yah /i are referring to the b two worlds that the Holy One, Blessed be He, created; one with [ i be /i ] /b the letter b i heh /i and one with [ i be /i ] /b the letter b i yod /i . And I do not know whether the World-to-Come /b was created b with /b the letter b i yod /i and this world /b was created b with /b the letter b i heh /i , /b or b whether this world /b was created b with /b the letter b i yod /i and the World-to-Come /b was created b with /b the letter b i heh /i . /b , b When /b the verse b states: “These are the generations of the heaven and of the earth when they were created [ i behibare’am /i ]” /b (Genesis 2:4), b do not read /b it as b i behibare’am /i , /b meaning: When they were created; b rather, /b read it as b i beheh bera’am /i , /b meaning: He created them with the letter i heh /i . This verse demonstrates that the heaven and the earth, i.e., this world, were created with the letter i heh /i , and therefore the World-to-Come must have been created with the letter i yod /i ., b And for what /b reason b was this world created /b specifically b with /b the letter b i heh /i ? /b It is b because /b the letter i heh /i , b which /b is open on its bottom, has b a similar /b appearance b to a portico, /b which is open on one side. And it alludes to this world, b where anyone who wishes to leave may leave, /b i.e., every person has the ability to choose to do evil. b And what is the reason /b that the left b leg of /b the letter i heh /i b is suspended, /b i.e., is not joined to the roof of the letter? It is b because if one repents, he is brought /b back b in /b through the opening at the top.,The Gemara asks: b But /b why not b let him enter through that /b same way that he left? The Gemara answers: That would b not be effective, /b since one requires assistance from Heaven in order to repent, b in accordance with /b the statement b of Reish Lakish. As Reish Lakish says: What /b is the meaning of that b which is written: “If it concerns the scorners, He scorns them, but to the humble He gives grace” /b (Proverbs 3:34)? Concerning one who b comes /b in order b to become pure, he is assisted /b from Heaven, as it is written: “But to the humble He gives grace.” Concerning one who b comes to become impure, he is provided with an opening /b to do so. The Gemara asks: b And what is the reason /b that the letter i heh /i b has a crown /b on its roof? The Gemara answers: b The Holy One, Blessed be He, says: If /b a sinner b returns, /b repenting for his sin, b I tie /b a crown b for him /b from above.,The Gemara asks: b For what /b reason b was the World-to-Come created /b specifically b with /b the letter b i yod /i , /b the smallest letter in the Hebrew alphabet? The Gemara answers: It is b because the righteous of /b the world b are /b so b few. And for what /b reason is the left side of b the top of /b the letter i yod /i b bent /b downward? It is b because the righteous who are in /b the World-to-Come b hang their heads /b in shame, b since the actions of one are not similar to those of another. /b In the World-to-Come some of the righteous will be shown to be of greater stature than others.,§ b Rav Yosef says: Rav states these two matters with regard to scrolls, and /b in each case a statement b is taught /b in a i baraita /i that constitutes b a refutation of his /b ruling. b One /b is b that which Rav says: A Torah scroll that contains two errors on each and every column may be corrected, /b but if there are b three /b errors on each and every column then it b shall be interred. /b , b And /b a statement b is taught /b in a i baraita /i that constitutes b a refutation of his /b ruling: A Torah scroll that contains b three /b errors on every column b may be corrected, /b but if there are b four /b errors on every column then it b shall be interred. /b A i tanna /i b taught /b in a i baraita /i : b If /b the Torah scroll b contains one complete column /b with no errors, b it saves the entire /b Torah scroll, and it is permitted to correct the scroll rather than interring it. b Rabbi Yitzḥak bar Shmuel bar Marta says in the name of Rav: And this /b is the i halakha /i only b when the majority of the scroll is written properly /b and is not full of errors., b Abaye said to Rav Yosef: If that column contained three errors, what /b is the i halakha /i ? Rav Yosef b said to him: Since /b the column itself b may be corrected, /b it b enables the correction /b of the entire scroll. The Gemara adds: b And /b with regard to the i halakha /i that a Torah scroll may not be fixed if it is full of errors, b this statement /b applies when letters b are missing /b and must be added in the space between the lines. b But /b if there were b extraneous /b letters, b we have no /b problem b with it, /b since they can easily be erased. The Gemara asks: b What is the reason /b that a scroll with letters b missing /b may b not /b be corrected? b Rav Kahana said: Because it would look speckled /b if one adds all of the missing letters in the spaces between the lines.,The Gemara relates: b Agra, the father-in-law of Rabbi Abba, had /b many b extraneous /b letters b in his scroll. He came before Rabbi Abba /b to clarify the i halakha /i . Rabbi Abba b said to him: We said /b that one may not correct the scroll b only in /b a case where the letters are b missing. /b |
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91. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191, 201| 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 | 74a. b Rav Pappa says: /b The ruling of the mishna, which lists his sister among those for whom he must pay a fine, is stated b with regard to /b a young woman who was b seduced, and /b in the case of seduction b all agree /b that the woman is not saved at the cost of the seducer’s life, as the intercourse was consensual., b Abaye says: /b The ruling of the mishna is stated b with regard to /b a young woman who was raped in a case b where /b one was b able to save /b her by injuring the pursuer b in one of his limbs, /b so that it was not necessary to kill him in order to achieve her rescue, b and it is /b in accordance with the opinion of b Rabbi Yonatan ben Shaul. As it is taught /b in a i baraita /i : b Rabbi Yonatan ben Shaul says: /b If b a pursuer was pursuing another to kill him, and /b one was b able to save /b the pursued party without killing the pursuer, but instead by injuring him b in one of his limbs, but he did not save him /b in this manner and rather chose to kill him, b he is executed on his account /b as a murderer.,The Gemara explains: b What is the reason of Rabbi Yonatan ben Shaul? As it is written: “If men strive /b 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). b And /b concerning this b Rabbi Elazar says: The verse is speaking of striving to kill, /b where each man was trying to kill the other. The proof is b that it is written: “But if any harm ensues, then you shall give life for life” /b (Exodus 21:23), and if there was no intention to kill, why should he be executed? b And even so, the Merciful One states: “And yet no further harm ensues, he shall be punished,” /b teaching that he must pay the monetary value of the fetus to the woman’s husband., b Granted, if you say /b that in a case where one is b able to save /b the pursued party by injuring the pursuer b in one of his limbs, he may not save /b the pursued party b at /b the cost of the pursuer’s b life, /b and if he killed the pursuer rather than injure him he is liable to receive the death penalty, b that is how you find /b the possibility b that /b the one who ultimately struck the woman b would be punished. /b This would be in a case b where it was possible to save /b 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, b in one of his limbs. /b In this case, the one who ultimately struck the woman was not subject to being killed. Therefore, he is subject to pay a fine., b But if you say /b that even if one is b able to save /b the pursued party by injuring the pursuer b in one of his limbs, he can also save him at /b the cost of the pursuer’s b life, how can you find /b the possibility b that /b the one who ultimately struck the woman b would be punished? /b 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 i halakha /i 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: b Perhaps it is different here because /b his two liabilities are not on account of the same person; rather, his liability to be put to b death is on account of this /b person, the man with whom he fought, b while /b his liability to give b payment is on account of that /b person, the woman he ultimately struck. Consequently, he is liable to receive both punishments.,The Gemara rejects this distinction: There b is no difference. As Rava says: /b If b a pursuer was pursuing another /b to kill him, b and /b during the course of the chase the pursuer b broke vessels /b belonging b either to the person being pursued or to anyone else, /b he is b exempt /b from paying for the broken vessels. b What is the reason /b for this? The reason is that b he is liable to be killed, /b 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: b And /b if b the pursued /b party b broke vessels /b while fleeing from the pursuer, if those vessels b belonged to the pursuer, /b the pursued party is b exempt. /b But if they b belonged to anyone /b else, he is b liable /b to pay for them. The Gemara explains: If the vessels b belonged to the pursuer, /b he is b exempt. /b The reason for this is b so that the /b pursuer’s b property should not be more precious to /b the pursuer b than his /b own b body. /b 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 b to anyone /b else, he is b liable, as he saved himself at /b the expense of b another’s property, /b and that other person should not have to suffer a loss on his account.,Rava continues: b But /b if one b pursuer was pursuing /b another b pursuer /b in order b to save him, /b i.e., if he was trying to save the person being pursued by killing the pursuer, b and /b while doing so b he broke vessels /b belonging b either to the pursuer or to the one being pursued, or to anyone /b else, he is b exempt /b from paying for them. The Gemara comments: This b is not by /b strict b law, /b 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 b because if you do not say /b that he is exempt, it will b be found that no person will save another from a pursuer, /b as everyone will be afraid of becoming liable to pay for damage caused in the course of saving the pursued party.,§ The mishna teaches: b But /b with regard to b one who pursues an animal /b 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. b It is taught /b in a i baraita /i : b Rabbi Shimon ben Yoḥai says: One who /b seeks to b worship idols may be saved /b from transgressing b at /b the cost of b his life. /b This is derived b through an i a fortiori /i /b inference: b If /b to avoid b the degradation of an ordinary /b person, such as in the case of a rapist who degrades his victim, b he can be saved /b even b at /b the cost of b his life, all the more so /b is it b not /b clear that one may kill the transgressor to avoid b the degrading of /b the honor of b God /b through the worship of idols? The Gemara asks: b But does /b the court b administer punishment /b based b on /b an i a fortiori /i b inference? /b The Gemara answers: Rabbi Shimon ben Yoḥai b maintains /b that the court b administers punishment /b based b on /b an i a fortiori /i b inference. /b , b It is taught /b in a i baraita /i : b Rabbi Elazar, son of Rabbi Shimon, says: One who /b seeks to b desecrate Shabbat may be saved /b from transgressing even b at /b the cost of b his life. /b The Gemara explains that Rabbi Elazar b holds in accordance with /b the opinion of b his father, /b Rabbi Shimon, b who says: /b The court b administers punishment /b based b on /b an i a fortiori /i b inference, and /b the i halakha /i with regard to one who desecrates b Shabbat is derived from /b the i halakha /i with regard to b idol worship /b by way of a verbal analogy between the word b “desecration” /b mentioned in the context of Shabbat and the word b “desecration” /b mentioned in the context of idol worship.,§ The Gemara now considers which prohibitions are permitted in times of mortal danger. b Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: /b The Sages who discussed this issue b counted /b the votes of those assembled b and concluded in the upper story of the house of Nitza in /b the city of b Lod: /b With regard to b all /b other b transgressions in the Torah, if a person is told: Transgress /b this prohibition b and you will not be killed, he may transgress /b that prohibition b and not be killed, /b because the preserving of his own life overrides all of the Torah’s prohibitions. This is the i halakha /i concerning all prohibitions b except for /b those of b idol worship, forbidden sexual relations, and bloodshed. /b Concerning those prohibitions, one must allow himself to be killed rather than transgress them.,The Gemara asks: b And /b should one b not /b transgress the prohibition of b idol worship /b to save his life? b But isn’t it taught /b in a i baraita /i : b Rabbi Yishmael said: From where /b is it derived b that if a person is told: Worship idols and you will not be killed, from where /b is it derived b that he should worship /b the idol b and not be killed? The verse states: /b “You shall keep My statutes and My judgments, which a person shall do, b and he shall live by them” /b (Leviticus 18:5), thereby teaching that the mitzvot were given to provide life, b but /b they were b not /b given so b that /b one will b die due to their /b observance.,The i baraita /i continues: One b might /b have thought that it is permitted to worship the idol in this circumstance b even in public, /b i.e., in the presence of many people. Therefore, b the verse states: “Neither shall you profane My holy name; but I will be hallowed /b 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: b Those /b in the upper story of the house of Nitza b stated /b their opinion b in accordance with /b the opinion of b Rabbi Eliezer. As it is taught /b in a i baraita /i that b Rabbi Eliezer says: /b It is stated: b “And you shall love the Lord your God with all your heart, with all your soul, and with all your might” /b (Deuteronomy 6:5). b If it is stated: “With all your soul,” why is it /b also b stated: “With all your might,” /b which indicates with all your material possessions? b And if it is stated: “With all your might,” why is it /b also b stated: “With all your soul”? /b One of these clauses seems to be superfluous.,Rather, this serves to teach that b if you have a person whose body is more precious to him than his property, it is therefore stated: “With all your soul.” /b That person must be willing to sacrifice even his life to sanctify God’s name. b And if you have a person whose property is more precious to him than his body, it is therefore stated: “With all your might.” /b 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 b forbidden sexual relations and /b the prohibition of b bloodshed? /b This is b in accordance with /b the opinion b of Rabbi /b Yehuda HaNasi. b As it is taught /b in a i baraita /i : b Rabbi /b Yehuda HaNasi b says: /b 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; b for as when a man rises against his neighbor, and slays him, /b so too with this matter” (Deuteronomy 22:26). But why would the verse mention murder in this context? b But what do we learn /b here b from a murderer? /b , b Now, /b the mention of murder b came /b in order b to teach /b a i halakha /i about the betrothed young woman, b and it turns out /b that, in addition, b it derives /b a i halakha /i from that case. The Torah b juxtaposes /b the case of b a murderer to /b the case of b a betrothed young woman /b to indicate that b just as /b in the case of a betrothed young woman b one may save her at /b the cost of the rapist’s b life, so too, /b in the case of b a murderer, one may save /b the potential victim b at /b the cost of the murderer’s b life. /b , b And /b conversely, the Torah b juxtaposes a betrothed young woman to a murderer /b to indicate that b just as /b with regard to a potential b murderer, /b the i halakha /i is that if one was ordered to murder another, b he must be killed and not transgress /b the prohibition of bloodshed, b so too, /b with regard to b a betrothed young woman, /b if she is faced with rape, b she must be killed and not transgress /b the prohibition of forbidden sexual relations.,The Gemara asks: b From where do we /b derive this i halakha /i with regard to b a murderer himself, /b that one must allow himself to be killed rather than commit murder? The Gemara answers: b It is /b based on b logical reasoning /b that one life is not preferable to another, and therefore there is no need for a verse to teach this i halakha /i . The Gemara relates an incident to demonstrate this: b As /b when b a certain person came before Rabba and said to him: The lord of my place, /b a local official, b said to me: Go kill so-and-so, and if not I will kill you, /b what shall I do? Rabba b said to him: /b It is preferable that b he should kill you and you should not kill. Who is to say that your blood is redder /b than his, that your life is worth more than the one he wants you to kill? b Perhaps that man’s blood is redder. /b This logical reasoning is the basis for the i halakha /i that one may not save his own life by killing another.,§ b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said /b that b Rabbi Yoḥa /b said: The Sages b taught /b that one is permitted to transgress prohibitions in the face of mortal danger b only when it is not a time of /b religious b persecution. But in a time of /b religious b persecution, /b when the gentile authorities are trying to force Jews to violate their religion, b even /b if they issued a decree about b a minor mitzva, one must be killed and not transgress. /b , b When Ravin came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: Even when /b it is b not a time of /b religious b persecution, /b the Sages b said /b that one is permitted to transgress a prohibition in the face of mortal danger b only /b when he was ordered to do so b in private. But /b if he was ordered to commit a transgression b in public, even /b if they threaten him with death if he does not transgress b a minor mitzva, he must be killed and not transgress. /b ,The Gemara asks: b What is a minor mitzva /b for this purpose? b Rava bar Yitzḥak says /b that b Rav says: /b |
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92. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 93, 94| 12b. רבי יהודה אומר המקום ירחם עליך ועל חולי ישראל רבי יוסי אומר המקום ירחם עליך בתוך חולי ישראל שבנא איש ירושלים בכניסתו אומר שלום וביציאתו אומר שבת היא מלזעוק ורפואה קרובה לבא ורחמיו מרובין ושבתו בשלום כמאן אזלא הא דאמר רבי חנינא מי שיש לו חולה בתוך ביתו צריך שיערבנו בתוך חולי ישראל כמאן כר' יוסי,ואמר רבי חנינא בקושי התירו לנחם אבלים ולבקר חולים בשבת אמר רבה בר בר חנה כי הוה אזלינן בתריה דרבי אלעזר לשיולי בתפיחה זימנין אמר המקום יפקדך לשלום וזימנין אמר (ליה) רחמנא ידכרינך לשלם היכי עביד הכי והאמר רב יהודה לעולם אל ישאל אדם צרכיו בלשון ארמי ואמר רבי יוחנן כל השואל צרכיו בלשון ארמי אין מלאכי השרת נזקקין לו שאין מלאכי השרת מכירין בלשון ארמי שאני חולה דשכינה עמו,דאמר רב ענן אמר רב מנין ששכינה סועד את החולה שנאמר (תהלים מא, ד) ה' יסעדנו על ערש דוי תניא נמי הכי הנכנס לבקר את החולה לא ישב לא על גבי מטה ולא על גבי כסא אלא מתעטף ויושב לפניו מפני ששכינה למעלה מראשותיו של חולה שנאמר ה' יסעדנו על ערש דוי ואמר רבא אמר רבין מנין שהקב"ה זן את החולה שנאמר ה' יסעדנו על ערש דוי:,ולא יקרא לאור הנר: אמר רבה אפילו גבוה שתי קומות ואפי' שתי מרדעות ואפילו עשרה בתים זו על גב זו חד הוא דלא ליקרי הא תרי שפיר דמי והתניא לא אחד ולא שנים אמר ר' אלעזר לא קשיא כאן בענין אחד כאן בשני ענינים אמר רב הונא ובמדורה אפי' עשרה בני אדם אסור,אמר רבא אם אדם חשוב הוא מותר מיתיבי לא יקרא לאור הנר שמא יטה אמר ר' ישמעאל בן אלישע אני אקרא ולא אטה פעם א' קרא ובקש להטות אמר כמה גדולים דברי חכמים שהיו אומרים לא יקרא לאור הנר ר' נתן אומר קרא והטה וכתב על פנקסו אני ישמעאל בן אלישע קריתי והטיתי נר בשבת לכשיבנה בהמ"ק אביא חטאת שמנה א"ר אבא שאני ר' ישמעאל בן אלישע הואיל ומשים עצמו על דברי תורה כהדיוט,תני חדא שמש בודק כוסות וקערות לאור הנר ותניא אידך לא יבדוק לא קשיא כאן בשמש קבוע כאן בשמש שאינו קבוע ואי בעית אימא הא והא בשמש קבוע ולא קשיא הא בדמשחא והא בדנפטא,איבעיא להו שמש שאינו קבוע בדמשחא מהו אמר רב הלכה ואין מורין כן ור' ירמיה בר אבא אמר הלכה ומורין כן ר' ירמיה בר אבא איקלע לבי רב אסי קם שמעיה קא בדיק לנהורא דשרגא אמרה ליה דביתהו ומר לא עביד הכי אמר לה שבקיה כרביה ס"ל:,באמת אמרו החזן כו': והאמרת רישא רואה מאי לאו לקרות לא לסדר ראשי פרשיותיו וכן אמר רבה בר שמואל אבל מסדר הוא ראשי פרשיותיו וכולה פרשה לא | 12b. b Rabbi Yehuda says /b that it is appropriate to say: b May the Omnipresent have compassion upon you and upon all the sick people of Israel. Rabbi Yosei says /b that it is appropriate to say: b May the Omnipresent have compassion upon you among the sick people of Israel, /b thereby including this sick person within the community of Israel. When b Shevna of Jerusalem /b would visit a sick person on Shabbat, b upon entering, he would say /b i shalom /i b . And when he exited he would say: It is Shabbat /b when one is prohibited b to cry out, and healing is soon to come, and His compassion is abundant, and rest /b on Shabbat b in peace. /b The Gemara asks: b In accordance with whose /b opinion b is /b the i halakha /i that b Rabbi Ḥanina said: One who has a sick person in his house must include him among the sick people of Israel /b in his prayer? b In accordance with whose /b opinion? b In accordance with /b the opinion of b Rabbi Yosei. /b , b And Rabbi Ḥanina said: It was /b only b with great difficulty that /b the Sages b permitted to comfort the mourners and visit the sick on Shabbat, /b as both the visitor and the comforter experience suffering on Shabbat. They permitted it only due to the mitzva involved in these activities. b Rabba bar bar Ḥana said: When we would follow Rabbi Elazar to inquire about /b the health of b a sick person; sometimes he would say /b in Hebrew: b May the Omnipresent remember you for peace /b , b and sometimes he would say to him /b in Aramaic: b May the all-Merciful remember you for peace. /b He would say it in Aramaic when the sick person did not understand Hebrew (Rav Elazar Moshe Horovitz). The Gemara asks: b How did he do this, /b pray in Aramaic? b Didn’t Rav Yehuda say: A person should never request /b that b his needs /b be met b in the Aramaic language /b ? b And, /b similarly, b Rabbi Yoḥa said: Anyone who requests /b that b his needs /b be met b in the Aramaic language /b , b the ministering angels do not attend to him /b to bring his prayer before God, b as the ministering angels are not familiar with the Aramaic language, /b but only with the sacred tongue, Hebrew, exclusively. The Gemara responds: b A sick person is different. /b He does not need the angels to bring his prayer before God because b the Divine Presence is with him. /b , b As Rav A said /b that b Rav said: From where is it derived that the Divine Presence cares for /b and aids b the sick person? As it is stated: “God will support him on the bed of illness” /b (Psalms 41:4). The Gemara comments: b That was also taught /b in a i baraita /i : b One who enters to visit the sick person should sit neither on the bed nor on a chair; rather, he should wrap himself /b in his prayer shawl with trepidation and awe, b and sit before /b the sick person below him, b as the Divine Presence is above the head of the sick person, as it is stated: “God will support him on the bed of illness,” /b and he must treat the Divine Presence with deference. On a similar note, b Rava said /b that b Ravin said: From where /b is it derived b that the Holy One, Blessed be He, feeds the sick person /b during his illness? b As it is stated: “God will support him on the bed of illness.” /b ,We learned in the mishna that b one may not read /b a book b by candlelight /b on Shabbat. b Rabba said: /b Since a decree was issued, there is no distinction whether or not the lamp was near enough to him to enable him to adjust the wick. The prohibition applies b even /b if the lamp was b two statures /b of a person b high, and even /b as high as b two plow handles, and even /b if it was as high as b ten houses one atop the other. /b We learned in the mishna that one may not read, and the Gemara infers: b One may not read, but /b for b two, /b apparently, he may b well /b do so. They will not violate any prohibition, as two people together will certainly not forget the Shabbat prohibition. The Gemara asks: b Wasn’t it taught /b in a i baraita /i that b neither one nor two /b are permitted to read by the light of the lamp? b Rabbi Elazar said: /b This is b not difficult, /b as there is room to distinguish between them and say that b here, /b where two were permitted to read by candlelight, it is referring to a case where they are both engaged b in one matter /b and will remind each other to refrain from adjusting the wick. b There, /b where two were prohibited to read by candlelight it is referring to a case where they are engaged b in two /b different b matters. /b Since each is preoccupied with a different text, they will not pay attention and remind each other. b Rav Huna said: And with regard to a bonfire, /b where everyone is sitting around it and not adjacent to it, b even /b if they were b ten people, it is prohibited /b to read by its light. When sitting around a bonfire, everyone sits at a distance from the others, and therefore they do not notice each other, and each is liable to adjust the firebrands to provide himself with more light., b Rava said: /b Even though they prohibited reading by candlelight due to a decree lest they adjust the wick, b if he is an important person, it is permitted, /b as even on weekdays he is not accustomed to adjust a lamp that is dirty with oil. The Gemara b raises an objection /b from that which was taught in a i Tosefta /i : b One may not read /b a book on Shabbat b by the light of the lamp, lest he adjust it. /b The i Tosefta /i relates that b Rabbi Yishmael ben Elisha said: I will read and will not adjust, /b as I will certainly not forget that it is Shabbat. However, b once he read /b a book by candlelight b and /b he b sought to adjust /b the wick. b He said: How great are the words of the Sages, who would say /b that b one may not read by candlelight, /b as even a person like me sought to adjust the wick. b Rabbi Natan says: /b That was not the way it happened. Rather, b he read and /b actually b adjusted /b the wick, b and he wrote /b afterward b in his notebook [ i pinkas /i ]: I, Yishmael ben Elisha, read and adjusted a lamp on Shabbat. When the Temple will be rebuilt I will bring a fat sin-offering /b as atonement for this sin. This proves that even an important person like Rabbi Yishmael ben Elisha is liable to adjust the wick. b Rabbi Abba said: Rabbi Yishmael ben Elisha is different, since with regard to the study of Torah, he comports himself like a simple man /b with no air of importance, but generally, an important person would not dirty his hands and adjust the wick.,On this subject, the Gemara cites two apparently contradictory i baraitot /i . b It was taught /b in b one /b i baraita /i that a b servant may examine cups and bowls by candlelight /b to check if they are clean. b And it was taught /b in b another /b i baraita /i that b he may not examine /b them. The Gemara explains: This is b not difficult. /b Rather, b here, /b the i baraita /i that prohibited examining the cups, is referring b to a regularly /b employed b servant /b who fears his master and examines the dishes meticulously. Therefore, there is concern lest he come to adjust the wick. While b there, /b the i baraita /i that permitted examining the cups, is referring b to a servant who is not regularly /b employed, does not fear his master, and therefore will not check meticulously. There is no concern lest he come to adjust the wick. b And if you wish, say /b instead that b this /b i baraita /i b and that /b i baraita /i are both referring b to a regularly /b employed b servant. And /b this is b not difficult, /b as they are not referring to the same kind of lamp. b This /b i baraita /i , which prohibited examining the dishes, is referring b to an oil lamp, /b where there is room for concern lest he adjust it. b And that /b i baraita /i , which permitted examining the dishes, is referring b to a naphtha /b [ b i nafta /i /b ] b lamp. /b Since the naphtha lamp is dirty, the servant certainly will not touch it while checking the cups and dishes., b A dilemma was raised before /b the Sages: b What is /b the ruling with regard to b a servant who is not regularly /b employed in terms of examining cups and dishes by the light of b an oil lamp? /b Is he permitted to examine the cups by candlelight, or not? From the perspective of his being a servant not regularly employed, it should be permitted. On the other hand, because it is an oil lamp it should be prohibited. b Rav said: The i halakha /i /b is that it is permitted, b and, /b however, i ab initio /i b a /b public b ruling is not issued to that effect /b so that they will not come to sin. However, one who knows the i halakha /i that it is permitted may practice accordingly. b Rabbi Yirmeya bar Abba said: That i halakha /i is /b that it is permitted b and a /b public b ruling is issued to that effect. /b The Gemara relates that b Rabbi Yirmeya bar Abba happened to /b come to b the house of Rav Asi /b on Shabbat. Rabbi Yirmeya’s b servant stood and examined the cups by the light of a lamp /b [ b i sheraga /i /b ], as he was not a regularly employed servant in the house of Rav Asi. Rav Asi’s b wife said to /b Rav Asi: But b the Master, /b you, b does not do so. /b You prohibit doing so. Why is the servant of Rabbi Yirmeya examining the cups? b He said to her: Leave him, he holds in accordance with /b the opinion of b his master. /b ,We learned in the mishna that b in truth they said /b that b the attendant /b sees where in the book the children under his supervision are reading, but he himself should not read. The Gemara asked: b Didn’t you say in the first clause /b of the mishna that the attendant b sees? Doesn’t /b that mean that he sees in order b to read? /b How can that part of the mishna conclude by saying that he may not read? The Gemara answers: b No, /b it does not mean that the attendant is permitted to actually read; rather, he is only permitted b to /b look and b arrange the beginning of his sections /b of the Torah that b he /b must read the next day. b And so too, Rabba bar Shmuel said: However, he may arrange the beginning of his sections /b that he must read the next day. The Gemara asks: b And /b may he b not /b read b the entire section? /b |
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93. Babylonian Talmud, Shevuot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 109| 14b. הפנימית נאכלת והחיצונה נשרפת וכל שלא נעשית בכל אלו הנכנס לשם אין חייב עליה:,נטמא בעזרה ונעלמה ממנו טומאה וזכור את המקדש נעלם הימנו מקדש וזכור הטומאה נעלם ממנו זה וזה והשתחוה או ששהה בכדי השתחואה או בא לו בארוכה חייב בקצרה פטור,זו היא מצות עשה שבמקדש שאין חייבין עליה,ואיזו היא מצות עשה שבנדה שחייבין עליה היה משמש עם הטהורה ואמרה לו נטמאתי ופירש מיד חייב מפני שיציאתו הנאה לו כביאתו:,רבי אליעזר אומר השרץ ונעלם ממנו על העלם שרץ חייב ואינו חייב על העלם מקדש,רבי עקיבא אומר ונעלם ממנו והוא טמא על העלם טומאה חייב ואינו חייב על העלם מקדש,ר' ישמעאל אומר ונעלם ונעלם שתי פעמים לחייב על העלם טומאה ועל העלם מקדש:, big strongגמ׳ /strong /big אמר רב פפא לאביי שתים שהן ארבע שתים שהן שש הויין ידיעות הטומאה תחלה וסוף ידיעות הקודש תחלה וסוף ידיעות מקדש תחלה וסוף,ולטעמיך תמני הויין דהא איכא טומאה דקודש וטומאה דמקדש תחלה וסוף,הא לא קשיא שם טומאה אחת היא מכל מקום שית הויין,אמר רב פפא לעולם תמני הויין ארבעי קמייתא דלא מייתן ליה לידי קרבן לא קא חשיב ארבעה בתרייתא דמייתן ליה לידי קרבן קא חשיב,ואיכא דאמרי אמר רב פפא לעולם תמני הויין וארבעי קמייתא דליתנהו בכל התורה כולה קא חשיב ארבעי בתרייתא דאיתנהו בכל התורה כולה לא קא חשיב,בעי רב פפא נעלמו ממנו הלכות טומאה מהו היכי דמי אילימא דלא ידע אי שרץ טמא אי צפרדע טמא זיל קרי בי רב הוא,לעולם דידע בטומאת שרץ וכגון דנגע בכעדשה ולא ידע כעדשה אי מטמא אי לא מטמא מאי כיון דידע דמטמא שרץ בעולם ידיעה היא או דלמא כיון דכעדשה לא ידע אי מטמא אי לא מטמא העלמה היא תיקו,בעי רבי ירמיה בן בבל שעלה לארץ ישראל ונעלם ממנו מקום מקדש מהו,אליבא דמאן אי אליבא דרבי עקיבא דבעי ידיעה בתחלה הא לא מחייב על העלם מקדש אי אליבא דרבי ישמעאל דמחייב על העלם מקדש הא לא בעי ידיעה בתחלה,לא צריכא אליבא דרבי דבעי ידיעה בתחלה ומחייב על העלם מקדש ואמר ידיעת בית רבו שמה ידיעה מאי כיון דידע דאיכא מקדש בעולם ידיעה היא או דלמא כיון דמקומו לא ידע ליה העלמה היא תיקו:,אחד הנכנס לעזרה וכו': מנא הני מילי אמר רב שימי בר חייא דאמר קרא (שמות כה, ט) ככל אשר אני מראה אותך את תבנית המשכן ואת תבנית כל כליו | 14b. When they would reach the end of the place that they desired to consecrate, b the inner /b thanks-offering would b be eaten and the outer one /b would b be burned. /b The details of this ceremony will be described in the Gemara. b And /b with regard to b any /b addition to the Temple b that was not made with all these /b ceremonial procedures, b one who enters there /b while ritually impure b is not liable /b to bring an offering if his entry was unwitting, nor to be punished with i karet /i , excision from the World-to-Come, if his entry was intentional.,The first part of the mishna discussed one who became ritually impure before entering the Temple. The mishna proceeds to consider a case involving one who was ritually pure when he entered the Temple but b who became impure /b while b in the /b Temple b courtyard, and /b afterward, his b impurity was hidden from him /b but b he remembered /b that he was standing in b the Temple, /b or the fact that he was standing in b the Temple was hidden from him /b but b he remembered /b his b impurity, /b or both b this /b fact b and that /b fact b were hidden from him. /b In all these cases, if b he bowed /b down, b or he tarried /b in the Temple courtyard b long enough to bow down /b even though he did not actually bow, b or he went out /b by way of b a longer /b route when he could have taken a shorter route, he is b liable /b to bring a sliding-scale offering. But if he left the Temple via b the shortest /b way, he is b exempt. /b , b This /b mitzva that the ritually impure must be sent out of the Temple b is the positive mitzva concerning the Temple for which, /b as is taught elsewhere in the Mishna ( i Horayot /i 8b), the Sanhedrin b is not liable /b to bring an offering for an erroneous ruling. A communal bull sin-offering is brought because of the unwitting transgression of a prohibition involving an action by the Jewish people resulting from an erroneous halakhic decision handed down by the Sanhedrin. But if the Sanhedrin mistakenly ruled that one who became impure while in the Temple may leave by way of a longer route, they do not bring this offering, as it is brought only for an erroneous ruling on a matter that requires the bringing of a fixed sin-offering, and not a sliding-scale offering, for its unwitting violation., b And which is the positive mitzva with regard to a menstruating woman for which, /b as is taught in i Horayot /i there, the Sanhedrin is b liable /b to bring a bull offering for an erroneous ruling? If a man b was engaging in intercourse with a ritually pure woman, and /b during the course of their act of intercourse b she /b experienced menstrual bleeding and b said to him: I have become impure, and /b unwittingly b he immediately withdrew /b from her and did not wait until his penis became flaccid, he is b liable /b to bring a sin-offering for engaging in intercourse with a menstruating woman, b because his withdrawal /b from her b is as pleasant to him as his entry. /b If the Sanhedrin mistakenly ruled that one may withdraw immediately, they bring a bull offering for their erroneous ruling., b Rabbi Eliezer says: /b With regard to the sliding-scale offering the verse states: “Or if a person touches any impure thing, whether it is the carcass of a non-kosher undomesticated animal, or the carcass of a non-kosher domesticated animal, or the carcass of a non-kosher b creeping animal, and it is hidden from him” /b (Leviticus 5:2). A precise reading of this verse indicates that in a case where one has b a lapse of awareness /b that he had contracted ritual impurity by touching b a creeping animal, /b he is b liable /b to bring a sliding-scale offering for having defiled the Temple or the sacrificial food, b but he is not liable /b to bring such an offering in a case where he has b a lapse of awareness /b that he is entering the b Temple /b or partaking of sacrificial food.,Similarly, b Rabbi Akiva says: /b The verse states: b “And it is hidden from him, so that he is impure” /b (Leviticus 5:2), thereby teaching that in a case when one has b a lapse of awareness /b that he had contracted b ritual impurity, /b he is b liable /b to bring a sliding-scale offering, b but /b one b is not liable /b to bring such an offering in a case when he has b a lapse of awareness /b that he is entering the b Temple /b or partaking of sacrificial food., b Rabbi Yishmael says: /b The verse states: b “And it is hidden /b from him” (Leviticus 5:2), and it states: b “And it is hidden /b from him” (Leviticus 5:3), b twice, /b in order b to render one liable /b to bring a sliding-scale offering both in a case where one has b a lapse of awareness /b that he had contracted b ritual impurity and /b in a case where one has b a lapse of awareness /b that he is entering the b Temple. /b , strong GEMARA: /strong The mishna teaches that the i halakhot /i concerning awareness of ritual impurity are two that are further subdivided into four. b Rav Pappa said to Abaye: /b Are these actually b two /b states of awareness b that are /b subdivided into b four? /b As the mishna lists them, they seem to b be two that are /b subdivided into b six: Awareness of the impurity /b at the b beginning and /b at the b end, awareness of the sacrificial /b food at the b beginning and /b at the b end, /b and b awareness of /b the b Temple /b at the b beginning and /b at the b end. /b ,Abaye answered him: b According to your reasoning, /b that you count all the various cases listed in the mishna, b there are eight /b states of awareness, b as there is /b also awareness of the b impurity /b in connection b with /b eating the b sacrificial /b food, at the beginning and at the end, b and /b awareness of the b impurity /b in connection b with /b entering the b Temple, /b at the b beginning and /b at the b end. /b The mishna mentions awareness of the impurity both in the first clause, which discusses partaking of sacrificial food, and in the second clause, which discusses entering the Temple.,Rav Pappa refutes this: b This /b is b not difficult, /b as the status of b ritual impurity /b carries b one name /b in both cases: The person was aware that he had contracted ritual impurity and then it became hidden from him, and there is no reason to distinguish between impurity in connection with partaking of sacrificial food and impurity in connection with entering the Temple. Accordingly, Rav Pappa’s first question remains: b In any case there are six /b states of awareness., b Rav Pappa said /b in answer to his own question: b Actually, there are eight /b states of awareness, two of the impurity in connection with partaking of sacrificial food, two of the impurity in connection with entering the Temple, two of awareness of the sacrificial food, and two of awareness of the Temple, each pair having one awareness at the beginning and one at the end. But b the first four /b states of awareness at the beginning b do not /b in themselves b bring /b the unwitting transgressor b to /b liability to bring b an offering, /b as if he does not reach awareness at the end, he will not have known that he transgressed. Therefore, the i tanna /i b does not count /b them. But the i tanna /i b does count the last four /b states of awareness, b which bring /b the unwitting transgressor b to /b the liability to bring b an offering. /b , b And there are /b those b who say /b that b Rav Pappa /b said as follows: b Actually, there are eight /b states of awareness, b and /b it is b the first four /b states of awareness at the beginning, b which are not /b found b in the entire Torah, /b that the i tanna /i b counts. /b In all the other instances where one is liable to bring an offering for an unwitting transgression, it is not necessary that there be any awareness at the beginning. Since this is a novel requirement, the i tanna /i counts these states of awareness. But the i tanna /i b does not count the last four /b states of awareness at the end, b which are /b found also b in the entire Torah, /b as a standard sin-offering is brought when one is made aware after the fact that he had transgressed.,The i amora’im /i try to define the awareness of the impurity mentioned in the mishna. b Rav Pappa raises a dilemma: /b If b the i halakhot /i of impurity became hidden from him, what is /b the i halakha /i ? Is he liable to bring a sliding-scale offering in such a situation? The Gemara asks: b What are the circumstances /b of the case under discussion? b If we say that he did not know whether a creeping animal is impure /b or pure b or whether a frog is impure /b or pure, this b is /b a topic that you could b go learn in a children’s school. /b As these matters are explicitly recorded in the Torah, they can never be considered hidden., b Actually, /b Rav Pappa must have been asking about a case b where he knew /b the essential i halakha /i with regard to b the ritual impurity of a creeping animal, and /b it is a case b where he touched /b a portion of the animal that was b of a lentil-bulk and he did not know /b the i halakha /i concerning b whether /b a portion that was b of a lentil-bulk renders /b a person b impure or does not render /b him b impure. What /b is the i halakha /i in such a case? The Gemara explains the two possibilities: Does one say that b since he knows generally that a creeping animal renders /b a person b impure, it is awareness? Or perhaps /b one says that b since he does not know whether /b a portion that was b of a lentil-bulk renders /b a person b impure or does not render /b a person b impure, it is /b considered b hidden /b from him. The Gemara comments: The dilemma b shall stand /b unresolved., b Rabbi Yirmeya raises a dilemma /b concerning the awareness of the Temple: If b a Babylonian /b or a resident of another country b ascended to Eretz Yisrael, and the site of the Temple was hidden from him, /b so that he unwittingly entered into the Temple in a state of ritual impurity, b what is /b the i halakha /i ? Is he liable to bring a sliding-scale offering to atone for his offense, or not?,The Gemara clarifies: b In accordance with whose /b opinion was this dilemma raised? b If /b it was raised b in accordance with /b the opinion b of Rabbi Akiva, who requires /b that there be b awareness at the beginning /b in order for one to become liable to bring an offering, that is difficult, as Rabbi Akiva b does not deem /b one b liable /b when he had b a lapse of awareness /b that he was entering b the Temple. /b And b if /b the dilemma was raised b in accordance with /b the opinion b of Rabbi Yishmael, who deems /b one b liable /b when he had b a lapse of awareness /b that he was entering the b Temple, /b that is difficult, as Rabbi Yishmael b does not require /b that there be b awareness at the beginning. /b According to both i tanna’im /i , the dilemma is not relevant.,The Gemara explains: b No, /b it is b necessary /b to raise the dilemma b only in accordance with /b the opinion b of Rabbi /b Yehuda HaNasi, b who requires awareness at the beginning and /b also b deems /b one b liable /b when he had b a lapse of awareness /b that he was entering the b Temple, and he /b also b says /b that b awareness /b that one gains in b the house of his teacher is called awareness /b (see 5a). b What /b is the i halakha /i in such a case? The Gemara explains the two possibilities: Does one say that b since he knows that there is a Temple /b someplace b in the world, it is awareness? Or perhaps /b one says that b since he does not know the /b precise b location of /b the Temple, b it is /b considered b hidden /b from him. The Gemara comments: This dilemma b shall stand /b unresolved.,§ The mishna teaches: b The same /b i halakha /i applies to b one who enters the /b area that was part of the original Temple b courtyard /b and to one who enters the later addition to the Temple courtyard, as additions can be made to the city of Jerusalem or to the Temple courtyards only by a special body comprising the king, a prophet, the i Urim VeTummim /i , and the Sanhedrin of seventy-one judges, and with two thanks-offerings and with a special song. The Gemara asks: b From where is this matter /b derived? b Rav Shimi bar Ḥiyya said: As the verse states: “According to all that I show you, the form of the Tabernacle, and the form of all its vessels, /b |
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94. Babylonian Talmud, Temurah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ishmael (ben elisha), rabbi Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 46| 14b. ולא תיסמי מנחת נסכים ממתני' ולא קשיא כאן בנסכים הבאין עם הזבח כאן בנסכים הבאין בפני עצמן,ואי הוה ליה איגרתא מי אפשר למישלחא והא אמר רבי אבא בריה דרבי חייא בר אבא א"ר יוחנן כותבי הלכות כשורף התורה והלמד מהן אינו נוטל שכר,דרש ר' יהודה בר נחמני מתורגמניה דר"ל כתוב אחד אומר (שמות לד, כז) כתוב לך את הדברים האלה וכתוב אחד אומר (שמות לד, כז) כי על פי הדברים האלה לומר לך דברים שעל פה אי אתה רשאי לאומרן בכתב ושבכתב אי אתה רשאי לאומרן על פה,ותנא דבי רבי ישמעאל כתוב לך את הדברים האלה אלה אתה כותב אבל אין אתה כותב הלכות,אמרי דלמא מילתא חדתא שאני דהא רבי יוחנן ור"ל מעייני בסיפרא דאגדתא בשבתא ודרשי הכי (תהלים קיט, קכו) עת לעשות לה' הפרו תורתך אמרי מוטב תיעקר תורה ואל תשתכח תורה מישראל,אמר רב פפא השתא דאמרת נסכים הבאין בפני עצמן קריבין אפי' בלילה נזדמנו נסכים בלילה מקדישין בלילה ומקריבין,אמר ליה רב יוסף בריה דרב שמעיה לרב פפא תניא דמסייע לך זה הכלל כל הקרב ביום אינו קדוש אלא ביום וכל הקרב בלילה קדוש (בין ביום בין) בלילה,אמר רב אדא בר אהבה ועלות השחר פוסלת בהן כאברין,כי אתא רב דימי א"ר יוחנן משום ר"ש בן יהוצדק (במדבר כט, לט) אלה תעשו לה' במועדיכם אלו חובות הבאות חובה ברגל,לבד מנדריכם ונדבותיכם לימד על נדרים ונדבות שקרבין בחולו של מועד,ולעולותיכם במה הכתוב מדבר אי בעולת נדר הרי כבר אמור נדריכם ואי בעולת נדבה הרי כבר אמור ונדבותיכם הא אינו מדבר אלא בעולת יולדת ועולת מצורע,ולמנחותיכם במה הכתוב מדבר אי במנחת נדר הרי כבר אמור אי במנחת נדבה הרי כבר אמור הא אינו מדבר אלא במנחת סוטה ובמנחת קנאות,ולנסכיכם ולשלמיכם מקיש נסכים לשלמים מה שלמים ביום אף נסכים ביום ולשלמיכם לרבות שלמי נזיר,א"ל אביי ולימא מר שלמי פסח דאי שלמי נזיר נידר ונידב הוא,דהתניא זה הכלל כל שהוא נידב ונידר קרב בבמת יחיד ושאינו נידב ונידר אינו קרב בבמת יחיד,ותנן המנחות והנזירות קריבין בבמת יחיד דברי ר"מ סמי מכאן נזירות,מי איכא למ"ד דנזיר לאו נידר ונידב הוא והכתיב (שמואל ב טו, ז) מקץ ארבעים שנה ויאמר אבשלום אל המלך אלכה נא ואשלם את נדרי אשר נדרתי לה' בחברון כי נדר נדר עבדך וגו' מאי לאו אקרבן,לא אעיקר נדרו אמר עיקר נדרו בחברון הוה והלא בגשור הוה,אמר רב אחא ואיתימא רבה בר רב חנן לא הלך אבשלום אלא להביא כבשים מחברון ה"נ מסתברא דאי תימא לאקרובי הוא דאזיל שביק ירושלים ואזיל ומקריב בחברון,ואלא מאי להביא כבשים מחברון האי אשר נדרתי לה' בחברון מחברון מיבעי ליה,אלא לעולם לאקרובי ודקא קשיא לך אמאי שבק ירושלים ומקריב בחברון תיקשי לך גבעון דמקום קדוש הוא אלא כיון שהותרו הבמות כל היכא דבעי מקריב,ארבעים שנה למאן תניא רבי נהוראי אומר משום רבי יהושע מקץ ארבעים שנה ששאלו להם מלך דתניא אותה שנה ששאלו להם מלך אותה שנה עשירית של שמואל היתה | 14b. b and /b in light of this ruling b he will not delete /b the phrase: b The meal offering /b that accompanies b the libations, from the i baraita /i . And /b instead, the apparent contradiction between the i baraitot /i can be explained as follows: It is b not difficult; here, /b the i baraita /i that states that meal offerings accompanying libations are sacrificed only in the day is referring b to libations that come with /b an animal b offering, /b whereas b there, /b the i baraita /i that permits sacrificing a meal offering that accompanies the libations at night is referring b to libations that come /b to be sacrificed b by themselves, /b i.e., which do not accompany the sacrifice of an offering.,The Gemara raises a difficulty with regard to Rav Dimi’s suggestion to write this opinion in a letter. b And /b even b if he had /b someone to write b a letter /b for him, b would /b it have been b possible to send it? But didn’t Rabbi Abba, son of Rabbi Ḥiyya bar Abba, say /b that b Rabbi Yoḥa said: /b Those b who write i halakhot /i are /b considered b like /b those who b burn the Torah, and one who learns from /b written i halakhot /i b does not receive /b the b reward /b of studying Torah. Evidently, it is prohibited to send i halakhot /i in letters.,Before resolving the difficulty, the Gemara further discusses the prohibition of writing down the Torah: b Rabbi Yehuda bar Naḥmani, the disseminator for Reish Lakish, expounded /b as follows: b One verse says: “Write you these words,” and one verse says, /b i.e., it states later in that same verse: b “For by the mouth of these words” /b (Exodus 34:27). These phrases serve b to say to you: Words that were /b taught b orally you may not recite in writing, and /b words b that are written you may not recite orally, /b i.e., by heart., b And /b furthermore, b the school of Rabbi Yishmael taught: /b The word “these” in the command b “write you these words” /b serves to emphasize that b these /b words, i.e., those recorded in the Written Law, b you may write, but you may not write i halakhot /i , /b i.e., the i mishnayot /i and the rest of the Oral Law., b They said /b in response to the question of how Rav Dimi could propose writing down the i halakha /i in a letter: b Perhaps /b with regard to b a new matter /b it b is different, /b i.e., it might be permitted to write down new material so that it not be forgotten. One proof for this suggestion is b that Rabbi Yoḥa and Reish Lakish /b would b read from a scroll of i aggada /i , /b containing the words of the Sages, b on Shabbat. And /b they did so because b they taught as follows: /b Since one cannot remember the Oral Law without writing it down, it is permitted to violate the i halakha /i , as derived from the verse: b “It is time to work for the Lord; they have made void your Torah” /b (Psalms 119:126). b They said it is better to uproot /b a single i halakha /i of the b Torah, /b i.e., the prohibition of writing down the Oral Torah, b and /b thereby ensure b that the Torah is not forgotten from the Jewish people /b entirely.,§ With regard to Rav Dimi’s differentiation between libations that come with an animal offering and libations that are sacrificed by themselves, b Rav Pappa said: Now that you have said /b that b libations that come by themselves are sacrificed even at night, /b if one b happened /b to have b libations /b of this kind b at night, /b they may be b consecrated /b by placing them in a service vessel b at night and /b they may be b sacrificed /b at night., b Rav Yosef, son of Rav Shemaya, said to Rav Pappa: /b A i baraita /i b is taught that supports your /b opinion. b This is the principle: Any /b offering b that is sacrificed in the day is consecrated /b by being placed in a service vessel b only in the day; but any /b offering b that is sacrificed at night is consecrated both in the day and at night. /b ,With regard to the topic of libations sacrificed by themselves, b Rav Adda bar Ahava says: And dawn disqualifies them, like /b the i halakha /i of b limbs /b of offerings that have had their blood sprinkled during the day. Such limbs are left to burn on the altar all night long, but at dawn they are disqualified and may no longer be placed on the altar.,§ The Gemara returns to discuss the verse: “These you shall offer to the Lord in your appointed seasons, beside your vows, and your voluntary offerings, and your burnt offerings, and your meal offerings, and your libations, and your peace offerings” (Numbers 29:39). b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said /b that b Rabbi Yoḥa said in the name of Rabbi Shimon ben Yehotzadak: “These you shall offer to the Lord in your appointed seasons,” /b i.e., b these /b are the b obligatory /b offerings b that come /b to be sacrificed as b obligatory /b offerings b on the pilgrimage Festival, /b e.g., the burnt offerings of appearance, the Festival offerings, and the additional offerings.,The verse continues: b “Beside your vows and your voluntary offerings.” /b This b teaches with regard to vows and voluntary offerings that they are sacrificed on the intermediate days of a Festival. /b ,The verse further states: b “And your burnt offerings.” /b The Gemara inquires: b With regard to what /b case b is the verse speaking? If /b it is referring b to a vow burnt offering, /b the verse b already said: “Your vows.” And if /b it is referring b to a voluntary burnt offering, /b the verse b already said: “Your voluntary offerings.” Consequently, it is speaking of nothing other than a burnt offering of a woman who gave birth, /b i.e., the lamb that she sacrifices on the forty-first day after giving birth to a son or the eighty-first day after giving birth to a daughter, b and a burnt offering of a leper, /b which is the lamb that is sacrificed after a leper is purified. The verse teaches that these obligatory offerings may be sacrificed on the intermediate days of a Festival.,The verse continues: b “And your meal offerings.” /b The Gemara again asks: b With regard to what /b case b is the verse speaking? If /b it is referring b to a meal offering /b brought in fulfillment of b a vow, /b the verse b already said: /b “Your vows.” b If /b it is referring b to a voluntary meal offering, /b the verse b already said: /b “Your voluntary offerings.” b Consequently, it is speaking of nothing other than /b the b meal offering of a i sota /i , and that /b is the b meal offering of jealousy. /b ,The verse further states: b “And your libations and your peace offerings.” /b The Torah here b juxtaposes libations to peace offerings: Just as peace offerings /b are sacrificed only b during the day, /b not at night, b so too, libations /b are sacrificed only b during the day, /b not at night. Finally, the verse states: b “And your peace offerings.” /b This serves b to include the peace offering of a nazirite, /b which he brings at the completion of his term of naziriteship. This offering may also be sacrificed on the intermediate days of a Festival.,With regard to the last i halakha /i , b Abaye said to /b Rav Dimi, when he cited this statement in the name of Rabbi Yoḥa: b But let the Master say /b that the phrase “and your peace offerings” serves to include the b peace offering /b that is brought together with b a Paschal offering. /b This offering is sacrificed on the fourteenth of Nisan by a large group of people when they will not receive enough meat from their Paschal offering to feed them all. The suggested derivation from the verse is that if a peace offering separated for this purpose was not sacrificed on the fourteenth of Nisan, it may be brought during the intermediate days of the Festival. Abaye further adds: It is more reasonable to include this peace offering, b as, if /b the verse is referring to b the peace offering of a nazirite, it is /b already included by the verse in the categories of offerings that are b vowed or contributed /b voluntarily.,Abaye elaborates: b As isn’t it taught /b in a i baraita /i : b This is the principle: Any /b offering b that is vowed or contributed /b voluntarily, e.g., a burnt offering or a peace offering, b is sacrificed on a private altar. And /b any offering b that is not vowed or contributed /b voluntarily b may not be sacrificed on a private altar. /b , b And we learned /b in another i baraita /i : b The meal offerings and the /b offerings of b a nazirite are sacrificed on a private altar; this is the statement of Rabbi Meir. /b It is clear from these i baraitot /i that the peace offering of a nazirite belongs in the category of offerings that are vowed or contributed voluntarily. If so, there is no need for it to be included separately by the verse. Rav Dimi replied to Abaye: b Delete /b the phrase: offering of b a nazirite from here, /b i.e., from the i baraita /i that considers it an offering that is vowed or contributed voluntarily. Only the nazirite vow itself is classified as voluntary; once the vow has been uttered, the ensuing offerings are obligatory.,The Gemara asks: b Is there one who said that /b the offering of b a nazirite is not vowed or contributed /b voluntarily? b But isn’t it written: “And it came to pass at the end of forty years, that Absalom said to the king: Please let me go and pay my vow, which I have vowed to the Lord, in Hebron. For your servant vowed a vow /b while I dwelled at Geshur in Aram, saying: If the Lord shall indeed bring me back to Jerusalem, then I will serve the Lord” (II Samuel 15:7–8). The Gemara explains the difficulty: b What, is it not /b the case that Absalom asked his father for permission for him to go to Hebron b to /b sacrifice b an offering /b on a private altar?,The Gemara answers: b No, /b Absalom did not go to Hebron to sacrifice his nazirite offerings. Rather, Absalom actually b said that /b he undertook b the principal vow /b to be a nazirite when he was in Hebron. The Gemara asks: b Was his principal vow /b to be a nazirite in fact uttered b in Hebron? But wasn’t /b the vow made when Absalom was b in Geshur? /b After all, the verse states explicitly: “For your servant vowed a vow while I dwelled at Geshur.”, b Rav Aḥa said, and some say /b that it was b Rabba bar Rav Ḥa /b who said: The verse means that b Absalom went to Hebron only /b in order b to bring sheep /b specifically from there. The Gemara adds that b this also stands to reason, as, if you say that /b Absalom b went /b to Hebron b to sacrifice /b his offering, would he have b abandoned Jerusalem and gone to sacrifice in Hebron? /b ,The Gemara rejects Rabba bar Rav Ḥa’s answer: b But rather, what /b is our explanation of the verse? That Absalom went b to bring sheep from Hebron? /b If so, b this /b verse that states: “Please let me go and pay my vow, b which I have vowed to the Lord, in Hebron” /b (II Samuel 15:7), b should /b instead b have /b stated: Which I have vowed to the Lord b from Hebron. /b , b Rather, /b the Gemara explains that b actually /b Absalom did go to Hebron b to sacrifice /b his peace offering as a nazirite. b And that /b which is b difficult for you, /b i.e., b why /b Absalom b abandoned Jerusalem and sacrificed /b his offering b in Hebron, /b should not pose a difficulty for you; rather, it is the question of why Absalom did not sacrifice his offering in b Gibeon /b that b should pose a difficulty for you, as /b at that time the Tabernacle and the communal altar were in Gibeon, and b it was a sanctified place. /b Why, then, did Absalom go to Hebron rather than Gibeon? b Rather, since the /b private b altars were permitted, /b he was permitted to b sacrifice wherever he wished, /b and he chose to go to Hebron. There was no reason for him to choose to go to Gibeon rather than any private altar.,The verse states that Absalom submitted his request to his father “at the end of forty years.” The Gemara asks: b Forty years, according to whose /b counting, i.e., forty years from when? It b is taught /b in a i baraita /i that b Rabbi Nehorai says in the name of Rabbi Yehoshua: /b The verse is referring b to the end of forty years /b from b when /b the Jewish people b requested for themselves a king, /b in the days of Samuel (see I Samuel, chapter 8). b As it is taught /b in a i baraita /i : With regard to b that year when they requested for themselves a king, that year was the tenth /b year of the leadership b of Samuel. /b |
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95. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 90| 31a. חוצץ או אינו חוצץ אמר ליה כל דתקון רבנן כעין דאורייתא תקון,אמר ליה אביי לרב יוסף ביאה במקצת שמה ביאה או לא א"ל בהונות יוכיחו שהן ביאה במקצת ותניא מצורע טובל ועומד בשער ניקנור איבעיא להו מהו שיעשה סכין ארוכה וישחוט,תיבעי לבן זומא תיבעי לרבנן דפליגי עליה דר' יהודה תבעי לבן זומא עד כאן לא מחייב בן זומא אלא לגואי אבל לבראי לא או דילמא אתי לאימשוכי,תיבעי לרבנן דפליגי עליה דרבי יהודה ע"כ לא קאמרי רבנן התם דלא קא עביד עבודה אבל הכא דקא עביד עבודה לא או דילמא לא שנא תיקו,חמש טבילות ועשרה קידושין טובל ת"ר חמש טבילות ועשרה קידושין טובל כ"ג ומקדש בו ביום וכולן בקודש בבית הפרוה חוץ מראשונה שהיתה בחול ע"ג שער המים ובצד לשכתו היתה אמר אביי שמע מיניה עין עיטם גבוה מקרקע עזרה עשרים ושלש אמות,דתנן כל הפתחים שהיו שם גובהן עשרים אמה ורחבן עשר אמות חוץ משל אולם ותניא (ויקרא טו, יג) ורחץ בשרו במים במי מקוה כל בשרו מים שכל גופו עולה בהן וכמה הן אמה על אמה ברום ג' אמות ושיערו חכמים מי מקוה ארבעים סאה | 31a. do items that are generally considered interpositions that invalidate an immersion b interpose /b in this immersion, b or /b do they b not interpose, /b since the immersion is only ancillary and serves as a reminder? Rav Yosef b said to him: All /b ordices b that the Sages instituted, they instituted parallel to Torah law. /b Therefore, this immersion by rabbinic law has the same basic parameters as immersion by Torah law. There may be no interposition., b Abaye said to Rav Yosef: /b Is b partial entry, /b when one enters a certain place with only part of his body, b considered entry or not? /b Rav Yosef b said to him: The thumbs /b of the leper b will prove /b this point, b as /b the leper reaching his thumbs into the Temple b constitutes partial entry, and it was taught /b in a i baraita /i : b A leper immerses and stands at the Gate of Nicanor, /b indicating that immersion is required before even partial entry. b A dilemma was raised before /b the Sages: b What is /b the i halakha /i ; may an impure person b craft /b a very b long knife and slaughter /b an animal in the Temple courtyard while remaining outside the courtyard? Is it the essence of the service that requires immersion, or is it entry into the courtyard that requires immersion?,The Gemara comments: b Raise the dilemma /b according b to ben Zoma, /b who rules stringently with regard to immersion; and b raise the dilemma /b according b to the Rabbis who disagree with Rabbi Yehuda /b and do not obligate all people in this immersion. The Gemara elaborates: b Raise the dilemma /b according b to ben Zoma: /b Does b ben Zoma require /b immersion b only for /b entry b inside /b the courtyard; b however, for /b standing b outside /b the courtyard, b no, /b he does not require immersion? b Or perhaps /b even for one standing outside the courtyard ben Zoma requires immersion, b lest he /b inadvertently b come to be drawn /b inside in the course of his service.,Similarly, b raise the dilemma /b according b to the Rabbis, who disagree with Rabbi Yehuda: /b How so? Do b the Rabbis say /b that there is no requirement of immersion b only there, where he is not performing /b any Temple b service; however, here, where he is performing service, no, /b they would require immersion? b Or perhaps there is no difference, /b and they would not require immersion under any circumstances. The Gemara concludes: The dilemma b shall stand /b unresolved.,§ It was taught in the mishna: b Five immersions and ten sanctifications /b the b High Priest immerses /b and sanctifies his hands and feet, respectively. b The Sages taught /b in a i baraita /i : b Five immersions and ten sanctifications /b the b High Priest immerses and sanctifies /b his hands and feet, respectively, b on the day /b of Yom Kippur. b And all /b of these immersions and sanctifications take place b in the sacred /b area, the Temple courtyard, b in /b the b Hall of i Parva /i , except for /b this b first /b immersion, b which was in the non-sacred /b area b on the roof of Gate of the Water, and /b that gate b was alongside his chamber. Abaye said: Conclude from that /b which was taught in this i baraita /i that b i Ein Eitam /i , /b the spring from which water was supplied to the Temple, was b twenty-three cubits higher than the ground of the Temple courtyard. /b , b As we learned /b in a mishna: b All the entrances that were there /b in the Temple, b their height is twenty cubits and their width is ten cubits, except for /b the entrance b to the Entrance Hall /b of the Sanctuary, which was twice that, i.e., forty cubits high and twenty cubits wide. b And it was taught /b in a i baraita /i that it is stated: b “And he shall wash his flesh in water” /b (Leviticus 15:13), and it is stated in another verse: “And he shall wash all of his flesh in water”(Leviticus 15:16). This refers to water known as b the waters of a ritual bath. /b The verse adds the emphasis: b All of his flesh, /b to say that immersion must be b in water that one’s entire body enters /b at the same time. b And how much /b water b is it? /b It is b one cubit /b length b by one cubit /b width b by a height of three cubits. /b That is sufficient water to cover a person’s height. b And the Sages calculated /b that the volume of b the waters of a ritual bath /b that fit into that space is b forty i se’a /i . /b |
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| 96. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 154 |
97. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ishmael, rabbi Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 50 | 63a. With regard to the verse: b “You shall not deliver a slave to his master” /b (Deuteronomy 23:16), b Rabbi /b Yehuda HaNasi b says: The verse is speaking of one who acquires a slave, /b not to enslave him but b in order to emancipate him. /b The court may not deliver the slave to this master, as this master has no right to enslave him. The Gemara asks: b What are the circumstances /b of this case? b Rav Naḥman bar Yitzḥak says: For example, if /b the new master b wrote to /b the slave in his bill of manumission: b When I will purchase you, you are hereby acquired to yourself from now. /b In that case the slave acquires himself from that moment, despite the fact that the buyer does not own him. This shows that Rabbi Yehuda HaNasi maintains that a person can transfer an item that has not yet entered the world, as one can emancipate his slave before acquiring him., b Rabbi Meir /b also holds that one can transfer an entity that has not yet come into the world, b as it is taught /b in a i baraita /i : With regard to b one who says to a woman: You are hereby betrothed to me after I convert, /b or: b After you convert, /b or: b After I am emancipated, /b or: b After you are emancipated, /b or: b After your husband dies, /b or: b After your sister dies, /b or: b After your i yavam /i performs i ḥalitza /i for you, she is not betrothed. Rabbi Meir /b disagrees and b says: She is betrothed. Rabbi Yoḥa HaSandlar says: She is not betrothed. /b , b Rabbi Yehuda HaNasi says /b that in some of these cases, by Torah law b she is betrothed. And /b for b what reason did /b the Sages b say she is not betrothed? Due to enmity. /b Giving betrothal to a married woman that will take effect after her husband dies can engender enmity between the woman and her husband. Giving betrothal to one sister that depends on the death of the other can engender enmity between the sisters. Nevertheless, Rabbi Meir and Rabbi Yehuda HaNasi maintain that one can betroth a woman who is currently forbidden to him.,The Gemara asks: b And let us also count Rabbi Yehuda HaNasi /b among those who maintain that a person can acquire an entity that has not yet come into the world. The reason it asks is that Rabbi Yehuda HaNasi is merely called Rabbi above. The Gemara answers: b Rabbi /b Yehuda HaNasi b is /b the same as b Rabbi Yehuda HaNasi; /b they are one person.,The Gemara asks: b And let us also count Rabbi Akiva, as it is taught /b in a mishna (see i Nedarim /i 85a): If a woman stated a vow to her husband: b I will /b not b produce /b anything b for you, /b including the work that she is obligated to do for him according to the terms of her marriage contract, as b that is i konam /i , /b i.e., forbidden like an offering, for me, her husband b need not nullify /b the vow at all. It is automatically void, since she is obligated to perform those tasks., b Rabbi Akiva says: He should /b nevertheless b nullify /b the vow, as b perhaps she will exceed /b the required amount of work and do b more for him than is fitting for him /b to receive. If she does more than the fixed amount of work that a woman is obligated to perform for her husband, the vow will be valid with respect to the excess to which he is not legally entitled, and he might inadvertently come to benefit from something that is forbidden to him. That excess is an entity that has not yet come into the world. The Gemara rejects this suggestion: b Wasn’t it /b already b stated with regard to /b this ruling that b Rav Huna, son of Rav Yehoshua, says: /b This is referring b to /b a woman b who says: Let my hands be sanctified to their Maker? /b She sanctifies her actual hands, b and /b these b hands exist in the world; /b therefore the vow takes effect., strong MISHNA: /strong With regard to b one who says to a woman: You are hereby betrothed to me on the condition that I will speak /b in b your /b favor b to the authorities, /b e.g., to help her address some legal matter, or: On the condition that b I will act for you as a laborer, /b if b he spoke /b in b her /b favor b to the authorities or acted for her as a laborer, she is betrothed. But if not, she is not betrothed. /b , strong GEMARA: /strong b Reish Lakish says: And this /b i halakha /i applies only b if he gave her /b an item b worth one i peruta /i /b at the time of the betrothal. She is not betrothed via his recommendation to the authorities or via the work itself, as these are merely conditions appended to the betrothal. The Gemara asks: b And /b is she b not /b betrothed b by the /b monetary b value /b of his recommendation or action? b But isn’t it taught /b in a i baraita /i that if one says to a woman: You are hereby betrothed to me b by /b the monetary b value /b you received b when I had you ride on a donkey, /b or: By the monetary value you received b when I had you sit on a wagon [ i karon /i ], or: /b By the monetary value you received when I had you ride b in a boat, she is not betrothed, /b as she has already done the action and therefore owes him this debt, and one cannot betroth a woman with a loan.,But if he says to her: b By /b the monetary b value /b you will receive b when I will have you ride on a donkey, /b or: By the monetary value you will receive b when I will have you sit on a wagon, or: /b By the monetary value you will receive when I will have you ride b in a boat, she is betrothed. And if you would say /b that b here too, /b it is referring b to /b a case b where he gave her /b an item b worth one i peruta /i , /b the i baraita /i b says: By /b the monetary b value, /b which indicates that she is betrothed via this sum., b And furthermore, it is taught /b in a i baraita /i that if a woman says to a man: b Sit together with me and I will be betrothed to you, /b or: b Perform entertainment before me, /b or: b Dance before me, /b or: b Perform /b work for me b like this layer [ i dimus /i ] /b of a building, the court b appraises /b the monetary value of his action. b If /b the action he performs for her b is worth the value of one i peruta /i , she is betrothed, but if not, she is not betrothed. And if you would say /b that b here too, /b it is referring to a case b where he gave her /b an item b worth one i peruta /i , /b and the betrothal is with that; b but /b the i baraita /i b says: /b The court b appraises it. /b If this were merely a condition, there would be no need for an appraisal. Isn’t this b a conclusive refutation /b of the opinion of b Reish Lakish? /b ,The Gemara answers that b Reish Lakish /b could have b said to you: This i tanna /i of the i baraita /i maintains /b that the obligation to pay a person’s b wage /b is incurred b only at the end /b of the period for which he was hired. Consequently, she is betrothed via money rather than by a loan. b And the i tanna /i of our /b mishna b maintains /b that the obligation to pay b a wage is /b incurred continuously b from the beginning /b of the period he was hired b to /b its b end. /b Since the debt accumulates throughout the duration that the service is performed, by the time he has finished the work she owes him the entire sum, and a debt cannot be used for a betrothal.,The Gemara asks: b And what forces Reish Lakish to establish the mishna in /b accordance with the opinion b that /b the obligation to pay b a wage is /b incurred continuously b from the beginning /b of the period he was hired b to /b its b end, and /b that it is referring to a case b where he gave her /b the value of one i peruta /i ? Why does he reject the possibility that the mishna is referring to one who did not give an extra i peruta /i , and instead he betrothed her with the value of the service he performed, in accordance with the opinion that the obligation to pay a person’s wage is incurred only at the end of the period for which he was hired?,The Gemara replies: b Rava said /b that b the mishna was difficult for /b Reish Lakish: b Why does /b the i tanna /i b specifically teach: On the condition? Let him teach: By /b the monetary b value, /b as stated in the i baraita /i . b Rather, conclude from /b it that b any /b statement of: b On the condition, /b is referring to a stipulation, and therefore the mishna must be dealing with a case b where he has /b already b given her /b the value of one i peruta /i . Consequently, the value of his service cannot be the money for the betrothal itself, and instead serves as a later condition., strong MISHNA: /strong With regard to one who betroths a woman and says to her that the betrothal is: b On the condition that /b my b father will want /b this betrothal, if his b father wants /b it, b she is betrothed; but if not, she is not betrothed. /b If b the father dies, she is betrothed, /b despite the fact that he did not reveal his wishes. If b the son dies, one instructs the father to say that he does not want /b the betrothal, so that the betrothal will never have taken effect, thereby enabling her to avoid the requirement of levirate marriage., strong GEMARA: /strong b What /b is the meaning of: b On the condition that /b my b father will want /b this betrothal? b If we say /b it means they are not married b until /b his b father says yes, /b indicating his agreement, then b say the middle clause /b of the mishna: If b the father dies, she is betrothed. But /b how can she be betrothed? After all, b he did not say yes, /b and the condition was not fulfilled. b Rather, /b |
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98. Anon., Exodus Rabbah, 23.5 (4th cent. CE - 9th cent. CE) Tagged with subjects: •mekhilta de-rabbi ishmael Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 132| 23.5. דָּבָר אַחֵר, אָז יָשִׁיר משֶׁה, הֲדָא הוּא דִכְתִיב (שיר השירים ד, ח): אִתִּי מִלְּבָנוֹן כַּלָּה, אָמַר רַבִּי לֵוִי בְּנֹהַג שֶׁבָּעוֹלָם כַּלָּה מְקַשְּׁטִין וּמְבַשְֹּׂמִין אוֹתָהּ וְאַחַר כָּךְ מַכְנִיסִין אוֹתָהּ לַחֻפָּה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא עָשָׂה כֵן אֶלָּא אָמַר לִכְנֶסֶת יִשְׂרָאֵל: אִתִּי מִלְּבָנוֹן כַּלָּה, מִטִּיט וּלְבֵנִים לְקַחְתִּיךְ וַעֲשִׂיתִיךְ כַּלָּה. לָמָּה שְׁנֵי פְּעָמִים אִתִּי מִלְּבָנוֹן, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִתִּי גְלִיתֶם מִבֵּית הַמִּקְדָּשׁ שֶׁנִּקְרָא לְבָנוֹן, שֶׁנֶּאֱמַר (ישעיה לז, כד): אֲנִי עָלִיתִי מְרוֹם הָרִים יַרְכְּתֵי לְבָנוֹן, וּמִנַּיִן שֶׁהָלְכָה שְׁכִינָה עִם יִשְׂרָאֵל בַּגּוֹלָה, שֶׁנֶּאֱמַר (ישעיה מג, יד): לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָּה, וְאוֹמֵר (יחזקאל א, ג): הָיֹה הָיָה דְבַר ה' אֶל יְחֶזְקֵאל בֶּן בּוּזִי הַכֹּהֵן, וְכֵן דָּנִיֵּאל אוֹמֵר (דניאל י, ד): וַאֲנִי הָיִיתִי עַל יַד הַנָּהָר הַגָּדוֹל הוּא חִדָּקֶל, וְכֵן משֶׁה אוֹמֵר (ויקרא כו, מד): וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם וגו', אֵינִי יָכוֹל לְהַנִּיחָם כִּי אֲנִי ה' אֱלֹהֵיהֶם, מִפְּנֵי קְדֻשַּׁת שְׁמִי עָשִׂיתִי, וְעִמִּי אַתֶּם חוֹזְרִים, הֲדָא הוּא דִכְתִיב (שיר השירים ד, ח): אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי, מִן הַמַּלְכֻיּוֹת שֶׁנִּקְרְאוּ לְבָנוֹן, שֶׁנֶּאֱמַר (יחזקאל לא, ג): הִנֵּה אַשּׁוּר אֶרֶז בַּלְּבָנוֹן, וְכֵן הוּא אוֹמֵר (מיכה ב, יג): עָלָה הַפֹּרֵץ לִפְנֵיהֶם וַיַּעֲבֹר מַלְכָּם לִפְנֵיהֶם וַה' בְּרֹאשָׁם. (שיר השירים ד, ח): תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, אָמַר רַבִּי יוּסְטָא הַר הוּא וּשְׁמוֹ אֲמָנָה, עַד אוֹתוֹ הָהָר אֶרֶץ יִשְׂרָאֵל מִמֶּנּוּ וּלְהַלָּן חוּצָה לָאָרֶץ. אָמַר רַבִּי אֶלְעָזָר בֶּן רַבִּי יוֹסֵי כְּשֶׁיַּגִּיעוּ הַגָּלֻיּוֹת לְשָׁם יִהְיוּ אוֹמְרִים שִׁירָה, לְכָךְ נֶאֱמַר: תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה. דָּבָר אַחֵר, תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, עֲתִידִין יִשְׂרָאֵל לוֹמַר שִׁירָה לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (תהלים צח, א): שִׁירוּ לַה' שִׁיר חָדָשׁ כִּי נִפְלָאוֹת עָשָׂה, וּבְאֵיזֶה זְכוּת אוֹמְרִים יִשְׂרָאֵל שִׁירָה, בִּזְכוּת אַבְרָהָם שֶׁהֶאֱמִין בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (בראשית טו, ו): וְהֶאֱמִן בַּה', הִיא הָאֱמוּנָה שֶׁיִּשְׂרָאֵל נוֹחֲלִין בָּהּ, וְעָלָיו הַכָּתוּב אוֹמֵר (חבקוק ב, ד): וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה, הֱוֵי: תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה. מֵרֹאשׁ שְׂנִיר, בִּזְכוּת יִצְחָק, (חבקוק ב, ד): וְחֶרְמוֹן, בִּזְכוּת יַעֲקֹב, (חבקוק ב, ד): מִמְּעֹנוֹת אֲרָיוֹת, גָּלוּת בָּבֶל וּמָדָי. (חבקוק ב, ד): מֵהַרְרֵי נְמֵרִים, זוֹ אֱדוֹם. דָּבָר אַחֵר, תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, אָמַר רַבִּי נְחֶמְיָה, לֹא זָכוּ יִשְׂרָאֵל לוֹמַר שִׁירָה עַל הַיָּם אֶלָּא בִּזְכוּת אֲמָנָה, שֶׁנֶּאֱמַר (שמות ד, לא): וַיַּאֲמֵן הָעָם, וּכְתִיב (שמות יד, לא): וַיַּאֲמִינוּ בַּה', אָמַר רַבִּי יִצְחָק הָיוּ רוֹאִין כָּל אוֹתָן נִסִּים שֶׁנַּעֲשׂוּ לָהֶם וְלֹא הָיָה לָהֶם לְהַאֲמִין, אֶלָּא אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא, בִּשְׁבִיל הָאֲמָנָה שֶׁהֶאֱמִין אַבְרָהָם לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: וְהֶאֱמִן בַּה', מִמֶּנָּה זָכוּ יִשְׂרָאֵל לוֹמַר שִׁירָה עַל הַיָּם, שֶׁנֶּאֱמַר: אָז יָשִׁיר משֶׁה, הֱוֵי: תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה. | |
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| 99. Anon., Arsenius, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •mekhilta de-rabbi ishmael Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 131, 132 |
| 100. Dead Sea Scrolls, 4Q424, 1.4 Tagged with subjects: •ishmael, rabbi Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89 |
| 101. Mishnah, Terahot, 6.6-6.9 Tagged with subjects: •ishmael, rabbi Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 107 |
| 102. Anon., Song of Songs Zuta, 4.8 Tagged with subjects: •mekhilta de-rabbi ishmael Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 131 |
| 106. Palestinian Talmud, Haggigah, 1.7 Tagged with subjects: •rabbi ishmael Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 201 |
| 108. Anon., Sifre Zuta Numbers, 19.3 Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 197 |
109. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •rabbi ishmael Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191| 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 | 27b. The Gemara explains the rationale for this leniency: The gentile b thinks /b to himself that the Jew b is asking him /b for his opinion, and b just as he is asking him, he /b will also b ask other people. And /b the gentile further reasons that if the Jew understands that the gentile provided him with bad advice, b that man, /b i.e., the gentile, b will bring harm to himself /b 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. b Rava says /b that b Rabbi Yoḥa says, and some say /b that it was b Rav Ḥisda /b who b says /b that b Rabbi Yoḥa says: /b If there is b uncertainty /b as to whether a patient will b live /b through his ailment b or die /b from it, the patient b may not be treated by /b gentile doctors, due to the concern that a gentile doctor may kill him. But if it is b certain /b that he will b die /b from his affliction if he does not receive medical attention, the patient b is treated by them, /b as it is possible that a gentile physician will save him.,The Gemara challenges: Even if it is certain that the patient will b die /b if he is not treated, b nevertheless, there is /b value in b temporal life, /b 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: b We are not concerned with /b the value of b temporal life /b 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: b And from where do you say that we are not concerned with /b the value of b temporal life? As it is written /b with regard to the discussion held by four lepers left outside a besieged city: b “If we say: We will enter into the city, then the famine is in the city, and we shall die there; /b and if we sit 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 Kings 7:4). The starving lepers decided to risk premature death rather than waiting to die of starvation. The Gemara asks rhetorically: b But isn’t there temporal life /b to be lost, in which case it would be preferable for the lepers to remain in their current location? b Rather, is it not /b apparent that b we are not concerned with /b the value of b temporal life? /b ,The Gemara b raises an objection /b from a i baraita /i : b A person may not engage in dealings with heretics, and one may not be treated by them even in /b a case where it is clear that without medical attention one will experience only b temporal life. /b ,The i baraita /i relates an incident illustrating this point. There was b an incident involving ben Dama, son of Rabbi Yishmael’s sister, /b in b which a snake bit him. And /b following the attack, b Ya’akov of the village of Sekhanya, /b who was a heretic, a disciple of Jesus the Nazarene, b came to treat him, but Rabbi Yishmael did not let him /b do so. b And /b ben Dama b said to him: Rabbi Yishmael, my brother, let him /b treat me, b and I will be healed by him. And I will cite a verse from the Torah /b to prove b that /b accepting medical treatment from a heretic b is permitted /b in this situation. b But /b ben Dama b did not manage to complete the statement before his soul departed /b from his body b and he died. /b , b 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 /b the verse: b “And who breaks through a fence, a snake shall bite him” /b (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: b Heresy is different, as it is enticing. /b In other words, it is prohibited to accept medical treatment from a heretic, b as one might come to be drawn after /b 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., b The Master said /b above: b You did not transgress the statement of your colleagues, who would state /b the verse: b “And who breaks through a fence, a snake shall bite him.” /b The Gemara asks: But ben Dama b was also bitten by a snake, /b even before this declaration of Rabbi Yishmael, so how can he be considered fortunate? The Gemara explains: b The snake /b mentioned in the curse b of the Sages /b is different, b as it has no remedy whatsoever. /b Although ben Dama was bitten by a snake, he could have been healed.,The Gemara asks: b And what would /b ben Dama b have said? /b 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, b he shall live by them” /b (Leviticus 18:5). This teaches that one should live by God’s mitzvot, b and not that he /b should b die by them. /b This verse serves as a source for the i halakha /i that one may violate a prohibition in order to save a life., b And /b why does b Rabbi Yishmael /b disagree with ben Dama? He maintains that b this matter /b applies only b in private, but in public /b one b may not /b transgress a prohibition even to save a life. b As it is taught /b in a i baraita /i that b Rabbi Yishmael would say: From where /b is it derived b that if /b oppressors b say to a person: Worship an idol and you /b will b not be killed, that one should worship /b the idol b and not be killed? The verse states: “He shall live by them,” and not that he should die by them. /b One b might /b have thought that this applies b even in public. /b Therefore, b the verse states: “And you shall not profane My holy name” /b (Leviticus 22:32).,§ The Gemara examines various circumstances in which one is permitted to receive treatment from a gentile. b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: /b With regard to b any injury for which Shabbat is desecrated, one may not be treated by /b gentiles. b And there are /b those b who say /b that b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: /b With regard to b any /b |
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| 110. Anon., Hekhalot Rabbati, 107-121, 198-247, 249-277, 305, 495, 248 Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 206, 207 |
| 111. Anon., Midrash Tannaim To Deut, 11.22 Tagged with subjects: •ishmael (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 167 |
| 112. Anon., Yalqut Shimoni, None Tagged with subjects: •mekhilta de-rabbi ishmael Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 131, 132 |
| 115. Dead Sea Scrolls, 4Q299, 65.4 Tagged with subjects: •ishmael, rabbi Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89 |
| 116. Anon., Sifra Qedošim, 4.1 Tagged with subjects: •ishmael, rabbi Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89, 90 |
| 117. Anon., Seder Olam, 5 Tagged with subjects: •rabbi ishmael, school of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 49 |
